He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.1
Theology is kind of an all-encompassing term describing the study and discourse of things related to God. There are two less familiar terms used that particularly relate to Jesus Christ: christology and soteriology. Christology is the theology of the person of Christ; soteriology is the theology of the work of Christ. The first is about who he is, and the second about what he has done. Soteriology addresses theories of how Jesus saves us, what his death accomplished. In our passage here, Paul touches on christology.
“Who is this man?” Even the disciples asked this very question once after Jesus commanded wind and waves to be still (see Mark 4:41). It is a question of ultimate importance. Core doctrines hinge upon the answer. Jesus knew his apostles needed to be clear on the matter. He asked them at one point not long before his death, “Who do you say that I am?” (see Matthew 16:15). There is a correct and incorrect answer to the question. Peter got it correct: “You are the Messiah, the Son of the living God.” To say less is to get it wrong.
Of course, there is more to say. Still in the introductory segment of his letter, Paul gives us a little refresher on good christology. Who is this Jesus? Paul reminds us that he is the “image of God,” the one in whom “all the fullness of God was pleased to dwell.” Early church theologians took this idea quite seriously. To call Jesus a holy man like we would the most faithful men and women around us is to not say enough. This is why Jesus could answer Philip’s request (John 14:8-9) by saying, “Whoever has seen me has seen the Father.” The apostle John resonates in his gospel account: “No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18). If you want to know what God is like, your first and best step is to behold Jesus.
He is “the firstborn of all creation.” This is important doctrine. Notice how Paul unpacks it. “By him all things were created.” If there is any doubt regarding the word all, Paul goes further. Everything in heaven and earth, things visible or invisible, rulers, dominions and authorities—it was all created through him. Further, Jesus is even the framework in which the whole of creation is held together. It would be impossible for us to say this about any created person, no matter how holy he or she may be.
It is no surprise that Paul can then declare the preeminence of Jesus in all things, particularly as head of the Church. Being the firstborn from the dead, Jesus has defeated the last and greatest enemy. In Jesus death dies and life prevails. In Jesus a body of new life is created, a body made of people of all nations, ages, and races. There is no head of the Church other than Christ. He is the only one who paid the price for the Church to exist (a touch of soteriology).
There is so much more to say, and other writers of scripture have done so. Let us just be sure that we don’t say less. If we say less, we get it wrong.
- “Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.” ↩︎
The Winding Path 