image of god in colossians

7/31/2019 Image of God in Colossians

1/8

The Image of God in Colossians

David H. Johnson

There are two occurrences of the term "image of God" in

Colossians ( 1:15; 3:10). This article discusses the probable

general background to the term and its referent in each

occurrence. Then it seeks to show that there is a relationshipbetween these two occurrences a n d delineates what tha t rela

t ionship is. In the conclusion it draws some theological impli

cations of this relationship.

The Background to the Concept

The meaning of a term is a function of two factors: the

conceptual worlds shared by the author and reader and the

context in which the term occurs. One of the main conceptualworlds shared by the a u t ho r a n d the readers of Colossians is

highly informed by th e Je wi sh Bible. Alt houg h th er e ar e no

explicit citations of biblical texts in Colossians there are a

number of allusions to controversies of a Jewish nature which

pr es upp os e an un de rs ta nd in g of the Jew ish Bible: Colossian s

2:16-17 mentions Sabbaths and the Christ (Messiah); and

2:21, in context with 2:16-17, probably points to Jewish

asceti cism. In addit ion the re are all usi ons to biblical con ce ptsand texts themselves: "bearing fruit and multiplying" (1:6, 10)

may allude to Gen 1:22, 28; "the redemption" ( 1:14) is a biblical

concept as is the forgiveness of s in s (esp. Ps 130:8); "filling u p

the sufferings of th e Me ss ia h" (1:24) is pr obab ly bas ed on a

biblical idea t hat before the end comes there will be great

suffering on th e pa rt of God 's peop le (Jer 31 :1 5; D an 12:1; cf.

Rom 8:17-18); circumcision and uncircumcision are men

tioned in 2: 11 , 13; th e "ha nd wr it in g ag ai ns t us " (2:14) ma y referto the mosaic law. Most clearly, "the mystery" (1:25-27) in


2/8

In es se nc e, peo ple ar e in so me way un iq ue ly like God; no t in

appearance of course, but most likelyin their capacity to relate

to one another and to their Creator.3 They stand above the

animals in this regard and only a little below the angels (cf. Ps

8:6).

But the chief uniqueness of human beings lies in their

function. This is explicit both in Gen 1:28-30, where human

ki nd is told to "rule" oth er cr ea tu re s, a n d in Gen 2:7-8, 15-17

where m a n a n d wo man are p u t in the garden to worship a n d

obey. By th e en d of Gen esi s 3, in co nt ra st to thei r in te nd ed

function, h u m a n s are not rulin g creation, ra th er it is rebelling

again st th em (w. 17-20); an d h u m a n s are not worsh ippin g a nd

obeying, th ey are cu t off from the place of fellowship wi th God

(v. 24). This contrast to their intended function is a result of

sin, thei r own rebellion ag ai ns t God a n d hi s word. The me ss ag e

of Gen esi s 3 se em s to be tha t h u m a n sin ha s res ult ed in a

change in human function, and thus a loss of, or a radical

limi tati on in, th e imag e of God (at lea st functionall y).

Colossians 1:15

Co lo ss ia ns 1:15a refers to th e Son of God a s one "who is

the image of the invisible God" (hos estin eikon tou theou tou

aoratou). This passage is often taken as a prooftext for the

deity of Christ. Eikon (image) seems to imply a visible image

a n d therefore s t a n d s in oppos itio n to th e word "invisible"

{aoratos, cf. John 1:18).6 Chri st is the mani fest ation in creat ion

of th e invisible God. At th e sa me time it m u s t be not ed t ha t he

is not a part of the created realm. "Firstborn" (prototokos) does

not necessarily mean "the first one born." Rather it emphasizes

the preeminence of one person over another (cf. Exod 4:22; Ps

8 9 :27 )7

But th e re as on t he conc ep t "image of God" is us ed in Col

1:15 is not to prove t he deity of Chri st . Ra th er , th e ma i n

conceptual background is probably that of the creation texts

mentioned above. The noti on of cre ati on pr ed om in at es in th e

following cl au se s: He is the firs tborn of all cr ea tion (ktisis, v.

15b); in him all things were created (ktizo, v. 16a); all things

were created (ktizo) through him and for him (v 16b); he is


3/8

reversal in Ada m's in ten de d rela tion ship to creati on took place.

Colossians implies that in Christ the reversal is reversed. The

"image ofGod" is now Christ, who is the new or second Adam.

And it is in Christ, who is before al l things, tha t all things

cohere. Verses 15b-17 point to the dominion of Christ overcreation. Hen ce, Ch ri st as the "image of God" focuses he re , a s

in Genesis, on the function of ruling.

Colossians 3:10

Col oss ian s 3 beg ins to dr aw th e pra ctic al impl icat ions of

the first two chapters of the Epistle. Those of whom Christ has

ta ke n hold ar e to p u t aside thei r old ways ofliving characterized

as lust and hatred (3:5-9). In place of these old ways they are

to adopt new ways, namely, mercy, kindness, humility, gentle

ness, patience, and above all, love (3:12-14). There is a corre

spondence between these old and new ways and what Paul calls

"the old and new humanity" (hopalaios anthropos [3:9] and ho

neos [anthropos] [3:10]). But , wh er ea s th e aori st impe rati ves

"lay aside the old way of life" and "put on the new way of life"

imply activities that believers are to do in the present, the

participles "putting off the old humanity" and "putting on the

new humanity" seem to refer to something accomplished in the

pa st p ro ba bl y at convers ion. This is a familiar Pau lin e idea:

Since you have been renewed, live like a renewed person.

So Col 3:10 says that a Christian, one who has come to be

identified with Christ, has put on the new humanity (ho neos

anthropos, cf. Eph 4:24). An adjectival participle in the present

tense andpassive

voice describes this new humanity; it is being

renewed (anakainoo, cf. 2 Cor 4:16). The passive voice here

m e a n s th a t it is God wh o does the renew ing. The pr es en t te ns e,

in this instance, implies that the renewing is an on-going

process for the believer. Two prepositional phrases point to the

goal a n d th e st a nd a r d of th is renew al. The goal is knowled ge

(eis epignosin). This is th e sa me knowledg e t h a t wa s t he goal

of the prayer for the Colossians in 1:9 and 10, namely, the

knowledge of God's will and the knowledge of God himself .1 2

The standard for the renewal of the new humanity is "the image

of the one who created it "


4/8

first Adam, but to Christ, the second Adam. The word "creator"in 3:10 refers to God. And the referent to the pronoun "it"(autos) is the new humanity. So although the word "image" hasthe same referent in 3:10 as in 1:15, the referent of creation

has changed. The creation of 3:10 is the "new creation" which13

began with Christ, continues in the Church, and will culminate at Christ's return.

But what does it mean to be renewed according to the imageof God? Does this point to a renewed function of exercisingdominion over the world (as Christ does) by the new humanity?This seems to be a logical direction; but it is one in which

Colossians does not go. Instead, Colossians points to thesupremacy of Christ. He is everything and in everyone (Col3:11b). His peace is to rule and his word is to dwell in theChurch (3:15-16). Christians are to walk, not in dominion over,

but in wisdom toward unbelievers, seeking to win them forChrist (4:5).

So to be renewed according to the image of God refers tothe process of becoming like Christ. He is already the image of

God; he has dominion. Christians are to grow in their knowledge of God and of his will. It is only when Christ returns thattheywill be fully renewed; then their dominion will come. Thecreation referred to in 3:10 is the new creation of whichChristians have only experienced a part, but in which theywillreign when Christ re turns . The aorist participle ofktizo looksat the activity of creation as a whole. It refers here to the past,present, and future creation of the new humanity.

ConclusionIn conclusion two implications are drawn from this short

study. First, the fact that the standard for the renewal of theChristian life is Christ himself, the second Adam, implies thatany lesser standard is not to be considered. Christians are notto look at their leaders, pastors, or teachers as the standard to

which they must conform. They are to look only to Christ. It istrue that Christian leaders are to be models of godliness ( 1Timothy 3). But Christians are to compare themselves onlywith Christ In the new humanity there is neither Greek or Jew


5/8

anyone is in Christ he is a new creation; the old has passed,

the new has come (2 Cor 5:17). But Christians still need to take

off the old way of living and to put on Christ-like virtues.1 6

This

tension between what is true now and yet not realized is a

fundamental truth of the New Testament. The new creation was

inaugurated with the coming of Christ and it is growing in his

Church, but it has not yet been fully realized. Christians have

been hidden with Christ; when he is revealed then we also will

be revealed with him in glory (Col 3:4).

Notes

1. Other conceptual worlds suggested as backgrounds to Col 1:15-20 include gnosticism, hellenized Judaism (represented by Philoand the Hermetic literature), and Jewish wisdom speculation. For

bibliography and criticism see Donald Guthrie, New TestamentTheology (Downers Grove: IVP, 1981), 353-355. All of the suggested backgrounds rely on the Jewish Bible to some extent. But,is the use in Colossians filtered through any ofthem in particular?Judging by the character of the rest of the Epistle and followinga large number of those who have written on the topic it seemsthat the background may be in line with Jewish wisdom motifs.

Cf. Wisdom of Solomon 7:26 where wisdom is called the image(eikon) of God's goodness. See F. F. Bruce, Paul: Apostle of theHeart Set Free (Grand Rapids: Eerdmans, 1977), 123-125; Hart-mut Gese, "Wisdom, Son ofMan, and the Origins of Christology:The Consistent Development of Biblical Theology," HBT3 (1981):23-57; and most recently . T. Wright, "Poetry and Theology inColossians 1. 15-20," NTS 36 (1990): 444-468. I contend thatalthough "Wisdom Theology" flourished in the writings of earlyJudaism, one need not go beyond the Bible to find the material

necessary to interpret Col 1:15-20. Passages to study in thisregard are Job 28; Psalm 19; Proverbs 8; 30; Isaiah 11 along withCol 2:3 and 1 Cor 1:18-2:16.

2. F.F. Bruce, "The Colossian Heresy," BSac 141 (1984): 195-208,suggests that the heresy may have been an early precursor tomerkabah mysticism combined with astrology.

3. See the excellent discussion and bibliography in Gordon J.Wenham, Genesis 1-15, WBC 1 (Waco: Word, 1987), 26-32.

4. U. Cassuto, Commentary on the Book of Genesis: From Adam toNoah td Israel Abrahams (Jerusalem: Magnes 1961) notes the


6/8

tary, 12 vols., ed. Frank E. Gaebelein (Grand Rapids: Zondervan,1978-1992), demonstrates how this interpretation lends to theirony of the passage in light of 3:23, 24 where the words arerepeated with a negative meaning.

5. Due to the initial relative pronoun and certain poetical structures, Colossians 1:15-20 has been taken as an early Christianhymn inserted into the letter. But the passage lacks other motifsof early hymns like metrical patterns and the preponderance ofparticiples. Whether it is a hymn or not does not seems toinfluence the interpretation of v. 15. But the passage does reflectsome sort of poetic structure. Verses 15-17 comprises the firststrophe and deals with Christ and creation. The second stropheis verses 18-20 and deals with Christ and redemption. Wright,

"Poetryand Theology," lays out the structure in detail (444-451).On early Christian hymnody cf. ISBE, s.v. "Hymns in the NT" byR. P. Martin.

6. Cf. J. B. Lightfoot, St. PauVs Epistles to the Colossians and toPhilemon (Grand Rapids: Zondervan, 1959 [orig. 1879]), 144-145.

7. The deity of Christ is also implied in 1:19 and 2:9. Philo usesprotogonos in the same way other writers use prototokos. Post 63refers to Israel's dignity but not chronological priority. Philo's

other uses are similar, Agr.51; ConJ. 63, 146; Fug. 208; Som.1.215. Cf. LXX Sir 36:11 and Mie 7:1.

8. Cf. Herman Ridderbos, Paul: An Outline of His Theology (GrandRapids: Eerdmans, 1975), 71.

9. Cf. Larry Helyer, "Colossians 1:15-20: Pre-pauline or Pauline?"JETS 26 (1983): 176; Ridderbos, Paul, 72-73.

10. The language of putting off and putting on may signal that thispassage is derived from a baptismal formula. Cf. Michel Bouttier,

"Complexio Oppositorum: Sur les formules de I Cor. XII. 13; Gal.III. 26-8; Col. III. 10, 11," NTS23 (1976): 1-19.

11. This idea is in line with most translations and commentaries. SeeMurrayHarris, Colossians and Philemon, Exegetical Guide to theGreekNew Testament (Grand Rapids: Eerdmans, 1991), who listssix reasons for taking the participles as causative (150-151).

12. The two participles which precede the knowledge of God in v. 10may recall the creation narrative (being fruitful and multiplying,

Gen 1:22, 28). See Peter T. O'brien, Colossians, Philemon, WBC44 (Waco: Word, 1982), who mentions the possibility that the two


7/8

14. Cf. 1 Cor 6:2; Rev 5:10; 20:6. In 1 Cor 6:2 krino (to judge) shouldbe accented as a future according to most translations and inkeeping with v. 3 (C. K. Barrett, The FirstEpistle to the Corinthians,HNTC [New York: Harper, 1968], 136). In Rev 5:10 and 20:6 the

future of basileuo (to reign) should be read against the present(see Bruce Metzger, Textual Commentary on the Greek NewTestament [Stuttgart: UBS, 1975], 736).

15. On the relationship between v. 11 and the new humanity seeBouttier, "Complexio Oppositorum", 8-10.

16. The appearance ofendunomai (to put on) as a participle in v. 10and its repetition as an imperative in v. 12 seems to be anintentional pointer to this tension. Although Christians are

clothed they still need to clothe themselves.


8/8

^ s

Copyright and Use:

As an ATLAS user, you may print, download, or send articles for individual use

according to fair use as defined by U.S. and international copyright law and as

otherwise authorized under your respective ATLAS subscriber agreement.

No content may be copied or emailed to multiple sites or publicly posted without the

copyright holder(s)' express written permission. Any use, decompiling,

reproduction, or distribution of this journal in excess of fair use provisions may be a

violation of copyright law.

This journal is made available to you through the ATLAS collection with permission

from the copyright holder(s). The copyright holder for an entire issue of a journal

typically is the journal owner, who also may own the copyright in each article. However,

for certain articles, the author of the article may maintain the copyright in the article.

Please contact the copyright holder(s) to request permission to use an article or specific

work for any use not covered by the fair use provisions of the copyright laws or covered

by your respective ATLAS subscriber agreement. For information regarding the

copyright holder(s), please refer to the copyright information in the journal, if available,

or contact ATLA to request contact information for the copyright holder(s).

About ATLAS:

The ATLA Serials (ATLAS) collection contains electronic versions of previously

published religion and theology journals reproduced with permission. The ATLAS

collection is owned and managed by the American Theological Library Association

(ATLA) and received initial funding from Lilly Endowment Inc.

The design and final form of this electronic document is the property of the American

Theological Library Association.

image of god in colossians

Documents