The Regal Status of Christ

8/10/2019 The Regal Status of Christ

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TRINJ 32NS (2011) 3 18

THE REGAL STATUS OF CHRISTIN THE COLOSSIAN "CHRIST HYMN":

A RE EVALUATION OF THE INFLUENCEOF WISDOM TRADITIONS

JOHN ANTHONY DUNNE*

1. INTRODUCTION

The majority of scholarship is in basic agreement that Wisdomthemes pervade the christological "hymn" found in Col 1I15 20. 1 AsJames D. G. Dunn asserts, "Indeed, few issues in recent NT theologyhave commanded such unanimity of agreement as the source of thelanguage and imagery used in [this passage]...." 2 The attempt of this

study is ostensibly engaging in an uphill battle: to reevaluate thematerial contained in the "hymn" and to point to the possibility thatthe proper emphasis is upon the regal status of Christ. We will begin

by assessing the influence of Wisdom traditions on the backgroundof the "hymn," and then explore the extent in which regal motifs can

be seen as providing part of the conceptual background.

*John Anthony Dunne will receive an M.A. in Old Testament and Semitics fromTalbot School of Theology in May 2011 and will begin doctoral studies at theUniversity of St. Andrews in Scotland in the Fall of 2011.

lr The designation "hymn" will be used throughout the present study withoutnecessarily implying that the material is pre Pauline. Further, it is placed in quotations

because even if it is pre Pauline it is not necessarily an actual hymn, as its genre couldhave been merely poetic. See S. E. Fowl, The Story of Christ in the Ethics of Paul: An

Analysis of the Hymnic Material in the Pauline Corpus (JSNTSup 36; Sheffield: Sheffield,1990), 31 45. As Fowl opines, the position of pre Pauline authorship tends to assumethat the writing process was spontaneous, yet we have no reason to assume that itcould not have been more reflective or occurring in more than one session. See ibid.,

38. . T. Wright, for one, suggests that Paul could have been the author of the epistleas well as the "hyrnnic" material ("Poetry and Theology in Colossians 1:15 20," NTS36/3 [1990]: 464) For the argument that the author of the "hymn" and the document


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or that Philo's descriptions used vocabulary reserved only fordescriptions of the Logos or Wisdom, such a term such as "Wisdomlanguage" seems misleading. 9

This critique is certainly helpful to consider. However, some scholars who emphasize the influence of Wisdom traditions on the "hymn,"such as C. Stettler, have argued that the connection is not made withthe Wisdom traditions of Hellenistic Judaism, bu t rather from theOT.10 Yet the critique is the same: the verbal overlap between theColossian "h ymn " and Wisdom traditions, regardless of the source,should not be pressed strongly if it can be demonstrated that there is

"strong material difference"11

between the sources.One area of part icular dissimilarity arises from one of the key

terms of the hymn, . 12 This is especially so because Wisdom (i.e., "Lady Sophia") is never called , since theterm implies firstborn son. 13 W. Michaelis notes that Philo uses instead of to refer to the Word, 14 and G. Feeobserves that although does occur 45 times in Philo, italways refers to an actual firstborn son or animal. 1 5 In one interestinginstance tha t creates a problem for the association of Wisdom with

, Philo speaks of Wisdom, no t as "firstborn," bu t as amother alongside God who is pictured as father, with the world astheir "only son" {Ehr. 30 31). Although the term is notused for Wisdom, the sense of "firstborn" that can be attributed to

Wisdom is not a ti tular sense of primogenitureas we will argue isthe case in regards to Christ in the "hymn"but the sense of beingthe first created thing. 1 6 This is something that neither fits theteaching of the "hymn" regarding Christ's prexistence before allthings, or the broader confines of Pauline theology.

Furthermore, in regards to this issue of prexistence, a sizeabledistinction emerges between the comparison of Christ, a person, with

^owl, Story of Christ, 120.10He states, "Es ist nicht ntig, fr den Hintergrund der ersten Strophe auf

Weisheitsspekulationen eines starker helleniweisheitlichen Aussagen der erstenStrophe erklren sich aus zentralen (spat-)alttestamentlichen Traditionen heraus"(Christian Stettler, Der Kolosserhymnus [WUNT 131; Tbingen: Mohr Siebeck, 2000],339).

11Herman Ridderbos, Paul: An Outline of His Theology (trans. John Richard De

Witt; Grand Rapids: Eerdmans, 1997), 80.12Contra Dunn who asserts that the dependence on Wisdom tradition throughthis term is "strong" (Dunn, Christology in the Making, 189). Similarly, Stettler states


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Wisdom, a personification. 17 This point is worth considering because,as H. Ridderbos notes, there is no evidence of any connectionbetween Wisdom and the Messiah in any Jewish sources.18 SinceChrist is a person, and not merely an attribute, we have in Col 1:15-20 an affirmation of the prexistence of Christ, because to attributecreation to a person is to suggest actual involvement.19 This is thecase even though the focus of the "hymn" is on the exalted Christ.The references to Christ's participation in creation demonstrates thatthe Colossian "hymn" is describing the prexistent Lord in terms ofhis revelation in history, i.e., his incarnation. It is the same asreferring to the fifth birthday of the President of the United States.This reference is not anachronistic because it refers to the sameperson. Thus, even if the author of the "hymn" utilized Wisdommotifs, his understanding of Christ is certainly broader thanWisdom.

It also should be noted that Wisdom motifs are not veryprominent in Colossians, although certainly present. Paul does use six times in this letter to refer to the attribute of Wisdom. 20 AsFee notes, the manner in which Paul speaks of Wisdom itself is notreminiscent of broader Wisdom traditions. This is most notable in

the fact that Paul frequently quotes and alludes to the Hebrew Bible, but does not cite Wisdom texts such as Sirach or Wisdom ofSolomon. Interestingly, when Paul does cite Wisdom sources, suchas Proverbs, it is not for christological purposes. 21

Perhaps the most important reason scholars have made theconnection with Wisdom here in Colossians is the reference tocreation, since it is often argued that Wisdom was viewed as themediator of creation. It is at this point that Wisdom traditions havethe most correspondence with the "hymn" and Paul's thought

elsewhere (cf. 1 Cor 8:6). However, Fee has argued that there are nounambiguous texts that describe Wisdom functioning as themediator of creation, especially not to the degree to which Paul

17If in fact it is true that Wisdom is consistently understood within Judaism asmerely a personification, as Dunn suggests (see Dunn, Christology in the Making, 17076; idem, The Theology of Paul the Apostle, 272). However, note Philo's statement inQuaest. in Gn. 2 Fragment 62 that the Word is a "second god" ( ), whichimplies a separate entity (cf. also Philo Prov 1:1). Furthermore, Philo Confi 146 refers tothe Word as an angelic figure ( and ).

18Rightly Ridderbos, Paul, 79. Contra Stettler who argues that there is anti f th M i h d Wi d i th E h t diti (D K l h 337)


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speaks of Christ in this regard. 22 The idea seems to be more related tothe fact that God "created wisely/' 23 Although Wis. 8.5 6 does referto Wisdom as one that "works all things" ( ) andcalls her a "craftsman" (), this need not imply that Wisdom

was an original agent of creation. It fits best as a personifiedexpression implying that God's actions are accomplished wisely.Sirach 24 is another text often addressed in this discussion since itdescribes Wisdom flowing throughout creation, yet this text is notconcerned with Wisdom's role in creation, but rather in finding aproper dwelling place within Israel (Sir 24.8), presumably asexpressed through the Torah. The connection between Wisdom andTorah in Wisdom traditions is all the more interesting when oneconsiders that is surprisingly absent from Colossians.

To conclude this brief survey, the suggestion that the dominant background of the "Christ hymn" stems primarily from Wisdomtradition is not persuasive. This does not necessarily preclude theidea that Wisdom traditions have influenced the composition of the"hymn" to some degree, especially as it relates to Christ'sinvolvement in creation. However, in light of the survey offeredhere, it seems appropriate to reconsider the prominence attributed to

Wisdom's influence on the "hymn," both conceptually andterminologically. It will be argued that there is more prominencegiven to regal motifs within the "hymn" and the epistle as a whole. Itis to this analysis of the "hymn" that we now turn.

Ill A REGAL INTERPRETATION OF THE "CHRIST HYMN"

The structure of the "hymn" is virtually agreed to comprise twodifferent strophes introduced by the relative pronoun .24 If we are

in fact dealing with "hymnic" material that pre dates thecomposition of the document then we would have an "invisibleantecedent" for these pronouns. 25 Rather than reconstructhypothetical referents for the alleged original "hymn," we shoulddeal with the nearest antecedent that the author of Colossians has

^Fee, "Wisdom Christology in Paul/' 261 66. Michael F. Bird also notes that

there are no texts which teach that the world was created for Wisdom (Colossians andPhilemon: A Nezv Covenant Commentary [NCCS; Eugene, re.: Cascade, 2009], 48^9).Even Sappington admits that the claim that all things were created for Christ (


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provided. Recognizing this point can also help us discern how thekey terms of the "hymn" are being used. 26

The referent for the pronouns comes in v. 13: "the Son of [God's]love." As Fee notes, the grammar utilized by Paul suggests that vv.15 20 are part of a longer sentence that begins in v. 12. 27 Thisobservation has huge implications since these verses have often beentreated in isolation, yet the immediate context provides multipleclues for how the author understood the "hymn." Indeed, in the

verses immediately preceding the "hymnic" material, it is stated that believers have been transferred by God into the kingdom of the Son ofhis love (Col 1:13). By "Son," the author does not mean to refer to theSecond Person of the Trinity. Rather, as Beetham notes, thedesignation uiou conveys strong covenantallanguage associated with the kingly lineage of David (cf. 2 Sam 7:14;Pss 2:7; 89:26 27). 28 Thus, we have regal imagery as well as Davidicimagery applied to the referent for whom the relative pronouns ofthe "hymn" refer. This should be kept in mind as we look at thespecific terms used in the "hymn."

. and Genesis 1

The first strophe of the "hymn" opens by referring to the Son asthe 29 of the invisible God. The idea of an "image" here, in lightof the juxtaposition with the invisibility of God, suggests that the

2 6Contra Dunn who states that the earliest form of the hymn seems to have beenshaped by Wisdom language and was "taken over by Paul without muchmodification" (Christology in the Making, 188). Despite the various suggestions ma deregarding the background, authorship, and layers of redaction related to the "Christhymn," we would do best to follow the caution of Wright who states, "[A]ll

reasonable hope of reconstructing [the hymn] in its hypothetical original form must beabandoned" ("Poetry and Theology," 445). Thus, the text as it stands should be ourprima ry concern, in order to under stand how the "h ym n" fits within Colossians as a

whole. Even if it is granted that the "hymnic" material pre dates the composit ion ofthe letter, as many suggest, our concern methodologically should not be to discern

wh at th e "hymn" original ly me an t for the one(s) wh o composed it, bu t ra ther what itmeans fior the author of the letter (unless, of course, we are dealing with the sameperson). As G. K. Beale rightly asserts , "Since we do no t have the context of thepreexisting hymn against which to interpret Paul's use, we must concentrate only onhow Paul is using the wording in its context" ("Colossians," in Commentary on the NewTestament Use of the Old Testament [ed. G. . Beale and D. A. Carson; Gran d Rapids :Baker, 2008], 851).

2 7 Gordon D. Fee, "Old Testament Textuality in Colossians: Reflections on PaulineChristology and Gentile Inclusion in God's Story," in History and Exegesis: Neio

th


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humanity of Christ is in view. 30 This specific idea of ''image" has noparallel in Wisdom tradition. 31 Instead, it seems preferable to viewthe use of as an allusion to Gen l:26 28. 32 In coherence withother Pauline texts, we have here a picture of Christ as the truehuman, the Last Adam (cf. Rom 5:12 21; 1 Cor 15:45 49). 33 In 2 Cor4:4 6, alongside the affirmation of Christ as the "image of God/' wealso have an allusion to Genesis ("Let light shine out of darkness"). 34

Likewise, and occur together in Rom 8:29 in a broader context concerning the original fall of creation and itsrestoration. Despite the connections elsewhere in Pauline literature

between the key terms of the "hymn" and the original creation story,many scholars deny this connection in Colossians, asserting thatcreation would not be ascribed to Adam (cf. 1:16), and thus theauthor is not developing an Adam Christ typology here. 35 However,as we have already discussed in relation to Christ's prexistence, theauthor is merely ascribing to Christ in protology what is true of himin eschatology. 36

30Contrary to some early church fathers (though not all), such as Origen,Chrysostom, Athanasius, Gregory of Nazianzus, and others, who thought that the"image" must be of the same invisible nature as God (Peter Gorday, ed., Colossians, 1-2Thessalonians, 1-2 Timothy, Titus, Philemon [ACCS New Testament DC; Downers Grove:InterVarsity, 2000], 10-12).

Some suggest that the background of Merkabah mysticism is in view here andthat the author's point is that one does not need to ascend into the heavens to see Godin visible form (Andreas Kstenberger, L. Scott Kellum, Charles L. Quarles, The Cradle,The Cross, and the Crown: An Introduction to the Nexo Testament [Nashville: B&H, 2009],616; cf. the use of this background for generally in Seyoon Kim, Paul and the NexoPerspective [Downers Grove: InterVarsity, 2002], 175). However, such a point seemsrather elusive here in Colossians, especially as the theme is not addressed elsewherein the letter.

31Fee, 'Old Testament Textuality in Colossians/' 215.32

See Jacob Jervell, Imago Dei: Gen l,26f im Sptjudentum, in der Gnosis und in den paulinischen Briefen (Gttingen: Vandenhoeck & Ruprecht, 1960), 200; Fee, 'OldTestament Textuality in Colossians/' 212-15.


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Although many scholars have denied an echo 37 of Genesis 1 here

because of the influence of Wisdom traditions,38

there are severalindications elsewhere in Colossians that this allusion is warranted. InCol 3:10 we have another reference to the "image of God," whichappears to be a clear allusion to Gen 1. 26 28, 39 and it would seemappropriate to understand 1:15 20 in a similar way. 40 Thissuggestion seems to be justified since it appears that the author has

been reflecting upon themes from Genesis and the broaderPentateuch throughout the verses immediately preceding the"hymn." Colossians 1:6 declares that "in all the world" 41 the gospel is"bearing fruit and growing" ( ), andlikewise in v. 10 the author exhorts the Colossians to "bear fruit"() in their efforts and "grow" () in theirknowledge. The language echoes the commission of Gen 1:28 to "befruitful and multiply." 42 Many have also suggested that vv. 9 14contain many echoes of Israel's exodus from Egypt with the use oftransfer language (/), 43 suggesting that the author

3 7 In the past, scholars tended to use the terms // allusion ,/ and "echo"interchangeably. However, recently there has been an emphasis on using the terms

wi th a specia lized nuance. See esp. Beetham, Echoes of Scripture, 11 40. In terms ofdistmguishi ng echo from allusion, Hay s opts for a simple approach, defining allusionsas more obvious and echoes as more subtle. However, he lists seven criteria fordetennining the existence of an all usion/echo, which are (1) Availability, (2) Volume,(3) Recurrence, (4) Thematic Coherence, (5) Historical Plausibility, (6) History ofInterpretation, and (7) Satisfaction (Richard Hays, Echoes of Scripture in the Letters ofPaul [New Haven: Yale University Press, 1989], 29 32). Commenting on these criteria,Porter notes that criteria 4 7 are more concerned with the interpretation of the textand a re not as helpful for determini ng an allus ion. Further, for criteria 1 3 these donot help determine singular echoes/allusions but merely make suggestions more

plausible (Stanley Porter, "The Use of the Old Testamen t in the Ne w Testament: ABrief Comment on Method and Terminology," in Early Christian Interpretation of theScriptures of Israel: Investigations and Proposals fJSNTSup 148; ed. Craig A. Evans andJames A. Sanders; Sheffield: Sheffield Academic Press, 1997], 79 96). For ourpurposes, the presence of mult iple themes from Genesis in Colossians satisfies thefirst three criteria since the echoes are multiple and Genesis itself was a beloved book wi thin the Torah. It should be noted, however, that methodological ly,all usions/echoes should be assessed on the basis of whether or not it is plausible forthe author to make the allusion/echo, and not based on the audience 's ability torecognize it. The inability of the audience does not diminish the intentionality of theauthor.

3 8 So R. McL. Wilson, Colossians and Philemon (ICC; London: & Clark, 2005),131; Yates, Colossians, 22.

39 Beetham, Echoes of Scripture, 231.


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is here reflecting upon the creation narrative as well as the story ofIsrael.

In light of these echoes, there is further warrant in suggestingthat the "hymn" was interpreted by the author of the letter (whetherhe wrote the "hymn" or not), in terms of the Genesis narrative, asthese allusions likely triggered the use (or creation) of the "hymnic"material. C F. Burney argues that the key terms of the "hymn"(, , , , ) can all be used to renderthe same Hebrew word wm, which is significant since Gen 1:1 begins

with rrwD. 4 4 If this assertion is correct, as some scholars have cometo accept, 45 then there is further warrant for viewing the "hymn" inlight of Genesis. This is made more evident by the fact that a centralpart of the "hymnic" material concerns the creation of all things in

V. 16.However, I disagree with Burney at a crucial point. He argues

that Gen 1:1 is alluded to here in the "hymn" through the lens ofProv 8:22 MT, which portrays Wisdom "with God" in the beginning(nnwi). 46 This line of argumentation has been taken up by otherscholars, such as Stettler, who state that the hymn was created as an"implicit christological midrash on Gen 1:1 connected with Prov

8:22."47

This detour through Prov 8:22, however, is not necessary as itis already clear from the preceding context of Colossians that theauthor is thinking about the original Genesis narrative. As Michaelisnotes, the reliance upon Prov 8:22 is mitigated by the fact thatmediation of creation is actually not present there. 48

The allusions to the original Genesis narrative help demonstratethat Christ is indeed the supreme ruler of creation. This fact is clearenough from the assertion that he created all things. Most tellingly inregards to the regal nature of his role in creation is that the author

specifies his creation of all "thrones, dominions, rulers, andauthorities." Still, the allusion to Genesis 1 is further suggested bythe use of . Although some have tried to look to Hellenisticphilosophy for understanding this term, 49 and many theologiansthrough the centuries have debated what human faculties best

Wright, Colossians and Philemon, 60 63; Fee, Pauline Christology, 297; Beetham, Echoes ofScripture, 81 95; Beale, "Colossians," 846 51.

U C. F. Burney, "Christ as the ARXH of Creation," JTS 27 (1926): 176.45 Caird, Pauls Letters, 180; Wright, "Poetry," 448.


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constitute the nature of the "image," 50 it is preferable to understandthe "image of God" within the conceptual framework of theAncient Near East.

This concept was used to refer to kings, as they were the chiefrepresentatives of the gods. 51 There are many examples of this, so wewill cite a few that are representative. A letter from the exorcistAdad-shumu-utsur to the Assyrian king Esarhaddon states, "Thefather of the king, my lord, was the image of Bel and the king, mylord, is also the image of Bel." 52 In another letter the same exorcistwrites, "The king, the lord of the world, is the very image ofShamash." 53 It appears that this understanding of the relationship

between the deity and the king was further extended to images ofthe kings themselves. In Assyria, kings would establish images ofthemselves wherever their rule extended. 54 The association of"image" with kings in the Ancient Near East is in slight contrast withGenesis, however, since it is humanity broadly that is created asGod's "image." 55 This suggests that the dominion over creation is thepurpose for which God created mankind. 56 The Adamic commissionto "subdue and rule" creation coheres with this idea and aligns withthe meditation upon humanity's relation to creation in Psalm 8.

Subsequent Jewish literature also understood Adam as a "ruler" inthe garden. 57 Thus, the "image" was understood as an office or

50John F. Kilner rightly suggests that this debate has occurred because of a faultyassumption that the "image" is conflated with the individual human being, andfurther that being "in the image of God" constitutes the fact that humans are similar toGod in some way ("Humanity in God's Image: Is the Image Really Damaged?" JETS53/3 [2010]: 601-17).

51Ian Hart, "Genesis 1:1-2:3 as a Prologue to the Book of Genesis," TynBul 46/2(1995): 318; Gordon J. Wenham, Genesis 1-15 (WBC; Nashville: Thomas Nelson, 1987),30; Werner H. Schmidt, The Faith of the Old Testament: A History (trans. John Sturdy-Oxford: Basil Blackwell, 1983), 194.

52As cited in Edward M. Curtis, Man as the Image of God in Genesis in Light of Ancient Near Eastern Parallels (Ph.D. Diss., University of Pennsylvania, 1984; AnnArbor, Mich.: University Microfilms International, 1985), 81-82.

53As cited in Simo Parpla, Letters from Assyria and Babylonian Scholars (Helsinki,Finland: Helsinki University Press, 1993), 159.

MD. J. A. Clines, "The Image of God in Man," TynBul 19 (1968): 83; John H.Walton, Genesis (NIV Application Commentary; Grand Rapids: Zondervan, 2001), 130;idem, "Creation," in Dictionary of the Old Testament: Pentateuch (ed. T. DesmondAlexander and David Baker; Downers Grove: InterVarsity, 2003), 160; idem, Ancient

Near Eastern Thought and the Old Testament: Introducing the Conceptual World of th Hebrew Bible (Grand Rapids: Baker, 2006), 212.55Schmidt, The Faith, 197.

56Sorightly J Richard Middleton The Liberating Image: The Imago Dei in Genesis 1


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position in relation to the world. 58 In the opening of the Colossian"hymn," then, we likely have an assertion that Christ is restoring therule that humanity was meant to have. 59

.

The second significant term of the "hymn," , is likelyintended to possess Davidic significance. The term primarilyconveys the right of primogeniture, as it was applied to Israel andthe king in the OT. 60 Psalm 89:27 provides the most relevantcontribution to this point since is paralleled by thedescription, "the highest of the kings of the earth" in the second halfof verse.

In the Colossian "hymn," Christ is given this position ofauthority as because he created all things (as made clear bythe explanatory ), including the hostile spiritual powers. 61

is used again in the "hymn" in the second strophe in aparallel position to the first. Here Christ is declared to be the"firstborn from the dead" (Col 1:18). Again, we not only see hisposition of authority over the dead by virtue of being the first to risefrom the dead, but the imagery rings with Davidic overtones as Pauloften associates the resurrection of Christ with the Davidic covenant(Rom 1:4; 1 Cor 15:23 28; Eph 1:20 23; Phil 2:9 11; cf. Acts 2:22 36;13:26 37). Furthermore, this association is implicit in the rest ofColossians. Most notably, Col 3:1 affirms that Christ has been raisedand is sitting at the right hand of God in a manner that echoes Ps110:1. 62 It is for this reason that Christ is said to be the "master"() in heaven (Col 4:1). These texts demonstrate that there is

th e monarch was described as the "gardener" of the deity ("Genesis 2:1 17: AForeshadowing of the New Creation," in Biblical Theology: Retrospect and Prospect [ed.Scott J. Hafemann; Downers Grove: InterVarsity, 2002], 56).

^Schmidt, The Faith, 197; Markus Barth and Helmut Blanke, Colossians: A NexoTranslation with Introduction and Commentary (AB; New Haven: Yale University Press,2005), 249.

5 9 For God's intention to rule the world through human vice regents, see Dan G.McCartney, "Ecce Homo: The Coming of the Kingdom as the Restoration of Human

Viceregency," WTJ56 (1994): 1 21.% Exod 4:22; Isa 64:8; Jer 31:9; Ps Sol 18.4; 4 Ezra 6.58. See Garland, Colossians

Philemon, 87 88.6 1

It is often suggested that the "h ym n" did not originally conta in the referencesto the fourfold powers , but wa s inserted by the author of the letter. See Lohse,Colossians and Philemon, 42 43. To reiterate again, even if this "hymn" has been


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good reason to associate with regal and Davidicsignificance.

C.

Another key term from the "hymn" that conveys regal imageryis . Christ is said to be the "head" of the church (Col ). 63 InEphesians, Christ is declared to be the "head" by virtue of hisresurrection and ascension above all powers (Eph 1:20 23). A similaridea may be understood in the Colossian "hymn" due to theconceptual overlap of the resurrection and other terminologicalparallels between the two texts.

64

Furthermore, in Col 2:10, Christ isdeclared to be the "head" over all rule and authority ( ), which can only mean that he has authority overthem. In Col 2:19, the idea of Christ's headship is elaborated toinclude more than authority, as there is a sense of provision andsustenance provided by Christ for the church. As C. Arnold shows,Paul's use of this terminology is consistent with ancient medical

writers and philosophers on the relationship between the head and body. In those writings the head is both the ruling part of the body

as well as the "supply center of the body, since it is the source ofsensation, movement, and will." 65 Thus, with we haveanother affirmation of Christ's supremacy and authority. 66

63 By using this imagery Paul is not suggesting that Christ is the head of thecosmos as Ernst Ksemann suggests ("A Primitive Christian Baptismal Liturgy," in

Essays on-Nezo Testament Themes [Philadelphia: Fortress, 1982], 151-52). Deterrriiningwhether or not is original is a mute point since the final form dictates

wh at the au tho r of the let ter intends, which is clearly a genitive of apposition. RightlyClinton Arnold, "Jesus Christ: 'Head' of the Church (Colossians and Ephesians)," inJesus of Nazareth: Lord and Christ: Essays on the Historical Jesus and New TestamentChristology, (ed. Joel B. Green and Max Turner; Grand Rapids: Eerdmans, 1994), 363; F.F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: Eerdmans, 1977), 420.Gordley notes that is integral to the hymn on the basis of rhy thmicpatterning and meter (Colossian Hymn, 219 21). Furthermore, the use of this phrase isconsistent with Paul's use of elsewhere to refer to the church (Rom 12:4 5; 1 Cor12:12; Eph 4:4).

^ N o t e the overlap of terminology: (a) , (b) , (c) ,(d) , (e) , and (f) .

^ A ld "J Ch i t "H d" f th Ch h " 366 f M L tt 128


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D.'Apxn

The second strophe of the "hymn" begins by asserting thatChrist is , which denotes primacy, whether temporally or inrank. 67 Most scholars prefer to translate here as "beginning,"usually with the idea that Christ constitutes the beginning of the newcreation. 68 Yet there is good reason to translate as "ruler" inkeeping with our arguments regarding the regal imagery ofColossians. 69

In the LXX, whenever is used in relation to a person itconveys a position of authority or leadership. There are no instances

in which the temporal use of modifies a human figure in anadjectival or predicate position. 70 A regal interpretation of inthe "hymn" would provide a nice parallel designation with a regalinterpretation of since both terms introduce the two strophesthrough the relative pronoun . Furthermore, both and are qualified by . In light of the regal/Davidic overtonesof as we have already addressed, it is likely that isprimarily emphasizing Christ's regal authority which he received

67 Cf. Gerhard Delling, "," TDNT 1:479.6 8 P. T. O'Brien, Colossians Philemon (WBC; Waco: Word, 1982), 50; John Calvin,

Commentaries on the Epistles of Paul the Apostle to the Philippians, Colossians, andThessalonians (trans . John Pringle; Grand Rapids : Baker, 2005), 153; Thomas R.Schreiner, New Testament Theology (Grand Rapids : Baker, 2008), 328; Moo, Letters, 129;Bird, Colossians and Philemon, 55; Wilson, Colossians and Philemon, 148; Dunn, Colossiansand Philemon, 97 98; Gordley, Colossian Hymn, 222 24; Stettler, Der Kolosserhymnus,339 40.

6 9Clinton Arnold suggests tha t both senses of are used here (The ColossianSyncretism: The Interface betiveen Christianity and Folk Belief at Colossae [Grand Rapids:Baker, 1996], 260 61). It might be considered curious why the author would use afeminine noun here if regal status was intended. However, the masculine noun rarely occurs in Pauline lite ratu re (Rom 13:3; 1 Cor 2:6, 8; Eph 2:2). Fur thermore,although is ferriinine, it clearly does not mean that the referent is ferninine. It can

be us ed to refer to earthly figures (Gen 4:20 22 LXX; Exod 6:25 LXX; Luke 12:11; 20:20;Titus 3:1; 1 En. 6.8; 89.45; 4 Mace 4.15) as well as spiritual figures (Rom 8:38; 1 Cor15:24; Eph 1:21; 3:10; Eph 6:12; Col 1:16; 2:10,15). It should also be noted that is a feminine noun but often has a masculine referent when used metaphorically.

70 Cf. uses of in the LXX to convey human rule or leadership (Gen 40:13, 2021 ; 41:13; Deut 17:20; Neh 9:17; Dan 2:37; 7:27; Amos 6:7; 1 Mace 10.52; 2 Mace 4.10, 50;13.3). No te especially Isa 9:5 6 LXX, which uses twice to refer to the dominionand authorit y of the future Messianic leader. However, it should be not ed that there

i i R 21 6 d 22 13 h h l f i d


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through his resurrection and exaltation. 71 The close association of and in Rev 1:5 is suggestive of how should be

interpreted here in relation to .72

Christ is therefore thesupreme by virtue of his resurrection from the dead. It is also

worth not ing that the temporal use of is rare in Paulineliterature, occurring only in Phil 4:15. The three other occurrences ofthis word in Colossians refer to spiritual demonic forces (Col 1:16;2:10,15), which makes it quite possible that the author is here furtheraffirming Christ 's supremacy to these beings. If, as many scholarssuggest, that the Colossian "philosophy" is related to problems withthe and , 73 then this would provide another strong

connection between the "hymn" and the rest of the epistle.

.

Towards the conclusion of the "hymnic" material we receive arather revealing affirmation about Christ. He is the "firstborn fromthe dead" so that he might have preeminence (). This wordrather obviously conveys the sense of superiori ty in rank; possess ingthe "first place" in relation to all other things. In my estimation, thisterm should be understood as the aim of the other terms (hence thetelic iva). In other words, preeminence of position and authority isessentially the summation of the message of the "hymn."

F. Reconciliation and Empire

The "h ymn" finally concludes by not ing that the fullness of Goddwells in Christ (Col 1:19), the one who reconciles ()and makes peace () with all creation (Col 1:20). With thislanguage we also have connotations of a figure wi th regal authorityestablishing justice over the realm of his kingdom. H. O. Maier notesthat this language was "especially at home in ancient diplomatic andpolitical contexts to describe the cessation of hostility and thereconciliation of hostile parties." 7 4 In fact, these ideas are used todescribe the goal of the Roman Empire through Caesar's rule, who islikewise called a "peace maker" and one wh o reconciles by pacifyinghis enemies. 75

71 Gordley rightly notes tha t the idea here likely suggests that Christ is "King of

the Dead/' yet he a rgues tha t is polyvalent and contains the connotations ofauthority while still emphasizing that Christ constitutes the beginning of a newcreation (Colossian Hymn, 223).


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It is fascinating to consider that in all of Pauline literature theterm kingdom () appears only fourteen times yet it occurstwice in this short letter (Col 1:13; 3:24). In fact, beyond the material

within the ''hymn 7 ' for which we have proposed a regal background,the text of Colossians contains many other regal motifs, includingspecific allusions to Caesar and his Empire. Whereas Caesar would

bring his foreign enemies to Rome in a triumphal procession, Christ"triumphed over" () the greatest enemies; the hostilespiritual forces (Col 2:14 15). The scene described here in Colossiansis taken from the infamous "Roman Triumph/' 76 which included adisgraceful disrobing (cf. in 2:15) of the conquered

foes to symbolize the loss of power. There would also be aceremonial "putting on" of a new robe by the Emperor (cf. in Col 3:1). 77 The language of Roman ideals are alsoexpressed throughout Colossians. Whereas the Pax Romana heldsway in the first century, Paul desires the peace of Christ to "rule" inthe hearts of believers (Col 3:15). Instead of the "good news" of theEmpire extending throughout the world, the of Christ isspreading throughout all of creation (Col 1:23). 78

The Imperial language cited above does not appear to be

coincidental. Perhaps the regal imagery of the "hymn" is utilizedspecifically to mimic the authority of the contemporary regal figureof the known world, Caesar. In summing up this point and otherimagery from the Colossian "Christ hymn," B. Walsh and S.Keesmaat state that the poem is "nothing less than treasonous"

because Paul "subverts every major claim of the empire." 79 Somescholars have specifically sought to undertake how Paul's broadertheology was intentionally directed towards the Roman Empire 80

wars, (b) made harmonious those nations that were formerly hostile, and (c) is called"the guardian of peace" ( ). See Maier, "A Sly Civility/' 332, for more onthis subject.

76 Wilson, Colossians and Philemon, 212 13.^Maier, "A Sly Civility/' 344.78Ibid., 325 26.79Brian J. Walsh and Sylvia C Keesmaat, Colossians Remixed: Subverting the Empire

(Downers Grove: InterVarsity, 2004), 84.80John Dominic Crossan notes that when the titles given to Caesar are attributed

to Jesus, a lowly Jewish peasant, it is either a case of 'low lampoon or high treason"("Roman Imperial Theology," in In the Shadow of Empire: Reclaiming the Bible as aHistory of Faithful Resistance (ed. Richard A. Horsely; Louisville: Westminster JohnKnox, 2008), 73.

Recently there has been some question as to whether Paul's counter Imperial


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(although this has not included enough study of the so calleddeutero Paulines, such as Colossians 81). Conversely, there have beensome who have tried to downplay this theme. For instance, S. Kimargues that Paul's language should not be considered asintentionally subversive towards the Roman Empire noting that thelanguage is ultimately "politically innocuous/' He adds that Rom13:1 7 is the "Achilles' Heel" of anti Imperial readings. 82 Theproblem with Kim's position is that he apparently leaves no room forcounter Imperial language that is not seditious in nature. Althoughthe author did not intend to start a rebellion, 83 his languagedemonstrates that he is intentionally utilizing Imperial terminologyto suggest that Christ is the supreme ruler; greater even than Caesar.

IV. CONCLUSION

The problems associated with primarily attributing Wisdominfluence to the "hymn," coupled with the emphasis on the authorityof Christ throughout Colossians, calls for a re reading of the"hymnic" material. I do not wish, however, to overstate the case. Thepriority given to regal imagery in this study is intended to

demonstrate the legitimacy of identifying regal motifs as a major background to the "Christ hymn," something far too neglected infavor of Wisdom imagery. Although the two backgrounds are notconceptually exclusive (kings needed wisdom to rule appropriately),the "hymnic" material was probably understood by the author ofColossians to depict the regal primacy of Christ, in relation to worldpowers (Caesar) and otherworldly powers (the and ). 84

have long recognized that it was particularly common in Asia Minor." Furthermore,Paul Zanker notes that the Imperial cult spread earliest in the Eastern part of theEmpire ("The Power of Images," in Paul and Empire: Religion and Power in RomanImperial Society [ed. Richard Horsley; Harrisburg: Trinity, 1997], 77). Cf also MoverHubbard, Christianity in the Greco Roman World (Peabody: Hendrickson, 2009), 129;

Wright, "Paul's Gospel and Caesar's Empire," 161.81 Note this critique in Warren Carter's survey of the SBL group "Paul and

Politics" ("Paul and the Roman Empire: Recent Perspectives," in Paul Unbound: OtherP i h A l [ d M k Gi P b d H d i k 2010] 25)


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The Regal Status of Christ