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British Library, London. The Epistle to the Colossians[ a] is the twelfth book of the New Testament. It was written, according to the text, by Paul the Apostle and Timothy, and addressed to the church in Colossae, a small Phrygian city near Laodicea and approximately 100 miles (160 km) from Ephesus in Asia Minor. [ 3]
The whole context of Colossians 1:15–20 suggests a more than Adamic and human interpretation of "the first-born of all creation". Christ is the "first-born" in the sense of being prior to and supreme over all creation, just as by virtue of his resurrection from the dead he is supreme vis-à-vis the Church ( Col 1:18 ).
The Pauline epistles depict Christ as the Head of His people the Church (Ephesians 1:15-23; Colossians 1:13-18). The New Testament identifies Jesus the Christ as the Most High, Whose Name is above all names (Philippians 2:9-10).
Minuscule 321, first page of Colossians. Colossians 1:14 (see Ephesians 1:7) απολυτρωσιν δια του αιματος αυτου (redemption through the blood of him) – 383 424 614 630 1505 1912 2200 2344* 2464 Byz pt (i.e., 76 206 221 223 330 876 1518 1611 1960 2005 2412) ℓ mss vg cl syr h arm slav Gregory Cassiodorus
Finally, in Paul’s letter to the Colossians, he lists stellar traits of being “holy and beloved” by God, telling his readers to live these as if they are wearing them as clothes (Colossians ...
In the case of Colossians 1:16, [103] the whole hymn (Colossians 1:15–20) [104] does not give Jesus any title. However, he has just been referred to in Colossians 1:13 as God's "beloved Son". However, he has just been referred to in Colossians 1:13 as God's "beloved Son".
Similarly, though Paul envisions Christ's triumph over rulers and authorities as a future event (1 Cor 15:24), Colossians 2:15 acknowledges this as having already occurred. [28] Another intriguing distinction between the Colossian correspondence and the "7 authentic letters" is the lack of a financial request for the poor in Jerusalem. [29]
Paul of Tarsus referred to Jesus as the "image of the invisible God" (Colossians 1:15). [21] Theologians such as John of Damascus argued that the connection between Jesus' incarnation and the use of images is so strong that to reject or prohibit the use of images is tantamount to denying the Incarnation of Jesus.