15 He is the image of the invisible God, the firstborn
of all creation; 16 for in him all things in heaven and on earth
were created, things visible and invisible, whether thrones or dominions or
rulers or powers—all things have been created through him and for him. 17 He
himself is before all things, and in him all things hold together. 18 He
is the head of the body, the church; he is the beginning, the firstborn from
the dead, so that he might come to have first place in everything. 19 For
in him all the fullness of God was pleased to dwell, 20 and through
him God was pleased to reconcile to himself all things, whether on earth or in
heaven, by making peace through the blood of his cross.
21 And you who were once estranged and hostile in
mind, doing evil deeds, 22 he has now reconciled in his fleshly body
through death, so as to present you holy and blameless and irreproachable
before him— 23 provided that you continue securely established and
steadfast in the faith, without shifting from the hope promised by the gospel
that you heard, which has been proclaimed to every creature under heaven. I,
Paul, became a servant of this gospel.
24 I am now rejoicing in my sufferings for your sake,
and in my flesh I am completing what is lacking in Christ’s afflictions for the
sake of his body, that is, the church. 25 I became its servant according
to God’s commission that was given to me for you, to make the word of God fully
known, 26 the mystery that has been hidden throughout the ages and
generations but has now been revealed to his saints. 27 To them God
chose to make known how great among the Gentiles are the riches of the glory of
this mystery, which is Christ in you, the hope of glory. 28 It is he
whom we proclaim, warning everyone and teaching everyone in all wisdom, so that
we may present everyone mature in Christ.
Year C
July 17-23
July 17, 2016
Cross~Wind
Title: Cosmic Christ and Star Trek
1490, 7.2
Introduction
Some of you
might remember that my childhood fascination with Science Fiction has continued
to the present. I liked many things as a youth. I liked to play sports. I liked
to read. Science fiction fascinated me because of the distances involved within
our Galaxy, let alone between galaxies. Your imagination could fly when it came
to the type of life that might be out there. Look up Kepler 452b if you want a
recent example.
When I was 14, the year was 1966. A
new television show burst upon the scene called Star Trek. The show seems
rather cheesy now, but it had a huge impact upon me then. They faced danger and
had to display courage in every episode. Star Trek told the story of the
voyages of the starship Enterprise. Its mission: "To explore strange new
worlds, to seek out new life and new civilizations, to boldly go where no man
has gone before." Of course, Star Trek: Beyond is coming on July 22 as
well.
One of the special aspects of a
Star Trek episode was that it usually became a morality story. It lifted up a
hope or fear of humanity. I just could not resist sharing with you a few Star
Trek lessons. Even if you do not like Science Fiction or Star Trek, I hope to
share in a way that will illuminate this passage.
Application
First, Christ is the Creator.
Paul tells us that
"in
him all things in heaven and on earth were created, things visible and
invisible, whether thrones or dominions or rulers or powers -- all things have
been created through him and for him" (Colossians 1:16).
When we boldly go where no one has
gone before, we discover that Christ has already been there[1]
-- as Paul tells the Colossians,
"He himself is before all things, and in him all things hold together"
(v. 17).
- In places that are distant from family and friends, Christ
is there.
- In situations that feel hopeless and God-forsaken, Christ
is there.
- In times of pain and suffering, Christ is there.
- In valleys of deep darkness, Christ is there.
From the very first Star Trek
episode, the story portrays the universe as a fundamentally good creation.
Alien enemies might fight with Captain Kirk and his crew. Yet, they often find
a way to forgive and cooperate. On the starship Enterprise, people of different
races, genders, backgrounds and abilities discover ways to work well together.
Quite honestly, that sounds like the kind of world in which I want to live.
With all the hateful voices out
there today, please turn away from those who stir up hate, prejudice, bigotry,
name-calling, and attacks on those who different from them.[3]
This vision of bringing together what
has been different fits with Paul's understanding of creation, with Christ as
one who holds everything together.
Second, Christ is the Redeemer.
Paul knew that the Colossians had
been "estranged and hostile in mind,
doing evil deeds" (v. 21).
We know about estrangement,
alienation, and separation. We know we need reconciliation and redemption.[4]
Fortunately, God worked through Jesus
"to reconcile to himself all things, whether
on earth or in heaven, by making peace through the blood of his cross"
(v. 20).
The cross shows the immensity of
the love of God for us. God paid the price for our reconciliation and
liberation.[5] As Paul tells the
Colossians, God
"has rescued us from the power of darkness
and transferred us into the kingdom of his beloved Son, in whom we have redemption,
the forgiveness of sins" (vv. 13-14).
Journalist Angelo Stagnaro in a
Star Trek episode called “Bread and Circuses” finds an example of the
steadfastness required to receive this redemption and forgiveness.[6]
Captain Kirk and his crew come across a planet that contains a modern version
of the Roman Empire, complete with gladiators, senators and corrupt
politicians. A group of renegade slaves practices a peace-loving religion of
"total love and brotherhood," and the ruthless empire is determined
to wipe them out.
Now, the Colossians who received
Paul's letter would have found this episode to be very familiar. After all,
they were Christians living in a city of Asia Minor, which was part of the
first-century Roman Empire.
The twist in the Star Trek episode
is that the slaves imprisoned for their religion are sun worshipers. Mr. Spock
points out that "it seems illogical for a sun worshiper to develop a
philosophy of total brotherhood. Sun worship is usually a primitive,
superstitious religion." Then Lieutenant Uhura pipes up from her
communications console: "I'm afraid you have it all wrong," she says.
"I've been monitoring some of their old-style radio waves. ... It's not
the sun up in the sky. It's the Son of God."
Christ is our Redeemer -- the one
who offers us redemption, the forgiveness of sins. Paul keeps pressing us to
look toward Christ when we face divisive times and events. Granted, some
enemies simply need defeat.[7]
Yet, Christ gives us the power to love our enemies and work for peace, even in
very difficult situations. This was true in the Roman Empire, it was true in
Star Trek and it is true for us today.
Third, Christ is the Sustainer.
24 I am now rejoicing in my
sufferings for your sake, and in my flesh I am completing what is lacking in
Christ’s afflictions for the sake of his body, that is, the church. 25 I
became its servant according to God’s commission that was given to me for you,
to make the word of God fully known,
I hear a tremendous amount of
courage in this statement. Paul knew that as an apostle of Jesus Christ, who
suffered and died for us, he might have to suffer and die as well. Yet, he displayed courage.
God wants us to grow in faith and
wisdom every day, with help from the Christ who sustains us as head of the
church. The movie Star Trek V: The Final Frontier explores the true nature of
God. A Vulcan character becomes convinced that God exists on an undiscovered
planet at the center of the Milky Way galaxy. Most Star Trek fans think of it
as the least appealing of the movies. This divine being yearns for our love and
attention, which sounds good -- to a point. The problem with this creature is
that it demands that they bring the starship Enterprise closer to the planet.
When Captain Kirk wonders why God would need a starship, the creature attacks
him in retribution. The crew realizes that the authentic God would never
inflict harm on people for pleasure.
While the true God wants to sustain
us, false gods always want to deplete us, divide us, and make us hate each
other. Think of the many idols that lure us, but then hurt us: sex, money,
power, prestige. We give them our love and attention, and they leave us feeling
empty and alone.
The courage to witness is another active expression of Christian
love. We live in a society that will
become harder to witness to Christ. If
friends and co-workers know you are a Christian and you take your faith
seriously, it will take greater degrees of courage to share that faith.[8]
In his book Why Courage Matters, Sen. John McCain tells a story from
the Civil Rights era of the 1960s. In the march from Selma to Montgomery, those
who marched confronted state troopers. They knelt to pray at the suggestion of
John Lewis. Lewis, trained in non-violent protest, would absorb the first blow,
a baton to the stomach. The second blow was to the left side of his head. He collapsed,
unconscious, his skull fractured. The result was the passage of the Voting
Rights Bill of 1965, a bi-partisan achievement.[9]
We do not often hear the full text of Niebuhr's prayer, just the first
stanza. Here is the entire prayer:
God, grant me the
Serenity to accept the things
I cannot change;
Courage to change the things I can; and
Wisdom to know the difference.
Living one day at a time;
Enjoying one moment at a time;
Accepting hardship
As the pathway to peace.
Taking as He did,
This sinful world as it is
not as I would have it.
Trusting that He will make
all things right
If I surrender to His will,
That I may be reasonably happy
in this life,
And supremely happy
With Him forever in the next.[10]
Conclusion
Christ will never let us down, but
will continue to be our Creator, Redeemer and Sustainer. Wherever we go, and
whatever we face, he will live in us and offer us the help, forgiveness,
support and courage we need.
In Star Trek, characters always
hope to live long and prosper.
However, on a Christ Trek, the
promise is that you will live faithfully and well.
Sermon to go
Key points
First, Christ is the Creator.
"in
him all things in heaven and on earth were created, things visible and
invisible, whether thrones or dominions or rulers or powers -- all things have
been created through him and for him" (Colossians 1:16).
"He himself is before all things, and in him all things hold together"
(v. 17).
Second, Christ is the Redeemer.
"to reconcile to himself all things, whether on earth or in heaven, by
making peace through the blood of his cross" (v. 20).
"has rescued us from the power of darkness and transferred us into the
kingdom of his beloved Son, in whom we have redemption, the forgiveness of
sins" (vv. 13-14).
Third, Christ is the Sustainer.
24 I am now rejoicing in my
sufferings for your sake, and in my flesh I am completing what is lacking in
Christ’s afflictions for the sake of his body, that is, the church. 25 I
became its servant according to God’s commission that was given to me for you,
to make the word of God fully known,
God, grant
me the
Serenity to accept the things
I cannot change;
Courage to change the things I can; and
Wisdom to know the difference.
Living one day at a time;
Enjoying one moment at a time;
Accepting hardship
As the pathway to peace.
Taking as He did,
This sinful world as it is
not as I would have it.
Trusting that He will make
all things right
If I surrender to His will,
That I may be reasonably happy
in this life,
And supremely happy
With Him forever in the next.
Serenity to accept the things
I cannot change;
Courage to change the things I can; and
Wisdom to know the difference.
Living one day at a time;
Enjoying one moment at a time;
Accepting hardship
As the pathway to peace.
Taking as He did,
This sinful world as it is
not as I would have it.
Trusting that He will make
all things right
If I surrender to His will,
That I may be reasonably happy
in this life,
And supremely happy
With Him forever in the next.
Ideas for exploration
1. Luke 10:38-42 contain so much on which to reflect. Try
considering the Mary and Martha part of your life. Neither one is “bad,” of
course, but they do need to respond to the circumstances.
2. Amos 8:1-12 is a warning that if we do not practice
listening to the word of the Lord, we may not hear when we most need.
3. In Colossians 1:15-28, if Christ is all that Paul says
here, then surely we need to pause our busy lives every once in a while and
listen.
Let’s Live It!
Psalm 52:
8 But I am like a green olive tree
in the house
of God.
I trust in
the steadfast love of God
forever and
ever.
9 I will thank you forever,
because of
what you have done.
In the
presence of the faithful
I will proclaim
your name, for it is good.
Just give
yourself time to this week to listen and trust in the presence of God.
Going deeper
Paul opens
his letter to the congregation with a prayer of thanksgiving and intercession
that we discussed last week.
In verses 15-20, Paul seems to
quote a hymn with which they are familiar. It stresses the pre-eminence of
Christ over all things, whether we can physically see them, as in creation, or
not, as in the spiritual realm. This passage, along with Hebrews 1:2-3 and John
1:1-18, stress the role of Christ in creation. The one whom human beings
crucified outside the walls of Jerusalem is the image of God and the one
through whom God created all things. The new world that is coming shows itself
now in this affirmation of the lordship of Christ over all things, seen and
unseen. Creation has its origin in Christ and finds its fulfillment in Christ. Christ
preserves creation. The hymn affirms that the Lord of creation is also the
ruling and guiding center of the life of the church. We know all of this, as is
typical of Paul, because of the resurrection of Jesus from the dead. The resurrection
allows him to remind the Colossians that God, while majestic beyond anything
humanity could imagine, also comes close to us in Christ. God transcends all
things, but is immanent in Christ. This fellowship between Father and Son is a
fellowship into which God invites all creation to enter, so that all things will
find reconciliation in God. Not surprisingly, this reconciliation occurs
through the cross, a symbol of suffering and death that occurred in our human
history. The cross reminds us that the Father sent the Son in a spirit of
kindness and gentleness, rather than tyranny, fear, and terror. The point was
to save humanity by persuasion rather than compulsion. God invited.
Verses 21-23
apply all that Paul has said to the lives of his readers. He reminds them of
the alienation, separation, hostility, and evil that still dominates so much of
human life. Yet, if they can put into their lives this one who holds creation
together and who is the head of the church in such a way as to reconcile all
things, Christ will overcome the separation. Paul is a servant of this gospel.
Beginning in
1:24 and continuing to 2:5, Paul will discuss his ministry to the churches. He has
just said he is a servant of this gospel. He now wants to show what this means
in his life. Paul is beginning by showing how his own life reflects how he seeks
to minister in a separated, alienated, hostile, and evil world. He knows that
as Christ has suffered, so he must suffer in order to make the word of God
known. Yet, we catch his excitement as well. He gets to share the plan of God
for the world that God has revealed in Christ, which is that Christ is in you,
not just as Israel or the Jewish people. Christ is now among the Gentile world.
He is the hope of glory. Paul has genuine excitement about this mission. He wants
to present everyone mature in Christ through what he proclaims, warns, and
teaches in wisdom.
Colossians 1:15-28 (NRSV)
Colossians 1:15-20 is a hymn on the pre-eminence of
Christ. The Colossian Christians had been challenged by some
in their midst who taught the presence and power of a whole host of spiritual
beings -- all of whom demanded human attention and obeisance. The concept of Logos is behind the text
while the word is not used. The
theology in this Christ-hymn makes it clear that the "beloved Son"
(v.13) alone is the "firstborn," that "all things have been
created through him and for him," and that "he himself is before all
things" (vv.15-17). Such a claim flies directly in the face of the false
teachers in Colossae who apparently advocated various astrological and
cosmological doctrines. The Nicene Creed
affirms that the church believes in Jesus Christ, “by (through) whom all things
were made,” based on passages like this. This passage, along with Hebrews 1:2
and the John 1:1-18, are basic passages that present the preexistence of the
Son of God. Further, verses 15-20 develop
the idea of the function of the Son as the mediator of creation, expressing in
terms of Logos, as also Hebrews 1:2-3 and John 1:1-18.
The first strophe is verses 15-16. These three lines
hail the cosmic Christ as Lord of creation, bringing it into existence, its
rightful “soul”, and guide its destiny. He claims the person of Christ is
supreme in creation. 15
He is the image [“Image”
may be quite realistic. Eikon means image, likeness, representation, and
manifestation. The “image” of the
emperor was on the coin of the realm. The “image” of God is in Jesus Christ.
Such is the suggestion on Karl Barth.[11]
He refers to the daring equation by Paul of the man Jesus, the Messiah of
Israel and the Son of God, directly with the divine image as a radical
innovation. Think of it this way – a man crucified and dying in Jerusalem is
the Messiah, the Son of God and the image of God. Barth thinks that a passage
like this affirms that God is creator, but through Jesus Christ, and therefore
that in their creation God had the Son in mind in way in which this one man is
the meaning and motive of all creation.[12]]
of the invisible God, the firstborn of all creation; [Pannenberg
thinks that Christian theology must read the Old Testament saying about our
divine likeness in the light of a statement like this, in which Christ is the
image of God, as well as his notion that believers are to be transformed into
this image. As he sees it, it has a general anthropological significance, which
he discusses under the general heading of the destiny of humanity. The phrase
"firstborn of all creation" does not suggest that Christ is first among
all created things, as Arians would later argue, but rather that Christ is
pre-eminent over the rest of creation and testifies to the special relationship
that exists between God and Christ. Rabbinic interpretation also connected
“firstborn” with the Messiah. The Son is prior to all creation. The “image” and
“first-born” references became themes of the Alexandrian Logos theology of the
second century. In particular, Justin Martyr would recognize the connection of
such phrases with the Logos.[13]
In his discussion of Jesus Christ as electing and elected, Barth says that if
this passage is true, then in the name and person of Jesus Christ “we” must
recognize the Word of God, the decree of God and the election of God at the
beginning of all things. “We” must recognize it at the beginning of our own
being and thinking and at the basis of our faith in the ways and works of God.
In this person, “we” must recognize the beginning of the Word, decree, and
election of God, the conclusive and absolute authority in respect of the aim
and origin of all things.[14]
For him, verse 15 removes the First begotten from the series of created
realities.[15]
For him, this man Jesus is the beginning of all the ways and works of God. In
the Son, God wills and posits another being different from the Father. Such is
the content of predestination, which is already grace. God had no need of
creation. God was not satisfied with the inner divine glory, and so willed the
creation and the man Jesus as the first-born of all creation, which was already
“condescension inconceivably tender.” It is self-giving, the inner glory of God
overflowing toward others.[16]]
16 for in him all things in heaven and on earth
were created, things visible and invisible, whether thrones or dominions or
rulers or powers—all things have been created [“Created” is aorist,
referring to the definite act of creation. It depends upon Genesis 1:1, “In
the beginning when God created the heavens and the earth…”] through
him and for him. [It alludes
to angels in the traditional Jewish way, that they are creatures made by God. Forces identified as thrones, dominions, rulers, and powers
were forces viewed in Colossae as competing with the Son. The list is similar
to that in Ephesians 1:21. The order of the list does not have meaning. Gnostics
speculated about the celestial hierarchy. "Thrones" are highest grade
of angelic being, in God's presence.
"Ruling forces" is immediately below the "thrones." "Sovereignties and powers," are
good or bad angels. All things find their meeting point in Christ. The Logos is the cooperating and meditating
agent in creation. The Logos is the goal
as well as the beginning of creation.
Barth discusses the notion of heavenly powers created and established
for the sake of Christ and in the service of Christ, and therefore controlled
by Christ. Their function and service will attain their goal with the coming
again of Christ.[17]
Barth stresses the Son being the
mediator of creation is an affirmation that the early church had in view that
the reign of God has drawn near, the turning point of the times, revealed in
Christ, is the fulfillment of all the promises of the covenant of grace. To
honor this name, to bear witness to this honor, they made this affirmation.
They wanted to offer a comprehensive description of the lordship of Christ.[18]
Pannenberg also connects the notion of the mediator of creation with the
election of Jesus Christ to be the Head of a new humanity, as suggested in
verses 16 and 20. Creation will find its
consummation only in Jesus Christ. Every created thing has its origin in Christ
and exists for Christ, even the various ranks of angels referred to as
"thrones or dominions or rulers or powers" (v. 16). This fact
justifies the titles given for Jesus in verse 15. Christ is the law and purpose
of Creation. The source of created life is in Christ.[19]]
Strophe 2 is verses 17-18a.
It repeats the pre-existent activity of Christ, where He is head of the
universe and therefore head of the church. 17
He himself is before all things, and in him all things hold together. [The hymn refers to divine
preservation of creation, connecting it with the creation of the world by the
Son, as here and in Hebrews 1:3. Christ does nothing less than hold the
universe together, reminiscent of the claim in Hebrews that he "sustains
all things by his powerful word" (1:3). It points to the pre-existence of
the Logos, first as before all things, and then as the principle of cohesion in
the universe. Alexandrian Judaism used similar language. Pannenberg refers to
Jungel and Barth who relate the category of revelation to theological
reflection on God as the God who speaks. The point appears to be that God
communicates himself by speaking. This would mean that the revelation of God in
history, the revelation of the historical plan or mystery for salvation in the
person and work of Jesus Christ is the basis of the idea of a self-revelation
of God by speaking in the Son. He says he has no objection to the idea, as long
as one gives greater precision to the idea of an eschatological revelation of
the historical plan of God by means of the prophetic notion that the aim of the
historical action of God is the knowledge of the deity of God. He questions
whether this is what Jungel would mean.[20]
Later, he points out this verse does not support the notion of the Trinity, for
it says of the Son alone that all things were created by him and to him.[21]]
18 He is the head of the body, the church; [That which
controls the creation also controls the church. The creator of the world is the head of the church. “Head” is inspiring
ruling, guiding, the center of its unity and source of its life. Barth also
points out that by saying that creation is through Christ and for Christ have
the implication that the church is here for the world, and thus, not just for
itself.[22]
In a discussion of the people of God in world occurrence, Barth will suggest
that the alteration of the whole
situation of humanity and the cosmos humanity inhabits has already happened.
Jesus Christ is the new reality of world occurrence, but in a concealed way.
He is the head of the church, but he is also the head of creation.[23]
In matters related to ecumenical dialogue, I should mention that Pope Gregory[24]
says that Peter was indeed one of the chief members of the Church, but that he
and the other Apostles were members under one head. Such a notion has
implications for dialogue with the Roman Catholic Church. Pannenberg refers to
this verse as an argument against the notion of referring to any human being as
“head” of the church, for the New Testament uses such a term exclusively for
Jesus Christ. To him, the use of such a term for the Roman bishop has always
been an occasion for justifiable offense. He remarks that the Byzantium church
rightly rejected the argument of Rome that Rome was the head of the church,
arguing in contrast that only Christ is the head.[25]]
Strophe 3 is verses 18b-20.
It celebrates the triumph of this cosmic Lord who embodies the divine fullness. he
is the beginning, the firstborn from the dead, so that he might come to have
first place in everything. [“Beginning” suggests priority in time and originating power.
"Resurrection" corresponds to v. 15 as that which makes him to be
head of the church. One might note the
relationship established between Christ's headship of creation by virtue of
pre-existence and Christ's headship of the church by virtue of resurrection. One could note Philippians 2:6.
who,
though he was in the form of God, did not regard equality with God as something
to be exploited,
This verse narrows the focus of
this cosmic Christ into a more predictably Pauline concern by looking at Christ
in relationship to the church, as Christ the Redeemer. Pannenberg links
individual and universal fulfillment of salvation as an essential element in
biblical hope for the future. The
resurrection of Jesus as the Christ anticipates this future.[26]
Pannenberg discusses the reasons for maintaining the unity of Jesus with God.
In the process, he discusses the idea of rising from the dead to a new and
eternal life has having its roots in Jewish eschatological hope. Referring to
the post-exilic effort to deal with theodicy by the notion of resurrection, and
in particular as the resurrection of the righteous, passages like this, “the
first-born from the dead,” one should understand in this context. It was not a
return to an earthly life, but a transition to the new eschatological life.[27]]
19 For in him all the fullness of God [Pannenberg discusses the difficulty of maintaining the transcendence and
immanence of God. He thinks the doctrine of the Trinity clarifies the question
of union and tension between transcendence and immanence. Here, it arises with
even greater sharpness, for Paul writes of the dwelling of deity in Jesus
Christ.[28]]
was pleased to dwell, 20 and through him God was pleased to
reconcile to himself all things, [Pannenberg notes the participation of creatures in the
Trinitarian fellowship of the Son with the Father is the goal of creation. He
sees this plainly in the incarnation of the divine Logos in Jesus. The goal of
this event was that all might find reconciliation in Christ, as we find in
verse 20.[29]]
whether on earth or in heaven,
by making peace through the blood of his cross. [Verses 19-20 once more expand the role of Christ to the whole of
creation, on earth and in heaven. Barth finds it remarkable that the cross has
created a cosmic peace that enfolds all things in earth and in heaven. He finds
it remarkable because of the contrast with the way Jesus lived his life in
humility and service, even to the cross. As remarkable as the claims are for
the complete primacy of this cosmic Christ, the hymn makes an even more
astounding assertion: that this supreme deity is found at the head of the
church itself. Paul's familiar image of the church as the "body of
Christ" shifts its focus here to accent Christ as the head of this body,
continuing the emphasis on Christ's supremacy and on Christ as the originator
of the church. Christ was the "firstborn of all creation" and thus
Lord over all the created universe.
Christ is also the "head of the body, the church" the
"firstborn from the dead" -- that is, the new, unprecedented creation
that now exists since the Resurrection. Christ reigns supreme over both the old
and new creation. He has primogeniture rights over both. Yet, another blow is struck against the
incipient Gnosticism in Colossae by this hymn's claim that "in him all the
fullness (pleroma) of God was pleased to dwell" (v.19). "All
things" were mentioned in v. 19, and he specifies it more clearly here, as
well as showing the moral process revealed in the cross. In verse 19, plaroma, is a technical theological term denoting the totality of
divine attributes and powers.[30]
Pannenberg points out that the fullness of Christ will fully come only in the
eschaton, which should affect the way we think of the church as “catholic.” It
refers to Christ, while false teachers would have it distributed among many
beings. They would also maintain only a
partial connection of fullness with the Lord, while Paul affirms total
identification.[31] Paul's surprising universal hymn of praise
and thanksgiving concludes by moving Christ's cross not just beyond the
boundaries of Israel, but exceeding even the limits of planet Earth itself.
Marvelously, Paul hangs the cross in the heavens, the symbol of redemption for
all of creation. It is through the sacrificial death of Christ, Paul concludes,
that "God was pleased to reconcile to himself all things, whether on earth
or in heaven" (v. 20). In verse 20, instead of a partial reconciliation,
Paul affirms an absolute and complete reconciliation. Christ presents this
reconciled creation to the Father. Paul wanted to stress the universal lordship
of Christ. Paul thereby anchored
reconciliation in an historical event.
Pannenberg notes that verse 20 says expressly that the divine mystery of
salvation is identical with Christ, but with Christ in the Gentile Christian
church, the point of calling Christ the mystery of salvation lies in the
universality of Christ in salvation history as the reconciler of the world. As
the head of the church, the church demonstrated in its life this reconciliation
in healing the division of Jew and Gentile. The church has a place in the one
mystery of salvation, but only insofar as it is present and at work in Christ
and Christ in it.[32]]
[This hymn, which someone designed
as a praise of the Lord of creation, Paul has transformed into a song of
redemption that centers in Christ's atonement as Savior of the church. Gnostic teachings identified the whole host
of spiritual beings (aeons or emanations) that lay between the supreme God and
the created universe as the pleroma.
The Christ-hymn theology denies that there is any gap between Christ Jesus the
head of the church and God. God dwells fully in Christ, not just some spiritual
speck or subordinate aeon of spirituality. This full portion of the divine not
only became one with creation through Christ but acted as creation's redeemer
as well. Another Gnostic notion, that spirit and matter are antithetical, is
rejected by the presence of the supreme, redeeming Christ, a presence that
defined both creation and redemption for the universe.]
[Chrysostom emphasizes the note of reconciliation and making peace in verse
20 in a moving way. He asks a simple question, “For what if with this person we
have peace, but with another, war and fighting? What is the gain?” He uses the
analogy of the body. It would hardly be to the advantage of the body that some
of its parts be “in a state of variance” with the others. It will not be a
healthy body if that happens. When the whole of the body is “in good order,
harmony, and peace,” with “the whole at rest, and continue within their proper
limits,” there can be reconciliation and peace. Our thoughts need to be “at
rest,” or peace will not exist. “So great a good is peace, as that the makers
and producers of it are called the sons of God, with reason; because the Son of
God for this cause came upon the earth, to set at peace the things in the
earth, and those in the heavens.” Of course, “if the peacemakers are the sons
of God, the makers of disturbance are sons of the devil.” He continues by asking of those who stir up
contention and fighting whether they are happy. He observes, “Many there are
who rejoice at evil, and who do rather rend in pieces the Body of Christ, than
did the soldiers pierce it with the spear, or the Jews who struck it through
with the nails.” He urges them to consider, “When thou art minded to war
against thy brother, bethink thee that thou warrest against the members of
Christ, and cease from thy madness.”]
[Chrysostom goes on to compare the follower of Christ to ambassadors.
“Ambassadors, whatever be their sort, because of the dignity of an embassy,
enjoy much honor. For observe; they go alone into the heart of the land of
barbarians, through the midst of so many enemies; and because the law of
embassy is of mighty power, all honor them; all look towards them with respect,
all send them forth with safety.” The follower of Christ has received a word
from God. He comes on a mission from an embassy. He requests them “to put an
end to the war.” He cannot promise to give cities, corn, slaves, or gold, “but
the kingdom of heaven, eternal life, society with Christ, the other good
things.” He then says, “Ambassadors then
we are, and we wish to enjoy honor, not for our own sakes, far be it, for we
know its worthlessness, but for yours; that ye may hear with earnestness the
things we say; that ye may be profited, that not with listlessness or
indifference ye may attend to what is spoken.”]
[Such analysis leads most
scholars consider these verses among the earliest Christian hymns. It has a
lyrical nature in Greek. The hymn offers praise to Christ the Redeemer, one
that stresses the supremacy of Christ in the universe and in the church. The
cosmic focus of the passage reminds one of John 1:1-18. This was probably a hymn used by the Colossian congregation as part of
their baptismal liturgy. What is most
significant is what Paul does with it, as he adapts it to the theology of the
cross, as well as beginning with baptism as a call to renew their apostolic
faith. Paul may use the hymn to correct
the theology that had become popular among segments of the church. If the hymn
were part of the liturgical life of the church through baptism, it would seem
logical that at the baptism of a new believer, the most distinct and validating
confession be made about the person of Christ.]
One could note Diognetus 7, written around 150 AD.
As I have indicated, it is not an earthly discovery that was committed to
them; it is not a mortal thought that they think of as worth guarding with such
care, nor have they been entrusted with the stewardship of merely human
mysteries. 2On the
contrary, it was really the Ruler of all, the Creator of all, the invisible God
himself, who from heaven established the truth and the holy, incomprehensible
word among men, and fixed it firmly in their hearts. Nor, as one might suppose,
did he do this by sending to men some subordinate—an angel, or principality, or
one of those who administer earthly affairs, or perhaps one of those to whom
the government of things in heaven is entrusted. Rather, he sent the Designer
and Maker of the universe himself, by whom he created the heavens and confined
the sea within its own bounds—him whose hidden purposes all the elements of the
world faithfully carry out, him from whom the sun has received the measure of
the daily rounds that it must keep, him whom the moon obeys when he commands
her to shine by night, and whom the stars obey as they follow the course of the
moon. He sent him by whom all things have been set in order and distinguished and
placed in subjection—the heavens and the things that are in the heavens, the
earth and the things in the earth, the sea and the things in the sea, fire,
air, the unfathomed pit, the things in the heights and in the depths and in the
realm between; God sent him to men.
3Now, did
he send him, as a human mind might assume, to rule by tyranny, fear, and
terror? 4Far from it! He sent him out of kindness and gentleness, like a king
sending his son who is himself a king. He sent him as God; he sent him as man
to men. He willed to save man by persuasion, not by compulsion, for compulsion
is not God's way of working. 5In sending him, God called men, but did not pursue them; he sent him in
love, not in judgment. 6Yet he
will indeed send him someday as our Judge, and who shall stand when he appears?
7Do you
not see how they are thrown to wild animals to make them deny the Lord, and how
they are not vanquished? 8Do you not see that the more of them are punished, the more do others
increase? 9These
things do not seem to come from a human power; they are a mighty act of God;
they are proofs of his presence.
[Colossians 1:21-23 is an application of the hymn in verses 15-20 to the
lives of the readers. It also provides an outline of the rest of the letter,
but in reverse order. All this theoretical prolegomenon sets up Paul's real
purpose for writing this letter: practical advice linking the concept of a
cosmic creator/redeemer Christ with the moral actions and responsibilities of
those who confess faith in Christ. The "peace" of redemption was
accomplished through a moral act. Christ's triumph is through "the blood
of his cross." Likewise, this moral action necessitates a moral reaction
from believers. The universal reconciliation spoken of in the hymn has a practical
effect upon individuals. However, Paul has located that reconciliation in the
cross, rather than in metaphysical speculation.]
21 And you who were once estranged and hostile in
mind, doing evil deeds, [He describes the alienated relationship that existed
before the Gentile believers' confession of faith. Estrangement and hostility
expressed itself in evil deeds. It may refer to hostility to their attitude
toward the church as well. Pannenberg
will connect the notion of alienation
here to that of the misery of humanity, linked as it is to the relationship
with God.[33]] 22 he has now
reconciled in his fleshly body through death, so as to present you holy and
blameless and irreproachable before him— [God
reconciles the sinner to God. God does not have to reconcile divinity to the
sinner. The contrast between the old and new dispensation
specifically affects the relation of Gentiles to God. God has now taken action
on behalf of those estranged, namely, Gentiles. The sacrifice made by Christ
made it possible for these same Gentiles to become "holy and blameless and
irreproachable" once they confess Christ. For Irenaeus (Adv. Haer. 5.14.2f ), the reconciliation
was through the body of Jesus given up to death. The disobedience of the first
man at the wood of the forbidden tree of paradise was healed by the obedience
of the second Adam on the wood of the cross. Thus (5.16.3), the second Adam
reconciled us with the God whom we offended in the first Adam.] 23 provided that
you continue securely established and steadfast in the faith, without shifting
from the hope promised by the gospel that you heard, which has been proclaimed
to every creature under heaven. [Paul emphasizes the universality of the genuine
Gospel. However, the new status is not an excuse for careless living or false security.
Remaining steadfast, or "keeping faith" is the moral challenge that
confronts not just the Colossians but also all Christians. Unlike
"philosophies" which may be adopted intellectually yet require no
behavioral modifications, accepting Christ's gift of redemption requires a
faithfulness that permeates all of life. Christian piety requires a public
face.] I, Paul, became a servant of this gospel. [The reference to Paul is abrupt.]
[Colossians 1:24-2:5 have the theme of the ministry of Paul to the
churches. He will explain what he wrote in 1:23, “I, Paul, am a servant of this
gospel.” The emphasis on the sufferings of Paul on behalf of the church, on the
energy he expends in proclaiming Christ, and on the intensity of his pastoral
concern, demonstrates the excellent of his character as an apostle as well as
arousing admiration and sympathy. He is fulfilling what the rhetoric of the day
had encouraged speakers to do in order to enhance their persuasiveness.]
[Verses 24-25 focus upon the ministry of Paul to the Gentiles.] 24
I am now rejoicing in my sufferings for your sake, and in my flesh I am
completing what is lacking in Christ’s afflictions [the context refers to the
“affliction of the Messiah” as suggested in apocalyptic literature, in which
God will allow the martyrdom of the faithful at the end of time. He views himself as a representative
figure, being a martyr and performing a vicarious ministry.] for
the sake of his body, that is, the church. 25 I became its servant
according to God’s commission that was given to me for you, to make the word of
God fully known, [With
a reminder of the reconciliation Christ offers all of creation behind him, Paul
now turns a mirror on his own life and ministry. Here is what being a "servant of the gospel" has done for him.
In stark contrast to the preachments and practices of Colossae's false
teachers, Paul first focuses on the
central place of suffering in his own life. Paul alludes to his own
experiences for specific reasons. Paul
wanted the Colossians to understand experiences of suffering not as signs of
weakness or as testaments against a faithful proclaimer of the gospel. Rather he wanted the Colossians to be a model
of Christian behavior for the church. It may be that Epaphras, whom Paul
upholds and defends throughout this epistle, may have himself suffered attacks
or losses that were being used as evidence against the truth of his teaching or
the power of Christ. Here Paul proclaims
suffering as a primary means of experiencing oneself as a genuine servant of
Christ -- completing the suffering "lacking in Christ's afflictions."
Paul is thankful that God allows him to share in and supplement the sufferings
of Christ. His point is that Christ has
left something for Paul, an unworthy servant, to suffer. It refers to the sufferings that Christ
endured. A favorite explanation with
Augustine is that Christ suffers in the sufferings of the church. However, the point is the identification of
the apostle with the sufferings of Christ.
As Andrew Lincoln sees it, as a sacrifice, the suffering of Christ is complete.
However, the suffering of the church continues the work Christ
began. Paul may have needed to defend
his apostleship against implications that his sufferings made his leadership
claims spurious. He will show how
integral his own work is tied up with God's plan among the Gentiles. The
thought among Jewish apocalyptic authors was that the people of God would need
to endure suffering before the end, and Paul may think of something like that
in this context. They can be called the afflictions of Christ in the sense that
Paul actively participates in the same pattern of suffering that Christ
experienced by continuing his role as servant. His sufferings are missionary in character, and certainly not redemptive.
Barth explains this language in the context of the community as the body of
Christ, the present historical form of the presence and action of Jesus Christ
as its Head and has to exist in an earthly correspondence to the affliction of
Christ. He also says the apostle is the appointed messenger to the community in
Christ’s stead, and therefore he has to see to it in his creatureliness as a
special member of the body with a distinctive responsibility that a witness is
given to what must take place as the earthly correspondence to the passion of
Christ. He bears his own cross and rejoices to do it as part of his apostolic
suffering. They are not just his own sufferings, Paul seems to be saying, but
they are also the suffering of Christ.[34]
26 the mystery that has been
hidden throughout the ages and generations but has now been revealed to his
saints. [Paul borrows the word “mystery” from the Greek mystery religions, but
changes the meaning to a secret that God has now revealed. Pannenberg says that consistent with Jewish
apocalyptic, “mystery” refers to the counsels of the divine plan of history. As
this verse suggests, these are hidden in God the Creator, concealed before the
ages. God kept to himself divine thoughts concerning the final goal of history.[35] Barth says
that we are not to seek any other reason than that at that time God chose to
disclose.[36]]
27 To them God chose to make known how great
among the Gentiles are the riches of the glory of this mystery, which is Christ
in you, the hope of glory. [The mystery is the dispensation of grace that God has offered to
Gentiles. Its "wealth" is in
its overflow from Judaism to Gentiles.
Missionary Paul knows the meaning of suffering, but missionary Paul also
experiences the joy of sharing the greatest "mystery" ever known.
This "mystery" is not some secret system of aeons and emanations.
This mystery is the miraculous gift of "Christ in you, the hope of
glory." The word
"mystery" is a kind of shorthand that includes several theological
concepts. To the Colossians, Paul uses this term to describe God's divine plan
for bringing redemption to both Jews and Gentiles. In this "mystery"
of "Christ in you" the "you" is plural. The "hope of
glory" is this proffered salvation to both Jew and Gentile, not some distant,
eschatological glorification. Pannenberg discusses the notion that Christian
hope is not just individual hope in God but hope for the world, for the kingdom
of God, and only in this context hope for one’s own salvation. In this passage,
God’s saving plan, the divine mystery that God now reveals, consists of the
fact that “Christ is in you, the hope of glory.” The Messiah of the people of
God is also the Savior of the world of nations. Therefore, Christ is not only
the hope for this or that individual, but also the riches of the glory of the
divine plan of salvation among the peoples. Laboring to bring about this
"glory" of the "everydayness" of Christ's indwelling
presence is the focus of Paul's mission and epistles.[37] Pannenberg refers to Romans 16:25-27, which
indicates of Christ’s preaching that there is disclosed in it the mystery of
the divine plan of salvation that was hidden through eternal ages, but is now
manifest through Jesus Christ. He finds verses 26-27 a similar formulation.[38]
Interestingly, Barth wants the passage to say that the revealed Word is the
mystery, even though the passage clearly directs us to reflect upon the
revelation of the divine mystery, the saving plan to include the Gentiles in
the saving work of God.[39] He notes
that the aim of the hidden will of God, the mystery of the divine plan of
salvation, is that through perishability and death there should finally be
salvation for all the creatures God has made, siting this passage for support.[40] Pannenberg
notes that verse 27 says expressly that the divine mystery of salvation is
identical with Christ, but with Christ in the Gentile Christian church, the
point of calling Christ the mystery of salvation lies in the universality of
Christ in salvation history as the reconciler of the world. As the head of the
church, the church demonstrated in its life this reconciliation in healing the
division of Jew and Gentile. The church has a place in the one mystery of
salvation, but only insofar as it is present and at work in Christ and Christ
in it.[41]] 28
It is he whom we proclaim, warning everyone and teaching everyone in
all wisdom, so that we may present everyone mature in Christ.
[Paul again emphasizes the universality of the gospel. While Gnosticism offered knowledge to a few,
God offers wisdom to all. Paul borrows teleion
from ancient mystery religion, where they applied it to the fully instructed,
as over against novices. The church of
the second century applied the term to the baptized as over against the
catechumen. Paul uses the word of
Gnostics, but destroys its original meaning and applies it to all. In Christ, every believer is teleios.
Further, Paul's method is to proclaim, warn, and teach. He aims his ministry at all persons.]
[1] Christ
has been part of creation since the very beginning, helping to form not only
our world but also the strange new worlds that exist at the farthest edges of
the universe
[2] The gospel of John tells us that all things came into
being through him, and without him not one thing came into being. The light of
Christ "shines in the darkness," says John, and the darkness cannot
overcome it (John 1:3-5).
[3] Among the real enemies this nation faces are those
who would divide into economic and racial groups and then call upon us to have
suspicion and animosity toward each other. Sadly, too many cultural and
political leaders stir up hate, prejudice, and bigotry. Too many people quickly
resort to name-calling or attacking someone different from them. Wherever we
see and hear such things, we need to realize that it comes from a place other
than the Holy Spirit.[3]
[4] As the culture departs from its historic biblical and
Christian roots, Christians will feel it as alienation. We can feel the
separation in our families and with friends. We can feel it in a world that
seems torn apart by racial and religious animosity. They needed to experience
reconciliation, which simply means right relationship with each other. They
needed redemption or liberation from that which held them in their respective
alienated corners. We need it as well.
[5] To receive this gift of forgiveness, we simply need
to believe in Jesus and remain steadfast in the faith (v. 23).
[6]
"Bread and Circuses" is a second season episode of the original
American science fiction television series Star Trek, broadcast on March 15,
1968. It is episode #54, production #43, written by Gene Roddenberry and Gene
L. Coon and directed by Ralph Senensky. Its name is a reference to the phrase
"bread and circuses" taken from the Satire X written by the poet,
Juvenal. In modern usage, the phrase implies a populace that no longer values
civic virtues, the public life, and military (manly) service; instead, the
people need only food and entertainment. Chuck Colson offers an interesting
interpretation: https://www.youtube.com/watch?v=jxSc3kx2wp8
[7] We face
a religious ideology in Islamic militancy that to any reasonable person is
hateful and violent. Some ideologies simply require a response from others that
will bring their defeat. Yet, racial animosity and class division does not have
to keep tearing apart our society. If our focus is upon some past grievance, a
desire for revenge, or even inappropriate guilt, our focus is in the wrong
place.
[8] --It takes courage to walk into a workplace that is actively hostile
toward compassion and intentionally rewards greed.
--It takes courage to face a
classroom where apathy and anxiety rule instead of energy and excitement.
--It takes courage to forego
the rewards of salary and status in order to devote your time and energy to
raising a family.
--It takes courage to leave
the known failures and foibles of the 20th century and jump with enthusiasm
into the unknown challenges of the 21st.
--It takes courage to attend
a church and tend to a congregation that is struggling to regain its spiritual
breath.
--It takes courage simply to
be a Christian in an increasingly belligerent and out-spoken, anti-Christian
culture.
[9] of Georgia representative John Lewis, one of Martin
Luther King’s disciples. He describes the Sunday in March of 1965 when John
Lewis “was as courageous as anyone could hope to be.” His courage came from a
deep well inside of him that he kept replenished by faith and suffering. On a
Civil Rights march from Selma to Montgomery, Lewis and his fellow marchers
encountered hundreds of state troopers and sheriff’s deputies. Lewis suggested
that the marchers kneel and pray. As they did, the force opposing them
advanced. The authorities struck them with clubs and whips, chased them and
trampled them with their horses. John Lewis took the first blow, a baton to his
stomach. Then the second blow was a hard-swung club to the left side of his
head. Blood darkened his raincoat. Lewis collapsed, unconscious, his skull
fractured. John Lewis may have been battered that day, but he and his fellow
marchers emerged victorious. ABC News broadcast a tape of the violence, and
millions of Americans saw these marchers whipped and clubbed for simply
affirming the promise of the Declaration of Independence. One week later,
President Lyndon Johnson addressed Congress and introduced the Voting Rights
Act.
[10] --
Reinhold Niebuhr, as cited in Ken Gire, ed., Between Heaven and Earth: Prayer
and Reflections That Celebrate an Intimate God (HarperSanFrancisco, 1997), 93.
[11] (Church Dogmatics, III. 1 [41.2] 201-6)
[12] (Church Dogmatics III.2 [44.3], 137)
[13] (Systematic Theology, Volume 2, 208)
[14] (Church Dogmatics, II.2 [33.1] 99)
[15] (ibid,
95)
[16] (ibid,
121)
[17] (Church Dogmatics III.3 [51.2] 458)
[18] (Church Dogmatics, III.1 [41.1] 54)
[19] (Anthropology in Theological Perspective, 1985,
62ff, 66ff)
[20] (Systematic Theology, Volume 1, 238)
[21] (ibid,
302)
[22] (Church Dogmatics, IV.3 [72.2] 767)
[23] (ibid, IV.3 [72.1] 756)
[24] (in his
92nd Epistle, 4th Book)
[25] (Systematic Theology Volume 3, 430, 466)
[26] (Systematic Theology Volume 3, 579)
[27] (Systematic Theology, Volume 2, 348)
[28] (Systematic Theology, Volume 1, 415)
[29] (Systematic Theology, Volume 2, 73)
[30] (Church Dogmatics IV.2 [64.3] 257)
[31] (Systematic Theology, Volume 3, 407)
[32] (Systematic Theology, Volume 3, 41)
[33] (Systematic
Theology, Volume 2, 179)
[34] (Church
Dogmatics IV.2 [66.6] 601)
[35] (Systematic Theology, Volume 3, 40)
[36] (Church Dogmatics I.1 [4.3] 119)
[37] (Systematic Theology, Volume 3, 179)
[38] (Systematic Theology Volume 1, 211)
[39] (ibid, 235
[40] (ibid, 414)
[41] (Systematic Theology, Volume 3, 41)
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