THE PREEMINENCE OF CHRIST 

By Milburn Cockrell

            “Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. And he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell” (Col. 1:15-19).

            God the Father ordained from of old that Christ should have first place in all things. The goal of God’s economy is that Jesus Christ might become in all things what he is in Himself, preeminent. There is no sphere where He is not supreme. Presently, only true believers recognize this. The unsaved world does not, but it will in the millennium (Rom. 14:11-12; Phil. 2:10-11).

            Christ is preeminent----

IN LIKENESS

            In Colossians 1:15 it is written: “Who is the image of the invisible God. . .” The personal pronoun refers to Christ as the Son of His Father’s love mentioned in verse 13 of this same chapter.  Having touched of Christ’s redemptive work (v. 14), which implies His human nature, he sets forth the dignity of His person who made the satisfaction with respect of His Father and all creation.

            First, this was true of our Lord in His pre-incarnate state. Before His earthly life the Second Person in the Godhead was the manifestation of the divine nature and person of the First Person in the Godhead. The Son was not some imperfect image of a person on a coin, or as man who is a poor image of God (Gen. 9:6; I Cor. 11:7). Christ was the natural and perfect image of the Father, much like Seth was the natural image of his father, Adam (Gen. 5:3). The eternal Word as God was “in the form of God” and “equal with God” (Phil. 2:5); yea, He “was God” (John 1:1). The eternal Son in His pre-incarnate state exactly resembled God the Father. Hebrews 1:3 tells us He is “the express image of his person.” He had perfect equality in respect to substance, nature, and eternity to the Father.

            Second, in His incarnate state (as the God-man) there dwelt in Christ’s human body all the fullness of the Godhead (Col. 2:9). In this respect He greatly surpassed angels and the best of men (Heb. 1:5-6; 2:5). The word “image” (eikon) involves the double idea of representation and manifestation. On earth Christ was absolutely the perfect expression and representation of God the Father to men. This accounts for some sayings of Jesus Christ. “I and my Father are one.” (John 10:30). When the Jews heard these words they took up stones to put Christ to death for blasphemy “because that thou, being a man, makest thyself God” (John 10:33). Again in John 14:9 our Lord declared: “He that hath seen me hath seen the Father.” The Apostle Paul writes about “Christ, who is the image of God” (II Cor. 4:4).

            Jesus Christ is an essential manifestation and embodiment of the Father. In Him the invisible God became visible to man: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18).

            There was never a point in eternity or time when the Son was not in every respect the Father’s essential image. This is contemplated by the verb “is” in Colossians 1:15. Christ could not represent God, if He were not a perfect image of God. The Bible makes it plain that Jesus Christ is God. “Christ. . .who is over all, God blessed for ever” (Rom. 9:5). “God was manifest in  the flesh” (I Tim. 3:16). “. . .the glorious appearing of the great God and our Saviour Jesus Christ” (Tit. 2:13). “. . .even in his Son Jesus Christ. This is the true God, and eternal life” (I John 5:20).

IN POSITION

          The first part of Colossians 1:15 tells us what Christ is in Himself in relation to God. The second part of the verse reveals what Christ is in Himself in relation to creation: “. . .the firstborn of every creature.” Dean Alford translates it as “the firstborn of all creation,” and Charles Williams gives it as “His firstborn Son who existed before any created thing.” Gill said it means “the first Parent of every creature---the first Creator.”

            Arians of old and cultists of our day say Christ is a creature, and the chief one created by God. Thus they would deny the deity of Christ. But Paul uses “firstborn” (prototokos), not “first created” (protokistos). The apostle does not mean Christ was the first to be born. The word prototokos does not refer to birth, but to a position of favor (Ex. 4:22; Deut. 21:16-17). Christ was the firstborn before all creation, and He Himself is the Creator. The phrase indicates His eternal sonship and His preeminence over all creation. All creation being produced by His creative power makes Him out as distinct from it in firstborn dignity.

            This truth is seen in other Scripture. In the resurrection from among the dead Christ is “the firstborn from the dead” (Col. 1:18), or “the first begotten of the dead” (Rev. 1:5). In God’s redemptive program Christ is “the firstborn among many brethren” (Rom. 8:29). “Firstborn” means the same as “the only begotten” (John 1:18). It is also a title of the Messiah in Psalm 89:27: “Also I will make him my firstborn, higher than the kings of the earth.”

            The phrase “firstborn of every creature” implies two things. First, Christ has a priority over all creation He being the Son of God before all time. Second, He is sovereign over all creation. The firstborn is the natural Ruler and Head of God’s household (Heb. 3:3-6). He is also the Heir to all things (Heb. 1:2).

IN  POWER

Verse 16 gives the proof that Christ is not included in the all things of creation but is the firstborn of all creation: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.” The words “for by him” (hoti---“for” or “because”) is used to give the reason and explanation of the titles given to Christ in verse 15. He is not only superior to every creature, but He Himself is the Creator of all things.

            Jesus Christ is superior to all creation because by Him were all things created.  “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made” (John 1:1-3). “. . .his Son. . .by whom also he made the worlds” (Heb. 1:2). As the Designer, in fellowship with God the Father, He is the first cause of all things. The Son laid down the laws which govern all things in the universe. He is not only the Founder of all these things, but all things were made for His pleasure and praise. His divine power and infinite wisdom is manifest in all material things and angels.

            To escape the doctrine of Christ’s divinity, Socinians of old as well as modern-day cultists would try to make “all things” to be very narrow and extend only to the new creation. But “all things” means here what is does elsewhere, the first creation (Mark 16:6; 13:19; 16:15; II Pet. 3:4; Rev. 10:6). When a new creature is under consideration the word creation is joined to the word “new” (Isa. 65:17-18; II Cor. 5:17-18; Gal. 6:15; Eph. 2:15; 4:24). The word “new” does not occur in Colossians 1:16. The verse in Colossians mentions angels in Heaven which need no new creation due to sin.

IN PRESERVATION

            Christ is not only the Creator and Founder, but He is also the Supporter or Upholder of all created things: “And he is before all things, and by him all things consist” (v. 17). Scholars give various renderings of the words “by him all things consist.” Some make it to read “are held together,” or “have their perpetuity.” The meaning is plainly that all things are kept in their present state by the power of Jesus Christ. Hebrews 1:3 presents Christ as “upholding all things by the word of his power.” If all created things were not preserved by our Lord, they would fall into disorder. He is the principle of cohesion in the universe, or else the cosmos would be chaos.

            The all things which Christ created He preserves by His providential care and control. “For in him we live, and move, and have our being” (Acts 17:28). Christ is the center of life, force, and motion, and around Him all things revolve. Our Savior is the Creator and Conserver of the universe. As such, He imposes limits, gives them their laws, strikes the keynote of their harmonies, and blends and controls their diverse operations. He is All-Perfect in the midst of imperfection, the unchangeable One in the midst of change.

IN THE CHURCH

            The Creator and Conserver of the universe is the Head of the church as an institution: “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence” (v. 18). The word “church” is a translation of the Greek word ekklesia, and it means “an assembly” or “a congregation.” In the New Testament it refers to an organized body of scripturally baptized believers. The word is used concretely and generically, but it never refers to a universal, invisible church of some kind as some say.

            Those who believe in a universal, invisible church make much of the word “body” in this verse, striving to make it some kind of big universal, invisible body. But all metaphors of the church refer to visible things. A body is a visible organism, composed of various organized, assembled, and fitly joined together parts.  Even so, each New Testament church is organized, assembled, and fitly joined together (Eph. 4:16; Col. 2:19). Scattered eyes, legs, teeth, and feet do not make a body. These can only be called a body when each is properly fitted together in its place. A body, as well as a church, by its very nature must be a local visible assembly.

            The New Testament defines “the body of Christ” as a local congregation of scripturally baptized believers. Writing to the baptized members (I Cor. 12:13) of the church at Corinth, Paul said: “Now ye are the body of Christ, and members in particular” (I Cor. 12:27). This scriptural definition is better than 10,000 human definitions in creeds and theological books. Woe to those who give a definition of the word “church” which cannot be harmonized with this Bible definition.

            Universal, invisible church men complain that Christ cannot be the head of each local church, and so the meaning must be the big church. This idea is without foundation. The Bible says that Christ is the head of every man (I Cor. 11:3). Christ can be the Head of every church, just as easily as He can be the Head of every man. Such an idea puts no strain upon Omnipotence.

            The words “head” and “body” are used by Paul metaphorically. Christ is not literally the Head of any church, nor is the church literally His body. This metaphor means that Christ is the intelligent Director and Controller of church affairs, as the head of the natural body. The headship of Christ can only be acknowledged in a local body, consisting of real believers. In what sense is Christ the Head of believers not yet born? I ask this question because universal, invisible church men tell me the big church consists of all believers, some dead, some alive, and some not yet born.

            Christ is the Head of the church, and scripturally baptized believers in church capacity are His body. As with the natural body and head, the body obeys the Head. The body neither stirs nor rests but as the Head orders. It never crosses its orders or resists its commands. This should be true of each New Testament church. We cannot be the body of Christ unless we carry out the orders of our Lord. Christ must be truly our Head, and He must govern all our actions as church members.

            If we are the body of Christ, then there should be great love of the members to each other and the Head. What greater union is there, than that between the members of the body and its head? The peace and prosperity of the church should be our greatest desire. Woe to the church member who would wound this sacred body. Shall I take the members of Christ and make them the members of the Devil? Shall I defile that body cleansed by the blood of Christ? that body joined to Christ of which He is Head? God forbid! What is displeasing to the Head must be displeasing to the body.

            The church as Christ’s body depends on its Head for all the light, all the sense and motion, it possesses. Christ and Christ alone has the authority to govern in all affairs of the church. All the authority that the church has comes from Christ. He is the Savior of the body. He cares for the church and controls its destiny. It is one of the few places on earth where His preeminence is generally acknowledged.

            All the churches we read about in the New Testament had Christ as their Head. Today the Head of the church is in Heaven at the Father’s right hand. The church has no earthly head. Nevertheless, some churches have earthly heads. A two-headed body is a monstrosity. To make some man the ministerial head of the church is to attempt to rob Christ of His royal robe and to take the crown from His head, which cannot be done. This is sacrilege and treason to Christ the Head of the church. The church is not the body of the pope. It is the body of Christ, and none but Christ can be its Head.

IN ALL FULLNESS

          Colossians 1:19 reads: “For it pleased the Father that in him should all fullness dwell.” While the words “the Father” are not in the Greek text, it is properly supplied from the context (Col. 1:12) and from the self-evident “it pleased.” The foundation and cause of Christ’s redemptive work is the good pleasure of the Father.

            The totality of deity and humanity resides in Jesus Christ. “All fullness” (pleroma) means “to fill full.” As God, our Lord is in no respect deficient of wisdom, power, or grace to redeem us. Colossians 2:9 declares: “For in him dwelleth all the fullness of the Godhead bodily.” All the fullness of deity is His as the image of God (v. 15). He has the fullness of power as manifest in creation (v. 18), and He has the fullness of reconciliation (v. 20). He has a fullness of wisdom to keep us from error, a fullness of grace to keep us from apostasy, a fullness of joy to keep us from despair, and a fullness of power to protect us from all evil.

            “To dwell” means “to abide” or “to be at home.” The glory of God filled the tabernacle and temple of old, but eventually the glory of the Lord departed. But Christ is our eternal Temple which the glory of God fills continually and for ever. The divine glory does not merely lodge there; it abides in Christ for eternity (John 1:14).

            In our Lord as the Mediator of the covenant there is a fullness of the Spirit. “For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him” (John 3:34). Every member of the body of Christ is influenced by the spirit of Christ, the Head, as the natural body is influenced by the spirit in man. By means of His Spirit He fills all the members of His body with gifts and graces: “He that descended is the same also that ascended up far above all heavens, that he might fill all things” (Eph. 4:10).

            In Ephesians 1:22-23 it is written: “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fullness of him that filleth all in all.” The church is the fullness or complement (pleroma) of Christ. The exalted Head would be incomplete without His body, the church. The Head manifests itself through the body. The church is the fullness of God being filled by Christ Who is God. All that God can communicate to man is manifest in the church, for the church is a revelation of the greatness and glory of Christ. He Who fills the heavens with stars and the ocean with water, also fills the church. Who would not want to be a part of an institution where you find the fullness of God?

CONCLUSION

          1. Christ is the Image of the invisible God. Being equal with the Father in all His divine perfections, Christ appeared on earth, displaying these perfections through the medium of His human nature. Jesus Christ made the invisible God known to man.

            2. Our Lord Jesus Christ is the firstborn or only begotten of the Father. In the sacred trinity the relation of the Second Person to the First Person is like that of a son to a father. But in the sense the Second Person in the Godhead is the Son of God by an eternal generation, God has no other sons. As the firstborn of creation, Christ is not some supra-angelic creature. Rather, He is the Creator and Conserver of the universe.

            3. It pleased the Father for all the original, infinite, inexhaustible fullness of deity should dwell in the human nature of our Savior for the benefit of the church.

            4. Believers are in touch with the fullness of God: “And of his fullness have all we received, and grace for grace” (John 1:16). All the fullness of blessings come out of the fullness of God which dwells in our Lord (Eph. 1:3). Our cup may be full, but the ocean of His fullness still remains. Truly His name is “Wonderful” (Isa. 9:6).

            5. Our Redeemer is to be preferred above angels and all the powers of Heaven, for He has “obtained a more excellent name than they” (Heb. 1:4). In all church matters He is to have the preeminence. He must have the preeminence in the hearts of His people above temporal and seen things of the world. When the saints give Christ the preeminence they are obeying the command of the Father: “That all men should  honour the Son, even as they honour the Father” (John 5:23).

            6. Jesus Christ is the central figure of history. All Bible prophecy centers in the revolves around Him. At the very name of Jesus “every knee should bow” and “every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11). But not all do this, but in the millennial day “every knee shall bow” to the King of kings and “every tongue shall confess to God” (Rom. 14:11). “And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one” (Zech. 14:9). Soon a universe of worshippers shall bow the knee and acknowledge that Christ has the preeminence in all things. Will you be among these worshippers?