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15 iHe is the image of jthe invisible God, kthe firstborn of all creation. 16 For by6him all things were created, lin heaven and on earth, visible and invisible, whether mthrones or ndominions or rulers or authorities—all things were created othrough him and for him. 17 And phe is before all things, and in him all things qhold together. 18 And rhe is the head of the body, the church. He is sthe beginning, tthe firstborn from the dead, that in everything he might be preeminent. 19 For uin him all the vfullness of God was pleased to dwell, 20 and wthrough him to reconcile to himself all things, whether on earth or in heaven, xmaking peace yby the blood of his cross.
iSee 2 Cor. 4:4
jSee 1 Tim. 1:17
k[Ps. 89:27]; See Rom. 8:29
6That is, by means of; or in
lEph. 1:10
m[Ezek. 10:1]
nEph. 1:21
oRom. 11:36; 1 Cor. 8:6
p[John 8:58]; See John 1:1
q[Heb. 1:3]
rSee Eph. 1:22, 23
sRev. 3:14
tActs 26:23; 1 Cor. 15:20; Rev. 1:5
uch. 2:9
vSee John 1:16
wSee 2 Cor. 5:18; Eph. 1:10
xSee Eph. 2:14
y[Eph. 2:13]
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 골 1:15–20.
본절은 골로새서 안에서 가장 논쟁적인 구절로 매우 시적인 언어로 기록되었다. 바울은 그리스도가 모든 피조물을 지으신 분으로 선포하면서 당시의 이원론적인 태도, 물질적인 것과 영적인 것을 나누는 이들을 대적한다. 바울은 예수가 이 모든것의 주이심을 선포한다. 따라서 모든 신자들은 우리의 삶에 있어서 이런 태도들을 경계해야만 한다. 만약에 그리스도께서 하나님의 모든 창조물의 주이시라면 그리스도안에서 모든 창조물은 새로운 창조물로 변화되고 모든 만물과의 화해를 이루어야 한다.
타락한 세상을 위한 창조주의 궁극적인 목적은 모든 만물의 회복과 화해이다. 이 목적은 십자가위에서 이미 성취되었다. 죄의 영향과 타락상이 여전히 피조세계에 분명하게 존재함에도 불구하고 바울은 이미 그리스도를 통해서 창조주의 목적이 성취되었고 새로운 창조의 삶인 교회안에 이미 제시되었다.
바울의 요점은 지금 이시대의 변화를 촉구한다. 다원화된 이 시대의 가치들, 자본주의가 우리에게 요구하는 가치는 개인의 희생이나 충성을 요구하는 성경적인 가치가 아니라 생존을 위한 상업적이고 성공을 추구하는 가치를 요구한다.
이 시대의 가치는 보이는 것과 보이지 않는 것, 공적인 것과 개인적인 것, 외적인 것과 내적인 것으로 나눔으로 그리스도의 주권을 사적인 영역으로 몰아넣는다. 동성애의 경우도 성적인 지향과 동성애적인 행위로 나누어서 하나님의 은혜가 성적인 행위(외적인)에는 영향을 미치지만 성적인 지향(내적인)에는 영향을 미치지 못한다고 말한다. 하지만 바울은, 성경은 이러한 가르침에 동의하지 않는다. 바울의 고백은 그리스도의 주권은 모든 것 위에 있다라고 선포한다.
- The New Creation (1:15–20)* This is one of the most debated passages in the history of New Testament interpretation and requires more care than any in Colossians. In part the modern debate is over the meaning of its poetic language, which is understood against the backdrop of ancient literature and religion. Another aspect of the debate, however, is over its theological significance and especially the role this passage plays within the whole of Colossians. Let me offer a few introductory comments regarding Paul’s pivotal confession of Christ before I comment more specifically on its meaning.
- In this passage Paul employs various images of creation to clarify “the word of truth, the gospel” (1:5–6). By linking the lordship of Christ to God’s creation of the entire cosmos, Paul’s tacit claim is that Christians have been remade into a new humanity, characterized by their holistic spirituality. Against his ascetic opponents at Colosse, who have rejected the material for the spiritual, Paul confesses Christ as Lord over bothworlds; he is the “cosmic Christ.” Therefore, believers are to resist any teaching that divides their life into separate spheres, material and spiritual, which would also divide their loyalty to Christ. If Christ is Lord over all of God’s creation, then those in Christ have been reformed into a new creation and embody God’s reconciliation of all things (v. 20).
- By using the creation typology to underscore the holistic result of God’s saving grace, Paul can also introduce the importance of Jesus’ death (v. 20). The Creator’s ultimate goal for the fallen creation is the reconciliation or restoration of all things; and this goal has already been achieved on the cross. Though the material effects of sin and fallenness remain all too evident, Paul can claim that the Creator’s goal has already been realized through Christ and is already being demonstrated in the life of a new creation, the church.
- Paul’s point challenges today’s church to change. More and more believers divide more and more things up. What we value in the privacy of our homes is often at odds with what we value in our public lives. At work, we often reflect the commercial values of survival and self-interest rather than the biblical values of self-sacrifice and fidelity. Modernity’s dream of economic affluence and political influence often determines even the believer’s behavior outside of home and congregation.
- I recently spoke on “Human Sexuality and the Christian” at a singles’ convention. My discussion of the Bible’s teaching about homosexuality provoked many in the audience to make the modern distinction between sexual orientation and sexual practice, as though God’s grace affected one’s sexual practices (external) but not one’s sexual orientation (internal). Paul’s point is that such dichotomies between the visible and invisible, public and private, external and internal are false. His confession of Christ’s lordship over all things shows his confidence that Christ’s death establishes God’s grace in every nook and cranny of God’s creation.
- *1:15–20N. T. Wright has recently demonstrated the christological importance of reading this passage as a poem about Christ (1990:444–68). According to Wright, the poetic quality of the passage is best captured as an inverted parallelism, where Christ is praised as the “firstborn of God’s creation” (A, vv. 15–16), the “supreme being over all things” (B, vv. 17), the “head of the church” (B´, v. 18), and the “beginning of the new order” (A´, vv. 18–20) Wright concludes that these four claims make up a “christological monotheism” that is characteristically Pauline.
- For the importance of the Jewish Wisdom tradition as the theological background for this passage, see Dunn’s excellent summary (1980:163–212).
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
N.T. 라이트는 이 구절이 시로서 기독론의 중요성을 드러낸다고 주장했다. 라이트에 따르면 이 구절은 역 댓구법(평행체)를 따른다.
하나님의 창조물의 처음 나신 이(A, vv. 15-16)
모든 만물위에 최고의 존재(B, v. 17)
그 교회의 머리(B’, v. 18)
새로운 질서의 시작(A’, vv. 18-20)
라이트는 이 네 주장이 바울신학의 특성인 '기독론적 일신론’을 주장한다고 결론짓는다.
- Thus, in verses 15 and 18 Christ is introduced by a relative pronoun (hos, “he”) combined with the linking verb (estin, “is”), resulting in a crucial parallelism that sets forth Paul’s essential convictions about the lordship of Jesus Christ: (1) he is the image of the invisible God, the firstborn over all creation(v. 15) and (2) he is the beginning and the firstborn from among the dead (v. 18).
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
모든 만물을 위한 하나님의 선한 의도는 그리스도 안에서 구체화되었고 그분의 왕국의 공동체 안에서 현실화되었다. 그리스도께서 육신을 가지시고 이땅에 오신 이유는 바로 그분의 십자가로 말미암아 만물을 회복시키고 하나님과의 화목을 위함이다.
- Christian orthodoxy does not conclude with incarnational Christology but with incarnational ecclesiology. The God whose grace and truth is made flesh in Christ’s life is now incarnated in the church’s life. Thus Paul’s claim for the Lord Christ issues in a practical claim upon the Christian’s life and constitutes yet another typology of God’s grace: sinful humanity is transformed into new humanity with the capacity to live in accord with God’s pleasures and to delight in the blessings God intended for the first man and woman. For this reason, Paul’s defense of Christian faith in chapter 2 will give way to his description of Christian life in chapter 3.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
15절) 그분은 보이지 않는 하나님의 형상이요 모든 피조물보다 먼저 나신분이시다.
형상이라는 단어는 헬라문화속에서 매우 중요한 단어이다. 플라톤에 의하면 모든 우주는 보이지 아니하는 하나님의 보이는 형상이라고 했다. 이러한 영향으로 헬라 유대주의에서는 창조물의 하나님의 행동이 선재하고 영원한 형상 혹은 하나님의 지혜의 표현이라고 해석했다. 이는 창조물들은 보이고 역사적인 것으로 보이지 않고 하늘의 실재의 사본으로 여겼다.
- The first stanza of this confession relates Christ to creation, beginning with the claim that Jesus is the image of the invisible God.Most scholars locate the important idiom imagewithin the Hellenistic world, where it referred to various media of divine revelation. For example, according to Platonic thought, the entire cosmos is the visible “image” of the invisible God (see Lohse 1971:47) and the natural order properly guides our imagination about God’s identity. In fact, under the influence of Plato, Hellenistic Judaism interpreted God’s act of creation as informed by preexistent and eternal images or expressions of God’s Wisdom. In this mythic sense, then, creation is the visible, historical counterpart of invisible, heavenly reality. The precepts and principles of God’s Wisdom form the very substance of all things. These “images” of the Creator do not merely “represent” or help us “visualize” God; rather, they actually make what is hidden in God concrete and knowable, so that we may know and enter into fellowship with God.
- Paul’s understanding of Christ’s significance takes shape in a Greek philosophical environment that defined imagein this way. In referring to Jesus as the image of the invisible God,Paul means that Jesus is the very substance of God’s purposes and intentions for creation. He is God’s pattern for all of life, and through him God will restore a broken and fallen creation in his likeness. In this regard, Paul’s claim for Jesus may be intended as more than an apologia for his cosmic importance as Lord Christ. I think Paul uses imageto echo the biblical story of creation, when God created male and female in God’s own image (Gen 1:27). Paul’s ultimate point is that the Christ event brings to historical expression the ultimate purpose of God’s creation of all human life. On the one hand, Jesus exemplifies humanity’s faithful response to God; but on the other hand, he also discloses God’s faithfulness to humankind. God’s good intent in creating human life is to enjoy a faithful relationship with every person. Because of Christ, this intent can now be realized for those who are in him.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
본문은 그리스도를 모든 피조물보다 먼저 나신 분으로 이야기한다. 이를 문자적으로 해석하면 삼위일체를 반대하는 것이 된다. 성자 예수님이 육신으로 태어난 분이기에 그 이전에 존재하지않았다면 삼위일체에 큰 타격을 준다. 하지만 유대 지혜문학속에서 지혜를 의인화하여 표현한 것처럼 그리스도를 표현한 것이다.
16절) 만물이 그에 의해서 창조되었는데, 하늘과 땅에, 보이는 것과 보이지 않는 것, 보좌나 주권이나 통치자들이나 권세들 모두 그로 말미암아 또한 그를 위하여 창조되었다.
하나님의 창조의 주로서의 그리스도를 부인하는 것은 그리스도의 죽음의 구속적 중요성을 부인하는 것이다.
- The NIV incorrectly translates Paul’s “in him” (that is, Christ) formula as by him,missing the intended force of the phrase. Paul typically uses “in him” or “in Christ” as a metaphor for restored relationships or, even more specifically, the spiritual home of those who belong to Christ, where he (rather than the evil one) rules over them (v. 13). In this particular confession, however, Paul presumes that the destiny of the entire created order—both its spiritual and its physical realms—is linked to Christ’s destiny. Further, God’s positive verdict on Jesus’ messianic work, indicated by the raising of him as Lord Christ, shows that God’s purpose for creation will ultimately be carried out (Rev 21:1–22:5).
- Christ embodies God’s will for all creation; Christ is the content and goal of God’s grace, by which God’s will is now being brought to reality within history. When the ruling elites of society resist the teaching of Christ, they actually prevent the “good life” from being realized. In whatever form it finally takes, rebellion against God is self-destructive simply because it is at odds with the life-generating resources that God has built into creation. Any secular pretension or humanistic hubris will eventually be exposed as self-deceptive and false, utterly incapable of empowering a person for good. (Hence the recent collapse of Soviet communism.) Claims for national sovereignty or for individual rights, if not subjected to Christ’s absolute claim on all thingsand every power, are without any foundation and are surely idolatrous.
- Believers must never confuse the secular with the sacred. It is easy to fall into this confusion in the West, especially in America, where public rhetoric often employs a sacred idiom to maintain public conduct that is often secular. The point Paul makes here has less to do with Christ’s exalted status than with the consequences of his messianic work, which brought a fallen creation back under the Creator’s sovereign reign. To deny Christ as the Lord of God’s creation is to deny the redemptive consequences of Christ’s death; to reject God’s desire to delight in the inherent goodness of creation is to reject the prospect of a new creation of redeemed humanity in Christ.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
17절) 그가 만물보다 먼저 계시고 말물이 그 안에 함께 섰다.
- The next set of christological formulations (v. 17) repeats in chronological fashion the critical relationship between Lord Christ and all things.The previous confession stated that the destiny of all thingsis predicated by being in Christ. Similarly, if Christ was before all things,and if all things have their beginning by himand their purpose for him,and if in him all things hold togetherin a coherent and logical way, then the wise thing to do is to line up under the lordship of Christ in order to enter into God’s salvation. As Wright nicely puts it, “No creature is autonomous. All are God’s servants (Ps 119:91) and dependents (Ps. 104)” (Wright 1987:73).
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
18절) 그리스도는 몸인 교회의 머리이시다.
바울은 고전 12:27에서 그리스도의 몸으로서의 교회를 말했다. 하지만 본 절에서 그는 한발 더 나아가서 몸인 교회의 머리로서의 그리스도를 말하고 있다. 이 비유는 그리스도가 그 몸인 교회의 머리로 그분의 리더십을 강조하고 그 몸을 위해서 영양분을 제공하는 그분의 역할을 또한 제시한다.
- Paul spoke elsewhere of the church as the body of Christ (1 Cor. 12:27), but he takes the image a step further here and envisions Christ as the head of the body (see also Eph. 1:22–23; 5:25). This metaphor conveys Christ’s leadership over the body and may also suggest his role in providing sustenance for it (see notes on 1 Cor. 11:3; Col. 2:10; 2:19).
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2294.
- head.Refers to Christ’s supremacy over the church. Christ is the supreme ruler of the cosmos (even angels worship him, Heb 1:6), and he is present as the head of the church. The head not only directs and governs the body but also gives it life and strength (Col 2:19). The church exists not to satisfy itself or to ensure its institutional survival but to fulfill the purposes of its head. firstborn from among the dead.Christ’s resurrection (1 Cor 15:20; Rev 1:5). He was the first to be raised from the dead never to die again, and his resurrection ensures the resurrection of those who follow him.
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2429.
그리스도를 교회의 머리로 강조하고 있다. 바울은 몸과 머리의 관계로 설명하는 것을 증거했는데 이는 서로 의존된다는 것을 강조하는 것이다. 머리없는 몸이 존재할 수 없는 것처럼 몸없는 머리도 존재할 수 없는 것이다.
그리스도의 몸의 일원으로 신자들은 죽음에서 부활하신 역사적 예수를 믿는 믿음을 통해서 은혜로 참여한다. 믿음에 속한 자들은 그리스도의 죽음에 동참함을 통해서 그들의 죄의 요구로부터 자유케 되었고 이제 그분의 부활에 참여함을 통해서 변화된 삶을 경험하게 된다.
- Perhaps the relationship Paul has in mind stems from his participatory Christology: as members of Christ’s body, believers participate by grace through faith in the history of the historical Jesus, from his death to his exaltation. Those who belong to the faith are liberated from the consequences of their sins through participating in Christ’s death, and now experience a transformed life through participating in his resurrection.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:15.
새로운 창조, 교회는 그리스도의 죽음과 부활로 시작되었다.
- God’s Son Is Lord of the New Creation (1:18–20) The second stanza of Paul’s christological confession begins with a different point: Christ is the beginning.The word beginningcomes from the same word-family as rulers (1:16) and probably carries the same idea: the Lord Christ is at “the beginning of”—or “rules over”—God’s new creation, the church, even as he is Lord now over the various elites of God’s created order. At times the word carries a temporal meaning, referring to the beginning or first event of a sequence of events. So this claim for Christ’s lordship over the church may have a historical aspect: Jesus’ death and resurrection begins his cosmic lordship (compare Phil 2:9–11) and inaugurates the new age of salvation’s history in him (1 Cor 15:12–28). Paul further expands the confession here by adding the appositional phrase the firstborn from among the dead.The new age initiated by Christ’s death and resurrection constitutes nothing less than a new order of human life in Christ, the essential ingredient of which is victory over death in its various expressions.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:18.
하나님의 창조와 하나님의 구원의 역사가 그리스도의 주권 아래 함께 연합되었다. 그리스도를 통한 영적인 악함과 인간의 죄에 대한 하나님의 승리가 타락한 세계의 회복을 가져왔다.
19절) 하나님의 모든 충만하심을 예수, 그분안에 거하게 하시기를 기뻐하셨다.
충만이라는 단어는 구약에서 하나님께서 성전안에 임재하시는 모습을 떠올게 한다. 예를 들면 에스겔이 겔 44:4에서 이렇게 말했다.
(겔 44:4, 개정) 『그가 또 나를 데리고 북문을 통하여 성전 앞에 이르시기로 내가 보니 여호와의 영광이 여호와의 성전에 가득한지라 내가 얼굴을 땅에 대고 엎드리니』
예수님은 하나님의 영광을 지니고 계실뿐만 아니라 하나님의 모든 것이 예수님 안에 또한 거하신다. 그는 하나님의 지혜, 힘, 성령, 영광을 소유하고 계신다. 이 모든 신적인 충만함이 예수님 안에 거한다라고 말하는 것은 그분이 완전히 하나님이시라고 말하는 것이다.
- For in him all the fullness of God was pleased to dwell. The “fullness” language here and throughout the letter is reminiscent of its use in the OT, where it was said that God “filled” the temple with his presence. For instance, the prophet Ezekiel exclaims, “I looked, and behold, the glory of the Lord filled the temple” (Ezek. 44:4). Jesus not only bears God’s glory, but all that God isalso dwells in him. He possesses the wisdom, power, Spirit, and p 2295 glory of God. To say that all this divine fullness dwells in Jesus is to say that he is fully God (see also Col. 2:9).
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2294–2295.
20절) 그리스도의 십자가의 피로 화평을 이루셔서 땅에 있는 것이나 하늘에 있는 것들 모두 그분으로 말미암아 그분과 화목하게하시기를 기뻐하셨다.
모든 것이 그리스도를 통해서 창조되었다. 하지만 그 창조된 우주는 타락했고 하나님과의 화해를 필요로 한다. 그 화해는 역사 속에서 오직 그리스도, 육체를 가지고 오셔서 십자가 위에서 고난을 감당하신 그분을 통해서만 성취되었다.
- reconcile … all things.Everything was created through Christ, but the created universe is fallen and needs reconciliation to God. That reconciliation was achieved within history through Christ alone, who took on the flesh of his creation and endured the agonizing suffering of the cross (2:14–15). This does not refer to universal salvation; Christ’s enemies are vanquished (2:15; 1 Cor 15:24–26). blood, shed on the cross.The climax of the poetic praise. God turned murder and an instrument of death into an atoning sacrifice that brings life and peace.
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2429.
어떻게 그리스도는 이미 존재하시고 우주적 주가 될 수 있는가?
- Paul’s confession returns to the question of Christ’s lordship, but now to clarify what results from his faithful messiahship (compare Rom 1:3), when he “became” Lord by obeying God rather than by appealing to his preexistence (v. 17). But this new emphasis raises a question: how can Christ already “be” and then “become” cosmic Lord? Wright suggests a solution to this paradox in the distinction that Paul makes more clearly in other confessions about Christ, such as the one found in Philippians 2:5–11. There, according to Wright, Paul makes the distinction between a person’s natural “right” that is not yet exercised and one whose status is ultimately legitimated by historical fact (1986:75). In this sense, Jesus has always been Lord of all; but as Messiah, by his faithfulness to God his preexistent status was proved valid.
- Perhaps a more direct solution, however, lies in the twofold structure of the confession itself. In claiming Christ’s lordship over all things, Paul makes a chronological distinction between Christ’s preexistent lordship over creation and his postexistent lordship over the new creation. Therefore, while the preexistent Son is the firstborn over all creationand is therefore Lord over all things created, his lordship over the church began only after he became firstborn from among the deadat his exaltation (see Rom 1:3). With this in mind, we return to the phrase before us, so that in everything he might have the supremacy,to understand that everythingdoes not refer to the all thingscreated as in verse 16, but to all those new things that God’s empowering grace continues to recreate within the faith community, beginning with Christ’s resurrection.
- Robert W. Wall, Colossians & Philemon, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 1993), 골 1:18.
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