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Paul's statement in Colossians 1:16 ("For by him all things were created...") is not an isolated or novel theological concept. It aligns with the broader biblical narrative of the preeminence and creative work of the Son, rooted in both Jewish Scripture and early Christian revelation. The personification of wisdom in Proverbs 8:22-31describes wisdom as being present with God at creation. Early Christians, including Paul, understood Christ as the incarnate "wisdom of God" (1 Corinthians 1:24). This directly ties the creative work described in Colossians to Old Testament imagery. The role of the "Word" (logos) in creation is implicit in Genesis 1:1-3, where God speaks creation into existence. John later identifies Christ as the "Word" through whom all things were made (John 1:1-3), but this concept is rooted in Jewish thought about God's creative word and wisdom. Psalm 33:6 emphasizes the instrumental role of God's word in creation, prefigures the New Testament identification of Jesus as the divine Word. Paul’s theology integrates these Jewish ideas, understanding Christ as the agent of creation, not in contradiction to Jewish Scripture but as its fulfillment.
The claim that Jesus is the "Son of God" (or "Son of the Supreme Being," as the argument rephrases it) does not contradict His creative role. In fact, the title "Son" affirms His unique relationship with the Father, which is essential for understanding His divine authority. In the cultural and theological context of the Bible, a "son" shares the nature of his father. For instance, Jesus’ claim to be the "Son of God" was understood by His contemporaries as a claim to equality with God (John 5:18). His sonship affirms, rather than denies, His divine identity and creative authority.
So in Jewish thought, the term "Son of God" carries implications of divinity. For example, in John 10:30-33, Jesus states, "I and the Father are one." The Jews immediately sought to stone Him, saying, "You, being a man, make Yourself God." This shows that Jesus’ claim to be the Son of God was understood as a claim to divinity, not merely a title of honor. When Peter calls Jesus "the Christ, the Son of the living God," (Matthew 16:16) Jesus affirms the truth of this statement, declaring that it was revealed to Peter by God (Matthew 16:17). This declaration aligns with other passages where Jesus explicitly claims equality with God (e.g., John 8:58, John 14:9).
In Matthew 4:3 the devil tempts Jesus, acknowledging Him as the Son of God. This reflects Jesus’ unique relationship with the Father and His divine mission, not a denial of His divinity. In Matthew 8:29 the demons recognize Jesus as the Son of God and express fear of His authority. Their acknowledgment underscores Jesus’ power and dominion, further affirming His role as Lord over all creation. Demons recognized Jesus as the "Son of God" (Luke 4:41), acknowledging His divine authority and identity. The fact that demons feared Him and obeyed His commands (Mark 1:24-27) further supports His divine nature, as only God holds such authority over spiritual beings.
"Firstborn of all creation" (v. 15) does not mean Jesus is part of creation. In Jewish culture, "firstborn" signifies rank and preeminence, not chronological birth order. Jesus is supreme over all creation because He is its creator, as stated in verse 16. Verse 16 explicitly states that "all things" were created through and for Him, affirming His active role in creation.
The argument assumes that Paul could not have written Colossians 1:16 because John’s Gospel was not yet available. Paul explicitly states that his gospel was received directly by revelation from Jesus Christ (Galatians 1:12). His understanding of Christ’s role in creation does not depend on John’s Gospel but on his divine commission and extensive knowledge of Jewish Scriptures. The belief in Christ’s role as creator was not unique to Paul. It was a core part of early Christian teaching, rooted in Jewish Scripture and affirmed by other New Testament writers (e.g., Hebrews 1:2-3).
Paul’s statement in Colossians 1:16 is consistent with Jewish Scriptures and the broader New Testament revelation of Jesus Christ. The Son’s creative role does not diminish His sonship; instead, it emphasizes His unique relationship with the Father and His divine authority. Dismissing Paul's theology based on speculative assumptions about his sources ignores the coherence of biblical revelation. Colossians 1:16, far from being an innovation, reflects the fulfillment of Old Testament themes in the person and work of Christ, who is fully God and fully active in creation.
The New Testament provides explicit statements from the apostles affirming Jesus’ deity. After the resurrection, Thomas directly addresses Jesus as "My Lord and my God" (John 20:28) Jesus does not correct Thomas but instead commends his faith, showing that this recognition is correct. Paul frequently affirms Jesus’ deity (Colossians 2:9, Titus 2:13, Philippians 2:6). John 1:1 explicitly identifies Jesus (the Word) as God.
The claim that Jesus did not predict a self-resurrection misunderstands both Scripture and Trinitarian theology. In John 2:19-21 Jesus said, "Destroy this temple, and in three days I will raise it up." John explains that "He was speaking of the temple of His body." In John 10:18 Jesus states, "No one takes [my life] from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again." These passages clearly show that Jesus predicted His own resurrection, demonstrating His divine authority over life and death. The New Testament attributes Jesus’ resurrection to the entire Trinity: God the Father raised Him (Acts 2:32, Galatians 1:1), the Holy Spirit raised Him (Romans 8:11), Jesus Himself took up His life (John 10:18), this reflects the cooperative work of the Trinity rather than any contradiction.
Acts 2:32 and 2:36 emphasize God the Father’s role in Jesus’ resurrection and exaltation but do not diminish Jesus’ deity. "God made him both Lord and Christ": The term "made" here does not imply that Jesus became something He was not before. Rather, it refers to the formal recognition and declaration of Jesus’ roles as Lord and Messiah through His resurrection and exaltation. These roles were eternally His by nature but were revealed and confirmed to humanity in history. The title "Lord" (Kyrios) in the Greek Septuagint is the same word used for Yahweh, the divine name of God. Peter’s declaration in Acts 2:36 aligns with other New Testament affirmations of Jesus as divine Lord (e.g., Philippians 2:10-11).
The argument that Jesus being dependent on the Father proves He is not God misunderstands Trinitarian theology. In the incarnation Jesus, as the Son, voluntarily took on human nature (Philippians 2:6-8). This included submitting to the Father’s will and relying on Him as an example of perfect obedience. His dependency reflects His role within the Trinity and His mission as the incarnate Son, not a denial of His divinity.
The argument that Jesus could not resurrect Himself because "He was dead" misunderstands the nature of Christ’s death. Jesus’ death involved the separation of His human soul and body, not the cessation of His divine nature. As God, He remained fully active and sovereign even during His death. The effectiveness of Jesus’ sacrifice rests on His divine nature, as only an infinite being could provide atonement for the sins of humanity (Hebrews 9:12-14).