Christ as the Firstborn from the Dead in Colossians
The apostle Paul describes Jesus Christ as "the firstborn from among the dead" in Colossians 1:18 [2]. This declaration is central to understanding Christ's preeminence and His role as the head of the Church. The phrase signifies not merely that Christ was the first to be resurrected, but that His resurrection holds a unique and foundational position in God's redemptive plan [8].
The concept of Christ as "firstborn" appears in two significant contexts within Colossians 1. First, Colossians 1:15 refers to Christ as "the firstborn of all creation" [4]. This phrase emphasizes Christ's eternal pre-existence and His supremacy over all created things, indicating His divine nature and His role as Creator [5, 13]. He is the image of the invisible God, through whom all things were created [4, 5]. Second, Colossians 1:18 states that He is "the beginning and firstborn from among the dead, so that in all things He may have preeminence" [2]. This second usage extends Christ's supremacy to the realm of new creation and redemption, establishing His authority over death itself and His headship over the Church [7, 8].
The resurrection of Jesus Christ is a foundational doctrine of Christianity [6]. Paul emphasizes this in 1 Corinthians 15:20, stating, "But now Christ has been raised from the dead. He became the first fruits of those who are asleep" [1, 3]. The term "firstfruits" (ἀπαρχή) in this context carries significant theological weight. In Jewish tradition, the firstfruits were the initial harvest, signifying the promise and guarantee of a larger harvest to follow [11]. Thus, Christ's resurrection as the "firstfruits" implies that His resurrection is a pledge and pattern for the future resurrection of believers [10, 11]. John Chrysostom notes that the phrase "first-fruits" implies that "there must also be others left," referring to the resurrection of believers [12].
The phrase "firstborn from among the dead" in Colossians 1:18 builds upon this idea of "firstfruits" but adds a dimension of authority and priority [2]. It means that Christ is the first to rise from the dead in a permanent, glorified state, never to die again [12]. His resurrection is not merely a resuscitation, but a transformation that inaugurates a new order of existence [14]. This makes Him the "beginning" (ἀρχή) of the new creation, the source and origin of spiritual life for those who believe [7]. As the "head of the body, the church," Christ's resurrection secures His position as the ultimate authority and life-giver to His people [2, 8]. Adam Clarke explains that this refers to Christ's human nature, exalted beyond all created things, from whom "all the mercy and salvation of the Gospel system is to be received" [7].
The preeminence of Christ is the overarching theme in Colossians 1:15-18. Paul presents Christ as supreme in creation (Colossians 1:15-17) and supreme in redemption (Colossians 1:18-20) [4, 2]. His status as "firstborn from among the dead" is directly linked to His preeminence "in all things" [2]. This includes His authority over the Church, which is His body [8]. The same Christ who is the Head of all things by creation is also the Head of the Church by virtue of His resurrection [8]. This dual supremacy underscores His unique position as both God and man, the one through whom all things exist and are reconciled to God [7, 9].
The theological implications of Christ being the "firstborn from the dead" are profound. It confirms His victory over sin and death, providing the basis for the hope of resurrection for believers [6]. It establishes His mediatorial role as the one who bridges the gap between God and humanity [5]. Furthermore, it highlights the transformative power of His resurrection, which not only secured His own eternal life but also guarantees the spiritual and physical resurrection of His followers [10, 11]. The resurrection of Christ is an act of God's power, demonstrating His ability to raise Christ from the dead as a public person representing all His people [14].
The concept also serves as a counter-argument to various false teachings that may have been circulating in Colossae, which diminished Christ's unique status [8]. By asserting Christ's preeminence in both creation and resurrection, Paul firmly establishes His singular authority and sufficiency for salvation and spiritual life. This emphasis on Christ's unique position ensures that believers look to Him alone as the source of their hope and salvation, rather than to angels or other spiritual entities [8].
Sources
- 1 Corinthians “But now Christ has been raised from the dead. He became the first fruits of those who are asleep. -- 1 Corinthians 15:20”
- Colossians “Colossians 1:18 (BSB) — And He is the head of the body, the church; He is the beginning and firstborn from among the dead, so that in all things He may have preeminence.”
- I Corinthians “I Corinthians 15:20 (LITV) — But now Christ has been raised from the dead; He became the firstfruit of those having fallen asleep.”
- Colossians “who is the image of the invisible God, the firstborn of all creation. -- Colossians 1:15”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Resurrection of Christ — One of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps. 16 (Acts 2:24-28). In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22). The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, ”
- Colossians (Methodist/Wesleyan) “Adam Clarke on Colossians 1:18: He is the head of the body - What the apostle has said in the two preceding verses refers to the Divine nature of Jesus Christ; he now proceeds to speak of his human nature, and to show how highly that is exalted beyond all created things, and how, in that, he is head of the Church - the author and dispenser of light, life, and salvation, to the Christian world; or, in other words, that from him, as the man in whom the fullness of the Godhead bodily dwelt, all the mercy and salvation of the Gospel system is to be received. The beginning, the first-born from the ”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:18: Revelation of Christ to the Church and the new creation, as the Originator of both. he--emphatical. Not angels in opposition to the false teachers' doctrine concerning angel-worship, and the power of Oeons or (imaginary) spirit emanations from God (Col 2:10, Col 2:18). head of the body, the church--The Church is His body by virtue of His entering into communion corporeally with human nature [NEANDER], (Eph 1:22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 15:19: But now is Christ risen from the dead,.... As was before proved by ocular testimonies, and before preached and asserted; and now reassumed and concluded, from the glaring contradictions, and dreadful absurdities that follow the denial of it: and became the firstfruits of them that slept; who were already fallen asleep; respecting chiefly the saints that died before the resurrection of Christ; and if Christ was the firstfruit of them, there is no difficulty of conceiving how he is the firstfruits of those that die since. The allusion is to the firstfruits of ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 15:20: But now is Christ risen - On the contrary, Christ is raised from the dead, and is become the first fruits of them that slept. His resurrection has been demonstrated, and our resurrection necessarily follows; as sure as the first fruits are the proof that there is a harvest, so surely the resurrection of Christ is a proof of ours. The Judaizing teacher at Corinth would feel the force of this observation much sooner than we can, who are not much acquainted with Jewish customs. "Although," says Dr. Lightfoot, "the resurrection of Christ, compared with some firs”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: to those who deny the Incarnation. “The firstborn from the dead” ( Col. i. 18 .), he says, the first-fruits. Therefore there must also be others left. And see how here he introduces nothing from reasonings, because they were docile. For in writing to the Corinthians, he started many things also from reasonings, and then he added, “Thou fool, that which thou sowest is not quickened.” ( 1 Cor. xv. 36 .) For this is more authoritative, but it is when he converses with the believer. But with him who is without, what authority would t”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 48: of this image it always appeared that Christ was truly head, and had in all things the pre-eminence. In this way we dispose of the futile sophism put forth by Osiander, that the angels would have been without this head, had not God purposed to clothe his Son with flesh, even independent of the sin of Adam. He inconsiderately assumes what no rational person will grant, that Christ could have had no supremacy over the angels, so that they might enjoy him as their prince, unless in so far as he was man. But it is easy to infer from th”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 1:20: Which he wrought in Christ, when he raised him from the dead,.... There are many articles of faith contained in this passage; as that Christ died, that he is raised from the dead, that he was raised from the dead by God the Father, and that his resurrection was by the power of God: the resurrection of any person is an instance of great power, but Christ's resurrection from the dead was an instance of peculiar and special power; for he was raised from the dead as a public person, representing all his people, for whom he became a surety; and he was raised again for t”