The New Creation of Colossians 1 (Part I)
Some Trinitarians will attempt to fabricate an argument for the deity of Christ by combining I Corinthians 8:6 with the creation narrative of Colossians 1.
- 1 Corinthians 8:6
But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
- Colossians 1:12-19
Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:
In whom we have redemption through his blood, even the forgiveness of sins:
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
Why is I Corinthians 8:6 important to Trinitarians in this context?
Because it makes reference to...
...one Lord Jesus Christ, by whom are all things, and we by him.
Trinitarians claim that this is a reference to the literal creation of the world, by Jesus Christ.
Christadelphians agree, of course, that Jesus Christ is the one through whom all things "came" - but we insist that those “all things”, are the things of the “new creation." Indeed, even the Jamieson-Fausset-Brown Commentary admits that the new creation is referred to here – even though its authors also believe that the original creation was “through Christ.”
1 Co 8:6 - to us--believers.
From whom as Creator all things derive their existence.
we in him—
Rather, "we for Him," or "unto Him." God the FATHER is the end for whom and for whose glory believers live. In Col_1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (CHRIST). So entirely are the Father and Son one (compare Rom_11:36; Heb_2:10).
Contrasted with the "many lords" of heathendom (1Co_8:5).
we by him—
As all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col_1:20; Rev_21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.
Their reference to Colossians 1:20 is particularly useful, since it confirms my claim that this verse (18) refers to the new creation. Notwithstanding this, the authors of the JFB commentary claim that the new creation is not even mentioned until verse 18, and fail to pick up the point that all things are said to be created by the Father – not by the Son. How can we be sure? Because all things are said to be "of" the Father.
That little word "of" is of crucial significance. In the Greek it appears as ek or ex and means...
out of, from, by, away from
...according to Thayer's Greek Lexicon. It refers to the source of “all things” – and the source of all things (according to the apostle Paul) is clearly the Father.
Jamieson, Faussett and Brown also argue – without any textual support whatsoever – that the literal creation was also performed by Christ. But this is not what I Corinthians 8:6 tells us. It presents a parallel between the old creation (literal) and the new creation (figurative.) The old creation is performed by the Father, while the new creation is performed through the Son. Paul consistently uses ek or ex in reference to the literal creation which was performed by the Father - but he uses the Greek word “dia” (meaning “through”) in reference to the figurative creation which was performed through the Son.
Due to the repetition of these phrases (indicating a clear parallel) the commentators (Trinitarians themselves) are forced to acknowledge that the old creation is here contrasted against the new creation. This raises the obvious question: "If Paul has wanted to prove that Christ was the literal creator of the world, why has he has chosen words which are quite antagonistic to his purpose." Indeed, he has even qualified the parameters of this “creation” by the use of the words “thrones, dominions, principalities and powers.”