This is part of a series on patriarchy, headship, and submission. See this index.
In “Headship: Authority or Preeminence?“, we reviewed the evidence and concluded that the Greek word for ‘head’ (kephalē) has the sense of preeminence or firstness. As shown in “Sanctified Marriage: Part 5“, the meaning of ‘head’ as ‘leader’ or ‘headship’ as ‘position of leader’ is an historical anachronism. This is summarized in this very important fact:
‘head’ did not mean ‘leader’ or ‘authority’ anywhere until the 4th century AD.
Over at the Sigma Frame blog, I engaged in a discussion on the meaning of ‘head’ with anonymous commenter ‘info’. After establishing the meaning of the word, in response to the Great Commission where Jesus said he possesses all authority, info stated this…
Colossians 2:9-10 (BSB)
9 For in Christ all the fullness of the Deity dwells in bodily form. 10 And you have been made complete in Christ, who is the head over every ruler and authority.
…saying…
Knowing, as we do, that head cannot mean ‘leader’ or ‘authority’ frees us to conclude that Christ is preeminent over, greater than, every ruler and authority. Far from agreeing with info’s incredulity, an analogous example, from “The Head-Body Metaphor“, immediately springs to mind. Philo described Ptolemy Philadelphus as ‘head’ over all kings. We noted that he was never in authority or leader over all kings, yet the meaning is just as easy to understand as it is here in Colossians. So, as we examine the context of this passage, we will demonstrate that indeed ‘head’ has nothing to do with authority and everything to do with Christ’s status, even though it involves rulers and authorities!
A Matter of Translation
Before continuing, we must address two matters of translation. The first is that theotēs is an abstract noun for God meaning “what God is” or “the essence of God.” The word “diety” is fine, but capitalizing it hides the true meaning, as the target is an abstraction of God-likeness (i.e. divinity), not the Diety[2] (that is, God) himself. The second is that the word ‘fullness’ is used twice in the Greek, first as a noun and then as a verb, but this is hidden in the chosen translation. Consider this translation:
“…for in him dwells, in a bodily manner, all the fullness of what God is, and you have been given that fullness in union with him, who is the head over every ruler and authority.”
- “have been made complete” [BSB and NASB]
- “are complete” [KJV]
- “have been brought to fullness” [NIV]
- “have been filled” [ESV]
- “have been given that fullness” [REV]
The two key pieces are “all fullness of what God is” and “we have been filled [in him].” What have we been filled with? It isn’t Christ, for it doesn’t say “we have been filled with Christ.”[3] We have been filled with something in (or through) our association (or union) with Christ. We are filled with the same something that Christ is filled with. That something we are filled with is the fullness of what God is! We will discuss the significance of this later on.
Over Every Ruler and Authority
The passage in Colossians continues, saying we are buried with Christ in baptism (v12) and made alive together with him (v13). Then, we get an explanation for why Christ is ‘head over every ruler and authority’ in verse 15, which states:
First we must make sense of the pronouns. In v12, it says that God raised him (Jesus) from the dead. In v13, he (God) made you alive with him (Jesus). In v14, he (God) takes away our sin, having nailed it to the cross. It is clear so far that God is the actor here. So in v15, he (God) Triumphed over the rulers and authorities in him (Christ), that is through the cross (as many translations explicitly state).
It is plain that neither God nor Christ, who is head over every ruler and authority, literally conquered every ruler and authority, leading them as captives through the streets while riding in a chariot at the rear of the procession. It is also plain that the victory was achieved when our sins were nailed to the cross and death was conquered. That victory is complete and total, with (figuratively) territory claimed and captives enslaved, like a Roman Triumph.
As stated above, it was God who Triumphed, not Christ. Christ was nailed to the cross and God nailed our sins there. Through God’s victory, Christ became ‘head over every ruler and authority’ at his resurrection. His status changed relative to the rulers and authorities: he became the greater than those who were conquered, who became as captive slaves or those destined for execution. It is in this way that he is their head. But it was God who effected the change.
At no point does Christ exercise authority or leadership. It simply isn’t in view here. When God achieved victory, Jesus took his rightful place at the head of all those powers. We read about that a few verses later in Colossians 3:1:
Fullness
In light of the our being raised up to sit with Jesus Christ, v9-10…
But I want to take us back a few verses to Colossians 1:15-20, where Jesus is described:
Here we see the head-body metaphor being used, where ‘head’ explicitly means ‘beginning’, ‘firstborn’, and ‘first place’. Head means the same thing when used in the next chapter in v10.
Here we see that the fullness of God, which dwells in Christ, allows us to be reconciled to God by the blood of the cross.
But what is the identity of these thrones, dominions, rulers, and authorities that keep being mentioned?
Rulers and Authorities
Who are the rulers and authorities that God Triumphed over and set Jesus as their head? We have that answer in Colossians 2:8,20…
Conclusion
We’ve demonstrated correlation without causation. ‘Head’ is not causally related to authority or leadership, rather it refers to Christ’s status. Even within the context of rulers and authorities, ‘head’ still only refers to his preeminence. It does not imply leadership, authority, or command. Christ is, after all, not shown exercising his authority to lead the demons by commanding them[6] to stop deceiving people.
The only authority being exercised is that of God, who made it all happen. Rather than Christ exercising authority, we find that the resurrection of the dead (1:15-20; 2:9-14) determines his priority, and ours as well. In his resurrection we find causation with being ‘head’.
At its most literal level, Christ is first over the rulers and authorities because he is at the right hand of God and they are not. He is raised to the highest, most prominent, position. At a spiritual level, Christ is head over them because they have been conquered by saving power of the blood of the cross. No longer are they our masters, for we now serve a greater master. Christ is head because he is the first one born of the resurrection. One day we will follow and take our place with him.
Footnotes
[1] Seven months ago, I had promised info that I would write this response. It took a long time, but here it is.
[2] Translators have long preferred “Diety” or “God”, even though this is grammatically incorrect, because it implies that Jesus is God and Trinitarian translators desire that their Bibles say explicitly that Jesus was God. However, doing so here makes exegetical sausage of the verses: if the fullness of God in Christ makes him God, then that fullness of God in Christians must make them God, which is very, very non-Trinitarian. It is much better to stick to the actual meaning (“what God is”, “divinity”, “divine essence”, etc.) rather than to try to insert one’s theology onto scripture.
[3] If Christ were filled with God in the way that we were filled with Christ (or God), then it would mean Christ wasn’t actually God, just as we are not actually Christ.
[4] This is an idiomatic use of tense. By saying we are raised, it doesn’t mean we already possess resurrected bodies. By using the present tense, it idiomatically means that it is completed. Even though we will one day be raised in actuality to new life in a resurrected body, that resurrection is already complete. It is a done deal. That’s the point of the idiom.
[5] The firstborn of all creation in the genitive case. In partitive genitive, it means that Jesus is the first part of the remaining whole of creation. In the genitive of relation, Jesus is the first to be raised from the dead into a new resurrection body. In the genitive of comparison, Jesus has the greatest rank among all others. In all three of these, the emphasis is on Jesus being first.
[6] While being at the right hand of God is a position of power—just like Ptolemy Philadelphus being a king was a position of power—this passage does not ascribe any authorities or use of authorities to Christ over the rulers and authorities. Surely in some way, undefined here, Christ has authority over demons, but such power is incidental at most to what Paul is discussing.
Pingback: Headship: An Evidence Summary
Pingback: Traditions of Men
Pingback: The Tennant Authority Structure | Σ Frame
Pingback: On Suffering