So His sphere of authority comes as Creator, the One Who was in existence before all things. Paraphrase of Colossians and Commentary of Colossians James Rosscup writes that "Lightfoot is excellent in this 1865 work revised in 1879. Colossians 1:15 Parallel Verses [⇓ See commentary ⇓] Colossians 1:15, NIV: "The Son is the image of the invisible God, the firstborn over all creation." He mounts up higher in discoursing as to the glory of Christ. He being eternally in the Father, and the Father in him, John 14:10; so he is in respect of his Father his essential image, and in regard to us as invisible as the Father himself; no creature could be the eternal image of the Creator, as that Son of the only true God, the living God, was, and is, Matthew 16:16 John 6:69, in respect of his Father. "Though it is grammatically possible to translate this as "Firstborn in Creation," the context makes this impossible for five reasons: (1) The whole point of the passage (and the book) is to show Christ"s superiority over all things. Colossians 1:15-20 (15) He is the image of the invisible God, the firstborn over all creation. Hence, among the Hebrews and other nations, firstborn, heir, and lord, were synonymous terms. He is exalted above all thrones, etc., and all things are unto (εἰς) Him, as they are elsewhere declared to be unto God. Jesus was not created, but is God – the Logos. See the notes on John 1:14; John 1:18. образ Бога невидимого См. Add to this, that the Son is likewise called the image of God, because he manifested the divine perfections in the flesh visibly, by that fulness of grace and truth which shone in him during his abode on earth. This cannot refer to him merely as incarnate, for some of the things affirmed of him pertained to him before his incarnation; and the idea is, that in all things Christ fairly represents to us the divine nature and perfections. Thus, in OEcumenius occurs the phrase γεννηθεὶς συναΐδιος, “begotten co - eternally,” and Chrysostom says of Him- θεὸς γὰρ καὶ θεοῦ υἱός. 5:1-7, 13). To this view however, there are serious objections. On this relation rests the actual revelation of God in the Person of Christ, but the immediate reference here is not to the latter. The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. The clause dazzles by its brightness, and awes by its mystery. In the first we have the declaration of His eternal unity with God—all that was completely embodied in the declaration of the “Word who is God,” up to which all the higher Jewish speculations had led; in the second we trace the distinctness of His Person, as the “begotten of the Father,” the true Messiah of Jewish hopes, and the subordination of the co-eternal Son to the Father. Theodore of Mopsuestia held the same opinion- οὐκ ἐπὶ χρόνου λέγεται μόνον· ἀλλὰ γὰρ καὶ ἐπὶ προτιμήσεως-but he understood by κτίσις the new creation. ‘Who is the image of the invisible God.’ The God of the Jews was invisible and could not be represented by any physical representation in earth or heaven, whether of supernatural being, man or beast (Exodus 20:4). [He teaches believers to make application to Christ Himself, as their Saviour, and at the same time the head of all.—V. In John 3:16 the word "only begotten" (Gr. 15 The Son is the image of the invisible God, the firstborn over all creation. God who is spirit (John 4:24) is not visible to the human eye (1 Tim. To this view however, there are serious objections. But: 2. The first-born of every creature. The first-born of every creature - Among all the creatures of God, or over all his creation, occupying the rank and pro-eminence of the first-born. The grammatical construction here will bear either the rendering of our version, or the rendering “begotten before all creation,” whence comes the “begotten before all worlds “of the Nicene creed. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him. In a similar theological dialect, Philo names the λόγος by the epithet πρωτόγονος. (This clause has been variously explained. In which sense Christ’s words to Philip also (John 14:9) are to be understood: He that hath seen me hath seen the Father, as our Lord manifestly shows, when he adds, I am in the Father, and the Father in me: the Father that dwelleth in me, he doeth the works. 18. Thus, pasa (Greek #3956) ktisis (Greek #2937) has not to be taken 'the first-begotten of all creatures,' but in its strict sense, 'before every creature.' ", . Traces of the same idiom are found in the Jewish Kabbala-in which Jehovah Himself is called the “first-born of the world,” that is, in all probability, the Divine representative of essential and immanent perfection to the world. The true sense is, born before the creation. (Witham). Исх. —This phrase, standing alone, would confirm the Arian view, that the Son was the first created being; but the context, which ascribes to him the whole creation, with no exception, and also asserts his pre-existence, forbids that interpretation. Though on the throne, it is not deified-is not so covered nor interpenetrated with divinity as to cease to be a humanity. Ин. Colossians 1:15-19 False Teachers Confused About Creation. Now He is exalted to unbounded sovereignty, as “Lord of all,” rolling onwards the mighty and mysterious wheels of a universal providence, without halting or confusion; seated as His Father's deputy on a throne of unbounded dominion, which to this world is its tribunal of judgment-wearing the name at which every knee bows, “of things in heaven, and things in earth, and things under the earth”-the acting President of the universe, and therefore “the First-born of every creature.” His Father's love to Him has given Him this pre-eminence, this “double portion,” “Thou art my Son, this day have I begotten Thee.” It is plainly implied at the same time that He existed before all creatures, for He has never stood in any other or secondary relation to the universe - to the many mansions of His Father's house. The false teachers denied to Christ the supreme unique rank in the order of spirits. The work of the Son in His pre-existent state is referred to, that the true position of the exalted Christ may be rightly understood. We might thus paraphrase, ‘ the Firstborn, He Who was before the whole of creation, who was of the same essence as the Prime Creator, who represented the Prime Creator in His external relationships and was set over all things supernatural, brought the creation into being.’ As Jesus Himself said, ‘Before Abraham was, I am’ (John 8:58). With this view the sequel also conflicts, which describes Christ as the accomplisher and aim of creation; hence in His case a mode of origin higher and different from the being created must be presupposed, which is, in fact, characteristically indicated in the purposely-chosen word πρωτότοκος. So that the image of God must be Divine as well as visible-must be ὁμοούσιος-of the same essence with the original. That this term was a current one in the Jewish theosophy, is plain from many citations. Priority and superlative dignity is implied (Ps 89:27). As he is God-man, in whom the fulness of the Godhead dwells bodily, Colossians 2:9, whereby he doth infinitely exceed and surpass angels and men at first, Hebrews 1:5,6 2:5. Colossians 1:15. Who is. (1) in relation to God and creation (Colossians 1:15-17); (2) in relation to the Church (Colossians 1:18-20). All other creatures are also the "offspring of God;" but he is exalted as the Son of God above all. Comp. p. 161 A, 151C Valckenaer, Schol. It is not of the pre-existent Son that Paul begins to speak, but of the Son who now possesses the kingdom, and in whom we have our deliverance ( refers back to . the heavens and the earth, with all that is made in them: neither angels, nor inanimate and irrational creatures, are excluded; as in the apostle’s reason immediately following this expression. p. 104, have made the first-born even into the first-bringer-forth ( πρωτοτόκος, as paroxytone, according to the classical usage, Hom. Urbin. According to this interpretation of the terms firstborn and heir, the apostle’s reasoning is perfectly just: for the creation of all things, (Colossians 1:16,) and the making of the world, (Hebrews 1:3,) through the Son, is a direct proof that he is the firstborn, heir, or Lord of the whole.” See Whitby and Macknight. He, and He alone, is the Creator, Redeemer and Sovereign of all beings in the universe, including these angelic powers. So the Nicene Creed expresses it, “begotten before all worlds,” that is, from eternity. “No man knoweth the Father but the Son, and he to whom the Son shall reveal Him.” The Socinian hypothesis, advocated even by Grotius and Heinrichs, that only because He revealed so fully the will of God is He called the image of God, is far short of the full meaning, though as the “image” shines upon us we look and learn. (1:15-20) Одной из ересей, угрожавших церкви в Колоссах, было отрицание Божьей природы Христа. And in this latter respect (which imports the manifestative, not essential image) is Christ the image of his invisible Father unto us; unto whom, in all his offices and works of mediation, the attributes, affections, and excellencies of God clearly shine forth, they being otherwise incomprehensible and invisible by a creature: but Christ is the complete image of them, in a transcendent way; for as they are in him, they are incommunicable to any mere creature, and therefore he is the image of the invisible God, in that he makes him visible unto us. 2:7; Рим. Moreover, this passage in exactly parallel to that in the beginning of the epistle to the Hebrews, as will evidently appear on a comparison of the two. He has shown what God is really like. Here St. Paul indicates this idea in the words “firstborn before all creation,” and works it out in the verses following. God is not physical light, nor can invisibility be ‘stamped out’. Barclay writes, "There was a tendency of thought in the early Church called Gnosticism...These men were dissatisfied with what they considered the rude simplicity of Christianity and wished to turn it into a philosophy and to align it with the other philosophies which held the field at that time (sound familiar?). The visible and the invisible. Рожденный прежде всякой твари (перворожденный всей твари). 1:5) по нескольким причинам: 1) Христос не может быть и «первенцем», и «единородным» (ср. A further question is raised as to what the term includes. Compare the two other passages as to Christ's person (Ephesians 1:20-23; Philippians 2:6-11). 1. here, as it is in the parallel place in, hoti- by him were all things created.” That is, he sustains the elevated rank of the first-born, or a high eminence over the creation, because by him “all things were created in heaven and in earth.” The language used here, also, does not fairly imply that he was a creature, or that he was in nature and rank one of those in relation to whom it is said he was the first-born. This, combined with the fact that all material things were supposed similarly to have guardian spirits, rather tells against his limitation. The second in a four-part series on Colossians, this text sets forth its core theological convictions — not as an argument, but as a pedagogy in which readers can participate.1 The writer’s use of pronouns will serve as our guide for tracing the flow in this passage. Winer, § 19, 2, (b). Now, that he is there styled the image of God’s glory, and the express image or character of his person, or substance, by reason of that divine power, wisdom, and majesty, which shone forth in his actions, some Socinians are forced to confess. That body was created by the Holy Ghost-it was a creature, and still is so, as we believe. Date: April 21, 2010; Reference: Colossians 1:15-16; Series: Christ Above All: Commentary on Colossians; Teacher: Pastor Robert Furrow Even the Rev. But Christ, the second Adam, perfectly reflected visibly "the invisible God" (1Ti 1:17), whose glories the first Adam only in part represented. "For," &c. (Col 1:16, 17) [Trench]. For what Paul is concerned to prove is the superiority of Christ to the angels, and for this the idea of priority is not relevant, but that of dominion is. Christ His image-how perfect in its resemblance, and overpowering in its brilliance! He that "created all things that are in heaven and that are in earth," was not himself created. “Likeness” implies mere. Theophylact puts the question—“first-born of every creature, how?” and διὰ γεννήσεως is his reply. τῶν νεκρῶν, the relation is different, τ. νεκρῶν pointing out the category; comp. Other passages also affirm His responsibility for creation (cf. "Who is the image of the invisible God, the firstborn of every creature:". When the crested waves were hushed into quiet, as He looked out upon the storm and spoke to it, His fellow-voyagers felt that they had heard the voice of Divinity. Hebrews 1:3, etc. It seems not supported by sufficient evidence. I am in the Father, and the Father in me: the Father that dwelleth in me, he doeth the works. Colossians 1:15: The Son is the image of the invisible God, the firstborn over all creation. A common argument in favour of this exegesis is, that where this epithet is used, it is implied that he who bears it is not only compared with others, but is one of them. "Such a revelation (John 1:18) as Christ gives enables man to know a God who can be trusted and obeyed and loved. Read Introduction to Colossians He is the image of the invisible God, the firstborn over all creation. As to Chrysostom’s laying the whole stress of his defense on the termimage, by contending that the creature cannot be said to be the image of the Creator, it is excessively weak; nay more, it is set aside by Paul in 1 Corinthians 11:7, whose words are — The man is the IMAGE and glory of God. God is invisible. But he is first-born of every creature, that is, born before every creature—having come to personal existence,(28) entered upon subsistent being, ere yet anything created was extant (Romans 1:25; Romans 8:39; Hebrews 4:13). Man is made in the image of God-in his headship over the earth around him, he is “the image and glory of God”-but he was only a faint and fractional miniature, even in his first and best estate, and now it is sadly dimmed and effaced. Tertullian, too, uses similar phraseology-primogenitus ut ante omnia genitus; and again, primogenitus conditionis, i.e. Lit., of the God, the invisible. Но чаще всего он означает превосходство в положении или звании (см. Christ is called πρωτότοκος in reference to His mother, but never in connection with His Divine Father, in any place where any semblance of the doctrine of eternal filiation is referred to, and in such a word derived from τίκτω, the reference is to maternal, not to paternal origin. A visible God can alone be the image of God, possessing all the elements and attributes of His nature. Thus the first heavenly man was called Adam Kadmon-the first-begotten of God-He who is Messiah and the Metatron of the burning bush. Adam was created mature, creation was created with age, and Christ was always the first begotten. Superiorto all created things. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. d. Sünde, I. p. 241; Weiss, Bibl. Colossians 1:15, KJV: "Who is … The most commonly received, and, as we think, best supported opinion, is that which renders πρωτοτοκος πασης κτισεως prōtotokos pasēs ktiseōs; "begotten before all creation." The genitive then may be taken as that of reference. In this text it relates to Christ"s eternal generation. We could not feel confident in arguing back from the function of the exalted Son to be to that of the pre-incarnate Son, but what would be a plausible inference from this passage is asserted in Philippians 2:5.— .As image of God the Son possesses such likeness to God as fits Him to be the manifestation of God to us. It is used of the Messiah as an almost technical name (derived from Psalm 2:7; Psalm 89:28), as is shown in Hebrews 1:6, “when He bringeth the first begotten into the world.” In tracing the Messianic line of promise we notice that; while the Messiah is always true man, “the seed of Abraham,” “the son of David,” yet on him are accumulated attributes too high for any created being (as in Isaiah 9:6). Haupt thinks its sense is limited to spiritual beings, since (1) Paul is proving the superiority of Christ to the angels, (2) he defines by not including heaven and earth themselves, (3) shows that animate creatures must be referred to. The next verse asserts that He is the conditional cause of the Universe, but this one seems to intimate that in virtue of His immanent relation to the Father, as the ‘Image’ and ‘First born,’ He holds the relation to the creation, which is subsequently defined. 3. A second striking line from the Colossians Christ-hymn is that Jesus is “the image of the invisible God” (1:15; cf. g.] Those, in short, obtain this full knowledge concerning Christ, who have experienced the mystery of redemption.— εἰκὼν τοῦ θεοῦ, the image of God) 2 Corinthians 4:4, note.— τοῦ ἀοράτου, of the invisible) A most glorious epithet of God, 1 Timothy 1:17. This appears from what Isaac said to Esau, after he had bestowed the rights of primogeniture on Jacob, Genesis 27:37. ", First-born of every creature (Hebrews 1:6) - "the first-begotten:" 'begotten of His Father before all worlds' ('Nicene Creed'). is understood temporally (Baumgarten-Crusius: “ κτίσις is that which is remodelled, and πρωτότοκος, He who has come first under this category, has first received this higher spiritual dignity”), Christ is made to be included under the κτίσις, which is at variance both with the context in Colossians 1:16 f., and with the whole N. T. Christology, especially the sinlessness of Christ. 15 Who is the image of the invisible God, the firstborn of every creature. Thus as the Firstborn of all creation, Christ is seen to have precedence to, and authority over all, creation. The objections to making the latter the main thought are: (1.) Unfortunately, even some within the church seem to be arguing that Jesus was simply a perfect man while upon the earth. This indicates the relation to God, immanent and permanent. to the highest dignity (Pelagius, Melanchthon, Cameron, Hammond, Zachariae, and others, including Storr and Flatt; comp. Thus both tell us that He reveals the very nature and being of God, not some physical image. We apprehend that the apostle selects the unusual word for a special reason. Colossians 1:15. Who — That is, the Son of God, in whose blood we have redemption; is the image of the invisible God — By the description here given of the glory of Christ, and his pre-eminence over the highest angels, the apostle lays a foundation for the reproof of all worshippers of angels. So the Gnostics believed that God put forth a series of emanations, each a little further away from God until at last there was one so distant from God, that it could handle matter and create the world. 2:6; ср. Lightfoot urges in favour of the former that . 'God, of the substance of His Father, begotten before the worlds; and man, of the substance of His mother, born in the world' ('Athanasian Creed'). Rev., the first-born of all creation. пояснение к Евр. Jesus not only reflects God, He reveals God. And when believers are regarded as sons-as a vast and happy brotherhood-He who loved them, and died for them, who has won for Himself special renown in their adoption, and has imprinted His image on all the children, stands out as chief in the family, and is “the first-born among many brethren,” Romans 8:29. monogenes) means alone of His kind, not "first-created" (protoktiskos). Yet more distinctly Christ is the image of God, either: 1. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is. (Erdman p. 52), 5. John 14:9. The apostle in this place doth not say simply Christ the image of God, but of the invisible God, ( considered personally), i.e. Hungering human hearts are not willing to accept the verdict that there is no God; nor are they satisfied with abstractions concerning "the Absolute", "the Unknowable", or "the Reign of Law". hoti en autō ektisthē“For by him were all things created.” Others, with the author explain the word figuratively, of pre-eminence or lordship. Some explain, prōtotokosactively, and render “first begetter or producer of all things,” which gives, at all events, a sense consistent with truth and with the context, which immediately assigns as the reason of Christ being styled. 1:14, 18; 3:16, 18; 1Ин. In the exalted Christ the unknowable God becomes known. Jesus is unique in seven distinct ways. Chrysostom justly says: οὐχὶ ἀξίας κ. τιμῆς, ἀλλὰ χρόνου μόνον ἐστὶ σημαντικόν, and already Theophilus, ad Autol. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. Hence those who adopt this view of ‘first born’ consistently refer that clause also to the revelation of the Father in Christ rather than to the relation of the Son to the Father. prototokos) may denote either priority in time or supremacy in rank (cf. But the term, with such a meaning, has only a feminine application, and it cannot bear such a sense in the eighteenth verse. He that hath seen me hath seen the Father. First, we see that God “has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son” (Col. 1:13). This St. John’s words evidently imply: No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him. πρωτότοκος πάσης κτίσεως - “The first-born of every creature.” [ πάσης, Ephesians 2:21.] 8:58; 10:30-33; Евр. The interpretation of creation as the new creation, adopted by many Fathers to meet the Arian inference that the Son was a creature, scarcely needs refutation. Most scholars think that Colossians 1:15-20 came from a poem or a hymn in the early Church that … Certainly, as Dr. Whitby observes, the more natural import of the phrase is, that Christ is therefore called the image of God, because he made him, who is invisible in his essence, conspicuous to us by the divine works he wrought, they being such as plainly showed that in him dwelt the fulness of the Godhead bodily; for the invisible God can only be seen by the effects of his power, wisdom, and goodness, and of his other attributes. The polemic purpose of the Apostle also sustains the former sense. But because the latter in the case of every κτίσις is different from what it is in the case of Christ, neither πρωτόκτιστος nor πρωτόπλαστος is made use of,(31)—terms which would indicate for Christ, who is withal Son of God, a similar mode of origin as for the creature—but the term πρωτότοκος is chosen, which, in the comparison as to time of origin, points to the peculiar nature of the origination in the case of Christ, namely, that He was not created by God, like the other beings in whom this is implied in the designation κτίσις, but born, having come forth homogeneous from the nature of God. , governs the genitive then may be taken as that of a visible can. Corinthians 5:17 1:18, `` that he created himself genitive is therefore commonly explained as a of! 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Καὶ οὕτως ὥστε καὶ αὐτὸς ἔκτισεν αὐτούς, Theophylact they are equivalent transactions. 1:15 ), how? ” and works it out in the words apply to Jesus as... ‘ eternally begotten ’, ‘ all creation ).— ( 1 ) Христос может... Man was called adam Kadmon-the first-begotten of God-He who is the image of God-but the apostle himself Godness in. Only as man, for as God he is not merely official, but possessed eternity... Hebrews 1:1-3 ) this appears from what Isaac said to Esau, after had... Created the creation, Jesus isn '' t the `` image '' ( 1:27... Exegesis must be penetrated by a profound devotion PA 1907 ; p 341 πρωτόγονος... Точной копией — Бога ( Флп lowering the concept of God, born before the creation, equal ''... 1:6 ; Hebrews 1:6 ; Revelation 1:15 ) Arians, admits that Christ created all other creatures are also ``! Correctness of this remarkable phrase is not visible to the creation, ” and works it out in the “... ; Greek: ou protoktistos, alla prototokos.... oukoun ektistai had the... Actually the Witnesses have more in common with the original together in him κτίσεως - “ first-born... He also has the priority in time ’, ‘ all creation, Christ is the,. Не может быть и « единородным » ( ср, c. Eunom as. Fully man when he walked upon this earth he that hath seen me he! Involves `` likeness '' ( Gr. ) 2. ) anselm explains the. Is assumed also by many who understand it of the solar glory shews us his righteousness,,... This section that God through Paul is confronting a present or future error which threaten. The Witnesses have more in common with the Father. ( ст in we. Assumption of a human mother, as we have in Hebrews 1:2-3, eikon... 8:29 ; Hebrews 1:7-8 ) the union of the same substance as the Logos Father his... ] the supremacy of the passage before us presents as hymn-like prose, a creature of created beings '' eicon... Group raised to life and first group raised to life beloved Son in whom we have in 1:2-3., Philippians 2:6 ( note ), as it were, the firstborn likewise! At once his eternal priority and his kingdom a visible God can alone be the image of only... Pictured only in the spiritual realm ( 1:16 ; Hebrews 1:6 ; Hebrews 12:23 ) contrary to what the Witnesses! And other nations, firstborn, heir, and Christ was before all creation. is excellent this! Точной копией — Бога ( Флп we should carefully note that Jesus is “ first-born! Pelagius, Melanchthon, Cameron, Hammond, Zachariae, and without him was created. Carefully note that Jesus was not created, but what he looked like perfect manifestation of,... The polemic purpose of the invisible God, the first-born, or exist prior to any creation ``. Eternal Father, and behold the glory of the invisible God '' ( Genesis 1:27.. After his ascension, from eternity glorified state text of Colossians 1:17 is possible to make partitive. Creature ” ) is especially helpful on a problem text this patristic..
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