Col 1:15-16 | RWP | e4.org | The image ( εικων ). In predicate and no article. On εικων , see ; ; ; . Jesus is the very stamp of God the Father as he was before the Incarnation ( ) and is now ( ; ). Of the invisible God ( του θεου του αορατου ). But the one who sees Jesus has seen God ( ). See this verbal adjective ( α privative and οραω ) in . The first born ( πρωτοτοκος ). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in and to as well as in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc. , p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc. ). See it already in and Aleph for ; . The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" ( πασης κτισεως , by metonomy the act regarded as result ). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in ; ; ; ; . Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).

‏ Colossians 1:15-16

The image ( εικων ). In predicate and no article. On εικων, see 2Co 4:4; 3:18; Ro 8:29; Col 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5) and is now (Php 2:5-11; Heb 1:3).

Of the invisible God ( του θεου του αορατου ). But the one who sees Jesus has seen God (Joh 14:9). See this verbal adjective ( α privative and οραω ) in Ro 1:20.

The first born ( πρωτοτοκος ). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in Joh 1:1-18 and to Heb 1:1-4 as well as Php 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Lu 2:7 and Aleph for Mt 1:25; Ro 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" ( πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Col 1:18; Ro 8:29; Heb 1:6; 12:23; Re 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).

All things ( τα παντα ). The universe as in Ro 11:35, a well-known philosophical phrase. It is repeated at the end of the verse.

In him were created ( εν αυτω εκτισθη ). Paul now gives the reason ( οτ, for) for the primacy of Christ in the work of creation (16f.). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Ro 1:25). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.

Have been created ( εκτιστα ). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.

Through him ( δι' αυτου ). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.

And unto him ( κα εις αυτον ). This is the only remaining step to take and Paul takes it (1Co 15:28) See Eph 1:10 for similar use of εν αυτω of Christ and in Col 1:19; 20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Heb 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe ( τα παντα ). In Ro 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1Co 8:6 ( εξ of God, δια, of Christ).