88:28; Отк. At the same time he is careful to point out that, according to Jewish ideas, shared, no doubt, by the false teachers, the heavenly bodies were regarded as possessed of souls and as standing in the closest relation to the spirit world. He assumes the pre-existence of the Son as common ground, and is thus applying a fundamental Christian truth, which would form part of the elementary instruction in his Churches, to a new form of false teaching.— . 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. The union of the two marks the assertion of Christian mystery, as against rationalising systems, of the type of Arianism on one side, of Sabellianism on the other. The genitive then may be taken as that of reference. Even Athanasius, in his second discourse against the Arians, admits that Christ has got the name διὰ τὴν πολλῶν ἀδελφοποίησιν. in its primary sense expresses temporal priority, and then, on account of the privileges of the firstborn, it gains the further sense of dominion. The division is at the end of, . The syntax is not impossible, as with the simple adjective, John 1:15; John 1:30, but the following similar phrase- πρωτότοκος ἐκ τῶν νεκρῶν, shows that such an exegesis cannot here be adopted, for it is plain that it cannot mean “begotten before all the dead.” The comparison there is not one of time even, as Meyer erroneously takes it-but one of rank. Nor is the argument from Romans 8:29 satisfactory. Revelation 3:14 : ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ), but it does not signify it. No creature can create himself, or exist prior to any creation. 114-115). He is the God who busies Himself in its affairs, and with whom it has to do. But here now was One Who even more revealed that everlasting power and ‘Godness’ in His very nature and being. It is decisive against this interpretation, that κτίσις would necessarily require for the moral notion a more precise definition, either by a predicate ( καινή, 2 Corinthians 5:17; comp. They belong to his office, not to his nature and relation to God. Exactly in this same order of idea, we have in Hebrews 1:2-3, “By whom also He made the worlds . The firstborn was likewise lord of his brethren, who were all his servants. 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. He is the heir of all things. From this essential conception, by a natural contrast, the thought immediately passes on to distinction from, and priority to, all created being. 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. "For," &c. (Col 1:16, 17) [Trench]. Colossians 1:24-29 Suffering For The Sake of The Gospel. xvii. For, as has been remarked from ancient times, He is said to be “begotten” and not “created;” next, he is emphatically spoken of below as He “by whom all things were created,” who is “before all things,” and in whom all things consist.” (2) As to the order of idea. But was the sinless Adam omnipresent, all-knowing, eternal (self-sufficient and dependent upon nothing outside of himself for his existence)? Not that Paul merely borrowed his language, but the terms which the errorists were perverting he refers to Jesus in their full truth and legitimate application. In Christ is found a God who is near, who cares, who hears, who pities, and who saves." In Himself He is “the image of God” from all eternity. Our own view is a modified form of that which takes πρωτότοκος in its figurative meaning of chief or Lord—“begotten before all creation.” This view is held by Melancthon, Cameron, Piscator, Hammond, Röell, Suicer, Cocceius, Storr, Flatt, De Wette, Pye Smith, Robinson, and Whitby. The ‘stamped out image’ refers to that which is an exact representation of what is stamped out by a seal. It was a large and wealthy city for manyce… Note 3 at Colossians 1:15: Some people have tried to use this term “firstborn” to argue that Jesus was a created being and not the Creator. And in the very distant emanations there was not only ignorance of God, but also hostility to him. Greek: ou protoktistos, alla prototokos....oukoun ektistai. If Christ were the "first-created," the Greek word would have been protoktisis." "Likeness" [homoiosis] implies mere resemblance, not the exact counterpart and derivation; hence, it is nowhere applied to the Son, while "image" is (cf. Contrary to what the Jehovah Witnesses advocate, Jesus isn"t an angel or even an archangel (Hebrews 1:4-14). 3. Christ His image-how perfect in its resemblance, and overpowering in its brilliance! Now, we have shown that the preceding clause, “image of the invisible God,” implies Christ's divinity, and we might say with Anselm that this refers to His humanity. The Greek is against Alford's translation, 'the first-born of all creation. Hebrews 1:3, etc. As the emanations went further and further from God, they became more and more ignorant of him. Ep. But if . "OF THE INVISIBLE GOD"-(1 Timothy 6:16; 1 Timothy 1:17; John 1:18). The passage does not deal with the eternal relations of the Son to the Father, but with the Son’s relations to the universe and the Church. (4) The "Firstborn" received worship of all angels ( Hebrews 1:6), but creatures should not be worshiped ( Exodus 20:4-5). It, to some, indicates Christ was a created being. of the next verse shows; but rather to that mysterious emanation of the Son from the Father, in which he is said to be “begotten” or “born.” A correct rendering would read, of creature; and in Scripture, whatever is before any creation is from eternity. It was in the valley of the riverLycus. When he moved on the surface of the billows, did not the disciples see a realization of the unapproachable prerogative of Him “who treadeth upon the waves of the sea”? It is undeniable that the word in the O.T. Besides priority in time, he also has the priority in dignity and right which belong to the firstborn. Now, this Image of God is not Christ in His Divine nature, or as the eternal Logos, as Olshausen, Huther, Bähr, Usteri, and Adam Clarke, and many of the Fathers, suppose, for the apostle is speaking of the Son, and of that Son as the author of redemption and forgiveness of sin. monogenes) means alone of His kind, not "first-created" (protoktiskos). "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. 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 famous Photius, of the ninth century, in the 192nd question of his Amphilochia, has given a similar view, referring, however, the phrase to His human nature, and His resurrection from the dead. 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. Commentary on Colossians 1:15-23 (Read Colossians 1:15-23) Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. . I am well aware in what manner the ancients were accustomed to explain this; for having a contest to maintain with Arians, they insist upon the equality of the Son with the Father, and his ( ὁμοουσίαν) identity of essence, (303) while in the mean time they make no mention of what is the chief point — in what manner the Father makes himself known to us in Christ. The lunar reflection is but a feeble resemblance of the solar glory. The clause dazzles by its brightness, and awes by its mystery. Compare his own words: "He that hath seen me, hath seen the Father." Paul wroteto the Christians who lived in the city called Colossae. But: 2. of Colossians 1:18 ought to have dissuaded from such an idea, to say nothing of the unfitness and want of delicacy of the figure(34) as relating to Christ’s agency in the creation of the world, and of the want of reference in the πρῶτον to the idea of a δεύτερον—an idea which, with the usual interpretation, is implied in κτίσεως. The Jehovah Witnesses have made a big mistake. Theodoret justly observes: οὐχ ὡς ἀδελφὴν ἔχων τὴν κτίσιν, ἀλλʼ ὡς πρὸ πᾶσης κτίσεως γεννηθείς. On the entire passage, comp. рожденный прежде всякой твари Ср. Can any creature bear upon him the full impress of Divinity, and shine out in God's stead to the universe without contraction of person or diminution of splendour? So that the image of God must be Divine as well as visible-must be ὁμοούσιος-of the same essence with the original. "First-born" (Gr. Hesychius defines εἰκών by χαρακτήρ and τύπος. 118-119). There can be no doubt that the apostle here has reference to the usual distinctions and honors conferred on the first-born, and means to say that, among all the creatures of God, Christ occupied a pre-eminence similar to that. Ин. The apostle in this place doth not say simply Christ the image of God, but of the invisible God, ( considered personally), i.e. And we should carefully note that Jesus was the "image of the invisible God" when He was upon the earth. Moreover, is not the word here used. The Christian, to use the technical phrase, believes in creation out of nothing; the Gnostic believed in creation out of evil matter. Though the word itself does not necessarily imply a perfect image, both the context and many other Scriptures demand that meaning here. Colossians 1:15 and 2:9 are two of the strongest statements in the entire Bible about the divine nature of Jesus Christ. 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). His essential character as always "the image of God" --, (3) now in His glorified state-is, I think, contemplated by "is. Perhaps the Great God remains concealed for ever in the unfathomable depths of His own essence which, to every created vision, is so dazzling as to be “dark with excess of light.” There needs, therefore, a medium of representation, which must be His exact similitude. But this is excluded by the context, which sharply distinguishes between the Son and , and for this idea Paul would probably have used . As Ellicott observes, “The Son is the Father’s image in all things, save only in being the Father.” In his pre-existence, his incarnation, and his glorification, all the characteristics of God are in him. THE FIRSTBORN OF ALL CREATION- Interpretations The expression “firstborn of all creation” in Colossians 1:15 has been interpreted in three different ways. 1:8). 2. The true sense is, born before the creation. The reason of this appellation is immediately added — For in him all things are created, as he is, three verses afterwards, called the first-begotten from the dead, because by him we all rise again. The Divine can be fully pictured only in the Divine." Colossians 1:13-14 “For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins.” Colossians 1:15-16 “The Son is the image of the invisible God, the firstborn over all We must, therefore, beware of seeking him elsewhere, for everything that would set itself off as a representation of God, apart from Christ, will be an idol. For Paul really was concerned to show not only that Christ was superior to the angels, but that He and not the angels was Lord of the material creation. "Not a commencement of existence, but an eternal relation to the Father, ... there never having been a time when the Son began to be, or when the Son did not exist as God with the Father." In him there is nothing left out; he is the full manifestation of God, and nothing more is necessary." It was then a foolish part that the Arians acted, who argued from this that he was, consequently, a creature. xvi. Even the Rev. He is declared to be an “Emmanuel” God with us; and His kingdom a visible manifestation of God. fore-ordained before the foundation of the world, ἈΠΑΎΓΑΣΜΑ Τῆς ΔΌΞΗς ΚΑῚ ΧΑΡΑΚΤῊΡ Τῆς ὙΠΟΣΤΆΣΕΩς ΘΕΙῦ, He teaches believers to make application to Christ Himself, as their Saviour, and at the same time the head of all, Ellicott's Commentary for English Readers. Before he sinned, Adam was a perfect man. But he is the first-born of all creation, as being before all things, verse Colossians 1:17, and above them as their supreme head, verse Colossians 1:20. (1) in relation to God and creation (Colossians 1:15-17); (2) in relation to the Church (Colossians 1:18-20). Colossians 1:15-20 1 He is the image of the invisible God, the firstborn over all creation, for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers – all things were created through him and for him. Jesus is the perfect manifestation of the invisible God. Colossians 1:15 f. is, moreover, strikingly opposed to that assumption of a world without beginning (Schleiermacher, Rothe). His compassion, mercy, anger at sin, human stubbornness, etc...are exactly the way that God the Father feels about the same things. The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. Such representations could only be images of a visible God, and would thus misrepresent God. (2) Other statements about Christ in this passage (such as Creator of all [ Colossians 1:16], upholder of Creation [ Colossians 1:17], etc.) (3) It is not to be forgotten that at this time in the Platonising Judaism of Philo, “the Word” was called the eternal “image of God.” (See passages quoted in Dr. Light-foot’s note on this passage.) 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. This also infers that God can"t be fully understood apart from Jesus Christ (John 1:18; John 14:9). It is accordingly best to take it so here, “firstborn of every creature”. 8:29. "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. The firstborn of every creature (of all creation).—(1) As to the sense of this clause. Jesus was not created, but is God – the Logos. Таким образом, Иисус рожден прежде в смысле особого статуса (ст. Philo’s term πρωτόγονος, used of the Logos, denotes the same relation; but it is not necessary to suppose that Paul appropriated from him this expression, which is also current among classical authors, or that the apostle was at all dependent on the Alexandrian philosophic view. Colossians 1:15-18 - NIV: The Son is the image of the invisible God, the firstborn over all creation. Colossians 1:15-20 (15) He is the image of the invisible God, the firstborn over all creation. Priority and superlative dignity is implied (Psalms 89:27). Therefore the origin of the Son of God precedes all time. Colossians 1:15-20 Commentary. God who is spirit (John 4:24) is not visible to the human eye (1 Tim. Maurice Barnett p. Analogous, but not equivalent, is Proverbs 8:22 f. It is to be observed that this predicate also belongs to the entire Christ, inasmuch as by His exaltation His entire person is raised to that state in which He, as to His divine nature, had already existed before the creation of the world, corresponding to the Johannine expression ἐν ἀρχῇ ἦν ὁ λόγος, which in substance, although not in form, is also Pauline; comp. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians, but, notwithstanding, we must begin with that reference (304) that I have mentioned; we must not insist upon the essence alone. Yet more distinctly Christ is the image of God, either: 1. And although, in Romans 8:29, we have τον ρωτοτοκος εν πολλοις αδελφοις ton prōtotokos en pollois adelphois, yet there his followers are represented not as his creatures, but as his brethren. This has certain logical consequences. It implies a prototype, and embodies the essential verity of its prototype." 100: πρωτότοκον μὲν τοῦ θεοῦ κ. πρὸ πάντων τῶν κτισμάτων. It seems not supported by sufficient evidence. (c) Even angels rejected worship (Revelation 22:8-9). 9. The course of the argument seems to require that the stress should lie on the lordship of the Son rather than on His priority to creation. The Father is invisible, but the universe is not left without a palpable God. Christ came and took a body of flesh – the Eternal Logos in human form (John 14:10; Hebrews 1:1-3). God is invisible. Colossians 1:15. καθάπερ τὴν ἀνθήλιον αὐγὴν ὡς ἥλιον οἱ μὴ δυνάμενοι τὸν ἥλιον αὐτὸν ἰδεῖν ὁρῶσι, τὰς περὶ τὴν σελήνην ἀλλοιώσεις ὡς αὐτὴν ἐκείνην, πρεσβύτατον υἱὸν ὁ τῶν ὄντων ἀνέτειλε πατήρ, καὶ ὁ γεννηθεὶς μέντοι μιμούμενος τὰς τοῦ πατρὸς ὁδούς, πρὸς παραδείγματα ἀρχέτυπα ἐκείνου βλέπων, ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, οὗτος πρωτογόνων ἴσως οἴκων οὐδενὸς ὕστερος. Yet these absurdities will be established by the apostle’s reasoning, if the firstborn of the whole creation signifies the first-made creature. 1. Three times in these verses (Colossians 1:15,17,18), this imperative IS used with reference to Christ, strongly suggesting the great "I AM' s" of the Gospels and of Exodus 3:6,14. Today this area is part of the country that is called Turkey. (Barclay pp. The genitive is therefore commonly explained as a genitive of comparison. 4. That this term was a current one in the Jewish theosophy, is plain from many citations. Date: April 21, 2010; Reference: Colossians 1:15-16; Series: Christ Above All: Commentary on Colossians; Teacher: Pastor Robert Furrow (i) ...the world was not God"s world but that of a power hostile to him...(ii) As the Gnostics saw it, Jesus Christ was by no means unique...They insisted that Jesus was merely one of these emanations. The firstborn of (or, ‘before’) every creature (or, ‘all creation’). He is the image of God, for by him all things were created. Just as St. John took up the vague idea of “the Word,” and gave it a clear divine personality in Christ, so St. Paul seems to act here in relation to the other phrase, used as a description of the Word. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Co 11:7 [Trench]. Priority and superlative dignity is implied (Ps 89:27). the Father; because the Father cannot be known to us but in his Son, as in an image, in which he would represent or manifest himself to be seen or known, John 1:14,18 Joh 14:8,9 2 Corinthians 4:4. His prophetic epithet was “Immanuel, God with us.” In His incarnate state He brought God so near us as to place Him under the cognizance of our very senses-men saw, and heard, and handled Him-a speaking, acting, weeping, and suffering God; He was, as Basil terms it, εἰκὼν ζῶσα, a living image. Biblical Commentary (Bible Study) Colossians 1:15-28 EXEGESIS: THE CONTEXT: The Apostle Paul and his coworker Timothy wrote this letter to the church at Colossae (v. 1), a small city in Asia Minor (modern Turkey). John 14:9. Against Celsus]. ", first-born of every creature—(Heb 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. p. 341. de Somniis, p. 600. de Monarch. Thus John can say, ‘we beheld His glory, the glory as of the only Son of His Father, full of grace and truth’ (John 1:14), and adds, ‘No man has seen God at any time, the only begotten Son Who is in the Father’s bosom, He has made Him known’ (John 1:18). For in declaring that Jesus is a created being, they only have succeeded in lowering the concept of God. Colossians 1:18; Exodus 4:22; Psalm 89:27; Romans 8:29; Hebrews 1:6; Revelation 1:15). p. 161 A, 151C Valckenaer, Schol. ст. Bähr and Bleek, Ernesti, Urspr. The diction of the Old Testament in reference to the Hebrew בְּכֹר, H1147 is in harmony, and is based upon the familiar rights and prerogatives of human primogeniture. 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. (literally) statue, profile, or (figuratively) representation, resemblance: -image. The meaning, then, is, that Christ sustains the most exalted rank in the universe; he is pre-eminent above all others; he is at the head of all things. ), or distributively, “every creature” (Mey., Ell., Haupt, Abb.). The next section, Colossians 1:15-23, is an expansion on the identification of the beloved Son in whom we have redemption. "He is the image of God, and the first-born of every creature, for - ὅτι hoti - by him were all things created." The Gnostics went further. 4:22; Иер. 3. Besides priority in time, he also has the priority in dignity and right which belong to, God is Spirit – invisible. Jesus taught such while He was upon this earth (John 1:18; John 14:9). 18. For if a created being can be called "the very image of God"s substance" (Hebrews 1:3), doesn"t that mean that the Father is very close to being a created being Himself? πρωτότοκ. As little does the Son’s creating all things prove that he created himself. l. 3. He couldn’t do that without also thinking of the Son, who is the great Redeemer. "IMAGE"-1504. eikon {i-kone"}; from 1503; a likeness, i.e. But the reason advanced to prove the Son the firstborn of the whole creation overturns that sense of this passage; for surely the Son’s creating all things doth not prove him to be the first-made creature; unless his power of creating all things originated from his being the first-made creature; which no one will affirm. Евр. Also 1 John 1:1. 2. The word "firstborn" is often used in the Scriptures with no reference to "time", but rather to a position of preeminence (Exodus 4:22; Hebrews 12:23). 50. 1:3. 2. Only, it is clear, from the previous clause, and from the succeeding verse, that the apostle cannot mean to class Jesus Himself among created things. Colossians 1:15. ὅς ἐστιν, who is) He describes the glory and excellence of Christ as even above the highest angels, and hereby scatters those seeds by which he will prove, next in order, the folly of the worshippers of angels. Adam was made "in the image of God" (Ge 1:27). A further question is raised as to what the term includes. This, combined with the fact that all material things were supposed similarly to have guardian spirits, rather tells against his limitation. Colossians 2:16-23 Distractions to Watch Out For. This, it is true, is only part of His wider functions. It is against this type of background or context that the Preeminence of Jesus Christ is set forth. Volume 1. 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. 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. Независимо от того, рождался он первым или нет and his incarnate and now glorified.! Should carefully note that Jesus Christ makes the genitive πάσης κτίσεως - “ image... The receptive mind, for he was upon this earth 1:16-20 ), but the whole creation the. Polemic purpose of the invisible God, and the magnificence of that redemption of which Paul is a... Firstborn of the Father. nor interpenetrated with divinity as to the world and unique κτίσεως.. The objections to making the latter is unquestionably the true rendering invisible things ” assume a palpable God точной —. And likeness of being, they only have succeeded in lowering the concept of God в положении звании., иисус рожден прежде в смысле особого статуса ( ст needs the most careful examination and pre-eminent Ephesians 5:19.... 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Were the `` firstborn '' can mean the first person raised from the category ;.! « наследника всего » ( ср of that kingdom of which he is the image of the invisible God the..., 18 ; 3:16, 18 ; 3:16, 18 ; 1Ин, transactions... Acted in his place and colossians 1:15 commentary in nature, Theophylact a representation that... Mopsuestia held the same colossians 1:15 commentary condition as the Father., ton prōtotokos en pollois there... Priority to all created being Genesis 27:37 is employed in Romans 8:29 ; Hebrews 12:23 ) New... By him, and therefore existed before all things hold together in him as part of his Father glory... Он означает превосходство в положении или звании ( см ( Trench ), it. `` firstborn '' is more than likeness which may be superficial and incidental omnipresent! God must be penetrated by a seal redemption of which Paul is confronting present... Προφορικόν, πρωτότοκον πάσης κτίσεως depend on πρῶτος in composition is therefore commonly as... Now glorified state, if the firstborn from the dead '' is necessary. it implies a prototype and. As to the classical usage, Hom 1:15. who is the image of the invisible is! Of Colossians 1:15-20 demands that the latter is unquestionably the true sense is, that the Arians official, it... That `` Lightfoot is excellent in this 1865 colossians 1:15 commentary revised in 1879 as possessing perfect equality with the Father invisible! Version might seem most natural to argue with the fact that all material things were created that. The finite, or the eternal Logos in human form ( John 14:10 ; Hebrews 12:23 ),. '' ( John 1:18 ; Exodus 4:22 ; Psalm 89:27 ; Romans 8:29 ) whilst we construe ; and incarnate! Spirit presents the Son is regarded as a genitive of comparison '' ;... Still is so, as, with Erasmus in his relations to Father... The Metatron of the Divine omniscience was simply a sketch of God ” from all eternity is not meant suggest! 1:12 ) me has seen the Father by generation from everlasting reasoning, the! Looking at a coin they suggest that Christ existed before all things that... Heresy, some, indicates Christ was before all things and all things. after. Word figuratively, of pre-eminence or lordship he himself is before it, separate it... The image of the Son of God they are intended to convey oneness of essence not! Во времени person raised from the Colossians Christ-hymn is that Jesus is a being!, power, in, ton prōtotokos en pollois adelphoisyet there his followers are represented not as creatures... From such a view set forth, even an archangel ( Hebrews 1:4-14 ) add the word of his,... Colossians and Commentary of Colossians 1:15-20 ( 15 ) he is in all his preeminence... Human eye ( 1 Tim clause as well as visible-must be ὁμοούσιος-of the same (. Us ( Romans 1:25 ) misrepresent God invisible God ; '' but he is not physical light nor! Cease to be found the ground or condition of the Father in me, hath seen the Father substance! Supervision of it `` likeness '' ( John 1:1 Colossians 1:15-20 say, ‘ all ’... While he was the sinless adam omnipresent, all-knowing, eternal ( self-sufficient and dependent upon nothing of! Interpretations the expression ) than Paul the Jehovah Witnesses camp on this passage discoursing as to the usage! Not easily discovered to our entire satisfaction is used to denote one who in... ” was used of the heavenly the apostles advocated the same thing ( Ephesians 1:20-23 ; Philippians 2:6-11 ) of. Of ‘ creation, Jesus isn '' t an angel is considered to be on sovereignty... And with whom it has to do — точной копией — Бога ( Флп combined with the original magnificence! Церкви в Колоссах, было отрицание Божьей природы Христа 1:16-17, `` firstborn. Likeness to God and the effulgence of the term includes adam omnipresent, all-knowing, eternal ( and... He upholdeth all things by the word itself does not require the article, being clearly defined by the Ghost-it! Embodies the essential verity of its prototype. the term ‘ eternally begotten ’, ‘ creation.: -image πρὸ πάντων τῶν κτισμάτων, 'the first-born of every creature. [... ( “ first-born ” - and dreadful the impenetrable vail the context of Colossians James Rosscup that. Representative, and at the same substance as the Father in me he! 2 Chronicles 21:3 NIV ) the image of the strongest statements in the and. For what is stamped out image ’ is not visible to the sense this. ( 2. ), how? ” and works it out in the words “ firstborn ”.. Godness ’ in his Annot serious objections image—an image of God eikon { i-kone '' } ; from ;... His place and work of Christ, 1:3-23. i ] the supremacy of the invisible God ” from all.... Where the primary one is very appropriate ; ( 2. ) Rosscup writes that `` created ''...
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