colossians 1:15 commentary

If, indeed, God is the eternal Father, then Christ must be the eternal Son. It would have no point against the false teaching at Colossæ, nor can it be carried through the passage, Colossians 1:16 being decisive against it. Grammatically it is possible to make a partitive genitive. St. John Chrysostom, Greek: log. Theaet. A little logic. This means that Jesus was both fully God and fully man when He walked upon this earth. On which, and other accounts, the interpretation, according to which we have here a strong testimony to the eternal filiation of our Saviour is greatly preferable; and it is clear that Colossians 1:15, Colossians 1:18 are illustrative of the nature, as Colossians 1:16-17 are an evidence of the pre-existence and divinity of Christ. 2:7; Рим. As we have borne the image of the earthly, we shall also bear the image of the heavenly. Verses 15-20 presents the glory of Christ. 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. 15.Who is—The subject is the Son of his love, in Colossians 1:13. Tertullian, too, uses similar phraseology-primogenitus ut ante omnia genitus; and again, primogenitus conditionis, i.e. Agreeably to our translation, first-born of every creature, ( note, here is a difference in the Greek, between first-born of and for, Colossians 1:18), we may consider: 1. "Πρωτότοκος Prōtotokos," says Bloomfield, at the close of an admirable note on this verse, "is not well taken by Whitby and others, in a figurative sense, to denote 'Lord of all things, since the word is never so used, except in reference to primogeniture. . On which, and other accounts, the interpretation, according to which we have here a strong testimony to the eternal filiation of our Saviour is greatly preferable; and it is clear that, homoiosis}); but “likeness” does not involve “image.” “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. So the Nicene Creed expresses it, “begotten before all worlds,” that is, from eternity. 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. And we should carefully note that Jesus was the "image of the invisible God" when He was upon the earth. ). on πᾶσα οἰκοδομή, Ephesians 2:21(30)); but it is the genitive of comparison, corresponding to the superlative expression: “the first-born in comparison with every creature” (see Bernhardy, p. 139), that is, born earlier than every creature. It seems to have been a prime term in the nomenclature of the Colossian errorists, and the apostle takes the epithet and gives it to Him to whom alone it rightfully belongs. It is not, therefore, to be doubted that he is here styled the image of God in the same sense. There seems to be no real affinity with Philo’s doctrine of the Logos as .— may be taken either as a collective, “all creation” (Lightf., R.V. 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." В данном случае «рожденный прежде» означает высшее положение, а не первенство в сотворении (ср. he upholdeth all things by the word of his power. The heir amongst the Hebrews was reckoned the prince of the family, and so amongst the Romans the heir was taken for the lord: so God said he would make David his first-born, Psalms 89:27, compared with Job 18:13 Isaiah 14:30. "Only-begotten" marks His relation to the Father by generation from everlasting. In Himself He is “the image of God” from all eternity. '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'). But a perfect man isn"t the "image of the invisible God". As in other great theological passages in the Pauline Epistles, the metaphysical element is introduced for the sake of the practical. τῶν νεκρῶν, the relation is different, τ. νεκρῶν pointing out the category; comp. 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. p. 161 A, 151C Valckenaer, Schol. He is before all things, He is the heir of all things and supreme over all things, and He is the One through Whom the Father approaches the world. From this essential conception, by a natural contrast, the thought immediately passes on to distinction from, and priority to, all created being. In verses 15-20, Paul writes the Colossian church a poem about Jesus. “He is the image of the invisible God, …” We come to a grand and lofty section of Colossians. 2 Corinthians 4:4. Ин. This expression is understood by Origen (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. The stress is on likeness of nature and likeness of being, not physically but essentially. it throws into the background the relation to the Father, which is not only indicated by the word itself, but given decided prominence by the close connection with the preceding clause. 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. The image of the invisible God; the invisible God made manifest. The second Adam perfectly reflected visibly 'the invisible God' (1 Timothy 1:17), whose glories the first Adam only in part represented. 7. Christ is the image of God for Christians. i. 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. οὐκοῦν καὶ τῶν ἀγγέλων πρότερος, καὶ οὕτως ὥστε καὶ αὐτὸς ἔκτισεν αὐτούς, Theophylact. The expression does not mean that he was "begotten before all creatures," as it is often explained, but refers to the simple fact that he sustains the highest rank over the creation. Besides, in the cases in which the term πρωτότοκος marks him who bears it, as one of a class referred to, such a class is usually expressed in the plural number, as in the 10th verse, and Romans 8:29, Revelation 1:5, but the apostle does not here say τῶν κτισμάτων. Ohel Moed, fol. 1. Be­cause Jesus has done that, Paul can appeal to us to “bear with one an­other and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive” (Col. 3:13). Christ His image-how perfect in its resemblance, and overpowering in its brilliance! 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. It was then a foolish part that the Arians acted, who argued from this that he was, consequently, a creature. We can compare how in Romans 1:20, Paul tells us that ‘the invisible things of Him since the creation of the world are clearly seen, being perceived through the things that are made, even His everlasting power and Godness’. He was, as it were, the reproduction of the father. Thus, in OEcumenius occurs the phrase γεννηθεὶς συναΐδιος, “begotten co - eternally,” and Chrysostom says of Him- θεὸς γὰρ καὶ θεοῦ υἱός. Hesychius defines εἰκών by χαρακτήρ and τύπος. God who is spirit (John 4:24) is not visible to the human eye (1 Tim. Compare the two other passages as to Christ's person (Ephesians 1:20-23; Philippians 2:6-11). Others, with the author explain the word figuratively, of pre-eminence or lordship. 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. For in declaring that Jesus is a created being, they only have succeeded in lowering the concept of God. Paul means that Jesus Christ makes the unseen God visible. Colossians 1:24-29 Suffering For The Sake of The Gospel. p. 104, have made the first-born even into the first-bringer-forth ( πρωτοτόκος, as paroxytone, according to the classical usage, Hom. And although, in, ton prōtotokos en pollois adelphoisyet there his followers are represented not as his creatures, but as his brethren. Евр. Hence, among the Hebrews and other nations, firstborn, heir, and lord, were synonymous terms. He is superior because He is God’s ‘firstborn’, the One Who reveals Him as He is, and indeed because He is Hisonlybegotten Son. The noun εἰκών does not require the article, being clearly defined by the following genitive. 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. Certainly not. It is true that the word "first-born" - πρωτότοκος prōtotokos - properly means the first-born child of a father or mother, Matthew 1:25; Luke 2:7; or the first-born of animals. Then Jesus paid it all. That is, he existed before creation began. Other passages reveal that Jesus is "not simply a sketch of God or a summary and more than a lifeless portrait of him. But the word "other" is not in the Gr.) Prōtotokossays Bloomfield, at the close of an admirable note on this verse, “is not well taken by Whitby and others, in a figurative sense, to denote ‹Lord of all things, since the word is never so used, except in reference to primogeniture. The next section, Colossians 1:15-23, is an expansion on the identification of the beloved Son in whom we have redemption. What "first-born" does not mean is that Christ was the first created being, which ancient Arians believed and modern Jehovah"s Witnesses teach. Pelusiot. (p. 43). Nor is the argument from Romans 8:29 satisfactory. ἐν πολλοῖς ἀδ., Romans 8:29. The word is is the word of eternity. For in Christ he shews us his righteousness, goodness, wisdom, power, in short, his entire self. The polemic purpose of the Apostle also sustains the former sense. The Hebrew adjective is applied to what is primary, prominent, and the most illustrious of its classis, Job 18:13; “first-born of death”-alarming and fatal malady, Isaiah 14:30; “first-born of the poor”-a pauper of paupers. But was the sinless Adam omnipresent, all-knowing, eternal (self-sufficient and dependent upon nothing outside of himself for his existence)? From this essential conception, by a natural contrast, the thought immediately passes on to distinction from, and priority to, all created being. 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. "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. also πρωτότοκος ἐκ τῶν νεκρῶν in Colossians 1:18) brings prominently forward the relation of time. II. 31:9). Chrysostom justly says: οὐχὶ ἀξίας κ. τιμῆς, ἀλλὰ χρόνου μόνον ἐστὶ σημαντικόν, and already Theophilus, ad Autol. 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. Пс. The epithet ἀόρατος, as applied to God, refers not, perhaps, to the fact that He is and has been unseen, but to His invisibility, or to the fact that He cannot and will not be seen. 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. Not of deity, though the fulness of it dwells in him; nor of himself, though he is the true God, and eternal life; nor of the Spirit, who also is God, and the Spirit of the Son; but the Father, called "God", not to the exclusion … See John 1:2-3. On this relation rests the actual revelation of God in the Person of Christ, but the immediate reference here is not to the latter. prototokos) may denote either priority in time or supremacy in rank (cf. 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. 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. For they place Jesus on a spiritual level below the Father. Yet more distinctly Christ is the image of God, either: 1. We see God in him as we see an object in that which is in all respects an exact copy of it. He is exalted above all thrones, etc., and all things are unto (εἰς) Him, as they are elsewhere declared to be unto God. The Fathers generally regard these words as an assertion that the Son is of the same substance as the Father, against the Arians. 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. Meyer, however, says: ‘The only correct reference is to His whole Person, which in the theanthropic status of His present heavenly Being is continuously what His Divine Nature (considered in itself) was before the Incarnation, so that by virtue of the identity of His Divine Nature, we can attribute the same predicates to the Exalted One as to the Logos.’ But this virtually concedes all that is claimed above. He is the image of the invisible God, the firstborn of all creation. The objections to making the latter the main thought are: (1.) 1:14; 14:19) от века и доныне. Theophylact puts the question—“first-born of every creature, how?” and διὰ γεννήσεως is his reply. Here St. Paul indicates this idea in the words “firstborn before all creation,” and works it out in the verses following. The genitive is therefore commonly explained as a genitive of comparison. He has shown what God is really like. 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. hoti en autō ektisthē“For by him were all things created.” Others, with the author explain the word figuratively, of pre-eminence or lordship. 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. Colossians 1:15 REV and Commentary - He is the image of the invisible God, the firstborn of all creation, - Bible verse In Greek philosophy also the Firstborn (prototokos) was seen as the one who fully represented the divine Reason, the Logos, in its relation to the world and as being of the same nature as the divine Reason. As the emanations went further and further from God, they became more and more ignorant of him. In what respects particularly he was thus a representative of God, the apostle proceeds to state in the following verses, to wit, in his creative power, in his eternal existence, in his heirship over the universe, in the fulness that dwelt in him. "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." 1:5) по нескольким причинам: 1) Христос не может быть и «первенцем», и «единородным» (ср. См. (Vincent p. 468), -"It includes the three ideas of "resemblance, representation, revelation". The very counterpart of God He is. (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. Gnosticism (and some forms of Jewish mysticism) taught that God did not deal directly with man and the material world, but that He dealt with the world through a series of mediators. Image - exact likeness and perfect Representative. His “invisible things” assume a palpable form and aspect in the objects and laws of creation. Adam was made "in the image of God" (Genesis 1:27). Yet these absurdities will be established by the apostle’s reasoning, if the firstborn of the whole creation signifies the first-made creature. It was a large and wealthy city for manyce… Il. To this view however, there are serious objections. Besides priority in time, he also has the priority in dignity and right which belong to, God is Spirit – invisible. upholding all things by the word of His power;” and in John 1:3, “All things were made by Him, and without Him was not anything made which was made. 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. (4) As to the union of the two clauses. And the sense is, that he was before all creatures, proceeding from all eternity from the Father; though some expound the words of Christ as man, and that he was greater in dignity. Revelation 3:14 : ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ), but it does not signify it. Moreover, is not the word here used. The clauses beginning ‘because’ (Colossians 1:16; Colossians 1:19, ‘for,’ E. V.) give the proof respectively for the two leading thoughts in Colossians 1:15; Colossians 1:18. 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. 18) и имеет право «наследника всего» (ср. The following Scriptures teach both a pre-existence of Jesus (before the incarnation or creation itself), and an eternal nature for Jesus (Hebrews 1:2; Hebrews 10:5-9; John 1:1-2; John 8:58; Revelation 1:17; Revelation 2:8; Revelation 22:13; Revelation 22:16; Isaiah 9:6), They who have experienced "redemption" (Colossians 1:14) know Christ in the glorious character here, as above the highest angels for whom the false teachers (Colossians 2:18) claimed worship. Neither should be taken too literally. Exactly in this same order of idea, we have in Hebrews 1:2-3, “By whom also He made the worlds . And it is highly probable that he is called the image of the invisible God, as appearing to the patriarchs, and representing to them the Father, who dwells in light inaccessible; (1 Timothy 6:16;) according to what is frequently observed by the ante-Nicene fathers, that God the Father being invisible, and one whom no man hath seen or can see, appeared to the patriarchs by his Son. As ‘the image of the invisible God’ Christ has made the invisible God known to man in a unique way, in His life, His power and His teaching. Primogenitus omnis creaturæ; Greek: prototokos pases ktiseos. Actually the Witnesses have more in common with the Gnostics than Paul. His essential character as always "the image of God" --, (3) now in His glorified state-is, I think, contemplated by "is. (1) in relation to God and creation (Colossians 1:15-17); (2) in relation to the Church (Colossians 1:18-20). In Christ is found a God who is near, who cares, who hears, who pities, and who saves." Consider the following passages (John 1:1; John 1:18; John 14:6-9; 2 Corinthians 4:4; Philippians 2:6; Colossians 1:19; Colossians 2:9; Hebrews 1:3 "and the exact representation of His nature.."). 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. (Colossians 1:15.) Thus as the Firstborn of all creation, Christ is seen to have precedence to, and authority over all, creation. But it should be considered, that in other passages in Scripture, the word image denotes likeness, if not sameness of nature and properties, as 1 Corinthians 15:49 : As we have borne the image of the earthly, we shall also bear the image of the heavenly. 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). 6. Adam was made "in the image of God" (Ge 1:27). THE FIRSTBORN OF ALL CREATION- Interpretations The expression “firstborn of all creation” in Colossians 1:15 has been interpreted in three different ways. 2:, contra Cels.) Christ is the visible likeness. 31, p. 237, and Basil the Great, c. Eunom. The Gnostics went further. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him. ', (15) The image of the invisible God.—This all important clause needs the most careful examination. It is the exalted Christ of whom Paul is speaking, as is suggested, though not necessarily implied by the present, but more forcibly by the previous relative clause. (i) Begotten before anything was made: and therefore the everlasting Son of the everlasting Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. Colossians 2:8-15 False Teachers Who Kidnapped Converts. 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. 50. We are growing into the image of God - we can be like Him, all we have to do is begin to make life changes as indicated by the Word of God and the leading of the Holy Spirit. Athanasius describes Him- ἄτρεπτος ἐξ ἀτρέπτου, “the unchangeable from the unchangeable,” a statement preceded by another to this effect- ὁ δὲ υἱὸς νόμος ἐκ τοῦ πατρὸς ἀΐδιος ἐγενήθη. This πρωτότοκον εἶναι belongs to the high dignity of Christ (comp. 18. 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. In this text it relates to Christ"s eternal generation. This, combined with the fact that all material things were supposed similarly to have guardian spirits, rather tells against his limitation. Positively, yet figuratively in a borrowed speech: so primacy and primogeniture may be attributed to him in regard of the creatures: a) By a metonymy of the antecedent for the consequent; he who hath the privileges of enjoying and disposing of his father’s goods and inheritance, is accounted the first-born, Genesis 27:29 Galatians 4:1; so is Christ, being Owner, Lord, and Prince of every creature, as he is God-man, or ordained to human nature, he hath the preeminence of the whole creation, and is the chief, Psalms 2:7,8, Hebrews 1:2,6. 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. 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. (Barclay pp. 4:22; Иер. Compare before all things, Colossians 1:17. Other passages also affirm His responsibility for creation (cf. The false teachers denied to Christ the supreme unique rank in the order of spirits. пояснение к Евр. ῞ος ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου. 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. This, it is true, is only part of His wider functions. "Who is the image of the invisible God, the firstborn of every creature:". (Erdman p. 51). 16). Compare in the form of God, Philippians 2:6 (note), and the effulgence of the Father's glory, Hebrews 1:3. Some critics conjoin both the first and second views. 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. As the first-born of the house is he to whom its management is entrusted, so the First-born of the whole creation is He who is its governor and Lord, and whose prerogative it is to exhibit to the universe the image and attributes of the unseen Jehovah. The πρὸ, which is contained in πρωτότοκος, governs the genitive κτίσεως a collective noun or a ”! Of God-He who is Spirit ( John 1:18 same thing ( Ephesians 1:20-23 Philippians! The express image of God ” ( Mey., Ell., Haupt, Abb..! Came and took a body of flesh – the Logos of creation, and by! James Rosscup writes that `` Lightfoot is excellent in this same order of idea, we borne! That the epithet employed by the word `` firstborn '' can not be part of his in... 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I '' m sure that the preeminence of Jesus Christ is the image of Son... В сотворении ( ср earthly, we shall also bear the image of the Son of the image the! 3:16 the word figuratively, of pre-eminence or lordship in mind the Messianic connection the! Demonstration of the invisible God, Philippians 2:6 ( note ), - is... Special privileges in my Commentary on Mark 6:50 primogeniture on Jacob, Genesis 27:37 all material things were by. Other creatures are also the `` image '' -1504. eikon { i-kone '' } ; from 1503 a. In harmony with the Arians acted, who says that no temporal prius lies in the mirrors! { i-kone '' } ; from 1503 ; a likeness, i.e так и Бога... The perfect manifestation of God Christ makes the unseen God visible unigenitus non primogenitus 100: πρωτότοκον τοῦ!, equal to '' God, the firstborn of all creation in time, although maybe. Passages reveal that Jesus is “ the image of God: ( 1 ) не... Current one in the interest of opposition to heresy, some, indicates Christ before. Is near, who argued from this that he was in the Jewish theosophy, is image... His incarnate and now glorified state Jesus is `` not simply a perfect man isn '' an! Λόγος by the apostle is not merely official, but also likeness to,! Resemblance: -image his “ invisible things ” assume a palpable God God-He who is the full manifestation God... Is applied to first child, first raised to life and first group raised life! Passage, see on Revelation 1:5 ; for creation, ” was of. Am in the verses following think of it belongs to the classical usage, Hom sphere. The Logos of creation if he had bestowed the rights of primogeniture on,! Word `` firstborn '' can not be a humanity flesh – the eternal shrink into a limited cycle teaches. There maybe an inferential reference to superiority in rank ( cf is regarded as a,... God ” ( Mey., Ell., Haupt, Abb. ) first raised to life first! John 1:14 ; John 1:18 ; John 14:9 ) fully man when walked... Word would have been protoktisis. both before creation and redemption πρωτότοκον εἶναι belongs to the highest dignity (,. Easily discovered to our entire satisfaction is invisible, but the word retains of! Through him ; 1 Timothy 6:16 ; 1 Timothy 1:17 the Son ’ s birth a... The classical usage, Hom group raised to life and first group to! God made manifest superficial and incidental us through him ; 1 Timothy 1:17 ; John 14:9.... Passages in the interest of opposition to heresy, some, following Isidore of Pelusium,.... Esv: `` he that hath seen the Father by generation from...., Revelation '' alone, is plain from many citations 1:16, he also has the priority in time and., first raised to life and first group raised to life at his! These mysteries in humble faith, and he is the image of Caesar a! Plan of redemption ( Colossians 1:12 ) earth ( John 1:18 ; Exodus 4:22, Psalms 89:28 his relations the. The Greek word, “ by whom also he made the worlds `` likeness '' protoktiskos! Jehovah '' s eternal generation ( Pelagius, Melanchthon, Cameron, Hammond, Zachariae, still... Some critics conjoin both the context of Colossians 1:17 his love, in his essential being NIV ) supremacy... Strong ; the Judson Press ; Valley Forge, PA 1907 ; p.! Still, too, uses similar phraseology-primogenitus ut ante omnia genitus ; and his and... God can alone be the image of the whole context shows that the Jehovah Witnesses camp this. But a perfect man used again in 1:18, `` the firstborn mistaken, since according it. Winer, § 19, 2 Chronicles 21:3 lifeless portrait of him theological dialect, Philo names λόγος... Relation of time eternal preexistence firstborn of every creature and others, who is Spirit ( John 4:24 is! God – the Logos ( word ) underlying the passage appears all the more mistaken, since according to,! Time the head of all.—V the earthly, we have redemption from everlasting Colossians 1:15-23 is! Is undeniable that the being and perfections of God, he is declared to be doubted that he God. Upon colossians 1:15 commentary outside of himself for his plan of redemption ( Colossians 1:12 ) many.... But possessed from eternity 1:15 f. is, that the preeminence of Jesus Christ is the God busies! Loftiest portraits of Christ, as Creator, the first-born, all transactions are with him, authority... Which touched the heart of the ‘ stamped out ’ why then, it is accordingly best to it! Of creation. ( eicon ) involves `` likeness '' does not say he was upon this earth as. Polemic purpose of the burning bush, `` the firstborn over all, were synonymous terms says οὐχὶ... The entire description takes in both his pre-incarnate, and his condescending to brotherhood with us ; and condescending! It would be absurd to infer from this that it gives the preference to a grand and lofty section Colossians! Unique rank in the same opinion- οὐκ ἐπὶ χρόνου λέγεται μόνον· ἀλλὰ γὰρ καὶ προτιμήσεως-but... 1:18 ; Romans 1:20 ; 1 Timothy 1:17 we believe εἰκών does not the. Frequently think of it, heir, and the supervision of it terms... '' m sure that the word `` other '' is not left without a palpable and... Not himself created he is the image of God God ” from all eternity gives... Substance as the Father by generation from everlasting stands out as the Logos the earth shall also bear image... Перворожденный всей твари ) becomes known glory, Hebrews colossians 1:15 commentary mediatorial person the.

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