every creature, or all the creation, to the new creation of men or the faithtful only, by perverting some texts of Scripture to strain them that way; when it is plain by what follows, the Spirit of God means all created beings, either in the first or second world, Christ being the principal cause both of the one and the other; the apostle, by the general term every creature simply, without any additament, doth import all created things, viz. Other passages reveal that Jesus is "not simply a sketch of God or a summary and more than a lifeless portrait of him. The Socinian interpretation is also incorrect(32) (Grotius, Wetstein, Nösselt, Heinrichs, and others), that κτίσις denotes the new ethical creation, along with which there is, for the most part, associated the reference of πρωτότοκ. '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'). For many Christians this claim may not seem to be unique, but with the exception of 2 Corinthians 4:4 (and slightly differently in Hebrews 1:3) nowhere is it stated so clearly. Он существовал до творения и превознесен выше его. Most scholars think that Colossians 1:15-20 came from a poem or a hymn in the early Church that … Amplified: PAUL, AN apostle (special messenger) of Christ Jesus (the Messiah), by the will of God, and Timothy [our] brother,. От греческого слова «eikon», имеющего значение «образ», происходит слово «икона», которое означает «копия» или «подобие». See John 1:2-3. In this relation of the Son to the Invisible God is to be found the ground or condition of the whole creation. God is invisible. πρωτότοκος πάσης κτίσεως - “The first-born of every creature.” [ πάσης, Ephesians 2:21.] It is true that ‘invisible,’ which is emphatic in the original, suggests that the image becomes visible, as indeed all the terms used to express the relation of the Son to the Father seem to imply revelation (‘word,’ ‘effulgence,’ ‘very image,’ ‘form’), but a careful comparison of all such expressions forbids our making this the essential thought. "), image—exact likeness and perfect Representative. 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. 31. 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 context lets you know first who. 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. The false teachers denied to Christ the supreme unique rank in the order of spirits. Also 1 John 1:1. The English version seems to make Christ a creature. And 2 Corinthians 4:4, he is plainly styled the image of God, for the like reason, because (Colossians 1:6) the light of the knowledge of the glory of God is reflected from his face, or person, as προσωπω signifies. It was a large and wealthy city for manyce… But this perceiving was not, be it noted, through small parts of that creation, which were strictly forbidden as representations of Him, but through creation seen as a whole. 17 And he is before all things and all things hold together in him. c. p. 341. de Somniis, p. 600. de Monarch. Hebrews puts it this way, ‘Who being the outshining (effulgence) of His glory and the stamped out image of His substance’ (Hebrews 1:3). 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. Lit., of the God, the invisible. 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. Christ His image-how perfect in its resemblance, and overpowering in its brilliance! For it is a strange notion of Chrysostom, and some of his followers, such as Clarius, that as invisibility is a property of God, it must also be a property of His image, if that image be an undeviating similitude. ). Jesus Made It All. If Christ were the "first-created," the Greek word would have been protoktisis." If Christ is the image of the invisible God, and if we are to have the mind of Christ (Philippians 2:5), and if Christ is to be our example (1 Peter 2:21) then we can be like God - not God, but like God in our lives. Its existence and arrangements are His, and the supervision of it belongs to Him. For He was in the same invisible condition as the Father both previous to His incarnation and following His ascension. But this will now be related to Him creating all things, which includes the whole supernatural sphere. (4) The "Firstborn" received worship of all angels ( Hebrews 1:6), but creatures should not be worshiped ( Exodus 20:4-5). Thus both tell us that He reveals the very nature and being of God, not some physical image. 1. The ethical(33) interpretation of the passage appears all the more mistaken, since according to it, even if πρωτότοκ. 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. Paul would probably have said firstborn of the Church or of the new creation if he had meant this. Even from the category of created beings in the spiritual realm (1:16; Hebrews 1:7-8). Thus is brought out the idea of manifestation which lies in image. Chrysostom justly says: οὐχὶ ἀξίας κ. τιμῆς, ἀλλὰ χρόνου μόνον ἐστὶ σημαντικόν, and already Theophilus, ad Autol. It does. 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. equal with his Father, whose image he was, above all that was made or created: he was not created at all, though first-born, or first-begotten, yet not first-created, (being distinguished here from created, as the cause from the effect), as it refers to him that begets, so it may to only begotten, Christ being so begotten as no other was or could be, Proverbs 8:22 Micah 5:2 Hebrews 1:5,6, even from eternity. 1, p. 335 f. The element of comparison is the relation of time ( πρὸ τοῦ τὸν κόσμον εἶναι, John 17:5), and that in respect of origin. Meyer and others, who refer the verse to the Exalted Christ, still admit the correctness of this patristic explanation. 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. Colossians 1:15-20 Commentary. If so, it might seem most natural to argue with the Arians that the Son is regarded as a creature. 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. 1:5) по нескольким причинам: 1) Христос не может быть и «первенцем», и «единородным» (ср. (Vincent p. 468), -"It includes the three ideas of "resemblance, representation, revelation". -"the visible expression of" (Phi); "the exact likeness of" (Wms); "the true likeness of the God we cannot see" (Knox). 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. 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. Ling. Colossians. 15. The subject is the Son of God, but ‘in Colossians 1:15-17, the reference is rather to the pre-incarnate Son in His relation to God and to His own creatures, in Colossians 1:18-20 to the incarnate and now glorified Son in His relations to His Church’ (Ellicott). Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. The sum is this — that God in himself, that is, in his naked majesty, is invisible, and that not to the eyes of the body merely, but also to the understandings of men, and that he is revealed to us in Christ alone, that we may behold him as in a mirror. Revelation 3:14 : ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ), but it does not signify it. He that hath seen me hath seen the Father. John 1:3; John 3:16; Romans 8:29; Hebrews 1:6; Hebrews 11:28; Hebrews 12:23). 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. It is applied to first child, first raised to life and first group raised to life. Physical image. God '' when he walked upon this earth the very distant emanations was! Press ; Valley Forge, PA 1907 ; p 341: 1..... 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colossians 1:15 commentary
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