tropically Christ is called πρωτότοκος πάσης κτίσεως (partitive genitive (see below), as in τά πρωτότοκα τῶν προβάτων, Genesis 4:4; τῶν βοῶν, Deuteronomy 12:17; τῶν υἱῶν σου, Exodus 22:29), who came into being through God prior to the entire universe of created things
This explanation of prototokos in Colossians 1:15 is flawed when interpreted as implying a partitive genitive to support Christ being part of creation. The immediate context of Colossians 1:15–20 negates this interpretation by emphasizing Christ's role as the Creator of all things ("For by Him all things were created," Colossians 1:16). The argument that prototokos refers to Christ as "the firstborn of creation" in a partitive sense, making Him part of creation, fails linguistically and contextually. In Greek, prototokos does not inherently imply inclusion within a category but rather preeminence or rank. The cited examples in Genesis 4:4, Deuteronomy 12:17, and Exodus 22:29 involve literal firstborn entities within their respective categories (sheep, cattle, sons), which is unrelated to the metaphorical and theological usage in Colossians. Furthermore, the text of Colossians transitions immediately to affirming Christ's active role in creating everything in heaven and on earth, visible and invisible, explicitly stating that "all things were created through Him and for Him" (Colossians 1:16). If Christ were a part of creation, the text would contradict itself, as Paul explicitly excludes Him from the created order by affirming His preexistence and creative agency. Additionally, the supposed partitive genitive interpretation overlooks the theological significance of prototokos as a title of rank and authority. The term is used elsewhere in Scripture to denote preeminence without suggesting temporal creation, as in Psalm 89:27, where David is called "the firstborn" (prototokos) among kings, denoting his supreme status rather than chronological birth. The argument also conflicts with the broader Pauline Christology, where Christ is consistently depicted as eternal, uncreated, and divine (e.g., Philippians 2:6, John 1:1-3, and Hebrews 1:2-3). Thus, the claim that prototokos in Colossians 1:15 should be understood as a partitive genitive implying Christ's creation is not only inconsistent with the immediate context but also with the overarching biblical witness to Christ's divine nature and eternal preexistence.
ReplyDeleteTake it up with thayer's not me.
ReplyDeleteHis preexistence does not exclude him from the creation all those scriptures you quoted suggest a beginning thus precluding an eternal pre existence the fact that he us used to create no more precludes his being created than hus being used to resurrect precludes his being resurrected
ReplyDeleteFirst, the claim that "preexistence does not exclude Him from creation" is logically inconsistent with the language and theological context of Colossians 1:15–17. The text explicitly states that "all things" were created through and for Christ and that "He is before all things" (Colossians 1:16–17). If Christ were a created being, Paul would have contradicted himself by asserting that Christ is the origin of "all things." The Greek word panta ("all") in this context encompasses everything in creation, leaving no room to place Christ within the category of the created.
DeleteSecond, your argument that "all those Scriptures you quoted suggest a beginning" misrepresents the biblical texts. For example, John 1:1–3 unequivocally affirms that "In the beginning was the Word... and the Word was God." The verb ēn ("was") signifies continuous existence, distinguishing the Word (Christ) from created things, which are described with the verb egeneto ("came into being"). Philippians 2:6 describes Christ as existing "in the form of God" (en morphē theou huparchōn), with the participle huparchōn indicating a state of being that predates His incarnation, consistent with eternal existence. Hebrews 1:2–3 portrays Christ as the one "through whom" God created the universe, affirming His divine role in creation rather than His inclusion within it.
Third, your analogy that "being used to create no more precludes His being created than His being used to resurrect precludes His being resurrected" is a category error. Resurrection inherently involves a transition from death to life, which Christ uniquely experienced in His humanity (John 11:25; Revelation 1:18). In contrast, creation involves bringing something into existence from nonexistence. The New Testament consistently presents Christ as the one who causes creation, not as a product of it.
Fourth, your argument fails to address the logical and theological implications of assigning Christ a created status. If Christ were created, He could not have the ontological equality with the Father described in John 1:1 and Philippians 2:6. Moreover, the biblical depiction of Christ as the eternal Logos (Word) and Wisdom of God (Proverbs 8:22–31, as understood in its Christological fulfillment) excludes the possibility of Him being part of the created order.
Finally, your argument disregards the broader biblical witness to Christ's divine, uncreated nature. Isaiah 44:24 explicitly states that Yahweh alone created the heavens and the earth, yet the New Testament attributes this same creative work to Christ (e.g., Colossians 1:16, John 1:3, Hebrews 1:2). This identification of Christ with Yahweh's unique role as Creator underscores His full divinity and eternal preexistence.