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.
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