COL 1:15 {The image} (eikwn). In predicate and no article. On eikwn, see #2Co 4:4; 3:18; Ro 8:29; Col 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (#Joh 17:5) and is now (#Php 2:5-11; Heb 1:3). {Of the invisible God} (tou qeou tou aoratou). But the one who sees Jesus has seen God (#Joh 14:9). See this verbal adjective (a privative and horaw) in #Ro 1:20. {The first born} (prwtotokos). Predicate adjective again and anarthrous. this passage is parallel to the logos passage in #Joh 1:1-18 and to #Heb 1:1-4 as well as #Php 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). this word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, _Light, etc._, p. 91) and in the papyri (Moulton and Milligan, _Vocabulary, etc._). See it already in #Lu 2:7 and Aleph for #Mt 1:25; Ro 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (pases ktisews, by metonomy the _act_ regarded as _result_). It is rather the comparative (superlative) force of prwtos that is used (first-born of all creation) as in #Col 1:18; Ro 8:29; Heb 1:6; 12:23; Re 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like eikwn we find prwtotokos in the Alexandrian vocabulary of the logos teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as eikwn (Image) and to the universe as prwtotokos (First-born).
Source:ROBERTSON'S WORD STUDIES
15. The image (eikwn). See on Apoc. xiii. 14. For the Logos (Word) underlying the passage, see on John i. 1. Image is more than likeness which may be superficial and incidental. It implies a prototype, and embodies the essential verity of its prototype. Compare in the form of God, Philip. ii. 6 (note), and the effulgence of the Father's glory, Heb. i. 3. Also 1 John i. 1.
Of the invisible God (tou Qeou tou aoratou). Lit., of the God, the invisible. Thus is brought out the idea of manifestation which lies in image. See on Apoc. xiii. 14.
The first born of every creature (prwtotokov pashv ktisewv). Rev., the first-born of all creation. For first-born, see on Apoc. i. 5; for creation, on 2 Cor. v. 17. As image points to revelation, so first-born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. The true sense is, born before the creation. Compare before all things, ver. 17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto (eiv) Him, as they are elsewhere declared to be unto God. Compare Psalm lxxxix. 27; Heb. i. 2.
Source Vincents Word study of the NT
Don't stop because I don't respond. However I will move along at my own pace if you don't mind. Are you familiar with Matthew Henry? He has a commentary on the pre-existance of Jesus at
blueletterbible.orgThis is an excerpt: He is discussing Proverbs chapter eight. I am curious if you agree with him.
Pro 8:12-21
Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us.
It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it.
Glorious things are here spoken of this excellent person, this excellent thing.
Cheers:^)