Cambridge Greek Testament Commentary

Colossians 1:17

ἐν αὐτῷ. The Greek Texts of F and of G omit ἐν. So also Origenint 1.89 et omnia illi constant, and Hilary.

17. καὶ αὐτὸς. Colossians 1:18, note.

ἔστιν. “Non dicit, factus est [ἐγένετο]; neque erat, quorum hoc tamen angusto sensu dici poterat, coll. John 1:1, sed est, in praesenti, conf. John 8:58” (Beng.). So St Basil, long before (as quoted by Lightfoot), ὁ�, Πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, ὤφειλεν εἰπεῖν, Καὶ αὐτὸς ἐγένετο πρὸ πάντων, εἰπὼν δὲ, Καὶ αὐτὸς ἔστι πρὸ πάντων, ἔδειξε τὸν μὲν� (adv. Eunom. iv. vol. I. p. 294).

St Paul, that is to say, here speaks of the existence of the Son above, and apart from, all time. Cf. πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί (John 8:58), thus contrasting Him with τὰ πάντα already summed up under ἔκτισται. Only in such a Being who “is,” independently of all, can all be created and maintain existence.

πρὸ. Doubtless of time, as apparently always in St Paul, thus pointing out the special reference of ἔστιν. If it were of rank it would be superfluous, after the greatness attributed to the Son in Colossians 1:16. It repeats a part of the thought of πρωτότοκος πάσης κτίσεως (Colossians 1:15).

πάντων. Certainly neuter because of τὰ πάντα on either side. Contrast Vulg. et ipse est ante omnes et omnia in ipso constant. If omnes was hot originally due to confusion with the et following (especially if the original omnia was contracted) it came presumably from a desire to emphasize the inferiority of the throni, dominationes, principatus, potestates.

πάντων, all things considered one by one; τὰ πάντα, in their totality.

καὶ τὰ πάντα ἐν αὐτῷ. See notes on Textual Criticism. Ellicott, comparing ἐν αὐτῷ ἐκτίσθη, says that the change of verb modifies the meaning of ἐν: “Christ was the conditional element of their creation, the causal element of their persistence.” Yet even their persistence is conditioned by the fact of Christ’s existence as well as caused by it. So Chrysostom asks Πῶς συνέστηκεν ἐν τῷ οὐκ ὄντι;

συνίστημι, “hold together,” “endure.” The perf. act. of συνίστημι occurs here only in the N.T.

The word would probably be suggested to the Aramaic-speaking Apostle by the Aramaic אִתְקַיַּים, of which it is a very literal equivalent. Compare Targ. Job XV. 29, וְלָא יִתְקַיַּים עוּתְרֵיה, “for neither shall his substance continue” (R.V.). So in Onkelos, Genesis 19:20; Genesis 42:18; Deuteronomy 8:3 it is used of men continuing in life.

Thus the Son is here spoken of as the One in whom all coheres, who is the Bond of all. Compare Philo, de Profug. (= de Fuga et Invent.) 20 § 112, Wendland I. p. 562, 5 ὅ τε γὰρ τοῦ ὄντος λόγος δεσμὸς ὤν τῶν ἁπάντων, ὡς εἴρηται, καὶ συνέχει τὰ μέρη πάντα.

Part of the same thought is expressed in the Rabbinic saying, הקב׳ה מקומו של עולם ואין עולמו מקומו, “The Holy One, blessed be He, is the place of the world, and not the world His place” (Gen. R. § 68 middle).

For a slightly different aspect of Christ’s preservation of all things see Hebrews 1:3.

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Cambridge Greek Testament Commentary

Colossians 1:17

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