Strictly speaking, Jesus is never presented in the Scriptures as "the Creator". Jesus attributed creation to his God and Father. -- Mark 10:6,19; 13:19; Revelation 2:7; 3:2,12; 4:11.
John 1:3,10 speaks of the creation of the world of mankind, not of absolutely everything in the universe. Thus the Greek word often transliterated as "panta" (usually translated in John 1:3 as "all things") and the words transliterated as "oude hen" (usually translated as "not one thing") need to viewed relative to what is being spoken of, that is the world of mankind into which the Logos came and was not recognized by. (John 1:10) The words "things" and "thing" are supplied by the translators. Without adding the supplied word "things" and "thing", the verse would read: "All through him came to be, and without him not one came to be."
The above would be in harmony with several scriptures where creation is spoken with reference to creation of mankind, not the angels, stars, etc. -- Mark 10:6; Romans 8:20,22; 2 Peter 3:4.
In the King James Version we read in John 1:3: "All things were made by him." The word translated "by" in the KJV is the Greek word di (Strong's #1223). Its basic meaning is "through", as an instrument or container being used. Thus, in connection with the context, the only true God whom the Logos was with (John 1:1,2; 17:1,3,5), created all the things being spoken by means of the Logos. Regarding this verse, Newman and Nida states: "This statement is literally 'all things through him came into being.' The Greek phrase through him indicates that the Word was the agent in creation, but at the same time the context clearly implies that God is the ultimate source of creation." -- A Translator's Handbook on the Gospel of John, by Barclay M. Newman and Eugene A. Nida, 1980 edition, page 10.
Colossians 1:16 - For by [Greek, en, Strong's #1722, instrumental usage, by means of] him were all things [ta panta, literally, "the all"] created, that are in [Strong's #1722, showing location] heaven, and that are in [Strong's #1909, epi, upon] earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by [dia, Strong's #1223, through] him, and for him:
Colossians 1:16 is similar, except "panta" in Colossians 1:16 is referring to more than just the world of mankind, for it includes things in "the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers," that is, living creatures. So evidently "the all" spoken of in Colossians 1:16 does not include the material universe itself, but is limited to what is being spoken of in context.
Nevertheless, the rule of evident exclusion should apply to *panta* in Colossians 1:16. (1 Corinthians 15:27) It is evident that, "God", of course, is excluded in "the all" spoken of. Nor is the firstborn creature included, since, in the context (Colossians 1:15), he was presented as having been brought forth before "the all" being spoken of.
Colossians 1:16 - For by [Greek, en, Strong's #1722, instrumental usage, by means of] him were all things [ta panta, literally, "the all"] created, that are in [Strong's #1722, showing location] heaven, and that are in [Strong's #1909, epi, upon] earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by [dia, Strong's #1223, through] him, and for him:
Colossians 1:16 uses both the Greek word "en" (Strong's #1722 and the Greek word "dia" (Strong's #1223), relative to the firstborn's role in creation, both of which show instrumentality or agency being used by another. The Greek word "en", if it is not being used in an instrumental sense, can only mean a location within the bounds being spoken of. Since we not to think that all the creation being spoken of was located within Jesus, the word is being used to show an instrument being used. This is further shown by the usage of the "dia". By using these two words, Paul shows that he is indeed speaking of Jesus as the instrument of creation, not the actual Creator.
Yes, the invisible God, God mentioned in context, created all things spoken of by means of his firstborn creature. -- Colossians 1:15,16.
Colossians 1:17 in the KJV is misleading in that it states that in [by means of] of Jesus all things consist.
Colossians 1:17 - He is before all things, and in [Strong's #1722, denoting instrumentality, by means of] him all things have being. -- The Bible in Basic English.
Colossians 1:17
kai autos estin pro pantwn kai ta panta en
AND HE IS BEFORE ALL (THINGS) AND THE ALL (THINGS) IN
2532 0846 1510_2 4253 3956 2532 3588 3956 1722
autw sunesteeken
HIM IT HAS STOOD TOGETHER,
0846_5 4921
Westcott & Hort Interlinear, from the Bible Students Library CD
kai autos estin pro pantwn kai ta panta en
AND HE IS BEFORE ALL (THINGS) AND THE ALL (THINGS) IN
2532 0846 1510_2 4253 3956 2532 3588 3956 1722
autw sunesteeken
HIM IT HAS STOOD TOGETHER,
0846_5 4921
Westcott & Hort Interlinear, from the Bible Students Library CD
What is being spoken of is the creation of the things in context. The one Greek word that is translated "consist", "held together" or "has stood together" is Strong's #4921, which has the basic meaning of "to place together, to set in the same place, to bring or band together; to set one with another." The verb form that is found here is what Robertson calls perfect active indicative (intransitive) and its exact form is not found anywhere else in the New Testament. Most translators, separate the verb from the thought of the "act" of creation to that of sustainer of the things created.
Most trinitarian scholars approach the translation based on the assumption that "panta", translated "all things" means absolutely all things in the whole universe, and that Jesus was not created, and try to harmonize what is said here with this thought. Rather than seeing that all these things have been put together by him in context, they place the thought of a continual being held together rather than a continuation of the all things that have been put together, thus giving the impression of Jesus as a continual sustainer of all things, rather than that all things continue in order after being put together by him, therefore giving credence that Jesus is the creator and had to have "two natures" while he was here on earth in order to be continually sustaining all things.
Regardless, it should be apparent that once all the things spoken of have been placed together, or in their place, and the laws of creation set in place, that there is no need to continually be putting all things in their place. Furthermore, the Greek word "en" is used here as instrumentality indicating that Jesus is the instrument of God.
Related Studies:
Yahweh Stretched Forth the Heavens Alone
as the Son of God Always Existed?
Let Us and ELOHIM
In the Beginning
as the Son of God Always Existed?
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