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1.a) You ask about the “firstborn of all creation” in relation to the logos ensarkos rather than the logos asarkos. I haven’t checked any commentators yet, but it seems problematic when we read Scripture in light of Scripture. For if Phil. 2:7-8 speaks of the logos ensarkos being born in the likeness of men, and Col 1:15 speaks of men being born in the likeness of the logos ensarkos, the we have an incoherent infinite regress! Man was made in Christ’s likeness, but Christ was made in Man’s! This interpretation seems highly problematic.

Rather, if Col 1:15 firstborn language speaks the same firstborn language of Ps 89:27 and Proverbs 8:22-31 (particularly vv.24, 25, 30), then Col 1:15 more likely speaks of Christ’s image and firstborn-ness in the sense of royal Wisdom begotten of the Father. And this would comport neatly with John’s prologue and Hebrews 1.

Thus, I think an interpretation of Col 1:15 with the logos ensarkos in view puts too much strain on the text, and doesn’t really cohere with the rest of Scripture. Even Doyle said it was one of Barth’s bad days!

1.b) Regarding the time and mediation issue. This is an interesting question that I’d love to hear your thoughts on too! Here’s what I think:

Let (A) be “Christ became Incarnate in historical time“. This is a sound assertion since materiality requires time and space.
Let (B) be “Before Creation there was no historical time.” It is assumed that time and space began with creation ex nihilo.

Since (A) and (B),
therefore (C) = “Christ was not incarnate before creation”

But you may ask, “Could not the transcendent God (who is Spirit – John 4:24) look from all eternity and mediate day 1 from Christ’s incarnation on day 2523626245354?”

And I would answer, “It depends on what you mean by mediate.”

Since God is all-knowing and immutable, Christ is fully divine, there is no change in Christ’s natures (Chalcedonian creed), and there is no pre-temporal logos ensarkos, then I’d want to ask what sort of mediation have you got in mind?

The 1 Peter 1:19-20 language of ‘destined’ would fit nicely if by “mediation” we meant “with a view to” (more of a teleological, or in Gunton’s words, “project” understanding of mediation). Thus, I’d be happy to substitute “mediation” with “with a view to” to produce something like:

“God makes creation in some sense with a view to Christ who becomes incarnate – the lamb destined before the foundation of the world.”

And this would fit neatly with the classic (read: not neo-orthodox) understanding of the Image of God. Which might help with an answer to your second question! Actually, I think Bavinck’s quote above should suffice.

Anyway, sorry about the long post. I’d love to hear your thoughts on this too. Cheers brother, Mark.

You say to see Christ as the true human because truly “the image of God” is nonsensical because of timing: how could all things be made through the incarnate Christ? This is a fair question; but it’s also one that Paul pushes us too, because he immediately qualifies “He is the image of God” with “the firstborn of all creation”. It is hard, I think, to apply this second description to the logos asarkos, don’t you think? Furthermore, if God is beyond time (which I think you think he is), why can he not make creation in some sense through the mediation of the Christ who becomes incarnate—the lamb destined before the foundation of the world (1 Pet 1:19–20)?

Secondly, I don’t think you give an adequate positive account here for what Paul is doing with the language “image of God”. If Paul is not making reference to Genesis 1 and saying something like Christ is the true form of humanity, and possibly suggesting that for human beings to be made in the image of God is to be made after the model of Jesus.

Yes, I would say that for Christians (those in Christ), being transformed into his image, to be more Christ-like, progressively sanctified – is to be conformed to his image. Certainly, this is what it is to be truly human. And this has got to be one of the greatest privileges of being in Christ, and one of the greatest things to look forward to (our final sanctification) in the renewed and restored creation!

Doesn’t Christ, as the last Adam, reflect what the new looks like? If we are being transformed into his image, than doesn’t that mean Jesus is the true humanity?