Colossians 1:15

Colossians 1:12-17 12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 12. Gratias agentes Deo et Patri, [291] qui nos fecit idoneos ad participationem hereditatis sanctorum in lumine. 13. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 13. Qui eripuit nos ex potestate tenebrarum, et transtulit in regnum Filii sui dilecti: 14. In whom we have redemption through his blood, even the forgiveness of sins: 14. In quo habemus redemptionem per sanguinem eius, remissionem peccatorum: 15. Who is the image of the invisible God, the firstborn of every creature: 15. Qui est imago Dei invisibilis, primogenitus universae creaturae. 16. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 16. Quoniam in ipso creata sunt omnia, tum quae in coelis sunt, tum quae super terram; visibilia et invisibilia; sive throni, sive dominationes, sive principatus, sive potestates. 17. And he is before all things, and by him all things consist. 17. Omnia per ipsum, et in ipsum creata sunt: et ipse est ante omnia, et omnia in ipso constant. 12. Giving thanks. Again he returns to thanksgiving, that he may take this opportunity of enumerating the blessings which had been conferred upon them through Christ, and thus he enters upon a full delineation of Christ. For this was the only remedy for fortifying the Colossians against all the snares, by which the false Apostles endeavored to entrap them -- to understand accurately what Christ was. For how comes it that we are carried about with so many strange doctrines, ( Hebrews 13:9 ) but because the excellence of Christ is not perceived by us? For Christ alone makes all other things suddenly vanish. Hence there is nothing that Satan so much endeavors to accomplish as to bring on mists with the view of obscuring Christ, because he knows, that by this means the way is opened up for every kind of falsehood. This, therefore, is the only means of retaining, as well as restoring pure doctrine -- to place Christ before the view such as he is with all his blessings, that his excellence may be truly perceived. The question here is not as to the name. Papists in common with us acknowledge one and the same Christ; yet in the mean time how great a difference there is between us and them, inasmuch as they, after confessing Christ to be the Son of God, transfer his excellence to others, and scatter it hither and thither, and thus leave him next to empty, [292] or at least rob him of a great part of his glory, so that he is called, it is true, by them the Son of God, but, nevertheless, he is not such as the Father designed he should be towards us. If, however, Papists would cordially embrace what is contained in this chapter, we would soon be perfectly agreed, but the whole of Popery would fall to the ground, for it cannot stand otherwise than through ignorance of Christ. This will undoubtedly be acknowledged by every one that will but consider the main article [293] of this first chapter; for his grand object here is that we may know that Christ is the beginning, middle, and end -- that it is from him that all things must be sought -- that nothing is, or can be found, apart from him. Now, therefore, let the readers carefully and attentively observe in what colors Paul depicts Christ to us. Who hath made us meet. He is still speaking of the Father, because he is the beginning, and efficient cause (as they speak) of our salvation. As the term God is more distinctly expressive of majesty, so the term Father conveys the idea of clemency and benevolent disposition. It becomes us to contemplate both as existing in God, that his majesty may inspire us with fear and reverence, and that his fatherly love may secure our full confidence. Hence it is not without good reason that Paul has conjoined these two things, if, after all, you prefer the rendering which the old interpreter has followed, and which accords with some very ancient Greek manuscripts. [294] At the same time there will be no inconsistency in saying, that he contents himself with the single term, Father. Farther, as it is necessary that his incomparable grace should be expressed by the term Father, so it is also not less necessary that we should, by the term God, be roused up to admiration of so great goodness, that he, who is God, has condescended thus far. [295] But for what kindness does he give thanks to God? For his having made him, and others, meet to be partakers of the inheritance of the saints. For we are born children of wrath, exiles from God's kingdom. It is God's adoption that alone makes us meet. Now, adoption depends on an unmerited election. The Spirit of regeneration is the seal of adoption. He adds, in light, that there might be a contrast -- as opposed to the darkness of Satan's kingdom. [296] 13. Who hath delivered us. Mark, here is the beginning of our salvation -- when God delivers us from the depth of ruin into which we were plunged. For wherever his grace is not, there is darkness, [297] as it is said in Isaiah 60:2 Behold darkness shall cover the earth, and thick darkness the nations; but the Lord shall arise upon thee, and his glory shall be seen upon thee. In the first place, we ourselves are called darkness, and afterwards the whole world, and Satan, the Prince of darkness, [298] under whose tyranny we are held captive, until we are set free by Christ's hand. [299] From this you may gather that the whole world, with all its pretended wisdom and righteousness, is regarded as nothing but darkness in the sight of God, because, apart from the kingdom of Christ, there is no light. Hath translated us into the kingdom. These form already the beginnings of our blessedness -- when we are translated into the kingdom of Christ, because we pass from death into life. ( 1 John 3:14 .) This, also, Paul ascribes to the grace of God, that no one may imagine that he can attain so great a blessing by his own efforts. As, then, our deliverance from the slavery of sin and death is the work of God, so also our passing into the kingdom of Christ. He calls Christ the Son of his love, or the Son that is beloved by God the Father, because it is in him alone that his soul takes pleasure, as we read in Matthew 17:5 , and in whom all others are beloved. For we must hold it as a settled point, that we are not acceptable to God otherwise than through Christ. Nor can it be doubted, that Paul had it in view to censure indirectly the mortal enmity that exists between men and God, until love shines forth in the Mediator. 14. In whom we have redemption. He now proceeds to set forth in order, that all parts of our salvation are contained in Christ, and that he alone ought to shine forth, and to be seen conspicuous above all creatures, inasmuch as he is the beginning and end of all things. In the first place, he says that we have redemption [300] and immediately explains it as meaning the remission of sins; for these two things agree together by apposition [301] For, unquestionably, when God remits our transgressions, he exempts us from condemnation to eternal death. This is our liberty, this our glorying in the face of death -- that our sins are not imputed to us. He says that this redemption was procured through the blood of Christ, for by the sacrifice of his death all the sins of the world have been expiated. Let us, therefore, bear in mind, that this is the sole price of reconciliation, and that all the trifling of Papists as to satisfactions is blasphemy. [302] 15. Who is the image of the invisible God. He mounts up higher in discoursing as to the glory of Christ. He calls him the image of the invisible God, meaning by this, that it is in him alone that God, who is otherwise invisible, is manifested to us, in accordance with what is said in John 1:18 , -- No man hath ever seen God: the only begotten Son, who is in the bosom of the Father, hath himself manifested him to us. I am well aware in what manner the ancients were accustomed to explain this; for having a contest to maintain with Arians, they insist upon the equality of the Son with the Father, and his (homoousian) identity of essence, [303] while in the mean time they make no mention of what is the chief point -- in what manner the Father makes himself known to us in Christ. As to Chrysostom's laying the whole stress of his defense on the term image, by contending that the creature cannot be said to be the image of the Creator, it is excessively weak; nay more, it is set aside by Paul in 1 Corinthians 11:7 , whose words are -- The man is the IMAGE and glory of God That, therefore, we may not receive anything but what is solid, let us take notice, that the term image is not made use of in reference to essence, but has a reference to us; for Christ is called the image of God on this ground -- that he makes God in a manner visible to us. At the same time, we gather also from this his (homoousia) identity of essence, for Christ would not truly represent God, if he were not the essential Word of God, inasmuch as the question here is not as to those things which by communication are suitable also to creatures, but the question is as to the perfect wisdom, goodness, righteousness, and power of God, for the representing of which no creature were competent. We shall have, therefore, in this term, a powerful weapon in opposition to the Arians, but, notwithstanding, we must begin with that reference [304] that I have mentioned; we must not insist upon the essence alone. The sum is this -- that God in himself, that is, in his naked majesty, is invisible, and that not to the eyes of the body merely, but also to the understandings of men, and that he is revealed to us in Christ alone, that we may behold him as in a mirror. For in Christ he shews us his righteousness, goodness, wisdom, power, in short, his entire self. We must, therefore, beware of seeking him elsewhere, for everything that would set itself off as a representation of God, apart from Christ, will be an idol. The first-born of every creature. The reason of this appellation is immediately added -- For in him all things are created, as he is, three verses afterwards, called the first-begotten from the dead, because by him we all rise again. Hence, he is not called the first-born, simply on the ground of his having preceded all creatures in point of time, but because he was begotten by the Father, that they might be created by him, and that he might be, as it were, the substance or foundation of all things. It was then a foolish part that the Arians acted, who argued from this that he was, consequently, a creature. For what is here treated of is, not what he is in himself, but what he accomplishes in others. 16. Visible and invisible. Both of these kinds were included in the foregoing distinction of heavenly and earthly things; but as Paul meant chiefly to make that affirmation in reference to Angels, he now makes mention of things invisible. Not only, therefore, have those heavenly creatures which are visible to our eyes, but spiritual creatures also, been created by the Son of God. What immediately follows, whether thrones, etc., is as though he had said -- "by whatever name they are called." By thrones some understand Angels. I am rather, however, of opinion, that the heavenly palace of God's majesty is meant by the term, which we are not to imagine to be such as our mind can conceive of, but such as is suitable to God himself. We see the sun and moon, and the whole adorning of heaven, but the glory of God's kingdom is hid from our perception, because it is spiritual, and above the heavens. In fine, let us understand by the term thrones that seat of blessed immortality which is exempted from all change. By the other terms he undoubtedly describes the angels. He calls them powers, principalities, and dominions, not, as if they swayed any separate kingdom, or were endowed with peculiar power, [305] but because they are the ministers of Divine power and dominion. [306] It is customary, however, that, in so far as God manifests his power in creatures, his names are, in that proportion, transferred to them. Thus he is himself alone Lord and Father, but those are also called lords and fathers whom he dignifies with this honor. Hence it comes that angels, as well as judges, are called gods. [307] Hence, in this passage also, angels are signalized by magnificent titles, which intimate, not what they can do of themselves, or apart from God, but what God does by them, and what functions he has assigned to them. These things it becomes us to understand in such a manner as to detract nothing from the glory of God alone; for he does not communicate his power to angels as to lessen his own; he does not work by them in such a manner as to resign his power to them; he does not desire that his glory should shine forth in them, so as to be obscured in himself. Paul, however, designedly extols the dignity of angels in terms thus magnificent, that no one may think that it stands in the way of Christ alone having the pre-eminence over them. He makes use, therefore, of these terms, as it were by way of concession, as though he had said, that all their excellence detracts nothing from Christ, [308] however honorable the titles with which they are adorned. As for those who philosophize on these terms with excessive subtlety, that they may draw from them the different orders of angels, let them regale themselves with their dainties, but they are assuredly very remote from Paul's design. 17. All things were created by him, and for him. He places angels in subjection to Christ, that they may not obscure his glory, for four reasons: In the first place, because they were created by him; secondly, because their creation ought to be viewed as having a relation to him, as their legitimate end; thirdly, because he himself existed always, prior to their creation; fourthly, because he sustains them by his power, and upholds them in their condition. At the same time, he does not affirm this merely as to angels, but also as to the whole world. Thus he places the Son of God in the Highest seat of honor, that he may have the pre-eminence over angels as well as men, and may bring under control all creatures in heaven and in earth. Footnotes: [291] "A Dieu et Pere, qui nous a faits, ou, au Pere, qui nous a faits;" -- "To God and the Father, who hath made us, or, to the Father, who hath made us." [292] "Ils le laissent quasi vuide et inutile;" -- "They leave him in a manner empty and useless." [293] Statum The term is commonly employed among the Latins like stasis among the Greeks, to mean the point at issue. See Cic. Top. 25. -- Ed [294] It is stated by Beza, that some Greek manuscripts have to Theo kai Patri, (to God and the Father,) and that this is the reading in some copies of the Vulgate. Wiclif (1380) reads, "To God and to the Fadir." Rheims (1582) "To God and the Father." -- Ed [295] "S'est abbais? iusques l? de vouloir estre nostre Pere;" -- "Has abased himself so far as to be willing to be our Father." [296] "Afin qu'il y eust vne opposition entre les tenebres du royaume de Satan, et la lumiere du royaume de Dieu;" -- "That there might be a contrast between the darkness of Satan's kingdom, and the light of God's kingdom." [297] "L? il n'y a que tenebres;" -- "There is nothing but darkness." [298] "One of the names which the Jews gave to Satan was chs -- darkness" -- Illustrated Commentary. -- Ed [299] "Iusqu'a ce que nons soyons deliurez et affranchis par la puissance de Christ;" -- "Until we are delivered and set free by the power of Christ." [300] "Redemption et deliurance;" -- "Redemption and deliverance." [301] The following explanation of the meaning of the term apposition is furnished in a marginal note in our author's French version: "C'est quand deux noms substantifs appartenans a vne mesme chose, sont mis ensemble sans conionction, comme par declaration l'vn et l'autre;" -- "This is when two substantive nouns, relating to the same thing, are placed together without being conjoined, as if by way of explanation, the one and the other." [302] "Blasphemes execrables;" -- "Execrable blasphemies." [303] See Calvin on the Corinthians, [24]vol. 1, p. 196, n. 1. [304] "Relation et correspondance;" -- "Reference and correspondence." [305] "Ayent vertu ou puissance d'eux -- mesmes;" -- "Have power or authority of themselves." [306] "Sont executeurs de la puissance Diuine, et ministres de sa domination;" -- "Are the executors of God's power, and ministers of his dominion." [307] See Calvin on John, vol. 1: [25]p. 419. [308] "N'oste rien a la gloire de Christ;" -- "Takes nothing from the glory of Christ."

{7} Who is the image of the invisible God, {i} the firstborn of every creature: (7) A graphic description of the person of Christ, by which we understand, that in him alone God shows himself to be seen: who was begotten of the Father before anything was made, that is, from everlasting. And by him also all things that are made, were made without any exception, by whom also they continue to exist, and whose glory they serve. (i) Begotten before anything was made: and therefore the everlasting Son of the everlasting Father.

Who is the image of the invisible God, the firstborn of every creature: Who is the image — The express image of his person, Hebrews 1:2 . Milk is not so like milk as this Son is like the Father. By whom also God (otherwise invisible) is manifested to us. And here, he that would see God must set the eyes of faith upon the manhood of Christ; for he "that seeth the Son, seeth the Father." When a man looketh into a crystal glass, it casteth no reflex to him; but put steel upon the back of it, it will cast a reflex. So put the humanity (as a back of steel) to the glass of the Godhead, and it casteth a comfortable reflex to us. As without this, if we look upon God, we see indeed some small sparks of his glory to terrify and amaze us; but in Christ (God and man) we behold the lively and express face of God; not any more as a fearful and terrible Judge, but a most gracious and loving Father to comfort and refresh us. The firstborn of every creature — As being begotten of the substance of the Father, after a wonderful manner, before all beginnings, and as being the heir of all his Father’s goods. And so this text is parallel to thatHebrews 1:2; Hebrews 1:2 .

Having touched on the benefit of Christ’s sacrifice, which implies his human nature, he doth here rise higher, to set forth the dignity of his person, (which made it satisfactory), both with respect to his Father and the creature. As to the former, he styles him his image, which is not to be understood of an artificial, accidental, or imperfect image, as that of the king on his coin, or as man was the feeble image of God, Genesis 9:6 1 Corinthians 11:7 Colossians 3:10 ; for the apostle’s arguing Christ’s dignity to redeem, would have no force in it, if Christ were no more than a mere man; but of a natural, substantial, and perfect image: as Seth was the natural image of his father Adam, of the same substance with him, Genesis 5:3 ; so Christ, the eternal Word, the only begotten Son of God by nature, John 1:1 ,18 , ( See Poole on " Philippians 2:6 " ), very God of very God, John 17:3 ,5 , doth exactly resemble, perfectly and adequately represent, his Father, of whose person he is the express character, or perfect image, Hebrews 1:3 . Yet more distinctly Christ is the image of God, either: 1. As he is the Second Person in the blessed Trinity, from an intrinsical relation to the Father, in regard of the same essence with him by eternal generation before the world was made. He being eternally in the Father, and the Father in him, John 14:10 ; so he is in respect of his Father his essential image, and in regard to us as invisible as the Father himself; no creature could be the eternal image of the Creator, as that Son of the only true God, the living God, was, and is, Matthew 16:16 John 6:69 , in respect of his Father. 2. As he is God-man, in whom the fulness of the Godhead dwells bodily, Colossians 2:9 , whereby he doth infinitely exceed and surpass angels and men at first, Hebrews 1:5 ,6 2:5 . The apostle in this place doth not say simply Christ the image of God, but of the invisible God, ( considered personally), i.e. the Father; because the Father cannot be known to us but in his Son, as in an image, in which he would represent or manifest himself to be seen or known, John 1:14 ,18 Joh 14:8,9 2 Corinthians 4:4 . And in this latter respect (which imports the manifestative, not essential image) is Christ the image of his invisible Father unto us; unto whom, in all his offices and works of mediation, the attributes, affections, and excellencies of God clearly shine forth, they being otherwise incomprehensible and invisible by a creature: but Christ is the complete image of them, in a transcendent way; for as they are in him, they are incommunicable to any mere creature, and therefore he is the image of the invisible God, in that he makes him visible unto us. God is a pure Spirit, without body, or bodily parts, but yet was clearly manifested in Christ tabernacling amongst us, John 1:14 1 Timothy 3:16 : he represents him to us in his understanding and wisdom, Proverbs 8:14 ,15 ; almightiness and eternity, Isaiah 9:6 John 1:1 8:58 , permanency and unchangeableness, Hebrews 1:11 ,12 13:8 , omnipresence and omnisciency, John 2:24 ,25 13:18 Revelation 2:13 . Not (as the Lutherans strangely imagine) that Christ is omnipotent with the omnipotency of the Divine nature, or omniscient with that omnisciency, as if the manhood did instrumentally use the attributes of the Godhead; but such perfections are really inherent in and appertaining to the manhood, by virtue of its union with the Divine nature in the Second Person of the Trinity, that though they are vastly short of the attributes which are essential to the Godhead, yet they are the completest image of them, and such as no mere creature is capable of. Hence it is said, we beheld his glory, the glory of the only begotten Son of God, who did further represent and manifest his Father to us, in the works of creation and preservation which he did, John 1:3 5:19 Hebrews 1:10 . Hence the apostle in this verse considers the dignity of Christ, with respect to the creature, adding to the forementioned intrinsic, an extrinsic royalty, the first-born of every creature, which a learned man would render, begotten before all the creation, or born before every creature, which is a Hebrew phrase. The Greek scholiast and several of the Greek fathers go this way; not as if the ineffable generation of Christ had any beginning, as some falsely conceited Christ to be made in time, just in the beginning before the world, by whom as an instrument all the rest were created; but the apostle doth not say he was first made, or first created; but, Colossians 1:17 , was, or did exist, before all things besides; (as John Baptist said, he was before me, John 1:15 ); and therefore none of the rank of all them, but of another, viz. equal with his Father, whose image he was, above all that was made or created: he was not created at all, though first-born, or first-begotten, yet not first-created, (being distinguished here from created, as the cause from the effect), as it refers to him that begets, so it may to only begotten, Christ being so begotten as no other was or could be, Proverbs 8:22 Micah 5:2 Hebrews 1:5 ,6 , even from eternity. The word first may either respect what follows, and so notes order in the things spoken of, he who is first being one of them, 1 Corinthians 15:47 ; or things going before, in which sense it denies all order or series of things in the same kind: as God is first before whom none, Isaiah 41:4 43:11 Revelation 21:6 ; so Christ may be said to be first-born because the only begotten Son of his Father, John 1:14 : so the apostle may consider him here in order to establish the consideration of him as Mediator and Head of his church, Colossians 1:18 ; he speaking before, Colossians 1:16 , of those things more generally whose creation are assigned to him, in contradistinction to those of the church or new creation, Colossians 1:18 . Agreeably to our translation, first-born of every creature, ( note, here is a difference in the Greek, between first-born of and for, Colossians 1:18 ), we may consider: 1. Negatively. It is not to be understood properly for the first in order, so as to be one of them, in reference to whom he is said to be the first-born. But: 2. Positively, yet figuratively in a borrowed speech: so primacy and primogeniture may be attributed to him in regard of the creatures: a) By a metonymy of the antecedent for the consequent; he who hath the privileges of enjoying and disposing of his father’s goods and inheritance, is accounted the first-born, Genesis 27:29 Galatians 4:1 ; so is Christ, being Owner, Lord, and Prince of every creature, as he is God-man, or ordained to human nature, he hath the preeminence of the whole creation, and is the chief, Psalm 2:7 ,8 Hebrews 1:2 ,6 . The heir amongst the Hebrews was reckoned the prince of the family, and so amongst the Romans the heir was taken for the lord: so God said he would make David his first-born, Psalm 89:27 , compared with Job 18:13 Isaiah 14:30 Jeremiah 31:9 . This sovereign empire which Christ hath over all the creation, and the parts of it, is by his primogeniture, or that he is first-born, since there is left nothing that is not under him, Hebrews 2:8 , (as Adam in this lower world, in regard of his dominion, the state of innocency, might be first-born of them created for him), for the apostle brings in the next verse as the fundamental reason of this assertion. b) By a consideration of Christ in God’s eternal decree and purpose, as the common womb of him who is God-man, and all creatures; being fore-ordained before the foundation of the world, 1 Peter 1:20 , he may be looked upon as the first-born amongst those who are predestinated to be conformed to his image, Romans 8:29 , with Ephesians 1:4 ,5 ; for upon this account he is the first-born of the first-born creatures or church, (but this, as hinted before, is considered more specially, Colossians 1 :18), Hebrews 12:23 , therefore the first-born of all others: and this may be one respect in which he is before them, Colossians 1:17 , with Proverbs 8:22 ; yea, all of them of the old, as well as the new creation. The Socinians are so daringly bold as to restrain this extensive expression of every creature, or all the creation, to the new creation of men or the faithtful only, by perverting some texts of Scripture to strain them that way; when it is plain by what follows, the Spirit of God means all created beings, either in the first or second world, Christ being the principal cause both of the one and the other; the apostle, by the general term every creature simply, without any additament, doth import all created things, viz. the heavens and the earth, with all that is made in them: neither angels, nor inanimate and irrational creatures, are excluded; as in the apostle’s reason immediately following this expression.

Who is the image of the invisible God,.... Not of deity, though the fulness of it dwells in him; nor of himself, though he is the true God, and eternal life; nor of the Spirit, who also is God, and the Spirit of the Son; but the Father, called "God", not to the exclusion of the Son or Spirit, who are with him the one God: "and he is invisible"; not to the Son who lay in his bosom, and had perfect and infinite knowledge of him; nor, in some sense, to angels, who always behold his face, but to men: no man hath seen him corporeally with the eyes of his body, though intellectually with the eyes of the understanding, when enlightened; not in his essence and nature, which is infinite and incomprehensible, but in his works of creation, providence, and grace; nor immediately, but mediately, in and through Christ, in whom he gives the light of the knowledge of the glory of his person and perfections; and this not perfectly now, but in the other state, when the saints shall see him face to face. But chiefly the Father is said to be invisible, because he did not appear to Old Testament saints; as his voice was never heard, so his shape was never seen; he never assumed any visible form; but whenever any voice was heard, or shape seen, it was the second person that appeared, the Son of God, who is here said to be his "image", and that, as he is the Son of God; in which sense he is the natural, essential, and eternal image of his Father, an eternal one, perfect and complete, and in which he takes infinite complacency and delight: this designs more than a shadow and representation, or than bare similitude and likeness; it includes sameness of nature and perfections; ascertains the personality of the Son, his distinction from the Father, whose image he is; and yet implies no inferiority, as the following verses clearly show, since all that the Father hath are his. Philo, the Jew (f), often speaks of the or Word of God, as the image of God. Also, this may be understood of him as Mediator, in whom, as such, is a most glorious display of the love, grace, and mercy of God, of his holiness and righteousness, of his truth and faithfulness, and of his power and wisdom: the firstborn of every creature; not the first of the creation, or the first creature God made; for all things in Colossians 1:16 are said to be created by him, and therefore he himself can never be a creature; nor is he the first in the new creation, for the apostle in the context is speaking of the old creation, and not the new: but the sense either is, that he was begotten of the Father in a manner inconceivable and inexpressible by men, before any creatures were in being; or that he is the "first Parent", or bringer forth of every creature into being, as the word will bear to be rendered, if instead of we read which is no more than changing the place of the accent, and may be very easily ventured upon, as is done by an ancient writer (g), who observes, that the word is used in this sense by Homer, and is the same as "first Parent", and "first Creator"; and the rather this may be done, seeing the accents were all added since the apostle's days, and especially seeing it makes his reasoning, in the following verses, appear with much more beauty, strength, and force: he is the first Parent of every creature, "for by him were all things created", &c. Colossians 1:16 , or it may be understood of Christ, as the King, Lord, and Governor of all creatures; being God's firstborn, he is heir of all things, the right of government belongs to him; he is higher than the kings of the earth, or the angels in heaven, the highest rank of creatures, being the Creator and upholder of all, as the following words show; so the Jews make the word "firstborn" to be synonymous with the word "king", and explain it by , "a great one", and "a prince" (h); see Psalm 89:27 . (f) De Mund. Opific. p. 6. de Plant. Noe, p. 216, 217. de Coufus. Ling. p. 341. de Somniis, p. 600. de Monarch. p. 823. (g) Isidior. Pelusiot. l. 3. Ep. 31. (h) R. Sol. Urbin. Ohel Moed, fol. 50. 1.

Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.

15. They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15, 16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image—exact likeness and perfect Representative. Adam was made "in the image of God" (Ge 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (1Ti 1:17), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Co 11:7 [Trench]. (Joh 1:18; 14:9; 2Co 4:4; 1Ti 3:16; Heb 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Joh 1:1-3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is." first-born of every creature—(Heb 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (Ps 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (Col 1:16, 17) [Trench]. This expression is understood by Origen (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus]. The Greek does not strictly admit Alford's translation, "the first-born of all creation."

Who is the image of the invisible God - εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου eikōn tou Theou tou aoratou. The objects. here, as it is in the parallel place in Ephesians 1:20-23 , is to give a just view of the exaltation of the Redeemer. It is probable that, in both cases, the design is to meet some erroneous opinion on this subject that prevailed in those churches, or among those that claimed to be teachers there. See the Introduction to this Epistle, and compare the notes at Ephesians 1:20-23 . For the meaning of the phrase occurring here, "the image of the invisible God," see the Hebrews 1:3 , note, and 2 Corinthians 4:4 , note. The meaning is, that he represents to mankind the perfections of God, as an image, figure, or drawing does the object which it is made to resemble. See the word "image" - εἰκὼν eikōn - explained in the notes at Hebrews 10:1 . It properly denotes that which is a copy or delineation of a thing; which accurately and fully represents it, in contradistinction from a rough sketch, or outline; compare Romans 8:29 ; 1 Corinthians 11:7 ; 1 Corinthians 15:49 . The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. In what respects particularly he was thus a representative of God, the apostle proceeds to state in the following verses, to wit, in his creative power, in his eternal existence, in his heirship over the universe, in the fulness that dwelt in him. This cannot refer to him merely as incarnate, for some of the things affirmed of him pertained to him before his incarnation; and the idea is, that in all things Christ fairly represents to us the divine nature and perfections. God is manifest to us through him; 1 Timothy 3:16 . We see God in him as we see an object in that which is in all respects an exact copy of it. God is invisible. No eye has seen him, or can see him; but in what Christ is, and has done in the works of creation and redemption, we have a fair and full representation of what God is; see the notes at John 1:18 ; John 14:9 , note. The first-born of every creature - Among all the creatures of God, or over all his creation, occupying the rank and pro-eminence of the first-born. The first-born, or the oldest son, among the Hebrews as elsewhere, had special privileges. He was entitled to a double portion of the inheritance. It has been, also, and especially in oriental countries, a common thing for the oldest son to succeed to the estate and the title of his father. In early times, the first-born son was the officiating priest in the family, in the absence or on the death of the father. There can be no doubt that the apostle here has reference to the usual distinctions and honors conferred on the first-born, and means to say that, among all the creatures of God, Christ occupied a pre-eminence similar to that. He does not say that, in all respects, he resembled the first-born in a family; nor does he say that he himself was a creature, for the point of his comparison does not turn on these things, and what he proceeds to affirm respecting him is inconsistent with the idea of his being a created being himself. He that "created all things that are in heaven and that are in earth," was not himself created. That the apostle did not mean to represent him as a creature, is also manifest from the reason which he assigns why he is called the first-born. "He is the image of God, and the first-born of every creature, for - ὅτι hoti - by him were all things created." That is, he sustains the elevated rank of the first-born, or a high eminence over the creation, because by him "all things were created in heaven and in earth." The language used here, also, does not fairly imply that he was a creature, or that he was in nature and rank one of those in relation to whom it is said he was the first-born. It is true that the word "first-born" - πρωτότοκος prōtotokos - properly means the first-born child of a father or mother, Matthew 1:25 ; Luke 2:7 ; or the first-born of animals. But two things are also to be remarked in regard to the use of the word: (1) It does not necessarily imply that anyone is born afterward in the family, for it would be used of the first-born, though an only child; and, (2) it is used to denote one who is chief, or who is highly distinguished and pre-eminent. Thus, it is employed in Romans 8:29 , "That he might be the first-born among many brethren." So, in Colossians 1:18 , it is said that he was "the first-born from the dead;" not that he was literally the first that was raised from the dead, which was not the fact, but that he might be pre-eminent among those that are raised; compare Exodus 4:22 . The meaning, then, is, that Christ sustains the most exalted rank in the universe; he is pre-eminent above all others; he is at the head of all things. The expression does not mean that he was "begotten before all creatures," as it is often explained, but refers to the simple fact that he sustains the highest rank over the creation. He is the Son of God. He is the heir of all things. All other creatures are also the "offspring of God;" but he is exalted as the Son of God above all. (This clause has been variously explained. The most commonly received, and, as we think, best supported opinion, is that which renders πρωτοτοκος πασης κτισεως prōtotokos pasēs ktiseōs; "begotten before all creation." This most natural and obvious sense would have been more readily admitted, had it not been supposed hostile to certain views on the sonship of Christ. Some explain πρωτότοκος prōtotokos actively, and render "first begetter or producer of all things," which gives, at all events, a sense consistent with truth and with the context, which immediately assigns as the reason of Christ being styled πρωτότοκος prōtotokos, the clause beginning ὁτι εν αυτω εκτισθη hoti en autō ektisthē, "For by him were all things created." Others, with the author explain the word figuratively, of pre-eminence or lordship. To this view however, there are serious objections. It seems not supported by sufficient evidence. No argument can be drawn from Colossians 1:18 until it is proved that "firstborn from the dead," does not mean the first that was raised to die no more, which Doddridge affirms to be "the easiest, surest, most natural sense, in which the best commentators are agreed." Nor is the argument from Romans 8:29 satisfactory. "Πρωτότοκος Prōtotokos," says Bloomfield, at the close of an admirable note on this verse, "is not well taken by Whitby and others, in a figurative sense, to denote 'Lord of all things, since the word is never so used, except in reference to primogeniture. And although, in Romans 8:29 , we have τον ρωτοτοκος εν πολλοις αδελφοις ton prōtotokos en pollois adelphois, yet there his followers are represented not as his creatures, but as his brethren. On which, and other accounts, the interpretation, according to which we have here a strong testimony to the eternal filiation of our Saviour is greatly preferable; and it is clear that Colossians 1:15 , Colossians 1:18 are illustrative of the nature, as Colossians 1:16-17 are an evidence of the pre-existence and divinity of Christ.")