Col 1:15-18 | Barnes | STEP | Verse 15. Who is the image of the invisible God . εικωντουθεου τουαορατου. The object here, as it is in the parallel place in , 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 and . For the meaning of the phrase occurring here, " the image of the invisible God ," , . 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 --εικων--explained . 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. Comp. ; . The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. 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, @1Ti 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. ; . The firstborn of every creature . Among all the creatures of God, or over all his creation, occupying the rank and pre-eminence of the firstborn. The first-born, or the eldest son, among the Hebrews as elsewhere, had peculiar 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 eldest son to succeed to the estate and the title of his father. In early times, the firstborn 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 honours conferred on the firstborn, 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 firstborn 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 firstborn. "He is the image of God, and the firstborn of every creature, for οτι by him were all things created." That is, he sustains the elevated rank of the firstborn, or a high eminence over the creation, because by him "all things were created in heaven and in earth." The language here used, 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 firstborn. It is true that the word firstborn-- πρωτοτοκος --properly means the firstborn child of a father or mother, ; or the firstborn 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 any one is born afterwards in the family, for it would be used of the firstborn, 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 , "That he might be the firstborn among many brethren." So, in , it is said that he was "the firstborn 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. Comp. . 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. (c) "image of the" (*) "creature" "The chief of all the creation"

Colossians 1:15-18

Verse 15. Who is the image of the invisible God. εικωντουθεου τουαορατου. The object here, as it is in the parallel place in Eph 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 Eph 1:20 and Eph 1:20-23. For the meaning of the phrase occurring here, "the image of the invisible God," Heb 1:3, 2Cor 4:4. 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--εικων--explained Heb 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. Comp. Rom 8:29; 1Cor 11:7, 15:49. The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. 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, @1Ti 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. Jn 1:18; Jn 14:9.

The firstborn of every creature. Among all the creatures of God, or over all his creation, occupying the rank and pre-eminence of the firstborn. The first-born, or the eldest son, among the Hebrews as elsewhere, had peculiar 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 eldest son to succeed to the estate and the title of his father. In early times, the firstborn 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 honours conferred on the firstborn, 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 firstborn 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 firstborn. "He is the image of God, and the firstborn of every creature, for οτι by him were all things created." That is, he sustains the elevated rank of the firstborn, or a high eminence over the creation, because by him "all things were created in heaven and in earth." The language here used, 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 firstborn. It is true that the word firstborn-- πρωτοτοκος --properly means the firstborn child of a father or mother, Mt 1:25, Lk 2:7; or the firstborn 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 any one is born afterwards in the family, for it would be used of the firstborn, 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 Rom 8:29, "That he might be the firstborn among many brethren." So, in Col 1:18, it is said that he was "the firstborn 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. Comp. Ex 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.

(c) "image of the" Heb 1:3 (*) "creature" "The chief of all the creation" Verse 16. For by him were all things created. This is one of the reasons why he is called "the image of God," and the "firstborn." He makes God known to us by his creative power, and by the same power in creation shows that he is exalted over all things as the Son of God. The phrase which is here used by the apostle is universal. He does not declare that he created all things in the spiritual kingdom of God, or that he arranged the events of the gospel dispensation, as Socinians suppose, (see Crellius;) but that everything was created by him. A similar form of expression occurs in Jn 1:3. Jn 1:3. There could not possibly be a more explicit declaration, that the universe was created by Christ, than this. As if the simple declaration in the most comprehensive terms were not enough, the apostle goes into a specification of things existing in heaven and earth, and so varies the statement, as if to prevent the possibility of mistake.

That are in heaven. The division of the universe into "heaven and earth" is natural and obvious, for it is the one that is apparent. See Gen 1:1. Heaven, then, according to this division, will embrace all the universe, except the earth; and will include the heavenly bodies and their inhabitants, the distant worlds, as well as heaven, more strictly so called, where God resides. The declaration then is, that all things that were in the worlds above us were the work of his creative power.

And that are in earth. All the animals, plants, minerals, waters, hidden fires, etc. Everything which the earth contains.

Visible and invisible. We see but a small part of the universe. The angels we cannot see. The inhabitants of distant worlds we cannot see. Nay, there are multitudes of worlds which, even with the best instruments, we cannot see. Yet all these things are said to have been created by Christ.

Whether they be thrones. Whether those invisible things be thrones. The reference is to the ranks of angels, called here thrones, dominions, etc. Eph 1:21. The word "thrones" does not occur in the parallel place in Ephesians; but there can be no doubt that the reference is to an order of angelic beings, as those to whom dominion and power were entrusted. The other orders enumerated here are also mentioned in Eph 1:21.

All things were created by him. The repetition, and the varied statement here, are designed to express the truth with emphasis, and so that there could not be the possibility of mistake or misapprehension. Jn 1:1; Jn 1:2; Jn 1:3. The importance of the doctrine, and the fact that it was probably denied by false teachers, or that they held philosophical opinions that tended to its practical denial, are the reasons why the apostle dwells so particularly on this point.

And for him. For his glory; for such purposes as he designed. There was a reference to himself in the work of creation, just as when a man builds a house it is with reference to some important purposes which he contemplates, pertaining to himself. The universe was built by the Creator to be his own property; to be the theatre on which he would accomplish his purposes, and display his perfections. Particularly the earth was made by the Son of God to be the place where he would become incarnate, and exhibit the wonders of redeeming love. There could not be a more positive declaration than this, that the universe was created by Christ; and, if so, he is Divine. The work of creation is the exertion of the highest power of which we can form a conception, and is often appealed to in the Scriptures by God to prove that he is Divine, in contradistinction from idols. If, therefore, this passage be understood literally, it settles the question about the divinity of Christ. Accordingly, Unitarians have endeavoured to show that the creation here referred to is a moral creation; that it refers to the arrangement of affairs in the Christian church, or to the kingdom of God on earth, and not to the creation of the material universe. This interpretation has been adopted even by Grotius, who supposes that it refers to the arrangement by which all things are fitted up in the new creation, and by which angels and men are reconciled. By the "things in heaven and in earth" some Unitarian expositors have understood the Jews and the Gentiles, who are reconciled by the gospel; others, by the "things in heaven" understand the angels, and by the "things on earth" men, who are brought into harmony by the gospel plan of salvation. But the objections to this interpretation are insuperable.

(1.) The word created is not used in this sense properly, and cannot be. That it may mean to arrange, to order, is true; but it is not used in the sense of reconciling, or of bringing discordant things into harmony. To the great mass of men, who have no theory to support, it would be understood in its natural and obvious sense, as denoting the literal creation.

(2.) The assertion is, that the "creative" power of Christ was exerted on "all things." It is not in reference to angels only, or to men, or to Jews, or to Gentiles; it is in relation to "everything in heaven and in earth ;" that is, to the whole universe. Why should so universal a declaration be supposed to denote merely the intelligent creation?

(3.) With what propriety, or in what tolerable sense, can the expression, "things in heaven and things in earth," be applied to the Jews and Gentiles? In what sense can it be said that they are "visible and invisible?" And, if the language could be thus used, how can the fact that Christ is the means of reconciling them be a reason why he should be called "the image of the invisible God?"

(4.) If it be understood of a moral creation, of a renovation of things, of a change of nature, how can this be applied to the angels? Has Christ created them anew? Has he changed their nature and character? Good angels cannot need a spiritual renovation; and Christ did not come to convert fallen angels, and to bring them into harmony with the rest of the universe.

(6.) The phrase here employed, of "creating all things in heaven and in earth," is never used elsewhere to denote a moral or spiritual creation. It appropriately expresses the creation of the universe. It is language strikingly similar to that used by Moses, Gen 1:1; and it would be so understood by the great mass of mankind. If this be so, then Christ is Divine, and we can see in this great work a good reason why he is called "the image of the invisible God," and why he is at the head of the universe--the firstborn of the creation. It is because, through him, God is made known to us in the work of creation; and because, being the great Agent in that work, there is a propriety that he should occupy this position at the head of all things.

(d) "by him were all" Jn 1:3 (a) "by him and for him" Rom 11:36 Verse 17. And he is before all things. As he must be, if he created all things. Those who regard this as referring to a moral creation, interpret it as meaning that he has the pre-eminence over all things; not as referring to his pre-existence. But the fair and proper meaning of the word before προ is, that he was before all things in the order of existence. Comp. Mt 8:29; Jn 11:55, 13:1, Acts 5:36, 21:38; 2Cor 12:2. It is equivalent to saying that he was eternal--for he that had an existence before anything was created must be eternal. Thus it is equivalent to the phrase, "In the beginning," Gen 1:1; comp. Jn 1:1.

And by him all things consist. Or are sustained. Heb 1:3. The meaning is, that they are kept in the present state; their existence, order, and arrangement are continued by his power. If unsupported by him, they would fall into disorder, or sink back to nothing. If this be the proper interpretation, then it is the ascription to Christ of infinite power--for nothing less could be sufficient to uphold the universe; and of infinite wisdom--for this is needed to preserve the harmonious action of the suns and systems of which it is composed. None could do this but one who is Divine; and hence we see the reason why he is represented as the image of the invisible God. He is the great and glorious and ever-active Agent by whom the perfections of God are made known.

(b) "before all things" Jn 1:1 Verse 18. And he is the head of the body, the Church. Eph 1:22; Eph 5:23.

Who is the beginning. In all things--alike in the work of creation and in the church. He is the fountain of authority and power, and commences everything that is designed to uphold the order of the universe, and to save the world.

The firstborn from the dead. At the head of those who rise from their graves. This does not mean, literally, that he was the first who rose from the dead, for he himself raised up Lazarus and others, and the bodies of saints arose at his crucifixion; but it means that he had the pre-eminence among them all; he was the most illustrious of those who will be raised from the dead, and is the head over them all. Especially, he had this pre-eminence in the resurrection in this respect, that he was the first who rose from death to immortality. Others who were raised undoubtedly died again. Christ rose to die no more. 1Cor 15:20.

That in all things. Marg., among all. The Greek will bear either construction, and either will accord with the scope of the apostle's remarks. If the former, it means that he is at the head of all things--the universe; if the latter, that he is chief among those who rose from the dead. Each of these is true; but the scope of the passage seems rather to require us to understand this of everything, and to mean that all the arrangements respecting him were such as to give him supremacy over the universe.

He might have the pre-eminence. Gr., might be first πρωτευων. That is, might be first in rank, dignity, honour, power. He has the pre-eminence

(1.) as over the universe which he has formed--as its Creator and Proprietor;

(2.) as chief among those who shall rise from the dead--since he first rose to die no more, and their resurrection depends on him;

(3.) as head of the church--all synods, councils, and governments being subject to him, and he alone having a right to give law to his people; and

(4.) in the affections of his friends--being in their affections and confidence superior to all others.

(c) "head of the body" Eph 5:23 (*) "beginning" "chief" (d) "the first born from the dead" 1Cor 15:20 (1) "in all things" "among all"