Colossians 1:15
Verse
Context
The Supremacy of the Son
14in whom we have redemption, the forgiveness of sins.15The Son is the image of the invisible God, the firstborn over all creation.16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
Sermons
Leonard Ravenhill
John Piper
T. Austin-Sparks
Jim Cymbala
Michael L. BrownSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the fullness of the Godhead bodily, which dwelt in him. The first-born of every creature - I suppose this phrase to mean the same as that, Phi 2:9 : God hath given him a name which is above every name; he is as man at the head of all the creation of God; nor can he with any propriety be considered as a creature, having himself created all things, and existed before any thing was made. If it be said that God created him first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle's reasoning in the 16th and 17th verses. As the Jews term Jehovah בכורו של עולם becoro shel olam, the first-born of all the world, or of all the creation, to signify his having created or produced all things; (see Wolfius in loc.) so Christ is here termed, and the words which follow in the 16th and 17th verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal pre-existence, and to point him out as the cause of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the inferiority of Jesus Christ.
Jamieson-Fausset-Brown Bible Commentary
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" (Gen 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (Ti1 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 Co1 11:7 [TRENCH]. (Joh 1:18; Joh 14:9; Co2 4:4; Ti1 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 (Psa 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."
John Gill Bible Commentary
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 Col 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. Col 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 Psa 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.
Tyndale Open Study Notes
1:15-20 Paul presents Jesus as the supreme creator (1:15-17) and redeemer (1:18-20). The series of short statements, the exalted conceptions of Christ, and the parallelism in language and thought strongly suggest that these verses quote an early Christian hymn about Jesus that Paul applied to the situation of the Colossian Christians. 1:15 visible image: In the Greek translation of the Old Testament, eikōn (“image, representation”) is used to refer to human beings having been made in the image of God (Gen 1:26-27) and also to the wisdom figure in Jewish writings (see Wisdom of Solomon 7:25-26). The New Testament writers speak about Christ as God’s wisdom to help explain his significance (cp. 1 Cor 1:24, 30). • He existed before anything was created and is supreme over all creation (or He is the firstborn of all creation): This phrase figured prominently in early Christian debates about the nature of Christ. Firstborn does not mean he was created; it is a title, drawn from the Old Testament, indicating supremacy of rank and priority in time (see, e.g., Ps 89:27).
Colossians 1:15
The Supremacy of the Son
14in whom we have redemption, the forgiveness of sins.15The Son is the image of the invisible God, the firstborn over all creation.16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.
- Scripture
- Sermons
- Commentary
Are You Preventing Christ's Return
By Leonard Ravenhill7.1K52:51Second ComingISA 9:6MAT 6:33ROM 8:16EPH 1:7COL 1:1COL 1:15In this sermon, the preacher emphasizes the importance of finding freedom in Jesus Christ. He uses the example of a blind man, George Madison, who is given a picture of the queen. Despite his blindness, he is able to imagine what she looks like by feeling her profile. Similarly, God gave his son to a blind world so that we can know what he is like. The preacher also highlights the value of relationships and the joy that can be found in them, even in the midst of difficult circumstances. He encourages believers to continue laboring for the Lord and to live in such a way that they are always ready to meet God. The sermon emphasizes the transforming power of Jesus in the lives of believers and the love that compels them to share the message of salvation with others.
(Hebrews - Part 4): He by Himself Purged Our Sins
By A.W. Tozer5.2K33:19ExpositionalCOL 1:15HEB 1:1The sermon transcript discusses the concept of evolution and the progression of life from a mud puppy to a bird to a monkey. It emphasizes that humans are constantly evolving and moving forward, not being the center of anything. The sermon also highlights the importance of Jesus Christ as the Son of God and the one who purged our sins. It concludes by questioning the quality of men in government and comparing them to the leaders of the past.
Do You Know God?
By John Piper4.8K03:37JHN 5:23JHN 8:19PHP 2:9COL 1:15
This sermon emphasizes the importance of truly knowing and honoring God through Jesus Christ. Jesus challenges those who claim to know God but reject Him, stating that if they truly knew Him, they would know the Father as well. The rejection of Jesus is equated with not knowing God, highlighting the inseparable connection between knowing Jesus and knowing God. The speaker delves into the significance of honoring God by recognizing the Son's sacrificial work, resurrection, and lordship, emphasizing that dishonoring the Son is equivalent to dishonoring the Father.
Christ in You the Hope of Glory - Version 2
By A.W. Tozer3.4K28:09Hope Of GloryCOL 1:15In this sermon, the preacher expresses his gratitude for the opportunity to speak on the chosen topic of preaching Jesus Christ crucified. He emphasizes the importance of a sanctified will in the life of a true follower of Christ, explaining that God unites our will with His, making it stronger. He cautions against relying solely on feelings, as faith and feeling are not the same. The preacher references biblical figures like Daniel and Jesus, who demonstrated unwavering determination and commitment to God's will.
Revelation of Jesus Christ - Part 8 of 10
By T. Austin-Sparks2.3K59:15Jesus ChristGEN 1:3MAT 6:33JHN 1:1JHN 14:62CO 4:6GAL 1:15COL 1:15In this sermon, the speaker discusses the fall of man and the earth after Adam disobeyed God. The consequences of this fall were immense and far-reaching. However, God did not abandon humanity but reacted with new energy and application towards His Son. The speaker emphasizes the cosmic conflict between God and the serpent, and how God's power and energy are focused on bringing about the victory of His Son.
Accepting His Love
By Jim Cymbala1.4K13:31LovePSA 23:6MAT 22:37JHN 14:9COL 1:15In this sermon, the speaker shares the testimony of a man who was once a serial killer but has now become a Christian. The man struggled with feelings of unworthiness and questioned how God could love him after his past actions. The speaker emphasizes the importance of abiding in God's love and living with the consciousness that God loves us. He encourages the audience to look to Jesus as the ultimate example of God's love and to trust in His forgiveness and redemption. The sermon also highlights the significance of Jesus as the image of the invisible God, emphasizing that through Jesus, we can understand God's character and how He feels about various aspects of life.
(Revival) Revival Sets Things Right - Part 1
By Michael L. Brown1.4K24:36PSA 111:10MAT 6:33JHN 3:16ROM 3:23COL 1:15HEB 9:22REV 1:5In this sermon, the preacher discusses the experience of revival and the overwhelming joy and love for Jesus that comes with it. He emphasizes that God's blessing is on the preaching of the cross, which is the central message that the world must hear. The preacher also shares his struggle in effectively preaching the gospel to Jewish people and realizes that the anointing of God is necessary for the message to have an impact. He concludes by highlighting the supremacy of Christ and how everything in creation will ultimately acknowledge Jesus as Lord to the glory of God the Father.
Waterloo Conference - Part 2
By Colin Anderson1.3K29:09Bible ConferenceEPH 1:16EPH 4:1EPH 4:3EPH 4:14COL 1:15COL 2:6In this sermon, the speaker focuses on the importance of unity among believers. He emphasizes the need for Christians to work together and support one another in order to fulfill God's purpose. The speaker also highlights the spiritual blessings that believers have in Jesus Christ and encourages them to walk worthy of their calling. The sermon concludes with the reminder that everything God does is good and that He takes pleasure in His creation.
Epistle to the Ephesians
By Ignatius of Antioch1.3K17:48Audio BooksJHN 6:53EPH 2:14COL 1:151TH 5:171TI 4:13JAS 2:181PE 4:8The sermon transcript emphasizes the importance of running in harmony with the mind of God and following the teachings of Jesus Christ. It encourages believers to strive for peace and unity, as faith and love are the foundation of a noble life. The transcript also highlights the significance of actions over mere profession of faith, as one's true character is revealed through their deeds. Additionally, it emphasizes the need for frequent gatherings for thanksgiving and worship, as well as the importance of being in unity with the bishop and the church.
Incarnation - Fact and Mode
By John Murray1.2K49:54IncarnationISA 53:2JHN 1:18ROM 8:3COL 1:151TI 6:15In this sermon, the speaker emphasizes the importance of understanding the true nature of Jesus Christ's incarnation. He argues that the popular sentimental portrayals of Jesus do not align with the biblical depiction of him. The speaker highlights the contrast between the divine attributes of God and the human attributes of man, emphasizing the significance of God becoming man. He concludes by stating that the incarnation of God as man is a profound and humbling event that should be appreciated and desired by believers.
God as Father
By Art Katz1.1K42:01Character Of GodPRO 3:11MAT 6:9MAT 27:46JHN 1:18JHN 14:6COL 1:15HEB 12:6In this sermon, the speaker shares a personal story about a young Palestinian man who was building his home above his parents' house. The man needed $2,000 to complete his kitchen before he could marry. The speaker's wife suggested giving him a loan, and the speaker was amazed by the spacious apartment the man showed him. The speaker then discusses the importance of recognizing God the Father as an integral part of the Trinity and warns against extracting the Spirit or the Son from the Father. He emphasizes the significance of understanding and embracing the concept of God the Father in our lives.
The True God
By Brian Brodersen1.1K37:04ISA 7:14JER 31:3JHN 3:16JHN 5:18JHN 14:9JHN 17:3COL 1:15HEB 1:31JN 5:20
This sermon delves into the revelation of God through Jesus Christ, emphasizing how Jesus clarified misunderstandings about God, demonstrated God's mercy, grace, compassion, and love, and revealed the triune nature of God. It highlights the importance of knowing God personally through Jesus for eternal life and the necessity of acknowledging God's holiness. The message invites individuals to receive Christ for a personal relationship with the true and living God.
The Beloved
By Randy Jones1.1K44:28BelovedMAT 6:33MAT 7:21MAT 7:23LUK 6:46JHN 14:9JHN 17:3COL 1:15In this sermon, the speaker discusses the importance of staying focused on Jesus and not getting distracted by religious rituals or the enemy's tactics. He emphasizes the need to know and be conformed to Jesus, desiring to look like His son when standing before God. The speaker shares personal experiences of struggling with spiritual growth and settling for religion instead of pursuing a deeper relationship with Jesus. He encourages the audience to preach Jesus and trust in His power, as signs and miracles will follow those who are focused on Him. The sermon concludes with the assurance that nothing can separate believers from the love of God, even in the face of tribulation and distress.
Christophany
By Eric Ludy1.0K1:17:02JHN 12:321CO 1:23COL 1:15COL 3:1HEB 12:2
This sermon focuses on the importance of seeing Jesus clearly amidst the confusion and distractions in Christianity. It emphasizes the need for the Spirit of God to reveal Jesus to us, the significance of Christ's work on the cross, and the essence of making everything about Jesus. The message challenges believers to refocus on Jesus, cleanse distractions, and prioritize the centrality of Christ in their lives.
Into the Hands of Nero
By Steve Gallagher87052:43EPH 6:12PHP 1:21COL 1:15
This sermon delves into Paul's time in Rome, his interactions with Jewish leaders, the background of Nero's reign, and the significance of Paul's trials and writings during this period. It highlights Paul's unwavering faith, his boldness in sharing the Gospel even in the face of powerful opposition, and the impact of his letters to the churches. The sermon emphasizes the themes of standing firm in faith, the exalted position of Christ, the unity of the church, and the joy found in the Lord amidst trials and persecution.
Book of Acts Series - Part 26 | Style and Substance
By Jim Cymbala84233:32Book Of ActsMAT 6:33ACT 17:27ACT 17:30COL 1:15HEB 1:1In this sermon, the speaker emphasizes the challenges faced by those who preach the word of God. He mentions the Apostle Paul as an example, who endured beatings and persecution for his faith. The speaker encourages believers to continue sharing Christ despite the potential negative reactions they may encounter. He emphasizes the importance of feeding oneself with the word of God daily and highlights the need for both style and substance in preaching. The sermon concludes with a call to action, urging listeners to follow Jesus and trust in Him rather than just talking or discussing ideas about Him.
Christ Is All - His Supremacy (2)
By J. Glyn Owen81551:52SupremacyCOL 1:15In this sermon, the preacher highlights the chaos and turmoil present in the world, as depicted in newspapers with accounts of murder, bloodshed, and injustice. He compares the universe to a machine with gear teeth that don't seem to mesh, symbolizing the lack of harmony in the world. However, the preacher emphasizes that there is hope for the future, as the Bible promises a time of harmony and peace. He explains that the Son of God, Jesus Christ, is holding the cosmos and history together, working towards a final state of order and beauty. The preacher encourages listeners to trust in God's sovereign hand in steering the course of history and find comfort in the divine purpose that is being woven together.
Total Commitment
By A.W. Tozer6932:32Total CommitmentCommitmentChrist's SufficiencyCOL 1:15A.W. Tozer emphasizes the necessity of total commitment to Jesus Christ, asserting that He must be central, basic, and preeminent in the life of every believer. Tozer explains that true commitment involves an intellectual understanding of Christ, a volitional choice to follow Him, and an exclusive attachment that rejects anything contrary to His teachings. He warns against the dangers of adding anything to Christ, insisting that He is sufficient on His own. The preacher calls for a deep, irrevocable commitment to Christ, likening it to a soldier's dedication in battle, where there is no turning back. Ultimately, Tozer encourages believers to embrace their identity in Christ and live out their faith with unwavering devotion.
Beauty of Jesus: King of Kings Ruling All Nations
By Mike Bickle271:08:58The Millennial KingdomThe Beauty of JesusPSA 37:11ISA 2:4ISA 4:2ISA 11:1MAT 24:14MAT 28:19JHN 14:9COL 1:15HEB 1:3REV 5:12Mike Bickle emphasizes the beauty of Jesus as the King of Kings, focusing on His leadership during the Millennial Kingdom. He highlights that this period is not only a fulfillment of God's promises to humanity but also a grand plan for His Son, Jesus, who will rule with wisdom, righteousness, and compassion. Bickle explains how Jesus will establish justice, peace, and harmony among nations, transforming the environment and human relationships. The sermon draws on prophetic scriptures, particularly from Isaiah, to illustrate the profound impact of Jesus's reign on the earth and the joy it brings to the Father and the Son. Ultimately, Bickle invites believers to anticipate and prepare for this glorious reality.
The Glory of the Resurrection: Jesus, the Firstborn From the Dead
By Mike Bickle2352:54Hope in ChristResurrectionCOL 1:15REV 1:5Mike Bickle emphasizes the significance of Jesus as the 'firstborn from the dead' in his sermon on the resurrection, highlighting that this title encapsulates Jesus' supreme authority over the resurrection realm. He explains that the resurrection is not just a future event but a present reality for believers, as they experience the Holy Spirit's transformative power in their lives. Bickle elaborates on the multifaceted implications of Jesus' resurrection, including the promise of believers receiving glorified bodies and the restoration of creation. He encourages the congregation to recognize their participation in this glorious narrative and the hope it brings for the future. Ultimately, Bickle calls for a response to Jesus' invitation to embrace this new life and relationship with Him.
Christ Came to Restore the Glory - No Sunrise Without Sunset
By Major Ian Thomas151:02:49RestorationIndwelling of ChristISA 60:1LUK 4:1JHN 1:14JHN 14:9ROM 8:112CO 4:6EPH 3:19COL 1:15HEB 2:101JN 5:12Major Ian Thomas emphasizes that Christ's mission was not merely to save us from hell but to bring God Himself into our lives, restoring the glory that was lost. He explains that true salvation is about having Christ dwell within us, making our hearts His glorious habitation. Thomas highlights that the life we will enjoy in heaven is the same life we can experience now through Christ in us, and that our purpose is to reveal God's glory through our lives. He stresses the importance of mutual availability between God and man, where we allow God to work through us as we submit to His authority. Ultimately, the sermon conveys that the essence of the Gospel is about restoring our relationship with God and living in His glory here and now.
The Moral Option
By Major Ian Thomas1057:46Dependence On GodMoral ResponsibilityPRO 3:5JHN 5:19JHN 8:28JHN 12:44ROM 14:23GAL 3:14EPH 2:10COL 1:15HEB 11:6REV 4:11Major Ian Thomas emphasizes the moral option inherent in humanity, distinguishing between the instinctive behavior of animals and the moral capacity of humans to choose dependence on God. He explains that true functionality and satisfaction come from allowing the Holy Spirit to govern our minds, emotions, and wills, enabling us to reflect God's character in our actions. Thomas stresses that faith, which encompasses dependence and obedience to God, is essential for pleasing Him and fulfilling our purpose as created beings. He illustrates that Jesus exemplified this perfect relationship with the Father, and as His followers, we are called to live in the same way, allowing Christ to express Himself through us. Ultimately, the sermon calls for a genuine relationship with God that transforms our lives and actions into a true reflection of His nature.
The Image of the Invisible God
By Major Ian Thomas852:12The Image of GodLiving in ChristJHN 3:17JHN 6:29JHN 12:44JHN 14:10JHN 15:5JHN 17:3ROM 8:42CO 3:18PHP 3:10COL 1:15Major Ian Thomas emphasizes that Jesus Christ is the image of the invisible God, highlighting that His life was a derived life, fully dependent on the Father. He explains that true righteousness comes from allowing Christ to live through us, making us vessels of His divine action. Thomas stresses that being a Christian is not merely about conversion but about living in a way that reflects Christ's life and character in our daily actions. He encourages believers to recognize their need for the Holy Spirit to enable them to embody the righteousness of Christ, thus fulfilling their purpose as created in God's image.
Are You Important?
By Ernest O'Neill0JHN 1:3JHN 8:58ROM 8:17EPH 2:10COL 1:15Ernest O'Neill addresses the common feeling of insignificance that many struggle with, questioning our impact and legacy in the grand scheme of things. He challenges the notion that we are mere blips in time, emphasizing that our significance goes beyond our earthly existence. O'Neill delves into the profound truth that as believers, we are part of Christ Himself, intricately connected to the Creator of the universe, and our true identity lies in Him. By exploring the eternal nature of Christ and our predestined purpose in Him, O'Neill highlights the immense significance and purpose each individual holds.
All About Heresy
By Michael S. Horton0GEN 3:15MAT 22:29LUK 24:27JHN 5:39ACT 7:51ACT 8:261CO 11:19GAL 5:20COL 1:152TI 3:162PE 3:16Michael S. Horton delves into the concept of heresy, tracing it back to the rejection of the Messiah by the nation of Israel and the importance of understanding the Old Testament in light of Jesus Christ. He highlights the dangers of heresy-hunting throughout Christian history and emphasizes the need for Christians to recognize and uphold fundamental doctrines of the faith. Horton explores the origins of heresy from Adam and Eve's rebellion to the early Church Fathers' battles against Gnostic, Arian, and Pelagian heresies, pointing out the significance of creeds, confessions, and catechisms in safeguarding the truth of Scripture.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the fullness of the Godhead bodily, which dwelt in him. The first-born of every creature - I suppose this phrase to mean the same as that, Phi 2:9 : God hath given him a name which is above every name; he is as man at the head of all the creation of God; nor can he with any propriety be considered as a creature, having himself created all things, and existed before any thing was made. If it be said that God created him first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle's reasoning in the 16th and 17th verses. As the Jews term Jehovah בכורו של עולם becoro shel olam, the first-born of all the world, or of all the creation, to signify his having created or produced all things; (see Wolfius in loc.) so Christ is here termed, and the words which follow in the 16th and 17th verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal pre-existence, and to point him out as the cause of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the inferiority of Jesus Christ.
Jamieson-Fausset-Brown Bible Commentary
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" (Gen 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (Ti1 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 Co1 11:7 [TRENCH]. (Joh 1:18; Joh 14:9; Co2 4:4; Ti1 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 (Psa 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."
John Gill Bible Commentary
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 Col 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. Col 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 Psa 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.
Tyndale Open Study Notes
1:15-20 Paul presents Jesus as the supreme creator (1:15-17) and redeemer (1:18-20). The series of short statements, the exalted conceptions of Christ, and the parallelism in language and thought strongly suggest that these verses quote an early Christian hymn about Jesus that Paul applied to the situation of the Colossian Christians. 1:15 visible image: In the Greek translation of the Old Testament, eikōn (“image, representation”) is used to refer to human beings having been made in the image of God (Gen 1:26-27) and also to the wisdom figure in Jewish writings (see Wisdom of Solomon 7:25-26). The New Testament writers speak about Christ as God’s wisdom to help explain his significance (cp. 1 Cor 1:24, 30). • He existed before anything was created and is supreme over all creation (or He is the firstborn of all creation): This phrase figured prominently in early Christian debates about the nature of Christ. Firstborn does not mean he was created; it is a title, drawn from the Old Testament, indicating supremacy of rank and priority in time (see, e.g., Ps 89:27).