Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Colossians 1:15 - New American Standard Bible©
Verse |
Translation |
Text |
Col 1:15 |
New American Standard Bible© |
He is the image of the invisible God, the firstborn of all creation. |
|
King James |
Who is the image of the invisible God, the firstborn of every creature: |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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." |
Notes on the Bible, by Albert Barnes, [1834] |
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 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 compare the notes at Eph 1:20-23. For the meaning of the phrase occurring here, "the image of the invisible God," see the Heb 1:3, note, and Co2 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 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; compare Rom 8:29; Co1 11:7; Co1 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; Ti1 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 Joh 1:18; Joh 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, Mat 1:25; Luk 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 Rom 8:29, "That he might be the first-born among many brethren." So, in Col 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 Exo 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 Col 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 Rom 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 Rom 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 Col 1:15, Col 1:18 are illustrative of the nature, as Col 1:16-17 are an evidence of the pre-existence and divinity of Christ.") |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
The image (εἰκών)
See on Rev 13:14. For the Logos (Word) underlying the passage, see on Joh 1:1. Image is more than likeness which may be superficial and incidental. It implies a prototype, and embodies the essential verity of its prototype. Compare in the form of God, Phi 2:6 (note), and the effulgence of the Father's glory, Heb 1:3. Also Jo1 1:1.
Of the invisible God (τοῦ Θεοῦ τοῦ ἀοράτου)
Lit., of the God, the invisible. Thus is brought out the idea of manifestation which lies in image. See on Rev 13:14.
The first born of every creature (πρωτότοκος πασῆς κτίσεως)
Rev., the first-born of all creation. For first-born, see on Rev 1:5; for creation, see on Co2 5:17. As image points to revelation, so first-born points to eternal preexistence. Even the Rev. is a little ambiguous, for we must carefully avoid any suggestion that Christ was the first of created things, which is contradicted by the following words: in Him were all things created. The true sense is, born before the creation. Compare before all things, Col 1:17. This fact of priority implies sovereignty. He is exalted above all thrones, etc., and all things are unto (εἰς) Him, as they are elsewhere declared to be unto God. Compare Psa 89:27; Heb 1:2. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Who is - By describing the glory of Christ, and his pre - eminence over the highest angels, the apostle here lays a foundation for the reproof of all worshippers of angels. The image of the invisible God - Whom none can represent, but his only begotten Son; in his divine nature the invisible image, in his human the visible image, of the Father. The first begotten of every creature - That is, begotten before every creature; subsisting before all worlds, before all time, from all eternity. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.
17 He is before all things, and in Him all things hold together.
27 "I also shall make him My firstborn, The highest of the kings of the earth.
6 And when He again brings the firstborn into the world, He says, "AND LET ALL THE ANGELS OF GOD WORSHIP HIM."
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 He was in the beginning with God.
3 All things came into being through Him, and apart from Him nothing came into being that has come into being.
3 And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,
16 By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.
4 in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.
9 Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'?
18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.
7 For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man.
17 Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
27 God created man in His own image, in the image of God He created him; male and female He created them.
17 He is before all things, and in Him all things hold together.
15 He is the image of the invisible God, the firstborn of all creation.
16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.
18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.
19 For it was the Father's good pleasure for all the fullness to dwell in Him,
20 and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.
15 He is the image of the invisible God, the firstborn of all creation.
16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.
17 He is before all things, and in Him all things hold together.
18 Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind,
14 in whom we have redemption, the forgiveness of sins.
16 For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities--all things have been created through Him and for Him.
17 He is before all things, and in Him all things hold together.
18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.
15 He is the image of the invisible God, the firstborn of all creation.
29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;
29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;
18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.
22 "Then you shall say to Pharaoh, 'Thus says the LORD, "Israel is My son, My firstborn.
18 He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.
29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;
7 And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn.
25 but kept her a virgin until she gave birth to a Son; and he called His name Jesus.
9 Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'?
18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.
16 By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.
49 Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
7 For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man.
29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren;
1 For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near.
4 in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God.
3 And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,
20 which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places,
21 far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.
22 And He put all things in subjection under His feet, and gave Him as head over all things to the church,
23 which is His body, the fullness of Him who fills all in all.
20 which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places,
21 far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.
22 And He put all things in subjection under His feet, and gave Him as head over all things to the church,
23 which is His body, the fullness of Him who fills all in all.
2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.
27 "I also shall make him My firstborn, The highest of the kings of the earth.
17 He is before all things, and in Him all things hold together.
17 Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come.
5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood--
14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life.
1 What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life--
3 And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,
6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped,
1 In the beginning was the Word, and the Word was with God, and the Word was God.
14 And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life.
9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name,