Colossians 1:15

Who That is, the Son of God, in whose blood we have redemption; is the image of the invisible God By the description here given of the glory of Christ, and his pre-eminence over the highest angels, the apostle lays a foundation for the reproof of all worshippers of angels. The Socinians contend that Christ is here styled the image of the invisible God, merely because he made known to men the will of God; and that in this sense only Christ said to Philip, (John 14:9,) He that hath seen me hath seen the Father. But it should be considered, that in other passages in Scripture, the word image denotes likeness, if not sameness of nature and properties, as 1 Corinthians 15:49: As we have borne the image of the earthly, we shall also bear the image of the heavenly. Certainly, as Dr. Whitby observes, the more natural import of the phrase is, that Christ is therefore called the image of God, because he made him, who is invisible in his essence, conspicuous to us by the divine works he wrought, they being such as plainly showed that in him dwelt the fulness of the Godhead bodily; for the invisible God can only be seen by the effects of his power, wisdom, and goodness, and of his other attributes. He who, by the works both of the old and new creation, hath given such clear demonstrations of the divine power, wisdom, and goodness, is, upon this account, as much the image of God as it is possible any person or thing should be; and to this sense the expression seems here necessarily restrained by the connective particle οτι, for. He is the image of God, for by him all things were created. Moreover, this passage in exactly parallel to that in the beginning of the epistle to the Hebrews, as will evidently appear on a comparison of the two. Here he is said to be the image of God; there, the brightnes s (απαυγασμα, effulgence) of his Father's glory, and the express image of his person, or substance, as υποστασεως more properly signifies: here he is called the firstborn, or Lord, of every creature; there, the heir of all things: here it is said that all things were created by him; there, that he made the worlds: here, that by him all things do consist; and there, that he upholdeth all things by the word of his power. Now, that he is there styled the image of God's glory, and the express image or character of his person, or substance, by reason of that divine power, wisdom, and majesty, which shone forth in his actions, some Socinians are forced to confess. It is not, therefore, to be doubted that he is here styled the image of God in the same sense. And it is highly probable that he is called the image of the invisible God, as appearing to the patriarchs, and representing to them the Father, who dwells in light inaccessible; (1 Timothy 6:16;) according to what is frequently observed by the ante-Nicene fathers, that God the Father being invisible, and one whom no man hath seen or can see, appeared to the patriarchs by his Son. Add to this, that the Son is likewise called the image of God, because he manifested the divine perfections in the flesh visibly, by that fulness of grace and truth which shone in him during his abode on earth. This St. John's words evidently imply: No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him. See the notes on John 1:14; John 1:18. In which sense Christ's words to Philip also (Joh 14:9) are to be understood: He that hath seen me hath seen the Father, as our Lord manifestly shows, when he adds, I am in the Father, and the Father in me: the Father that dwelleth in me, he doeth the works. And 2 Corinthians 4:4, he is plainly styled the image of God, for the like reason, because (Col 1:6) the light of the knowledge of the glory of God is reflected from his face, or person, as προσωπω signifies. See the notes there.

The firstborn Or first-begotten, (πρωτοτοκος,) of every creature Or rather, of the whole creation, as πασα κτισις is translated Romans 8:22, existing before it, and the heir and Lord of it. “According to the Arians, the firstborn of the whole creation is the first-made creature. But the reason advanced to prove the Son the firstborn of the whole creation overturns that sense of this passage; for surely the Son's creating all things doth not prove him to be the first-made creature; unless his power of creating all things originated from his being the first-made creature; which no one will affirm. As little does the Son's creating all things prove that he created himself. Yet these absurdities will be established by the apostle's reasoning, if the firstborn of the whole creation signifies the first-made creature. But it is proper to observe, that πρωτοτοκος, the firstborn, or first-begotten, in this passage, may signify the heir, or Lord: of the whole creation. For, anciently, the firstborn was entitled to possess his father's estate, 2 Chronicles 21:3. The firstborn was likewise lord of his brethren, who were all his servants. This appears from what Isaac said to Esau, after he had bestowed the rights of primogeniture on Jacob, Genesis 27:37. Hence, among the Hebrews and other nations, firstborn, heir, and lord, were synonymous terms. See Galatians 4:1. According to this interpretation of the terms firstborn and heir, the apostle's reasoning is perfectly just: for the creation of all things, (Colossians 1:16,) and the making of the world, (Hebrews 1:3,) through the Son, is a direct proof that he is the firstborn, heir, or Lord of the whole.” See Whitby and Macknight.