Attributed commentary excerpt
Barnes' Notes on Colossians 1:15
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Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
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; 1Co 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…
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