who is. . .

the first-born with reference to all creation

The other possibilities are partitive and subordination. If this were partitive,
the idea would be that Christ was part of creation, i.e., a created being. But
Paul makes it clear throughout this epistle that Jesus Christ is the supreme Crea
tor, God in the fleshe.g., cf. 1:15a, 2:9. In the section in which this verse is
found, 1:9-20, he could hardly be more emphatic about the deity of his Lord.151
However, a gen. of subordination is, in all probability, the best option (see di
scussion of this text earlier).
Comentario Wayney Partain y Bill H Reeves
1:15 El es la imagen (" Imagen es ms que semejanza que puede ser superficial e in
cidental. Implica que existe un prototipo, e incorpora la esencial realidad de s
u prototipo", MRV) del Dios invisible, -- "A Dios nadie le vio jams; el unignito H
ijo, que est en el seno del Padre, l le ha dado a conocer" (Jua_1:18).
En esta carta a los colosenses Pablo exalta a Cristo. Proclama su grande
za y su preeminencia sobre toda la creacin. Los gnsticos despreciaban a Cristo, di
ciendo que El era una de las emanaciones del Ser Supremo, pero Pablo refuta esa
hereja: "agrad al Padre que en l habitase toda plenitud... en l habita corporalmente
toda la plenitud de la Deidad" (1:19; 2:9). "Cristo, el cual es la imagen de D
ios" (2Co_4:4). "Existiendo en la forma de Dios" (Flp_2:6); al llegar a ser hom
bre no dej de existir en la forma de Dios. (La Biblia de las Amricas comete un err
or al traducir el participio HUPRKON "exista", pues debe ser "existiendo", porque
eternamente existe en la forma de Dios). "El cual, siendo el resplandor de su g
loria, y la imagen misma de su sustancia" (Heb_1:3). Cristo es Dios revelado; po
r eso, Jess dijo a Toms, "Si me conocieseis, tambin a mi Padre conoceras" (Jua_14:7)
, y dijo a Felipe, "El que me ha visto a m, ha visto al Padre" (Jua_14:9). "En Cr
isto el invisible Dios lleg a ser visible" (GH).
Como Dios es eterno, el Hijo es eterno. Como Dios es todopoderoso, el Hi
jo es todopoderoso (Apo_1:8; Apo_1:17). Como Dios es omnisciente, Cristo es omni
sciente. En fin, siendo Dios, Cristo posee todos los atributos de Dios, y los te
na cuando estuvo en la tierra.
-- el primognito de toda creacin. -- Cristo ocupa la posicin de primognito o
principal o Seor, "Porque en l fueron creadas todas las cosas... y l es antes de t
odas las cosas... y l es la cabeza del cuerpo que es la iglesia... para que en to
do tenga la preeminencia" (1:15-18). Cuando la palabra primognito se usa con res
pecto a los nacidos fsicamente quiere decir el primer nacido. Puesto que en la Bi
blia el primognito era el hijo principal, ste heredaba al padre y, por eso, si su
padre era rey, heredaba el trono; si su padre era el Sumo Sacerdote, llegaba a s
er el Sumo Sacerdote, etc. A causa de la grandeza (preeminencia) asociada con la
primogenitura, el trmino primognito lleg a significar principal, el equivalente de
seor. Por eso, Cristo es el "primognito (Seor) entre muchos hermanos" (Rom_8:29);
es "el primognito (Seor) de los muertos" (Apo_1:5).
Este trmino se usa de Cristo como el primognito de Mara (Mat_1:25), pero en este te
xto en Colosenses (1:15) no tiene nada que ver con su nacimiento, sino con su pr
eeminencia por encima de toda la creacin (1:18). El trmino se usa aqu como se usa e
n Sal_89:27; hablando de David Dios dice, "Yo tambin le pondr por primognito, el ms
excelso de los reyes de la tierra". Hablando de Israel "Jehov ha dicho as: Israel
es mi hijo, mi primognito" (hijo elegido honrado y favorecido, xo_4:22). David no
era el hijo primognito, sino que Dios lo puso por primognito, es decir, "el ms exce
lso de los reyes de la tierra". No tiene que ver con su origen fsico, sino con su
posicin de grandeza y exaltacin.
Heb_1:6 dice, "Cuando introduce al Primognito en el mundo, dice: Adrenle todos los
ngeles de Dios". En este texto es muy obvio que la designacin primognito tiene que
ver con su grandeza, pues agrega, "Adrenle todos los ngeles de Dios". Tiene que v
er con su Deidad, porque solamente a Dios se puede adorar (Mat_4:10).
Los testigos del Atalaya, sin embargo, persisten en blasfemar a Cristo, insistie
ndo en que primognito significa que Cristo fue creado por Dios. Para ellos Cristo

es solamente una criatura, una cosa creada.

AlfordGNT

(The last verse has been a sort of introduction, through our own part in Him, t
o the Person of the Redeemer, which is now directly treated of, as against the t
eachers of error at Coloss. He is described, in His relation 1) to God and His Cr
eation (vv. 15-17): 2) to the Church (18-20). This arrangement, which is Meyers,
is far more exact than the triple division of Bhr,Source of creation (15, 16): upho
lder of creation (17): relation to the new moral creation 18-20)), who is (nowin H
is glorified stateessentially and permanently: therefore not to be understood, as
De W. after Erasm., Calv., Beza, Grot., Beng., al., of the historical Christ, G
od manifested in our flesh on earth: nor again with Olsh., Bleek on Heb_1 al., o
f the eternal Word: but of Christs present glorified state, in which He is exalte
d in our humanity, but exalted to that glory which He had with the Father before
the world was. So that the following description applies to Christs whole Person
in its essential glory,now however, by His assumption of humanity, necessarily o
therwise conditioned than before that assumption. See for the whole, notes on Ph
p_2:6, and Heb_1:2 ff.; and Usteri, Paulinisches Lehrbegriff, ii. 4, p. 286 ff.)
image (= the image) of the invisible God (the adjunct is f
he 
m s
weigh


des
anding f
he expessi n. The same fac
being
he f nda
i n f
he wh le a
s in Php_2:6 ff.,
ha

he S n , that sid  th at is b ught ut h
big th visibl maistati   that i G d whih is ivisibl: th f the etern
a sience, the of the which no cre ture c n be r, the f
ha

e f the Father wh m n ne hath seen. S that whie incudes in it n t ny t
but the inc mmunicabiity f G d, ls mus

b s
ic
d
C
is
c p  lly
visibl i

 Ic 
i , bu
uds
d f Him s

 m ifs

i  f G d i
His w
l Ps  d w p-is

d ic 
. I
is bvi us,


i

is 
pssi ,

 Ap s
l pp c
s vy  


 Al di  d c
i f

 : h w
near, may be seen fr m the etracts fr m Phi in Usteri: e. . de s mniis, 41, v
. i. . 656,

h vc f  . (Th l 

c m h
h v pv

h m

 f
h p 
f my 
 by Ellc.  l c.: hw ,  
 ,
h

h 
p
  f S
. P l 
h  -p
  f Phl ,   flly c z b
y m  by hmlf)),
h f
-b  f ll c
  (ch,  
vy c

, 
h m  ( I 
ll h l 
Ellc. B
 h wh l 
 
h
p  ,  wll w 
h 
y):   c 
h 
c
  f
h 
cl b ll 
   bjc
 : cf. bl w, v. 23,  Eph_2:21 
:
h  l
  b ,
h

, as ur w rd creati n, may be used anarthr us, in its c ective sense.
Christ is , the first-b rn, Heb_1:6. The idea was we n wn in the Aeandrian t
y: ,viz. ,
  (v.18).
Th 
 mpl
m  
h
 p 
y  
h. B

h,  

 ,  
 lm

mp  l , m
pply
 L  
h  m h hm
 m
h,  c l h v c ly

h  
h  
 h  
  h 
 ; c cl ly xcl h. B
c  y  
v m   , as a desi nati n f di nity and recedence, imied by ri rity,
be denied. Cf. Ps. 88:27, , :
i n be w, , h,  hch h p 
y  
c
ly pc
. Th

 
h  ll ,

 
cc 

h
   m 
ly cl

h  ,  h 
c
ly 
p 
y,   
y, 
 

h
chc l
m as used rather with reference t b th these, than in strict c n
n where it stands. First-b rn f every creature wi then imy, that Christ was
n t ny first-b rn f His m ther in the w rd, but first-be tten f His Father
, bef re the w rds,and that He h ds the ran, as c mared with every created th
in , f first-b rn in di nity: f r, &c., ver. 16, where this asserti n is justif
ied. Cf. be w n ver. 18.
It may be we t n tice ther interretati ns: 1) Meyer, after Tert., Chr., Thd
rt., a., Ben e, a., w ud restrict the term t its tem ra sense: rim enitu
s, ut ante mnia enitus: n this, sec ab ve. 2) The Arians maintained that Chris

t is thus Himsef decared t be a f G d. It mi ht have been en u h t uard them fr

m this, that as Chr. remars, n t , but is advisedy used by the A s
t., Wetst., Scheierm., a., after The d. M s.) h din the mistaen view f th
e necessity f the strict interretati n f maintain, that Christ must be ne f t
wh m He is and that c nsequenty must be the new siritua creati nwhich
an with ut a quaifyin adjective t indicate such meanin and east f a here,
where the hysica is s secificay br en u int its arts in the net verse.
4) W rst f a is the renderin r  sed by Isid re f Peusium and ad ted by
Erasm. and Er.-Schmidt, first brin er f rth (, but used ny f a m ther). See n
De W.: and a  n n te in Bee n the Hebrews, v . i. . 43-48):
Trapp
Ver. 15. Who is the image] The express image of his person, Heb_1:2. Milk is not
so like milk as this Son is like the Father. By whom also God (otherwise invisi
ble) is manifested to us. And here, he that would see God must set the eyes of f
aith upon the manhood of Christ; for he "that seeth the Son, seeth the Father."
When a man looketh into a crystal glass, it casteth no reflex to him; but put st
eel upon the back of it, it will cast a reflex. So put the humanity (as a back o
f steel) to the glass of the Godhead, and it casteth a comfortable reflex to us.
As without this, if we look upon God, we see indeed some small sparks of his gl
ory to terrify and amaze us; but in Christ (God and man) we behold the lively an
d express face of God; not any more as a fearful and terrible Judge, but a most
gracious and loving Father to comfort and refresh us.
The firstborn of every creature] As being begotten of the substance of the Fathe
r, after a wonderful manner, before all beginnings, and as being the heir of all
his Fathers goods. And so this text is parallel to that Heb_1:2.
Vicent Word Pictures
The image ()
S  Rv_13:14. F 
h L  (W ) ly
h p  ,   J h_1:1. I
m   m 
h  l hch m y  pc l  c
l. I
mpl
p

yp,  m 
h 
 l v
y  
 p

yp. C mp  
h 
m  G , Ph_2:6 (
), 
h l c 
h F
h l y, H_1:3. A
l 1J _1:1.
O
h vl G  ( )
L
., 
h G ,
h vl. Th    h


h   m 

  
hch l  m . S  Rv_13:14.
Th 
   vy c
 ( )
Rev., the first-b rn f a creati n. F r first-b rn, see n Rev_1:5; f r creati
n, see n 2C _5:17. As ima e  ints t reveati n, s first-b rn  ints t eter
na reeistence. Even the Rev. is a itte ambi u us, f r we must carefuy av
id any su esti n that Christ was the first f created thin s, which is c ntradi
cted by the f  win w rds: in Him were a thin s created. The true sense is,
b rn bef re the creati n. C mare bef re a thin s, C _1:17. This fact f ri
rity imies s verei nty. He is eated ab ve a thr nes, etc., and a thin s
are unt () Him, as they are esewhere decared t be unt G d. C mare Psa_89:27; H
eb_1:2.
Philip Schaff
Colosenses 1:15
Col_1:15. Who is. In Col_1:15-20 we have a description of the person of Christ (t
he Son of His love), well adapted to counteract the errors which the Apostle wish
es to oppose. The subject is the Son of God, but in Col_1:15-17, the reference is
rather to the pre-incarnate Son in His relation to God and to His own creatures
, in Col_1:18-20 to the incarnate and now glorified Son in His relations to His

Church (Ellicott). The clauses beginning because (Col_1:16; Col_1:19, for, E. V.) giv
e the proof respectively for the two leading thoughts in Col_1:15; Col_1:18. Mey
er, however, says: The only correct reference is to His whole Person, which in th
e theanthropic status of His present heavenly Being is continuously what His Div
ine Nature (considered in itself) was before the Incarnation, so that by virtue
of the identity of His Divine Nature, we can attribute the same predicates to th
e Exalted One as to the Logos. But this virtually concedes all that is claimed ab
ove. On the entire passage, comp. Heb_1:3, etc.
The image of the invisible God. This indicates the relation to God, immanent and
permanent. On this relation rests the actual revelation of God in the Person of
Christ, but the immediate reference here is not to the latter. It is true that i
nvisible, which is emphatic in the original, suggests that the image becomes visi
ble, as indeed all the terms used to express the relation of the Son to the Fath
er seem to imply revelation (word, effulgence, very image, form), but a careful compa
on of all such expressions forbids our making this the essential thought. The Fa
thers generally regard these words as an assertion that the Son is of the same s
ubstance as the Father, against the Arians. Meyer and others, who refer the vers
e to the Exalted Christ, still admit the correctness of this patristic explanati
on.
The firstborn of (or, before) every creature (or, all creation). The first born with
respect to every creature; He was born before every creature. He is not the firs
t created, the previous clause as well as the terms here chosen forbid such a vi
ew. Every creature is a more exact rendering than all creation. The former individua
lizes, the latter sums up as a whole. The polemic purpose of the Apostle also su
stains the former sense. The term first born expresses here priority in time, alth
ough there maybe an inferential reference to superiority in rank. The objections
to making the latter the main thought are: (1.) that it gives the preference to
a secondary and figurative meaning, where the primary one is very appropriate;
(2.) it throws into the background the relation to the Father, which is not only
indicated by the word itself, but given decided prominence by the close connect
ion with the preceding clause. Hence those who adopt this view of first born consi
stently refer that clause also to the revelation of the Father in Christ rather
than to the relation of the Son to the Father. But it must be added that while H
is priority in time shows His independence of creation, creation is not independ
ent of Him, as He is here described. In this relation of the Son to the Invisibl
e God is to be found the ground or condition of the whole creation. The next ver
se asserts that He is the conditional cause of the Universe, but this one seems
to intimate that in virtue of His immanent relation to the Father, as the Image an
d First born, He holds the relation to the creation, which is subsequently defined
. Although not included in the category of creation, He is most intimately linked
with every creature.
Derick
"Who is the image of the invisible God, the firstborn of every creature:"
Im sure that the Jehovah Witnesses camp on this passage. It, to some, indicates
Christ was a created being. Their translation reads "He is the image of the inv
isible God, the firstborn of all creation;" They and the Gnostics would suggest
He is similar to God - a mere image. They would also see Him as part of the crea
tion rather than the creator.
Vine p. 104 states "...His eternal relationship with the Father is in view, and
the clause means both that He was the Firstborn before all creation and that He
Himself produced creation...."
It means the first one born. The context lets you know first who. It is applied
to first child, first raised to life and first group raised to life. In this tex
t it relates to Christs eternal generation.
"Not a commencement of existence, but an eternal relation to the Father, ... the
re never having been a time when the Son began to be, or when the Son did not ex
ist as God with the Father." Systematic Theology; Augustus Strong; The Judson Pr
ess; Valley Forge, PA; 1907; p 341

Adam was created mature, creation was created with age, and Christ was always th
e first begotten.
If, indeed, God is the eternal Father, then Christ must be the eternal Son.
A little logic. If Christ is the image of the invisible God, and if we are to ha
ve the mind of Christ (Php_2:5), and if Christ is to be our example (1Pe_2:21) t
hen we can be like God - not God, but like God in our lives.
We are growing into the image of God - we can be like Him, all we have to do is
begin to make life changes as indicated by the Word of God and the leading of th
e Holy Spirit.
The People N.T
Who is the image of the invisible God. He came in order to reveal the Father in
his own person. See Joh_14:10, and Heb_1:3. The love of God is revealed in Chris
t. He was the visible representative of the invisible God.
The first-born of every creature. The thought is that he existed before creation
began; born of God instead of being created by the divine fiat; born before any
creature was called into existence. The passage does not say that he was the fi
rst created, but the first-born. He was before creation. See Joh_1:1-2.
By him were all things created. Hence he must have existed before any creation.
Compare Joh_1:3, and Heb_1:2. As God manifested himself by means of the Son in t
he gospel, so in creation he manifested himself through the Son. The visible uni
verse is a manifestation of God through the Son. THE WORD is the power that give
s all things existence that exist.
Thrones, dominions, principalities. The angelic hierarchy; different ranks of an
gels, according to the teachings of some of the Jewish doctors. A heresy had alr
eady been proposed that divided these into ranks, assigned them an undue promine
nce, and held that Christ was only an angel. Paul does not pause to say whether
these divisions are correct, but declares that Christ is above them all, created
them, and that they were created for him. One of these heresies he wished to co
unteract was the doctrine of angel worship.
And he is before all things. He was before them all in time, and through him the
y came into existence.
Pulpit
Who is Image of God the invisible (Col_2:9; Php_2:6; 2Co_4:4; Heb_1:1-3; Heb_11
:27; Joh_1:1-3, Joh_1:18; Joh_5:37, Joh_5:38; 1Ti_1:17; Exo_33:20; Job_23:1-17.
8, 9). On "image" (Elsie), see Lightfoots full discussion; and Trenchs Synony
ms. The word is well defined by Philo (On Dreams, 1. 40): "The imageno imitati
on, but the very archetypal representation itself (  )." This tite the
rist in 2C _4:4. There it is in the m ra and redemti na attributes f the G d
head, manifest in "the iuminati n f the se," that Jesus Christ (2C _4:6),
the incarnate Redeemer, aears as "the Ima e f G d:" her the tite is ut u
n him as reresentin the invisibe G d in a that ertains t nature and crea
ti n. The C  ssian err r rested n a hi s hica duaism. It assumed an abs 
ute searati n between the infinite G d and the finite, materia w rd, which wa
s viewed as the w r f  wer and m re r ess evi  wers. T c unteract it, th
eref re, the a stes ar ument must d wn t the f undati n f thin s, and se
es f r a true c nceti n f the universe n which t r und itsef. Acc rdin y
, in this and the f  win verses, he bases the redeemin w r f "the W rd mad
e fesh wh dwet am n us," set f rth in his revi us Eistes, u n that f "t
he W rd wh was with G d in the be innin , wh was G d, and thr u h wh m a thi
n s were made." He av ids, h wever, the term L es, which must have been erfect
y famiiar t him in this c nnecti n ssiby t revent misunderstandin (see In
tr ducti n, 4, 7). Firstb rn f a creati n (R m_8:29; Heb_1:2, Heb_1:6; J h_1:1

8; Psa_89:27). (On "firstb rn," see a ain Li htf ts invauabe n te.) Prim en
iture in eary a es carried with it the ri hts f fu heirshi, inv vin rere
sentati n f the father b th in his rei i us and civi caacity, and in his s v
erei nty within the h use (Gen_25:31; Gen_27:29; Gen_49:3; Deu_21:17; 1Ch_5:1).
But natura recedence, as in the ease f Esau and Jac b, may yied t Divine e
ecti n, which ives a unique sacredness and searateness t the  siti n and tit
e f the firstb rn. S Israe is Jeh vahs firstb rn am n the nati ns (E _4:2
2, E _4:23; Jer_31:9). What be n ed t the ch sen e e under this tite is,
in the an ua e f Psa_89:27, c ncentrated n the ers n f the Messianic Kin ,
the eect S n f David; and firstb rn became a standin desi nati n f the Messi
ah. The a ste has aready aied it t Christ in his reati n t the Church (
R m_8:29; see be w, R m_8:18), as bein n t the edest simy, but ne intrinsi
cay sueri r t and s verei n ver th se wh m he caims f r his brethren (c m
. R m_14:9). Here the hist rica birthri ht and actua s verei nty f the L rd J
esus Christ within the Church are affirmed t rest u n an ri ina rimacy ver
the universe itsef. He is n t the Churchs ny, but "a creati ns Firstb rn
" (c m. Heb_3:3 - 6, "S n ver his wn h use"the h use f him "wh buit a thi
n s). The hrase is syn nym us with the "Heir f a thin s" f Heb_1:2, and th
e "Ony-be tten" f J h_1:18. S far were the tites Firstb rn and Ony-be tte
n fr m ecudin each ther in Jewish th u ht that Israe is desi nated "G ds f
irstb rn, ny-be tten," in the a cryha Psams f S  m n (Psa_18:4; as 4
Esdr. 6:58); and s entirey had the f rmer bec me a tite f s verei nty that G
d himsef is caed "Firstb rn f the w rd" (Rabbi Bechai: see Li htf t). Phi
 uses the equivaent f the Divine W rd as the seat f the archetya ideas afte
creati n was framed. This hrase has been a fam us batte- r und f c ntr versy.
It was a chief str n h d f the Arians, wh read " f ( ut f) a creati n" as
artitive enitive. This interretati n, whie rammaticay a wabe, is ee
eticay and hist ricay im ssibe. F r verses 16 and 17 eressy and emhati
cay distin uish between "him" and "the a thin s" f creati n. The idea f th
e S n f G d bein art f creati n was f rei n t St. Paus mind (C _2:9; 1C
_8:6; Ph_2:6-8), and t the th u ht f his day. Had such a misunderstandin cc
urred t him as  ssibe, he w ud, erhas, have eressed himsef differenty.
S me f the eary  nents f Arius ave t , a ainst a usa e, an active sense
etter f a creati n." Athanasius, with ether Gree Fathers f the f urth centu
ry, in the stress f the same c ntr versy, were ed t r  se whatsubsequenty
became the standard S cinian interretati n, understandin "creati n" t mean "t
he new (m ra) creati n" (s as Scheiermacher)a ainst the wh e sc e f the c
ntet, and cuttin the very nerve f the a stes ar ument. The Jewish the s 
hy f the day distributed the ffices f reresentin G d, and f mediatin betw
een him and the creatures, am n st a variabe and nebu us cr wd f a enciesan e
s, w rds,  wersneither human n r stricty Divine. The a ste athers a these
mediat ria and administrative functi ns int ne, and aces them in the hands
f "the S n f his  ve." L in u t G d, he is his Ima e:  in d wn n cr
eati n, he is its rima Head and L rd. "Creati n," standin c ectivey with u
t the artice in antithesis t "Firstb rn," is used quaitativey, r (as the 
icians w ud say) intensivey. This is better than main a quasi-r er n un (Winer,
Li htf t), r renderin distributivey, "every creature" (Meyer, Eic tt). (O
n this ccasi na c ective use f with ut artice, see Kru ers Griech. Srache
hre, 1:50. 11.9.)
Recobo
15(1) Dios es invisible. Pero el Hijo de Su amor, quien es el resplandor de Su g
loria y la impronta de Su substancia (Heb_1:3), es Su imagen y expresa lo que Ef
es. La palabra imagen aqu no significa una forma fsica, sino una expresin del ser d
e Dios en todos Sus atributos y virtudes (vase la nota 6(2) de Fil 2). Esta inter
pretacin es confirmada en 3:10 y 2Co_3:18.
15(2) Cristo, por ser Dios, es el Creador. Sin embargo, por ser hombre que parti
cipa de la sangr y carne creadas (Heb_2:14a), es parte de la creacin. La expresin P

rimognito de toda creacin se refiere a la preeminencia de Cristo en toda la creacin

, debido a que desde este versculo hasta el v. 18 el apstol recalca el primer luga
r que Cristo tiene en todas las cosas.
PHC
Col_1:15. Who is the image of the invisible God.In 2Co_4:4 St. Paul had so named
Christ. Beyond the very obvious notion of likeness, the word for image involves t
he idea of representation and manifestation (Lightfoot). Man is said to be the im
age of God (1Co_11:7), and to have been created in the image of God, as an image
on a coin may represent Csar, even though unrecognisable almost. Christ is the ve
ry image (Heb_1:3) of God, able to say, He that hath seen Me hath seen the Father.
Firstborn of every creature.Not that He is included as part of the creation, but t
hat the relation of the whole creation to Him is determined by the fact that He
is the firstborn of all creation (R.V.), so that without Him creation could not be
(Cremer). The main ideas involved in the word are
(1) priority to all creation;
(2) sovereignty over all creation (Lightfoot).
H. Meyer

Col_1:15. As to Col_1:15-20, see Schleiermacher in the Stud. u. Krit. 1832, p. 4

97 ff. (Werke z. Theol. II. p. 321 ff.), and, in opposition to his ethical inter
pretation (of Christ as the moral Reformer of the world), Holzhausen in the Tb. Z
eitschr. 1832, 4, p. 236 ff.; Osiander, ibid. 1833, 1, 2; Bhr, appendix to Kommen
t. p. 321 ff.; Bleek on Heb_1:2. See generally also Hofmann, Schriftbew. I. p. 1
53 ff., II. 1, p. 357 ff.; Beyschlag in the Stud. u. Krit. 1860, p. 446 f.
After having stated, in Col_1:14, what we have in Christ (whose state of exaltat
ion he has in view, see Col_1:13, ), P l  w, c 
 h c  by  p
l
v cl , pc
 wh
Ch
,  mly,    H v  
yh v
  vw
h flc f
h f l
 ch, wh w
h G 
c
c 
pc

h  
y. Th pl  f
h c   

p 

 (  

f
h phyc l c
 , C l_1:15 f.; m 
 f vy
h c
, C l_1:1
7; l
 

h w m  l c
 , C l_1:18 ff., Bh, whl
h v 
ff
ly[23]), b
bp 

,  ch w y
h
C l_1:15-17 
f 
h
h x l

 m
phyc l l
  f Ch

G  
h w l, 
h C l_1:18 ff.,
H h
c l l
  f  
y

h chch.[24] Th v , whch  

lf  l c lly c c
(wh  C l_1:17  

, 
h    c


  f m,
b p 
, c - 
 p 
),  l x
 lly c

 by
h
w c fm
y cl  ... in Co_1:16 n Co_1:19, by which the t
[25] ffirm tion in Co_1:15 n Co_1:18 re hown to be the roer  rt of
the icoure. Other (ee eeci y Ben e, Scheierm cher, Hofm nn, com. 
o Ge, Per. Chr. . 77) h ve ooe uon the twice-exree  C l_1:15  C l_1
18  m 
h   
h
 p 
. B

h  l 
 j
 l
 pc

h c  ; for the m in ie , which overn the whoe effuion, Co_1:1
-20, i the ory of the ominion of the Son of Go, in the ecrition of which
P u evienty be in the econ  rt with the wor , C _1:18, assin ver fr m
enera t the secia, namey, t His vernment ver the church t which He h
as attained by His resurrecti n. On the detais, see be w.
...] t i to be oberve th t P u h  in view Chrit  re r Hi reent exi
conequenty  re r the reence n continu nce of Hi t te of ex t tion
(com. on. Co_1:13-14); hence he ffirm, not wh t Chrit w , but wh t He i.
On thi , c mp. C l_1:17-18,  2C _4:4. Thf  
ly
h fc
Ch


mp  l m f

  (C lv, G
, Hch, B m 
-C, 
h
), b
l
h lm

 
Ch
 v 
 
h L  (C l v, E

, W lf,  m y
h, cl Bh, S
 , Olh , H
h)  c 
c
. Th ly c c
fc 
H wh l p , whch, 
h v-hm
 

 f 
 p
h vly x
c,  c 
 lly
h
whch 
 v


h 
 c    by 
lfw  bf 
h c 
 ; 
h
,
 v
 f
h 

y f H v 
,
h  m pc
 bl 

h x l
 Ch


h L . S Php_2:6; J h_17:5.

] image f G d
he invisible. C mp. n 2C _4:4. As, namel, Chis

His incana
i n alead p ssessed
he essen
ial divine gl , s
ha
He was a
s
na
e ,  
f m f pp  c (s  h_2:6); s ,
ati  divstd Himsl,  t idd  His G d-ual atu, but  His divi , ad
had humbld Himsl, ad had i bdi t wads G d did v th dath  th
  ss, H has b xaltd agai by G d t His igial gl y (h_2:9; J h_17
:5), s that th divi  w xists ( m.   l_2:9) i His gl iid   al ma
istati  (h_3:21); ad Hth xaltd histi this His gl y, whih is that
 His Fath, sts ad bigs t viw by xat imag G d, wh is i Himsl
 ivisibl. H is (Heb_1:3),[27] and, i
He will pesen
Himself
all
he w ld a

he Pa sia (Ma
_16:27; Ma
_25:31;
Php_3:20; 2Th_1:7; 1Pe_4:13; Ti
_2:13, e
al.). The pedica
e , placed as i
is i
haac
eis
icall significan
a

ib
ive p si
i n (B nemann, Sch l. in Lc. p.
xxxvi.; Benhad, p. 322 f.) behind
he empha
ic , p si
s f 
he c ncep
i n f
he
exac
image visibili
 (Heb_12:14; 2C _3:18; Ac
_22:11); b

he assmp
i n
ha

Pal had
hs in view
he Alexandian d c
ine f
he L g s,
he d c
ine f
h
e hidden and manifes
G d (see Us
ei, Lehbeg. p. 308; c mp. Bh, Olshasen, S

eige, H
he),
he less admi
s f p f, becase he is n
speaing hee f
he
pe-exis
ence, b
f
he exal
ed Chis
, inclding,
heef e, His hman na

e; hence, als ,
he c mpais n wi
h
he angel Me
a
 n f Jewish
he l g (c mp.
Hengs
enbeg, Chis
l. III. 2, p. 67) is ielevan
. The Fa
hes, m e ve, ha
ve, in pp si
i n

he Aians, igh
l laid s
ess p n
he fac
(see Sice,
Thes. I. p. 415)
ha
, acc ding

he en
ie c n
ex
, is mean
in
he eminen
mel f
he adeqa
e, and c nseqen
l c nsbs
an
ial, image f G d (
_1:26; c mp. ls 1C _11:7; C l_3:10) 

 c
i  ( m_1:20) is G ds im .
I


c s,
wv,

 ivisibili
y f

 is 

ll
b c sidd s p
supp sd (C
ys s
m, C l vius, d

s);

is, 

 c 
 y, p
is



 G d
 d i i
slf (1i_1:17; Hb_11:27), s f  s i
d s 
ps
i
s
lf i i
s ; w
 s

 
i  f css ily iv lvs pcp
ibili
y (s b v);
spc
i spc
bilis im , G
ius. 
is visibili
y d



mly m
l ( m
_1:20)
d b picd by P ul
imslf

is c vsi , d
C
is
s P  u
si will b fully picd by ll

 w ld. Diff
f m

is is

 (disc
usiv) c  scibili
y f G d, w
ic
C
is

s b u

b u
by His pp  c
d w i . J
_1:18; J
_14:9. 
is pplis is


 viw f C lvi, Clic
us, d m y

s, icludi d W

: i His ps , pp  c, d p
i 
G d
s m d Himslf s i
w visibl; c mp. G
ius: Ad m im Di fui
, sd
v ld
uis; i C
is
pfc
issim pp ui
, u m Dus ss
s pis, p
s
, b us; B um 
-Cusius:

 ffii
y
G d (w
ic
is
ld
c sis
i


ds
i
i  f uli v

 spii
-w ld) s C
is
s
wd i
up   

. 
us


 subs

i li
y f

  c
im  is m   lss
ud i
u si  u
d mm d , d



is

us l id p
vy id f 
i  lizi c pic.
W m y dd


C
is
w s l dy, s , necessariy the ima e f G d, but
; n
, as af
e His exal
a
i n, in divine-hman ; c quty, th  cti f  
t  hum ity f hit (Bych g) i  t t b b   . C mp. Wis_7:26, a
andb. p. 161 f. The idea, als , f
he p

pe f hmani
, which is held b B
eschlag hee
ndelie
ha
f
he image f G d (c mp. his Chis
l. p. 227),
is f eign

he c n
ex
. Ce
ainl G d has in e
eni

h gh
f
he hmani

 which in
he flness f
ime was
be assmed b His S n (Ac
_15:18); b

hi
s is simpl an ideal pe-exis
ence (c mp. Deli
zsch, Psch l. p. 41 ff.), sch a
s bel ngs

he en
ie his
 f salva
i n, ve diffeen
f m
he eal an
em
ndane exis
ence f
he pes nal L g s.
] After the reati n f Christ t G d n w f  ws His reati n t wha
interest f  siti n t the Gn stic fase teachers; ,
f every creature, that is, b rn bef re every creaturehavin c me t ers na ei
stence,[28] entered u n subsistent bein , ere yet anythin created was etant (
R m_1:25; R m_8:39; Heb_4:13). Ana us, but n t equivaent, is Pr _8:22 f. It
is t be bserved that this redicate as be n s t the entire Christ, inasmuc
h as by His eatati n His entire ers n is raised t that state in which He, as
t His divine nature, had aready eisted bef re the creati n f the w rd, c r

res ndin t the J hannine eressi n , which in substance, ath u h n t i

Pauine; c m. Ph_2:6. Phi s term , used f the L s, den tes the same reati
is n t necessary t su se that Pau ar riated fr m him this eressi n, wh
ich is as current am n cassica auth rs, r that the a ste was at a dee
ndent n the Aeandrian hi s hic view. The m de in which he c nceived f the
ers na re-eistence f Christ bef re the w rd as re ards (timeess) ri in,
is n t defined by the fi urative m re recisey than as r cessi n fr m the divin
e (Phi iustrates the reati n f the ri in f the L s, by sayin that the
Father im), hby th mu  hit bc m ubitt and
e artitive enitive (ath u h de Wette sti, with Usteri, Reuss, and Baur, h 
ds this t be indubitabe), because the anarthr us d es n t mean the wh e creati
everythin which is created (H fmann), and c nsequenty cann t affirm the cate
ry r c ective wh e[29] t which Christ be n s as its first-b rn individua
(it means: every creature; c m. n , ph_2:21[30]); b
i
is
he geni
ive f c
c esp nding

he spela
ive expessi n:
he fis
-b n in c mpais n wi
h ev
e cea
e (see Benhad, p. 139),
ha
is, b n ealie
han eve cea
e.
C mp. Bh and Blee, nes
i, Usp. d. Snde, I. p. 241; Weiss, Bibl. The l. p. 42
4; Philippi, Glabensl. II. p. 214, ed. 2. In Rev_1:5, . ,
h l
  
h c
 y; c mp. . .,  m_8:29. h gitiv h i t b t  quit
iv ith ; see n J h_1:15, and eneray, Khner, II. 1, . 335 f. The eement f c m
ris n is the reati n f time ( , J h_17:5), 
h
 pc
 
 
h c   vy is different fr m what it is in the case f Christ, neither
rms which w ud indicate f r Christ, wh is witha S n f G d, a simiar m de f
ri in as f r the creaturebut the term is ch sen, which, in the c maris n as t
ri in,  ints t the ecuiar nature f the ri inati n in the case f Christ,
namey, that He was n t created by G d, ie the ther bein s in wh m this is im
ied in the desi nati n , but b rn, havin c me f rth h m ene us fr m the nature f
G d. And by this is eressed, n t a reati n h m ene us with the (H tzmann), a re
ati n indred t the w rd (Beyscha , Christ . . 227), but that which is abs
utey eated ab ve the w rd and unique. The d ret justy bserves:
interretati n, that Christ is desi nated as the first creature; s as Usteri
, . 315, Schwe er, Baur, Reuss. With this view the seque as c nficts, whic
h describes Christ as the acc misher and aim f creati n; hence in His case a
m de f ri in hi her and different fr m the bein created must be resu sed,
which is, in fact, characteristicay indicated in the ur sey-ch sen w rd . The
n interretati n is as inc rrect[32] (Gr tius, Wetstein, sset, Heinrichs, and
thers), that den tes the new ethica creati n, a n with which there is, f r the m
st art, ass ciated the reference f .

h h h
 
y (Pl , l ch
h 
m , H mm , Z ch  , 
h, cl S
  Fl

; c mp.  W


), hch  m l y m y h 
 

h phyc l c
 . I

 cv 

h 
p

 ,
h
w ud necessariy require f r the m ra
 n ti n a m re recise definiti n, either by a redicate (, 2C _5:17; c mp. Banabas
, ep. c. xvi.: ,
28; R m_8:29), which in this assa e is n t by any means the case, as the c nte
t (see C _1:16, and  C l_1:17; c mp. l  C l_1:18)
. Chy 
m j
ly  y: . , ,   
 th m  mit , ic cc ig t it, v if .  

mp  lly (B 

-C: is that which is rem deed, and , He wh has c me first unde
first received this hi her siritua di nity), Christ is made t be incuded unde
r the , which is at variance b th with the c ntet in C _1:16 f., and with the wh e
. T. Christ  y, eseciay the sinessness f Christ. If, h wever, in rder t
bviate this r und f bjecti n, is c mbined as an adjective with , w 

ic
d c s
uc
i , sic b

w ds
v

i i
iv l dfii
i , bu
(instea
n inar riate redicate f r . 
is pplis is
c
lim c
, w
,
i
ti n and arran ement f human thin s, educes the rati naizin interretati n, th
at Christ is in the wh e c mass f the siritua w rd f man the first-b rn i
ma e, the ri ina c y f G d; that a beievers u ht t be f rmed in the ima
e f Christ, and thence the ima e f G d w ud iewise necessariy arise in th
eman ima e f the sec nd rder. In the interest f  siti n t heresy, s me, f
 win Isid re f Peusium, E. iii. 31, . 237, and Basi the Great, c. Eun m.

iv. . 104, have made the first-b rn even int the first-brin er-f rth (, as ar 
acc rdin t the cassica usa e, H m. I. vii. 5; Pat. Theaet. . 161 A, 151C
; Vacenaer, Sch . II. . 389), as, with Erasmus in his Ann t. (but ny ermi
ssivey) Erasmus Schmid and Michaeis did, ath u h in an active sense ccurs ny
femae se, and the very . . f  _1:18 ught t h v iu  f m uc
hig f th ufit   t f ic cy f th figu[34]   tig t hi
t gcy i th c ti  f th  ,  f th  t f fc i th

h 
 f   hch, 
h
h  l 
p

 ,  mpl  .
C _1:15 f. is, m re ver, striin y  sed t that assumti n f a w rd with
ut be innin (Scheiermacher, R the).
[23] e. . Ca vius: Redemt ris descriti a Deitae: ab ere creati nis, and qu d
caut eccesiae sit. C m. Schmid, Bib. The . II. . 299 f.
[24] Oshausen brin s the tw divisi ns under the ee eticay err ne us  int
f view that, in vv. 1517, Christ is described with ut reference t the incarnati
n, and in vv. 1820, with reference t the same.
[25] In c nf rmity with the c nfirmat ry functi n f the , cc 
whch 


h cl  
 c by , b

h cl  whch 

c fm, c 

h l 

h  h
,
whch ... i  gic y ub i t. c th t  t   t t b
bgu ith th t c u
hmlv ( Rch. Schm
, P l. Ch
l. p. 18
 whch c , m  v, v. 15  pp 
b 
 l f f m
h c c

 pp 
 
v  c w
h 
 v vb lly v
 c
  w
h v.
16.
[26] S b
, p. 290, w
h 
   p

h p 
l   

 f 

c
p   
h c cp
  f
h p-x
c. A Pfl
 ( Hl fl Z
ch. 1871, p. 533)  
h p-x
c bjc
v
 p c
,
h c c,  mly, f
h f c

h
Ch

h  l f
h

y f
h hm  m, hyp 
z   l p ,
whch 
 f

h 

y  ch   lf- l
y f
h  .
[27] Th 
h chf p 
f m
b
w  Ep
l 
h Ep
l


h Hbw;  
 xpl  by
h P l b   f
 ,  whch
h

h  f
h l

 
. Th b
. ., h wv, h  
h

ute w rd is rather t be eained in acc rdance with R m_8:29. We mae this re
mar in  siti n t H tzmann, acc rdin t wh m the aut r ad Ehesi s as t hi
s Christ  y was in the trac ened by the Eiste t the Hebrews. Other aa
rent resembances t this etter are immateria, and simiar nes can be athere
d fr m a the Pauine etters.
[28] Acc rdin t H fmann (Schriftbew.), the eressi n is as intended t im
y that the eistence f a created thin s was br u ht ab ut thr u h Him. But th
is is ny stated in what f  ws, and is n t yet c ntained in by itsef, which n
ts the ri in f Christ (as ) in His tem ra reati n t the creature; and t
m re urey t he adhered t , seein that Christ Himsef d es n t be n t the
cate ry f the Cavin as has underst d it as H fmann d es; c m. as Gess, v. d.
Pers. Chr. . 79, and Beyscha , . 446, acc rdin t wh m Christ is at the sam
e time t be desi nated as the rincie f the creature, wh se ri in bears in
itsef that f the atter.
[29] C m. Stab. ad Pat. Re. . 608 C. The artice w ud necessariy be adde
d, as , Jdt_16:14, r , 3Ma_6:2, r .  m. 
[30] H fmann, Schriftbew. I. . 156: In reati n t a that is created, Christ
ccuies the  siti n which a first-b rn has t wards the h useh d f his father.
Essentiay simiar is his view in his Hei. Schr. . T., . 16, where . .  hl

m  ll c
 , 
 fy ll
h
 c
  
 
y, whch  l

h p  f Rch. Schm
, P l. Ch
l. p. 211. Th 
p

  f H fm
 (c mp. G, P. Ch. p. 79)  c c
, bc 
h w l
hby b 
c ly ffm h m   l
  f   f  Ch
 ll
h The
d t Christ in the reati n f the , t the , f the t the
e f the definiti n f reati n. But this, in fact, eains n thin , because the
questi n remains, What reati n is meant t be defined by the enitive? The
ver s easiy as it is by H fmann, namey, with a rammaticay err ne us e
anati n f the anarthr us , and with aea t Psa_89:28 (where, in fact,
and in the sense f the first ran).

[31] H w much, h wever, the desi nati ns , , ...,  i t

 ! i  (f  ig  _8:22, h Wi m  y: ,  m. i_1:4; i_2
s i Gisl, "ihgsh. I. 1, . 327, d. 4.
[32] h iia d ti agus thus: im gitum uum x  um um , u um
im gitus st, ss ss st; but hist  uld  t b uus  bus  ditis
ati is vtis,a assumti  whih w uld b !ia; H must  sutly bl 
g t th w ati ,  m whih it  ll ws, at th sam tim, that H d s  t
 ssss a divi atu.  ath. a v. 167, . 318, d. #d.
[33] B th  s  th
iias, t., a alady st i h d   M sustia, amly, that .   

 , 
and
[34] , , I , l.c.
Guzik
b. He is the image of the invisible God: The word translated image (the ancient
Greek word eikon) expressed two ideas.
Likeness, as in the image on a coin or the reflection in a mirror.
Manifestation, with the sense that God is fully revealed in Jesus.
i. If Paul meant that Jesus was merely similar to the Father, he would have used
the ancient Greek word homoioma, which speaks merely of similar appearance. The
stronger word used here proves that Paul knew that Jesus was God just as God th
e Father is God. It means that Jesus is the very stamp of God the Father. (Roberts
on)
ii. God is invisible, which does not merely mean that He cannot be seen by our bo
dily eye, but that He is unknowable. In the exalted Christ the unknowable God be
comes known. (Peake)
iii. According to Barclay, the ancient Jewish philosopher Philo equated the eiko
n of God with the Logos. Paul used this important and meaningful word with great
purpose.
c. The firstborn over all creation: Firstborn (the ancient Greek word prototokos
) can describe either priority in time or supremacy in rank. As Paul used it her
e, he probably had both ideas in mind, with Jesus being before all created thing
s and Jesus being of a supremely different order than all created things.
i. Firstborn is also used of Jesus in Col_1:18, Rom_8:29, Heb_1:6, and Rev_1:15.
ii. In no way does the title firstborn indicate that Jesus is less than God. In
fact, the ancient Rabbis called Yawhew Himself Firstborn of the World (Rabbi Becha
i, cited in Lightfoot). Ancient rabbis used firstborn as a Messianic title: God s
aid, As I made Jacob a first-born (Exo_4:22), so also will I make king Messiah a
first-born (Psa_89:28). (R. Nathan in Shemoth Rabba, cited in Lightfoot)
iii. The use of this word does not show what Arius argued that Paul regarded Chri
st as a creature like all creation . . . It is rather the comparative (superlative
) force of protos that is used. (Robertson)
iv. Bishop Lightfoot, a noted Greek scholar, on the use of both eikon (image) an
d prototokos (firstborn): As the Person of Christ was the Divine response alike t
o the philosophical questionings of the Alexandrian Jew and to the patriotic hop
es of the Palestinian, these two currents of thought meet in the term prototokos
as applied to our Lord, who is both the true Logos and the true Messiah. (Lightf
oot)
v. Prototokos in its primary sense expresses temporal priority, and then, on acco
unt of the privileges of the firstborn, it gains the further sense of dominion.
. . Whether the word retains anything of its original meaning here is doubtful. (
Peake)