Colossians 1:15

Who is. Having completed his prologue (vs. 1—14), the apostle now enters his major theme, a discussion of the person and position of Christ.

Image. Gr. eikon, “similitude,” “likeness.” Compare ch. 3:10, where Paul declares that the Christian is renewed “after the image [eikon] of him that created him.” The image of the Roman emperor on ancient coins was called an eikon (Matt. 22:20).

The invisible God. “No man hath seen God at any time,” but Jesus, “the image of the invisible God,” came to reveal Him to men (see on John 1:18).

Firstborn. Gr. prototokos (see on Rom. 8:29). In Matt. 1:25; Luke 2:7 prototokos is used of Christ as the first-born of Mary. In Heb. 11:28 the word is used of the first-born of Egypt who perished in the plagues. In Heb. 12:23 the word describes the members of the “church of the first-born.” In the remaining references (Rom. 8:29; Col. 1:15, 18; Heb. 1:6; Rev. 1:5) prototokos is applied to Christ (see comments on these scriptures).

There has been much discussion throughout the centuries as to the meaning of prototokos in Col. 1:15. The early Church Fathers applied the expression to Christ as the eternal Son of God. The Arians used this verse to show that Christ Himself was a created being. Such an interpretation, though possible as far as the grammar of the passage is concerned, is elsewhere contradicted in Scripture (see on Additional Note in John 1). The passage may be understood in a way that brings it wholly in harmony with the general teaching of Scripture. This accords with sound principles of scriptural exegesis.

In Heb. 1:6 prototokos clearly refers to the incarnation, and some have tried to make the same application in Col. 1:15. Others believe that in Colossians Paul is referring to the resurrection (see on Acts 13:33). However, neither interpretation fits the context, for Christ is here presented as the Creator (cf. Col. 1:16), and as preceding creation (cf. on John 1:1-3, 14).

It seems best, therefore, to regard prototokos as a figurative expression describing Jesus Christ as first in rank, the figure being drawn from the dignity and office held by the first-born in a human family, or, more precisely, the first-born in a royal family. Christ’s position is unique, authoritative, and absolute. He has been entrusted with all prerogatives and authority in heaven and earth. Paul emphasizes the position of Christ because he is seeking to meet the arguments of the false teachers, who declared that Christ was created, and who denied His supremacy.

Creature. Gr. ktisis, “the act of creating,” “a created thing,” “a creature.” For “every creature” certain English version (see RV; RSV) read “all creation.” The Greek may be translated either way. The context seems to favor the reading “every creature.” Christ is shown to be above every created thing. See on Rev. 3:14.