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The Gnostic errorists at Colossae taught that the gulf between the infinite God and finite man was bridged across by subordinate angelic agencies. The apostle teaches that the gulf is bridged by Jesus Christ, who, being both God and Man, touches both and is the Reconciler of God and man. He shows that Christ has a double sovereignty, a twofold mediatorial function - in relation to the universe and in relation to the Church. Thus we have a most pregnant statement concerning the doctrine of the person of Christ with the view of showing that there is a real mediation between God and creation.

I. HIS RELATION TO THE INVISIBLE FATHER. "Who is the Image of the invisible God." Christ is likewise called "the Brightness of the Father's glory, the express Image of his person" (Hebrews 1:3).

1. The meaning of this image.

(1) Christ is not a mere likeness of the Father, like the head of a sovereign stamped on a coin, or as a son hears the features of his father.

(2) But he is an essential manifestation and embodiment of the Father. Thus the invisible God becomes visible to man, according to our Lord's own words, "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath revealed him" (John 1:18). "He that hath seen me hath seen the Father" (John 14:9).

(3) It implies his perfect equality with the Father in respect to substance, nature, and eternity. The Son is the Father's Image except in respect that he is not the Father.

2. Lessons to be drawn from this representation of Christ's glory.

(1) If we would know the Father, we must get into Christ by faith (2 Corinthians 4:4).

(2) As it is Christ's glory to be God's Image, be it our honour to be Christ's image, in knowledge (Colossians 3:10), in holiness, in righteousness (Ephesians 4:21). We are "predestinated to be conformed to the image of his Son" (Romans 8:29).

(3) How great a sin it is to turn the glory of the incorruptible God into the image of corruptible creatures" (Romans 1:23)!

II. CHRIST'S RELATION TO THE UNIVERSE. He is "the Firstborn of all creation." As his being God's Image implies his eternal unity with God, so his being the only begotten Son of God implies the distinctness of his Person. The apostle thus guards the truth on one side against Arianism, on the other side against Sabellianism. There are two ideas involved in this statement.

1. Christ has a priority to all creation. Arians refer to the passage as implying that he is only one, though the very first, of created beings. But

(1) he is said here to be begotten, not created.

(2) He is declared in the context to be "before all things," and therefore he is no part of them.

(3) "All things" are declared to be "made by him," but he is himself necessarily excepted from the number of the things he created.

(4) The Scriptures elsewhere declare his eternal preexistence and Godhead.

2. Christ is sovereign Lord of creation by right of primogeniture. The word "Firstborn" is used of the Messiah almost as his technical designation (Psalm 2:7), as we see by Hebrews 1:6, "When he bringeth the First-begotten into the world." As such he is "Heir of all things" (Hebrews 1:2: Romans 4:14). There is thus implied a mediatorial function in the world as well as in the Church.

3. Christ is the actual Creator of all things. "For in him were all things created, in the heavens and upon the earth, things visible and invisible, whether thrones, or dominions, or principalities, or powers." These words justify the title of "Firstborn of all creation." They were all created "in him," not merely "by him" - as if the germ of all creative power and wisdom lay in his infinite mind, as the sphere of their operation. The words impliedly exclude the Gnostic idea that Christ was an inferior agent of the infinite God. He was the creative centre of the universe. Mark:

(1) The extent of creation - "things in the heavens and things upon the earth." This includes all creation as described by locality.

(2) The variety of the creation - "whether things visible or invisible." This division would include the sun, moon, stars, the earth with all its visible glories, in one class; the angels and the souls of men in the other class.

(3) The orders of creation, "whether thrones, or dominions, or principalities, or powers." As Gnosticism placed Christ among the higher intelligences, the apostle places him far above all angelic intelligences of every order. It is not possible to say whether these names represent various grades of a celestial hierarchy, but it is probable that they do; "thrones and dominions" belonging to the first order, "principalities and powers" standing next, as including spirits both good and evil. Christ made the angels.

4. Christ is himself the End or final Cause of creation. "All things have been created through him and for him." All things were created by him as well as for him - for the manifestation of his glory. "He that was the first Cause must be the last End." The final destination of the universe is referred to the Son, just as it is elsewhere ascribed to the Father (Romans 11:36). The Son is the Centre of the world's final unity.

5. Christ is the Sustainer of the universe. "And by him all things consist." The continued existence, as well as the creation, of all things, depends upon him. "My Father worketh hitherto, and I work" (John 5:17). He "upholds all things by the word of his power" (Hebrews 1:3). The sustaining unity of the creation is in him

(1) because he maintains its order, appointing all things to their respective ends;

(2) because he sustains the operation of all things, correlating means with ends;

(3) because he secures the cooperation of all things, so that all things work together for his glory;

(4) because he maintains the perpetuity of all things. Thus Christ maintains the cohesion of the universe.

III. LESSONS TO BE DRAWN FROM CHRIST'S RELATION TO HIS FATHER AND TO THE UNIVERSE.

1. We delight in the doctrine of Christ's divinity, which is the doctrine of Christendom.

2. If he made angels and men, they may well worship him.

3. His relation to creation encourages us to hope that he will overrule all the power of nature for the growth of his Church. Even wicked men will have no power to destroy his Church. The creation proves his power, and his love proves his good will.

4. The knowledge of his glory ought to deter from all creature worship.

5. We should ever pray that he would direct the work of our hands continually. (Psalm 90:7.)

6. We ought not to fret at Divine providence. (Psalm 37:2, 3.) The creative and administrative work of Christ, in the natural order of things, is the comfort of all believers. - T. C.

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KJV: Who is the image of the invisible God, the firstborn of every creature:

WEB: who is the image of the invisible God, the firstborn of all creation.