Colossians 1:15-19
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Note: I have put these verses in blue (directly applicable to us), considering them to be trans-dispensational truth for all ages.
Paul begins his description of the Messiah as the Son of God (compare vv. 12-13), referring to Him as "the image of the invisible God". This is a significant expression as it sets the standard of orthodoxy related to God the Father, a segment of theology often referred to as “theology proper.”
First, it establishes that God has a Son. Second, it clarifies that the Son is distinct from the Father. Third, it explains that while the Son is not the Father, He is the "image" (using the Greek word εἰκών [eikon]) of God, who is invisible. Therefore, when you see the Son, you're essentially seeing the Father, echoing Jesus's own words in John 14:9, where Jesus said, "He that hath seen me hath seen the Father."
The statement that the Son is the image of the Father is also supported by Hebrews 1:3, which states, "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."
While one could argue that Jesus, being described as simply the "image" of God, is therefore not God Himself and should not be worshipped, the remainder of this passage (vv. 15-19) makes this claim quite challenging. The subsequent verses continue to affirm the divine and eternal nature of Christ, and thus worthy of worship.
Yet, it's important to acknowledge that Adam, too, was created in the image of God (Genesis 1:27). One could argue that a distinction should be made between being the image of God (as Jesus is described) and being created in the image of God (as Adam was). But such an argument could be accused of being a form of verbal gymnastics. Was Adam made in God's image? Yes. Is Christ the image of God? Yes. Is Adam considered a child (son) of God? Yes, as stated in Luke 3:38. Is Jesus the Son of God? Yes, as confirmed in verse 13 of this chapter.
So, does this establish enough distinction to claim that Jesus is "just a man?" It's a legitimate question. However, what must be understood is that Jesus IS a man, as part of the concept of incarnation in trinitarian theology. Therefore, it should not be surprising when Jesus appears "man-like." To conclude that He is a man is a valid conclusion, as He took on a nature like ours (as mentioned in Hebrews 2:14). However, to conclude that He is not God would be a false conclusion, as it ignores the remainder of this text, in addition to many others.
Verse 15 also claims Jesus to be the "firstborn of every creature." This statement has been the subject of much debate and often misunderstood due to the term "firstborn" (πρωτότοκος [prototokos]). Some have interpreted it to mean that Jesus was the first being God created.
While the term "firstborn" can often be understood in its usual sense, denoting chronology, it is not its only meaning. In Exodus 4:22, for instance, Israel is referred to as "my firstborn," despite the fact that Israel was far from the first nation God created. This usage of "firstborn" emphasizes not chronology but a status of special significance or priority. Moreover, in Romans 8:29, the term is used again in a similar context, where Jesus is described as "the firstborn among many brethren." Again, "firstborn" here does not point to a chronological order but rather to a status of preeminence or priority.
If one were to take "firstborn" in its standard sense, implying that Jesus was the first being God created, it require a robust argument that dealt with John 1:1-3, which states that "In the beginning was the Word, and the Word was with God, and the Word was God... All things were made by him; and without him was not any thing made that was made." In essence, one would have to argue that Jesus was created before “the beginning.” Furthermore, passages like Revelation 1:8, in which Jesus claims to be “the beginning” would pose a challenge; can something be prior to “the beginning?”
Paul continues to answer the question of why Jesus holds the status of preeminence as the "firstborn" in verse 16. The preeminence of Jesus is solidified by the fact that He is the Creator of all things in all realms. Paul states that not only did He create everything, but everything was created "for Him." This signifies that the ultimate purpose of all creation is to glorify and serve Jesus. Regardless of one's understanding or interpretation of the Trinity, the point remains: if you are a created being, you have been created by Jesus and for Jesus. Therefore, it is befitting and necessary to worship Jesus.
Clarifying the "firstborn" status, Paul now says that Christ is "before" all things. This particular Greek word, πρὸ [pro], can be used both chronologically and in rank.
A chronological example of its usage can be found in Matthew 5:12, where Jesus says, "Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before [πρὸ] you." Here, the use of πρὸ [pro] signifies those who came before in time, indicating a chronological order.