Matthew Poole and continuators on Colossians 1:15

15 Who is the image of the invisible God , the first-born of every creature .

Having touch'd on the benefit of Christ's Sacrifice which implies his humane nature, he doth here rise higher to set forth the dignity of his person (which made it satisfactory) both with respect to his Father and the Creature. As to the former he styles him his Image,

Which is not to be understood of an artificial, accidental, or imperfect Image, as that of the King on his Coin, or as Man was the feeble Image of God, Gen. 9.6. 1 Cor. 11.7. Col. 3.10. for the Apostle's arguing Christ's dignity to redeem, would have no force in it, if Christ were no more than a meer man; but of a natural, substantial, and perfect Image, as Seth was the natural Image of his Father Adam, of the same substance with him, Gen. 5.3. so Christ the eternal word, the onely begotten Son of God by nature, Ioh. 1.1, 18. see on Phil. 2.6. very God of very God, Ioh. 17.3, 5. doth exactly resemble, perfectly and adequately represent his Father, of whose person he is the express character, Heb. 1.3. or perfect Image; yet more distinctly Christ is the Image of God. Either (1) As he is the second Person in the blessed Trinity, from an intrinsical Relation to the Father, in regard of the same essence with him by eternal Generation before the World was made. He being eternally in the Father, and the Father in him, Ioh. 14.10. so he is in respect of his Father, his essential Image, and in that regard to us as invisible as the Father himself; no Creature could be the eternal Image of the Creator, as that Son of the onely true God, the living God was, and is, Mat. 16.16. Ioh. 6.69. in respect of his Father. (2) As he is God-man in whom the fulness of the Godhead dwells bodily, ch. 2.9. whereby he doth infinitely exceed and surpass Angels and Man at first, Heb. 1.5, 6. & 2.5. The Apostle in this place doth not say simply Christ the Image of God, but of the invisible God, (considered personally) i. e. the Father; because the Father cannot be known to us, but in his Son, as in an Image, in which he would represent or manifest himself to be seen or known, Ioh. 1.14, 18. & 14.8, 9. 2 Cor. 4.4. And in this latter respect (which imports the manifestative, not essential Image) is Christ the Image of his invisible Father únto us; unto whom in all his Offices and works of mediation, the attributes, affections, and excellencies of God clearly shine forth, they being otherwise incomprehensible and invisible by a Creature: but Christ is the complete Image of them, in a transcendent way; for as they are in him, they are incommunicable to any meer Creature, and therefore he is the Image of the Invisible God,

In that he makes him visible unto us. God is a pure Spirit, without body, or bodily parts, but yet was clearly manifested in Christ tabernacling amongst us, Ioh. 1.14. 1 Tim. 3.16. he represents him to us in his understanding and wisedom, Prov. 8.14, 15. almightiness, and eternity, Isa. 9.6. Ioh. 1.1. & 8.58▪ permanency and unchangeableness, Heb. 1.11, 12. & 13.8. omnipresence, and omnisciency, Ioh. 2.24, 25. & 13.18. Rev. 2.13. Not (as the Lutherans strangely imagine) that Christ is omnipotent with the omnipotency of the divine nature, or omniscient with that omnisciency, as if the manhood did instrumentally use the attributes of the Godhead; but such perfections are really inherent in, and appertaining to the manhood, by virtue of its union with the Divine nature in the second Person of the Trinity, that though they are vastly short of the attributes which are essential to the Godhead, yet they are the completest image of them, and such as no meer Creature is capable of. Hence 'tis said, we beheld his glory, the glory of the onely begotten Son of God, who did further represent and manifest his Father to us, in the works of Creation and Preservation which he did, Ioh. 1.3. & 5.19. Heb. 1.10. Hence the Apostle in this verse considers the dignity of Christ, with respect to the Creature.

Adding to the forementioned intrinsick, an extrinsick Royalty, which a learned Man would render, Begotten before all the Creation, or Born before every Creature, which is an Hebrew phrase. The Greek Scholiast, and several of the Greek Fathers go this way, not as if the ineffable Generation of Christ had any beginning▪ as some falsly conceited Christ to be made in time, just in the beginning before [illegible: 1 letter]he world, by whom as an instrument all the rest were created; but the Apostle doth not say he was first made, or first crated; but, v. 17. was, or did exist before all things besides; (as Iohn Baptist said, He was before me, Ioh. 1.15.) and therefore none of the rank of all them, but of another, viz. equal with his Father whose Image he was, above all that was made, or created: he was not created at all, though first-born, or first-begotten, yet not first-created, (being distinguished here from created, as the cause from the effect) as it refers to him that begets, so it may to onely begotten, Christ being so begotten as no other was or could be, Prov. 8.22. Mic. 5.2. Heb. 1.5, 6. even from eternity. The word first may either respect what follows, and so notes order in the things spoken of, he who is first being one of them, 1 Cor. 15.47. or things going before, in which sense it denies all order or series of things in the same kind, as God is first before whom none, Is. 41.4. & 43.11. Rev. 21.6. so Christ may be said to be first-born because the onely begotten Son of his Father, Ioh. 1.14. so the Apostle may consider him here, in order to establish the consideration of him as mediatour and head of his Church, v. 18. he speaking before v. 16. of those things more generally whose creation are assign'd to him in contradistinction to those of the Church or new creation, v. 18. Agreeable to our translation first born of every creature (note here's a difference in the Greek, 'twixt first-born of, and for, v. 18.) we may consider. 1. Negatively. 'Tis not to be understood properly for the first in order, so as to be one of them, in reference to whom he is said to be the first-born. But, 2. Positively, yet figuratively in a borrowed speech, so primacy and primogeniture may be attributed to him in regard of the creatures [1] By a Metonymie of the antecedent for the consequent, he who hath the privileges of enjoying and disposing of his Father's goods and inheritance, is accounted the first-born; Gen. 27.29. Gal. 4.1. so is Christ being owner, Lord, and Prince, of every creature, as he is God-man, or ordain'd to humane nature he hath the preheminence of the whole creation and is the chief, Psal. 2.7, 9. Heb. 1.2, 6. The heir amongst the Hebrews was reckoned the Prince of the Family (and so amongst the Romans the heir was taken for the Lord) so God said he would make David his first-born, Psal. 89.27. compared with Iob. 18.13. Isa. 14.30. Ier. 31.9. This Sovereign Empire which Christ hath over all the creation and the parts of it his primogeniture or that he is first-born sith there is left nothing that is not under him, Heb. 2 8. (as Adam in this lower world in regard of his dominion the state of innocency might be first-born of them created for him) for the Apostle brings in the next verse as the fundamental reason of this assertion. (2) By a consideration of Christ in God's eternal decree, and purpose as the common womb of him who is God-man, and all creatures; being fore-ordain'd before the foundation of the World, 1 Pet. 1.20. He may be look'd upon as the first-born amongst those who are predestinated to be conformed to his image, Rom. 8.29. with Eph. 1.4, 5. for upon this account he is the first-born of the first-born creatures or Church (but this as hinted before is considered more specially, v. 18.) Heb. 12.23. therefore the first-born of all others: and this may be one respect in which he is before them, v. 17. with Prov. 8.27. yea all of them of the old, as well as the new creation. The Socinians are so daringly bold as to restrain this extensive expression of every creature or all the creation, to the new creation of men or the faithfull onely, by perverting some texts of scripture to strain them that way: when 'tis plain by what follows the spirit of God means all created beings, either in the first or second world, Christ being the principal cause both of the one and the other; the Apostle by the general term every creature simply, without any additament, doth import all created things, viz. the Heavens and the Earth, with all that is made in them neither Angels, nor inanimate and irrational creatures are excluded; as in the Apostle's reason immediately following this expression.

Marginal references: 2 Cor. 4.4.; Rev. 3.14.