Commentary Upon Colossians 1 and 2, Chapter 1 · Verse 15
VERSE 15. Who is the Image of the inviſible God, the firſt borne of every creature.
NOw followeth the deſcription of His Perſon, firſt compared to God; this His deare Son is ſaid here to be the Image of the inviſible God: ſtill hee continueth to amplifie the greatneſſe of this benefit for which hee ſo bleſſed God, that wee are got into the Kingdome of His Son, to be ſuch a kingdome, whoſe King is not man only, but God bleſſed for ever with the Father and Spirit; who is Lord even by right of Creation, over all the creatures; who is head of His Church: to be of His Kingdome is matter worthy all thankſgiving: this is the ſcope.
See then, What is matter of Praiſe, Obſ.that we have ſuch an one to be our King and SAVIOUR, who is God with the Father. Thus much is laid downe in this ſpoken of this Sonne, that He is the Image of the inviſible God: this phraſe indeed is ſpoken ſometime by man, as 1 Cor. 11.7. Man is the Image and glory of God; though there onelyonly: for we are ſaid to be made according to the image of God, not to be the Image of God: But we muſt underſtand theſe diverſely; when ſpoken of this deare, well beloved, proper, only begotten Sonne, naturall Son; and when of us that are made ſons by grace of adoption through faith on Him, Ioh. 1.12. He hath the ſelfe-ſame inviſible God-head or divine nature with the Father: Wee have onelyonly created qualities, which have ſome proportionable reſemblance of Him. When I ſay Prince Charles hath the King his Fathers Image, I meane one thing; and when I take a ſhilling and ſay, this money hath the Kings Image on it; the one is a picture having ſome reſemblance, the other is a naturall Image that hath the ſame ſubſtance. So Heb. 1.3. He is called the brightneſſe of His glory, and the expreſſe Image of his Perſon. And beſides, that it is cleare by plaine teſtimonies elſe-where, wee may convince it out of this Text; for He is ſo the Image of God, that He is no creature, but the Creator of all creatures: this then is the matter of praiſe, that we are in ſuch a Kingdome whereof not man, but God is King. Iſrael the type of us, they had Kings indeed, but all of them were fleſh, ſerved their times, and dyed: But our King is God, whoſe Throne is for ever; this the men of God fore-ſaw and rejoyced in, Thy God reigneth, O Sion, &c. And in truth this is altogether it which doth ſo credit this kingdome of ours, this is all the glory of our Iſrael. Wee ſee in earthly Kingdomes the Perſons and qualification of Princes is the chiefe grace and ornament of them: This doth augment the felicity of England, that God hath given us ſuch a King ſo graced with mentall endowments; a great Potentate and moſt Chriſtian King: if God had given us one, though of obſcure parentage, it had beene a bleſſing, but much obſcured even by this circumſtance: So if that noble quality of the perſon ruling hath this force in earthly States; what a thing is this, that we have one annointed over us, who is God over all? Now as this increaſeth our happineſſe, and is matter of thankſgiving; So it muſt augment in us all reverence and dutie, all holy confidence of obtaining good, of getting aid and deliverance againſt and out of all evils. We ſee the more excellent the gifts are, as the ſtrength, wiſdome of our King, the more awfully they are reſpected, the more obſequious we are to them, the more confidently we promiſe our ſelves all things under their regiment. Looke at Salomon: one part of wiſedome made feare fall on all Iſrael; ſee their ſubjection, though he taxed them heavily, yet none durſt quitch againſt him: What ſhall we be to our God, who in his abaſement was greater than all Salomons? This ſhall ſuffice to have obſerved out of the ſcope.
Now for the words themſelves;
1 For the opening of them.
2 The deductions or uſe of them.
(1) He is ſaid to be an Image, but coeſſentiall with God the Father, whoſe Image he is. (2) He is: that is Chriſt. whole CHRIST, God and man is ſaid to be this Image of the inviſible GOD, and that not onelyonly as inviſible GOD with the Father, but as man viſible. But this muſt bee warily underſtood: not that CHRIST man hath qualities of other nature than wee have, for more and leſſe change not the kinde; but becauſe the man is taken into perſonall union with God the Son: So that this man ſecundum Eſſe perſonale, is God. (3) It is to be marked, of what he is the Image; not of the perſonall difference in the Father, but of the inviſible God-head, common to the Son with the Father: as the childe is the image of his parent, not in regard of the characteriſticall property which his father and every one hath in ſingular to themſelves, but in reſpect of the ſame ſubſtance and nature derived by generation from the Father (Look Heb. 1.3. Character Perſonae) and that derived by generation from the Father.
We may learne to ſee the reaſon of that truth which our Saviour uttereth to Philip; Vſe 1 Philip, Hee that ſeeth mee, ſeeth the Father.
This teacheth us how wee muſt come into the knowledge of God inviſible, Vſe 2 even by looking unto this viſible Image of IESUS CHRIST our LORD. Caſt thy eyes to that nature of thine; thou ſeeſt not onelyonly where God is, but that which perſonally is God; if one had ſeene where the HOLY GHOST was, and a figure with which Hee did extraordinarily and temporarily teſtifie His preſence, yet he ſhould not have ſeene the HOLY GHOST, becauſe the Dove was not ſo taken in one Perſon with the HOLY GHOST; but this humane nature is taken into fellowſhip of Perſon with GOD, and ſo is become GOD. He that ſeeth this or that body, hee ſeeth the man, though he ſeeth not the ſpirituall nature in man, becauſe he ſeeth that viſible nature, which is a part, and belongeth to the perſon of man: So, who ſo ſeeth this viſible nature of God the Son, may be ſaid to ſee God, though he ſee not the inviſible Godhead, becauſe he ſeeth the nature which is joyned in unity of Perſon with God. 2. By looking at the divine workes which this man wrought, we come to conceive of the God-head in this Perſon; as in His giving ſight to the blinde, raiſing the dead, ſtilling the Sea, I come to ſee that He is Almighty, a quickening Spirit.
Setting before me that which He ſpeaketh of Himſelfe, Vſe 3 as in a glaſſe, I ſee a reflected Image with the eye of my minde: (thus Moſes by Faith ſaw the inviſible God:) Conſidering ſuch ſentences, who commeth downe from heaven, but the Sonne of man which is in heaven? Ioh. 3.I ſee an omnipotent nature, I am the reſurrection and the life. When He knew their thoughts, Lord thou knoweſt all things, who can ſubdue all things to Himſelfe: In theſe and ſuch like ſentences let mee ſee the Image of an All-knowing, Omnipotent, Life-giving Nature. Now thus ſeeing CHRIST in regard of both Natures, I come to ſee the Father, who hath the ſelfe-ſame Nature, and the Spirit: for in this Sonne is the Father, and the Father in Him; in the Sonne and Father is the Spirit, and they in the Spirit.
This ſhewes us the groſſe idolatry of the Papiſts, Vſe 2 who looke at Images of wood and ſtone, at pictures of old men, leaving this lively Coeſſentiall Image that is painted before us in the Goſpell.
This is an introduction to us how wee may come to know the Father and Spirit; get CHRIST, Vſe 3 know Him, and thou knoweſt all. The ſecond Perſon onelyonly is incarnate; but the three Perſons are all made manifeſt in that fleſh with which the ſecond Perſon is coupled: For the ſelfe-ſame divine Nature of the ſecond is the Nature of both the other alſo. We ſay of a childe, like his parent, Doe you ſee this boy? you ſee his father, he reſembles him up and downe: But if thou ſeeſt this Sonne, then thou feeſt the Father and Spirit, for they are in Him: as if wee could ſuppoſe three Perſons, all ſubſiſting in one onelyonly ſoule and body; he that ſhould ſee the one, ſhould ſee the other; for the ſame ſoule and body which one hath, the other two have alſo. Now followeth his deſcription in regard of that reſpect He hath to the Creature, ſet downe in this Verſe. Hee is the firſt begotten of every creature: Secondly, Hee is proved both to be the Coeſſentiall Image of God, and firſt begotten of the Creature by three arguments:
1 His creating all Creatures.
2 His antiquity and being before all Creatures.
3 His ſuſteining all Creatures.
But theſe words are doubtfull. Two principall conſtructions are theſe: the one, that theſe words note Chriſts eternity, begotten before all Creatures, of the Father, by eternall generation. Secondly, theſe words may ſignifie Him to be Heire of the Creatures, the Lord of them, by a metonymie of the ſubject for the adjunct, the right of inheritance and dominion belonging by God's Law to the firſt begotten: and this I take to be the true meaning, for theſe reaſons. 1. CHRIST's eternall exiſtence before all Creatures, is laid downe in the next Verſe ſave one, in plaine words. 2. The Holy Ghoſt conſtrueth this being the firſt begotten, as having this annexed, the preeminence over other. 3. Hebr. 1.2. Hee is ſaid to be made heire of all things, and this followeth; For by Him all things were created, as a reaſon both of His being the naturall Son of God, with God, and true Heire; as here the ſame words are ſet downe to prove Him the Eſſentiall Image or naturall Sonne, and the firſt begotten, that He is Heire or Lord of all the Creatures.
Marke for explication, how that He is ſaid the firſt begotten of all the Creatures; Iſrael God calleth His firſt begotten; ſending to Pharaoh to diſmiſſe Iſrael His Primogenitum: So Hebr. 12.33. all the elect are called the firſt begotten; but this is ſpoken of them in compariſon of the inferiour creatures and reſt of mankinde onelyonly. 2. By participation from the firſt begotten, who is the native Heire, and for diſtinction is here called the firſt begotten, or Lord of the whole Creature.
The thing then to be marked, is;Obſ. What a wonderfull benefit this is, that we are made ſubjects to ſuch a King; who is the Lord of all the Creatures: what can we want that are under Him who is the Heire of all things? What can hurt us, who are His ſubjects that is Lord of all the Creatures? We ſee this doth greatly make for the ſubjects felicity, the ample Provinces that are ſubject unto them: It was a circumſtance that made much to the dignity of Salomon's Kingdome, that he ſhould reigne from Sea to Sea: But what is this to our King, who is Lord and Heire of all the Creatures in heaven and earth, ſeene and unſeene? All power is given mee in heaven and earth, ſaith CHRIST; God hath ſet CHRIST in the heavens above all Principalities and Power that is named in this world, or that which is to come. Wee muſt make uſe of this.
And firſt learne to be thankfull to God, glad of it; Vſe 1 we have cauſe to be glad that we have a King ſet over us, who is Lord of all the Creatures in heaven, earth, and hell.
This maketh much for our incouragement who are CHRIST's true ſubjects, that our King is the Mighty, Vſe 2 having all the Creatures at command. Men that came under Alexanders protection, when now he was Monarch of the whole world, how ſafe did they thinke themſelves? who could hurt them, that had ſuch a Protectour? Hence it is that leſſer States thinke themſelves ſecure when they have gotten ſome mightie Potentate, ſuch as his Majeſty, to undertake their Protection: But how ſafe are we that keepe cloſe by faith to our Lord Ieſus, who is the firſt begotten, even the Lord and Heire of al the Creature, ſtrong by Sea, ſtrong by Land, glorious in Heaven, dreadfull to the powers of darkneſſe? So it aſſureth us wee ſhall want nothing.
This ſheweth us whence we derive our title and eſtates which we have in the Creatures, Vſe 3 I meane our eſtate of inheritance: for it is from Him that is the Lord of all. Suppoſe the King had the ſelfe-ſame title in all his Countries which he hath in his Crowne-lands, no man could juſtly hold or lay claime to any thing further than hee could ſhew right from the Princes grant, demiſe, &c. or prove himſelfe an heire to the King. So it is with us; firſt all property is in God of all things, they are His owne, Hee may doe with them at His pleaſure. 2. God the Father doth give to His naturall Son, made manifeſt in the fleſh, all the Creatures, making Him Lord, and giving Him all judgement in heaven and earth, under Himſelfe. 3. CHRIST the naturall Sonne and Lord doth take ſome out of mankinde as brethren to Himſelfe, and giveth them ſtate of inheritance, as who by faith on Him are become joynt heires with Him: To others He giveth of His Creatures, partly to teſtifie His patience and clemencie; as the King giveth allowance to traytors in the Tower, till they are to be brought to execution. 2. As a temporary reward of ſome temporary ſervice in them, hee maketh them a grant of ſome portion of His creatures: the world therefore hath title both in jure fori, and jure poli, to that they lawfully have; but by the title of inheritance, the Saints hold only.
This doth ſhew us how we ſhould ſeeke to pleaſe our King: Vſe 4 we ſee the children of the world wiſe in their generation, they labour to commend themſelves to ſuch as are above, able to advance them, and beſtow temporall and ſpirituall dignities upon them: but who ſeeketh to pleaſe this King, this Prieſt who hath all promotions in His gift? The Lord give us wiſdome, we miſſe not the right doore, we bring not our grieſt to a wrong mill.
Laſtly, hence the conſciences of ſuch may be ſhaken, Vſe 5 who walke diſobeying and provoking this great Lord. A fearefull thing to lift up hand againſt a King; yet one might doe it, and flying forth of his dominions recover ſafety: But whither wilt thou fly that diſobeyeſt Chriſt? all the Creatures will attach thee, and arreſt thee of high treaſon; for they are at His becke, He is the Lord of them.