An Exposition Upon Colossians, Biblical commentary 1 · Chapter 1 · Verse 15
Verse 15.
Who is the Image of the inuisible God, and the first begotten of eueryevery Creature.
HItherto of the worke of Redemption: now followeth the person of the Redeemer; who is described as hee standeth in relation:
1. To God. Vers. 15.
2. To the vniuerse or whole World, Vers. 15.16.17.
3. To the Church, Vers. 18.19. &c.
In all the Verses in generall,That Christ is God. may be obserued the euident proofe of his diuine Nature. For, as the Verses before, when they mention Redemption in his bloud, proue him to be man; so these Verses, ascribing to him, Eternitie, Omnipotence, &c. proue him to be God. That our Sauiour is God, may be further confirmed, by these places of Scripture: Gen. 19 24. Iudg. 2.1.4.14 Psal. 45. Prou. 8.22. Iob. 19.25. Isay 7.14. and 9.6. and 35.2.4. and 40.3.10.12. and 43.10.11.23. and 45.22. Ier. 23.5.6. Hos. 1.7. and 12.4. Mich. 2.12. and 4.1. Iohn 1.1. &c. 1 Iohn 5.20. Reuel. 1.6.
Christ more excellent then all Monarches in diuers respects.Besides, the Apostles drift is to extoll the excellencie of Christ, by whose bloud wee are redeemed. Howsoeuer hee appeared in forme of a seruant, yet he exceeded all Monarches, that euer were on earth: for Christ is the essentiall Image of God, whereas the greatest Monarchs are Gods Image, but by a small participation. Hee is the Sonne of God by generation, they are so onelyonly by creation or regeneration. Hee is the first borne, they are but yonger Brothers at the best: Hee is the Creator, they are but Creatures: All things are for him, whereas they hauehave right and power ouer but few things: hee is eternall, they are mortall. Things cannot consist without a Redeemer in Heauen; but so they may without a Monarch on earth: hee is a mysticall Head, and by his Spirit vniteth all his Subiects to him, and by influence preserueth them: but so can no politicall heads doe their Subiects. Other things I might instance in the Verses following, but these shall suffice.
The first thing in particular by vvhichwhich the Redeemer is described is his relation to God in these words: Who is the Image of the inuisible God.]
Here three things are to be considered: First, the Person resembling, Who: Secondly the manner how he resembleth, viz. by the way of Image: thirdly, the person resembled, in his Nature, God: in the Attribute of his Nature, Inuisible. For the first, if wee be asked of whom hee here speaketh, it is easily answered out of the former Verses: It is the Sonne of GOD, the Sonne of his LoueLove, Verse 13. And thither I referre the consideration of the first poynt.
Image.] Our Redeemer resembles God by way of Image.
Difference betweene Image and Similitude.There is difference betweene the Image of a thing, and the Similitude of it. The Sunne in the Firmament expresseth GOD by similitude; for as there is but one Sunne, so there is but one God: And as no man can looke vponupon the Sunne in his brightnesse; so no man can see God with mortall eyes, &c. But yet the Sunne is not therefore Gods Image. Gods Image is in Man, and in Christ.
Gods Image is in man three wayes.Gods Image is in man three wayes: First, by Creation; and so it is in all men, euen worst men, in as much as there is in them, an aptitude to know and conceiue of God, &c. Secondly, by Recreation; and so it is in holy men, that doe actually and habitually know and conceiue of God, &c. but this is vnperfectly. Thirdly, by similitude of glory; and so the blessed in heauen conceiue of, and resemble God, and that (in comparison with the two former) perfectly.
The difference betweene the Image of God in Man and in Christ.But there is great difference betweene the Image of God in man, and the Image of God, in Christ. In Christ, it is as Caesars Image in his Sonne; in Man, it is as Caesars Image in his Coyne. Christ is the naturall Image of God, and of the same substance with God, whom he doth resemble: but the Christian is Gods Image only in some respects, neither is he of the same nature with God. Man is both the Image of God, Imago, and ad Imagin…m.and after the Image of God: The Image of God because he truely resembles God; and after the Image of God, because hee resembles him, but vnperfectly. But Christ is the perfect Image of God, and not after his Image. Some expresse the difference thus: Christ is the Image of the inuisible God, but Man is the Image of the visible GOD, that is, of Christ.
Christ, is the Image of God three wayes: 1. in Operation, because it is he that worketh Gods Image in vsus: 2. in Apparision, because he appeared for God, to the Fathers in the old Law: 3. in Person, and that in both natures, both as God and Man; for the most perfect Image of God, is Christ, God: the perfect Image of God is Christ, Man: the vnperfect Image of God, is Man.
That Christ is the Image of God, as he is God, is apparant by that place, Phil. 2.6. and Heb. 1.4. And here, two things are admirable: first, that this Image is an infinite Image, like the thing resembled: secondly, that the Image is the same in Number, not in Specie onelyonly, with the thing resembled.
Christ as man, is the Image of God, 1 Tim. 3.16. And that three wayes: First▪ as the God-head dwels in Christ bodily: in respect of the vnvtterable presence of the diuine Nature. Secondly, as by his Miracles and great works, he manifested the Diuine Nature, and shewed God in the world. Thirdly, as his Humane Nature is qualified with Knowledge, Righteousnesse, Puritie, and other gifts: for if man be Gods Image in respect of this, Christ is so much more. To conclude, Christ as hee is God, is not onelyonly the Image of the inuisible God, but the inuisible Image of God: but as man, he is the visible Image, of the inuisible God.
The Considerations of this Doctrine,Vse. that Christ is the Image of the inuisible God, may serue for sixe Vses. First, to teach vsus the admiration of that God, whose Image is of so admirable prayses. Secondly, to shew the fearefulnesse of their estate, that turne the glory of the incorruptible God into the Image of corruptible Creatures.Rom. 1.23. And this is the sinne not onelyonly of the Gentiles, but of the Papists also. Thirdly, it should wonderfully quicken vsus to all the dueties of humblenesse of minde, and meekenesse, and make vsus ready in all things, to serue one another, without wrangling, or contention, in louelove,Phil. 2.1.2.3.6. seeing hee that was in forme of God, equall with God, put vponupon him the forme and Image of a Seruant. Fourthly, wee may hence learne, that if wee would know God, vvee must get into CHRIST; for in him onelyonly is the Father knowne: hee that hath seene Christ, hath seene the Father aIohn 14.9. 2 Cor. 4.4.. Labour then in the businesse of Mortification and Iustification, and then that knowledge of God, which is impossible to Nature, will be possible to Grace. They hauehave the firmest apprehension of God, not that hauehave the most Wit or Learning, but that hauehave the most grace in Iesus Christ. One may be a great Scholler, and yet a great Atheist. The surest way, is to know the Creator in the Redeemer. Fiftly, seeing it is Christs honour to be Gods Image, let it be our honour to be Christs Image, which we can neuer be, vnlesse wee put off the olde man, and his workes bCol. 3 9.10.. And see to it, that the light of the Gospell be not hid from vsus, by the God of this world for: the Gospell is the Gospell of glory c2 Cor. 4 4. & 3.18. Gal. 4.19. foreign., 2 Cor. 4.4. and 3.18.9. &c. Gal. 4.19. Now, wee may be framed like to the Image of Christ, in three things: 1. in Knowledge dCol. 3.10.: 2. in Sufferings eRom. 8.29.: 3. in holinesse and righteousnesse of heart and life fEphes. 4 21.24.: lastly, shall the Diuell make men worship the Image of the beast gReuel. 13.; and shall not we for euer honour this euerlasting Image of our God?
Inuisible God.] God is inuisible hIohn 1.18. 1 Tim. 6.16. Ioh 9.11. &c. & 23.9.10.; God cannot be seene, because hee is a Spirit, not a body; and because of the exceeding thinnesse and puritie of his nature, and because of the transplendency of his glory; and lastly, because of the infinitenesse of his Essence.
The Vse is, first, to teach vsus to walke alway in feare and trembling, seeing we serue such a God,Vse. as sees vsus, when we see not him iPsal. 65.5. &c.: secondly, this should checke the secret and beastly discontentment of our hearts, which are many times moued to vexation, because our God is not visible; whereas we should therefore the more admire him, that is so absolutely perfect: It were imperfection to be visible. And yet notwithstanding, though God be not visible to sense, hee is visible to vnderstanding: and though Nature cannot see him, yet Grace can. Now, if any aske what he might doe that hee might see God, I answere, that he that would see God: first, he must looke for him in the Land of the liuing k: seeke for him amongst true Christians: he must first know and louelove his brother: and then he shall know and see God l1 Iohn 4.12.. Hee that would know the Father, must be acquainted with the Childe. Secondly, hee must with feare, and reuerence, and constancie, wayte vponupon the manifestation of God in his house; in that light we shall see light. We must eate at Gods Table, and it must be our contentment to taste of the fatnesse of his house, and to drinke out of the Riuer of those pleasures, if we would with cleare light see God mPsal. 36.8.9.. God is to be seene in Sion nPsa. 84.5.7.8.: Gods goings are seene in the Sanctuary oPsal. 68.24.. Thirdly, he must learne Gods Name; for he that knowes his Name, sees his Nature. When God would shew his glory to Moses, hee proclaymes his name to him pExod. 33.19. & 34.6. &c.. Fourthly, he must be sure to get into Christ by Faith, being borne of God by regeneration qIob. 6.46. & 14.7.. Lastly, he must be pure in heart rMath. 6.7.: he must especially striue against the corruptions inward, in his thoughts and affections. Thus of the second vse.
Thirdly, the consideration of this, that God is inuisible, should incourage vsus to well doing, euen in secret; seeing we serue such a God, as can see in secret sMath. 6.4..
Hitherto our Redeemer is described, as he stands in relation to God: now, in the second place, he is described as he stands in relation to the Creatures. And Christ is in relation to the Creatures fiue wayes: 1. as the first begotten among them: 2. as their Creator: 3. as the end of them, all for him: 4. in respect of Eternitie, as he is before all things. 5. as all things in him consist: All things depend vponupon Christ as their preseruer, as their auncient, as their end, as their Creator, and as the first borne.
The first begotten of eueryevery Creature.] Two things are here to be considered of Christ: 1. that he is Gods Sonne, by generation: 2. that he is the first begotten.
For the first: God hath Sonnes by Nature and by Grace; Christ is borne as Man,foreign. and begotten as God. Things are begotten three wayes: 1. Metaphorically, onelyonly by comparison, or in some respects: 2. Corporally: 3. Spiritually: some things doe beget without themselues, as bodies doe; but this is more ignobly and basely; some things beget within themselues, as doth the Spirit or soule, more perfectly. But the most perfect and vnvtterable glorious generation, is the begetting of the Son of God, by God. The way of God in eternity, who can finde out? and his generation who can tell? His waies are not as our wayes; yet a glimpse of this great worke, we may reach to two wayes:
1 By way of Negation, as they say in Schooles.
2 By way of Comparison.
First, by denying that vntounto God, which hath imperfection in it. In the generation of the Creatures vve may see something into the generation of the Sonne of God. There are eight things in the generation of the Creatures, vvhichwhich are not in this begetting of the naturall Sonne of God. 1. The Creatures beget in time, because themselues are first begotten: but this is not in God, Christ is of the Father, but not after the Father: there is here a prioritie in order, but not in time. 2. The Creatures beget by affection (this is imperfection) but God begetteth by Nature. 3. The Creature begets vvithout himselfe, so as Sons are diuers, and diuided from the Father, because they are finite: we are of like nature to our Fathers,foreign. not, foreign. but not the same nature: but it is not so in God; for Christ is not diuided from the Father, as he is the naturall Sonne of God. 4. The generation in the Creature is not without corruption, or diminution of the nature of the Begetter: but here, God the Father begetteth without corruption or diminution, by a way diuine, inenarrable, and incomprehensible. 5. Our Children are lesse then their Parents; but Christ is as well Coequall as Coeternall. 6. The Creature communicates but a part of his substance, but God communicates the whole. 7. The father and sonne, among the creatures, are two in number, one in Specie onelyonly; but in God it is not so: for the Son of God is another, but not another thing; he is another,Alius, but not aliud. viz. in Person, but not another thing in Essence. Lastly, the creature begets mortal creatures, & propagates but a being for a time, but God begets a Sonne immortall by nature, such as can neuer die in the nature so begotten.
Secondly, this generation is shadowed out by some comparison vvith Creatures: the riuer and the spring are two, yet not diuided; so is the Sun and the Beames of it, the Sauor & the Oyntment are together, and yet the Oyntment is not corrupted: but the principall comparison is in the Minde and the Word; the Minde begets the Word naturally, without passion or corruption, within it selfe; so as the Word begotten, remaines in the Minde, the Word afterwards, clothed with a voyce, goeth into the eares of men, and yet ceaseth not to be still in the Minde: This in many things, as you may see, is like to the generation of God, by the Father. But all these are but shadowes; the glory of the thing it selfe cannot be expressed by any words of man or Angels.
The consideration of this Doctrine should inflame vsus to the louelove of such a Sonne, who being as hee was, coequall and coeternall with the Father, yet was pleased to delight himselfe in Gods earth,Prou. 8.22.31.32. which is man. And we should for euer hearken and attend to the words of this wisedome of God, who teacheth vsus the secrets and the very bottome of his Father. And seeing this is the Sonne, of whom GOD hath spoken, to the dreadfull astonishment and wonder of Heauen and Earth, woe vntounto them that sinne against the Sonne, and prouoke him to anger: How shall they be broken to pieces like an earthen Vessels? But blessed are all they, that with all feare and trembling,Psal. 2.5.7.9.11.12. and with all reuerence and affection, subiect themselues to the Scepter of his Kingdome, and trust in the louelove of the Father, through the merits of the Sonne. Thus of the consideration of Christ, as he is begotten of God: it is here added that he is first begotten.
First begotten.] Christ is the Sonne of God tIohn. 1.14.: He is the onelyonly begotten Sonne of God uIohn 1.18.: hee is the naturall Sonne of God xRom. 8.3. Primogenitus.; and here is tearmed the first begotten Sonne of God. He is first begotten, as God, two wayes: 1. in Time, he was before all other things. Of this afterwards. 2. in Dignitie, he is the foundation of all that respect, by which others are made Sonnes: he is first begotten, as Man, not in time, but in dignitie and operation: first, in respect of the miraculousnesse and wonderfulnesse of his birth and conception; so are none other borne: secondly, in respect of his Resurrection, in which God did as it were beget him againe: thus hee is afterwards said to be the first borne of the dead: thirdly, in respect of preheminence; as he is the right of the first borne, being made heyre of all things.
The Vse is diuers:Heb. 1.6. First, let all the Angels of God worship him. Secondly, it should kindle in our harts godly sorrow for our sinnes. If we can mourne for the death of our first borne,Zach. 12.12. how should we be pierced to remember, that our sinnes hauehave peirced Gods first borne? Thirdly, we should neuer thinke it strange to suffer in this world,Rom. 8.29. seeing God spared not his owne first borne. Lastly, it may be a great comfort to Christians; and that two wayes: first, because they shall be accepted with God, in, and for, Christ, who is the first borne, and hath receiued a blessing for all the rest: secondly, because in Christ they themselues are accounted as Gods first borne, in comparison of other men: God will vse them as his first borne, Exod. 4.22. Heb. 12.23. Psal. 89.27. By this Gods Children are made higher then the Kings of the earth, Psal. 89.27. and therefore woe shall be to them that wrong Gods first borne, Exod. 4.22. And therefore also eueryevery Christian should so esteeme his birth-right, as by no meanes, with prophane Esau, for any lust, profit, or pleasure to sell it. Heb. 12.16.