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The Supremacy of Christ
14in whom we have redemption, the forgiveness of sins.15The Sonisthe imageof theinvisibleGod,the firstbornover allcreation.16For in Him all things were created, things in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him.…

Treasury of Scripture

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

the image.

Exodus 24:10
And they saw the God of Israel: andthere was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven inhis clearness.

Numbers 12:8
With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?

Ezekiel 1:26-28
And above the firmament thatwas over their headswas the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the thronewas the likeness as the appearance of a man above upon it…

the invisible.

1 Timothy 1:17
Now unto the King eternal, immortal, invisible, the only wise God,be honour and glory for ever and ever. Amen.

1 Timothy 6:16
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whombe honour and power everlasting. Amen.

Hebrews 11:27
By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

the firstborn.

Colossians 1:13
Who hath delivered us from the power of darkness, and hath translatedus into the kingdom of his dear Son:

Psalm 89:27
Also I will make himmy firstborn, higher than the kings of the earth.

John 1:14
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

of every.

Colossians 1:16,17
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whetherthey be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: …

Proverbs 8:29-31
When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: …

Revelation 3:14
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;

ChristCreationCreatureExistenceFirstbornFirst-BornImageInvisibleRepresentationUnseenVisibleChristCreationCreatureExistenceFirstbornFirst-BornImageInvisibleRepresentationUnseenVisible1.After salutation Paul thanks God for the Colossians' faith;
7.confirms the doctrine of Epaphras;
9.prays further for their increase in grace;
14.describes the supremacy of Christ;
21.encourages them to receive Jesus Christ, and commends his own ministry.

The Son is the image of the invisible God
This phrase emphasizes the unique nature of Jesus Christ as the perfect representation of God. In biblical context, "image" implies a likeness or representation. Jesus embodies the fullness of God, making the invisible God known to humanity. This aligns withJohn 1:18, where Jesus is described as the one who has made God known. The concept of God being invisible is rooted in passages likeExodus 33:20, where God tells Moses that no one can see His face and live. Jesus, therefore, serves as the visible manifestation of God's character and essence. This also connects toHebrews 1:3, which describes the Son as the "radiance of God's glory and the exact representation of His being."

the firstborn over all creation
The term "firstborn" here is not about chronological birth order but rather signifies preeminence and authority. In ancient cultures, the firstborn son held a place of honor and inheritance rights. Biblically, this term is used to denote supremacy and priority, as seen inPsalm 89:27, where God says He will make David the "firstborn, the highest of the kings of the earth." In the context of Colossians, it underscores Christ's authority over all creation, affirming His role in creation itself, as further elaborated inColossians 1:16-17. This phrase also refutes early heresies that attempted to diminish Christ's divine nature, asserting instead His eternal existence and sovereign rule over the universe.

1.The Son (Jesus Christ)
Central to this verse, Jesus is described as the image of the invisible God, emphasizing His divine nature and role in creation.

2.God
The invisible God, whose nature and character are perfectly revealed in Jesus Christ.

3.Creation
Refers to the entirety of the universe, over which Christ holds preeminence as the "firstborn."Christ's Divine Nature
Jesus is not merely a reflection but the exact image of God, affirming His divinity and equality with God.

Preeminence of Christ
As the firstborn over all creation, Jesus holds authority and supremacy, reminding believers of His rightful place in their lives.

Revelation of God
In Jesus, the invisible God is made visible, providing a perfect revelation of God's character and will.

Relationship with Creation
Understanding Jesus' role in creation encourages believers to view the world through the lens of His sovereignty and purpose.

Imitating Christ
As the image of God, Jesus serves as the ultimate example for believers to emulate in their daily lives.1.What is the meaning of Colossians 1:15?

2.How does Colossians 1:15 affirm Christ's supremacy in creation and our lives?

3.What does "image of the invisible God" reveal about Jesus' divine nature?

4.How does Colossians 1:15 connect with John 1:1-3 about creation?

5.In what ways can we reflect Christ's image in our daily actions?

6.How should Christ's preeminence in Colossians 1:15 influence our worship practices?

7.How does Colossians 1:15 define Jesus' relationship to God and creation?

8.What does "the image of the invisible God" mean in Colossians 1:15?

9.How does Colossians 1:15 support the doctrine of the Trinity?

10.What are the top 10 Lessons from Colossians 1?

11.Colossians 1:15 – If Christ is “the firstborn of all creation,” doesn’t that imply he had a beginning, contradicting the claim of his eternal nature?

12.Is Jesus considered the firstborn of creation?

13.What does Christ's supremacy signify?

14.What is the image of the invisible God?The Son

Colossians 1:15 opens with the simple title, “The Son.” Scripture consistently identifies Jesus as the unique, divine Son of God.

•Matthew 3:17 records the Father’s voice: “This is My beloved Son, in whom I am well pleased!”

•John 3:16 underscores the Father’s gift of His “one and only Son,” showing both relationship and mission.

•Acts 13:33 linksPsalm 2 to Jesus, confirming that “You are My Son; today I have become Your Father.”

Calling Jesus “The Son” anchors the verse in His eternal relationship within the Godhead and prepares us to see how He perfectly reveals the Father.

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Is the image

To say “The Son is the image” declares that He makes the unseen God visible.

•Hebrews 1:3: “The Son is the radiance of God’s glory and the exact representation of His nature.”

•John 14:9: “Whoever has seen Me has seen the Father.”

•2 Corinthians 4:4 refers to “the gospel of the glory of Christ, who is the image of God.”

Jesus does not merely reflect God as a mirror might; He embodies God’s very nature. Looking to Christ, people saw—literally in His earthly life, and now through Scripture—the true character, power, and compassion of God.

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Of the invisible God

God is “invisible” (1 Timothy 1:17), dwelling in unapproachable light (1 Timothy 6:16). Humanity cannot access Him by natural sight or human effort.

•Exodus 33:20 reminds, “No one can see My face and live.”

• YetColossians 2:9 affirms, “In Christ all the fullness of Deity dwells bodily.”

In Jesus, the invisible becomes knowable. He bridges the gap, revealing the Father’s heart while remaining fully God Himself.

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The firstborn

“Firstborn” speaks of rank and privilege rather than origin. In biblical usage, the firstborn holds preeminence.

•Psalm 89:27 concerning David’s greater Son: “I will appoint him My firstborn, the highest of the kings of the earth.”

•Hebrews 1:6 refers to God bringing “His firstborn into the world,” commanding angels to worship Him, underscoring supremacy, not created status.

•Romans 8:29 calls Jesus “the firstborn among many brothers,” highlighting His leading position in God’s family.

Thus, Paul proclaims Christ’s authority, not suggesting He originated as part of creation.

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Over all creation

Adding “over all creation” clarifies that Jesus stands sovereign above everything that exists.

• The very next verse,Colossians 1:16, explains: “For in Him all things were created… all things have been created through Him and for Him.”

•John 1:3 echoes: “Through Him all things were made, and without Him nothing was made that has been made.”

•Revelation 3:14 calls Him “the Originator of God’s creation,” affirming He is the source, not a product, of created order.

Because He is first in rank and the agent of creation, all authorities—visible and invisible—owe allegiance to Him.

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summary

Colossians 1:15 presents a sweeping portrait of Jesus: the eternal Son who perfectly reveals the invisible God, exalted as the rightful heir and ruler of everything He Himself created. In Him we not only see God’s face but also find the Lord of all things, worthy of worship, trust, and obedience.

(15)The image of the invisible God.--This all important clause needs the most careful examination. We note accordingly (1) that the word "image" (like the word "form,"Philippians 2:6-7) is used in the New Testament for real and essential embodiment, as distinguished from mere likeness. Thus inHebrews 10:1 we read, "The law, having a shadow of good things to come, and notthe very image of the things;" we note also inRomans 1:23 the distinction between the mere outward "likeness" and the "image" which it represented; we find in1Corinthians 15:49 that the "image of the earthy" and "the image of the heavenly" Adam denote actual identity of nature with both; and in2Corinthians 3:18 the actual work of the Spirit in the heart is described as "changing us from glory to glory" into "the image" of the glorified Christ. (2) Next we observe that although, speaking popularly, St. Paul in1Corinthians 11:7 calls man "the image and glory of God," yet the allusion is toGenesis 1:26;Genesis 1:28, where man is said, with stricter accuracy, to be made "after the image of God" (as inEphesians 4:24, "created after God"), and this more accurate expression is used inColossians 3:10 of this Epistle, "renewed after the image of Him that created him." Who then, or what, is the "image of God," after which man is created? St. Paul here emphatically (as in2Corinthians 4:4 parenthetically) answers "Christ," as the Son of God, "first-born before all creation." The same truth is conveyed in a different form, clearer (if possible) even than this, inHebrews 1:3, where "the Son" is said to be not only "the brightness of the glory of the Father," but "the express image of His Person." For the word "express image" ischaracter in the original, used here (as when we speak of the alphabetical "characters") to signify the visible drawn image, and the word "Person" issubstance oressence. (3) It is not to be forgotten that at this time in the Platonising Judaism of Philo, "the Word" was called the eternal "image of God." (See passages quoted in Dr. Light-foot's note on this passage.) This expression was not peculiar to him; it was but a working out of that personification of the "wisdom of God," of which we have a magnificent example inProverbs 8:22-30, and of which we trace the effect in the Alexandrine Book of "Wisdom" (Wisdom Of Solomon 7:25-26). "Wisdom is the breath of the power of God, and a pure stream from the glory of the Most High--the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness." It seems to have represented in the Jewish schools the idea complementary to the ordinary idea of the Messiah in the Jewish world. Just as St. John took up the vague idea of "the Word," and gave it a clear divine personality in Christ, so St. Paul seems to act here in relation to the other phrase, used as a description of the Word. In Christ he fixes in solid reality the floating vision of the "image of God." (4) There is an emphasis on the words "of the invisible God." Now, since the whole context shows that the reference is to the eternal pre-existence of Christ, ancient interpreters (of whom Chrysostom may be taken as the type) argued that the image of the invisible must be also invisible. But this seems opposed to the whole idea of the word "image," and to its use in the New Testament and elsewhere. The true key to this passage is in our Lord's own words inJohn 1:8, "No man hath seen God at any time, the only begotten Son" (here is the remarkable reading, "the only begotten God"), "who is in the bosom of the Father, He hath revealed Him." In anticipation of the future revelation of Godhead, Christ, even as pre-existent, is called "The image of the invisible God." . . .Verse 15.

(a) Who is Image of God the invisible, Firstborn of all creation:

Parallel Commentaries ...

[The Son]
Ὅς(Hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's 3739:Who, which, what, that.

is
ἐστιν(estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[the] image
εἰκὼν(eikōn)
Noun - Nominative Feminine Singular
Strong's 1504:An image, likeness, bust. From eiko; a likeness, i.e. statue, profile, or representation, resemblance.

of the
τοῦ(tou)
Article - Genitive Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

invisible
ἀοράτου(aoratou)
Adjective - Genitive Masculine Singular
Strong's 517:Unseen, invisible. Invisible.

God,
Θεοῦ(Theou)
Noun - Genitive Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[the] firstborn
πρωτότοκος(prōtotokos)
Adjective - Nominative Masculine Singular
Strong's 4416:First-born, eldest. From protos and the alternate of tikto; first-born.

over all
πάσης(pasēs)
Adjective - Genitive Feminine Singular
Strong's 3956:All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

creation.
κτίσεως(ktiseōs)
Noun - Genitive Feminine Singular
Strong's 2937:From ktizo; original formation.


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NT Letters: Colossians 1:15 Who is the image of the invisible (Coloss. Col Co)