Who is the image of the invisible God - The counterpart of God Almighty, and if the image of the invisible God, consequently nothing that appeared in him could be that image; for if it could be visible in the Son, it could also be visible in the Father; but if the Father be invisible, consequently his image in the Son must be invisible also. This is that form of God of which he divested himself; the ineffable glory in which he not only did not appear, as to its splendor and accompaniments, but concealed also its essential nature; that inaccessible light which no man, no created being, can possibly see. This was that Divine nature, the fullness of the Godhead bodily, which dwelt in him.
The first-born of every creature - I suppose this phrase to mean the same as that, Philemon 2:9; : God hath given him a name which is above every name; he is as man at the head of all the creation of God; nor can he with any propriety be considered as a creature, having himself created all things, and existed before any thing was made. If it be said that God created him first, and that he, by a delegated power from God, created all things, this is most flatly contradicted by the apostle's reasoning in the 16th and 17th verses. As the Jews term Jehovah עולם של בכורו becoro shel olam, the first-born of all the world, or of all the creation, to signify his having created or produced all things; (see Wolfius in loc.) so Christ is here termed, and the words which follow in the 16th and 17th verses are the proof of this. The phraseology is Jewish; and as they apply it to the supreme Being merely to denote his eternal pre-existence, and to point him out as the cause of all things; it is most evident that St. Paul uses it in the same way, and illustrates his meaning in the following words, which would be absolutely absurd if we could suppose that by the former he intended to convey any idea of the inferiority of Jesus Christ.
Who is the image of the invisible God - εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου eikōn tou Theou tou aoratouThe objects. here, as it is in the parallel place in Ephesians 1:20-23, is to give a just view of the exaltation of the Redeemer. It is probable that, in both cases, the design is to meet some erroneous opinion on this subject that prevailed in those churches, or among those that claimed to be teachers there. See the Introduction to this Epistle, and compare the notes at Ephesians 1:20-23. For the meaning of the phrase occurring here, “the image of the invisible God,” see the Hebrews 1:3, note, and 2 Corinthians 4:4, note. The meaning is, that he represents to mankind the perfections of God, as an image, figure, or drawing does the object which it is made to resemble. See the word “image” - εἰκὼν eikōn- explained in the notes at Hebrews 10:1. It properly denotes that which is a copy or delineation of a thing; which accurately and fully represents it, in contradistinction from a rough sketch, or outline; compare Romans 8:29; 1 Corinthians 11:7; 1 Corinthians 15:49.
The meaning here is, that the being and perfections of God are accurately and fully represented by Christ. In what respects particularly he was thus a representative of God, the apostle proceeds to state in the following verses, to wit, in his creative power, in his eternal existence, in his heirship over the universe, in the fulness that dwelt in him. This cannot refer to him merely as incarnate, for some of the things affirmed of him pertained to him before his incarnation; and the idea is, that in all things Christ fairly represents to us the divine nature and perfections. God is manifest to us through him; 1 Timothy 3:16. We see God in him as we see an object in that which is in all respects an exact copy of it. God is invisible. No eye has seen him, or can see him; but in what Christ is, and has done in the works of creation and redemption, we have a fair and full representation of what God is; see the notes at John 1:18; John 14:9, note.
The first-born of every creature - Among all the creatures of God, or over all his creation, occupying the rank and pro-eminence of the first-born. The first-born, or the oldest son, among the Hebrews as elsewhere, had special privileges. He was entitled to a double portion of the inheritance. It has been, also, and especially in oriental countries, a common thing for the oldest son to succeed to the estate and the title of his father. In early times, the first-born son was the officiating priest in the family, in the absence or on the death of the father. There can be no doubt that the apostle here has reference to the usual distinctions and honors conferred on the first-born, and means to say that, among all the creatures of God, Christ occupied a pre-eminence similar to that. He does not say that, in all respects, he resembled the first-born in a family; nor does he say that he himself was a creature, for the point of his comparison does not turn on these things, and what he proceeds to affirm respecting him is inconsistent with the idea of his being a created being himself.
He that “created all things that are in heaven and that are in earth,” was not himself created. That the apostle did not mean to represent him as a creature, is also manifest from the reason which he assigns why he is called the first-born. “He is the image of God, and the first-born of every creature, for - ὅτι hoti- by him were all things created.” That is, he sustains the elevated rank of the first-born, or a high eminence over the creation, because by him “all things were created in heaven and in earth.” The language used here, also, does not fairly imply that he was a creature, or that he was in nature and rank one of those in relation to whom it is said he was the first-born. It is true that the word “first-born” - πρωτότοκος prōtotokos- properly means the first-born child of a father or mother, Matthew 1:25; Luke 2:7; or the first-born of animals. But two things are also to be remarked in regard to the use of the word:
(1) It does not necessarily imply that anyone is born afterward in the family, for it would be used of the first-born, though an only child; and,
(2) it is used to denote one who is chief, or who is highly distinguished and pre-eminent. Thus, it is employed in Romans 8:29, “That he might be the first-born among many brethren.” So, in Colossians 1:18, it is said that he was “the first-born from the dead;” not that he was literally the first that was raised from the dead, which was not the fact, but that he might be pre-eminent among those that are raised; compare Exodus 4:22. The meaning, then, is, that Christ sustains the most exalted rank in the universe; he is pre-eminent above all others; he is at the head of all things. The expression does not mean that he was “begotten before all creatures,” as it is often explained, but refers to the simple fact that he sustains the highest rank over the creation. He is the Son of God. He is the heir of all things. All other creatures are also the “offspring of God;” but he is exalted as the Son of God above all.
(This clause has been variously explained. The most commonly received, and, as we think, best supported opinion, is that which renders πρωτοτοκος πασης κτισεως prōtotokos pasēs ktiseōs“begotten before all creation.” This most natural and obvious sense would have been more readily admitted, had it not been supposed hostile to certain views on the sonship of Christ. Some explain πρωτότοκος prōtotokosactively, and render “first begetter or producer of all things,” which gives, at all events, a sense consistent with truth and with the context, which immediately assigns as the reason of Christ being styled πρωτότοκος prōtotokosthe clause beginning ὁτι εν αυτω εκτισθη hoti en autō ektisthē“For by him were all things created.” Others, with the author explain the word figuratively, of pre-eminence or lordship. To this view however, there are serious objections.
It seems not supported by sufficient evidence. No argument can be drawn from Colossians 1:18 until it is proved that “firstborn from the dead,” does not mean the first that was raised to die no more, which Doddridge affirms to be “the easiest, surest, most natural sense, in which the best commentators are agreed.” Nor is the argument from Romans 8:29 satisfactory. “ Πρωτότοκος Prōtotokossays Bloomfield, at the close of an admirable note on this verse, “is not well taken by Whitby and others, in a figurative sense, to denote ‹Lord of all things, since the word is never so used, except in reference to primogeniture. And although, in Romans 8:29, we have τον ρωτοτοκος εν πολλοις αδελφοις ton prōtotokos en pollois adelphoisyet there his followers are represented not as his creatures, but as his brethren. On which, and other accounts, the interpretation, according to which we have here a strong testimony to the eternal filiation of our Saviour is greatly preferable; and it is clear that Colossians 1:15, Colossians 1:18 are illustrative of the nature, as Colossians 1:16-17 are an evidence of the pre-existence and divinity of Christ.”)
“Without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” “Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” “... Who is the image of the invisible God, the firstborn of every creature” (1 Timothy 3:16; Philippians 2:9-11; Colossians 1:14, 15). HP 41.4Read in context »
47. Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature.—[The Review and Herald, January 25, 1881] Counsels on Health, 67 CD 43.1
48. With our first parents, intemperate desire resulted in the loss of Eden. Temperance in all things has more to do with our restoration to Eden than men realize.—The Ministry of Healing, 129, 1905 CD 43.2
49. The transgression of physical law is the transgression of God's law. Our Creator is Jesus Christ. He is the author of our being. He has created the human structure. He is the author of physical laws, as He is the author of the moral law. And the human being who is careless and reckless of the habits and practices that concern his physical life and health, sins against God. Many who profess to love Jesus Christ do not show proper reverence and respect for Him who gave His life to save them from eternal death. He is not reverenced, or respected, or recognized. This is shown by the injury done to their own bodies in violation of the laws of their being.—Manuscript 49, 1897 CD 43.3
50. A continual transgression of nature's laws is a continual transgression of the law of God. The present weight of suffering and anguish which we see everywhere, the present deformity, decrepitude, disease, and imbecility now flooding the world, make it, in comparison to what it might be and what God designed it should be, a lazar house; and the present generation are feeble in mental, moral, and physical power. All this misery has accumulated from generation to generation because fallen man will break the law of God. Sins of the greatest magnitude are committed through the indulgence of perverted appetite.—Testimonies for the Church 4:30, 1876 CD 43.4Read in context »
Jesus said to the disciples, “Ye are clean, but not all.” He had washed the feet of Judas, but the heart had not been yielded to Him. It was not purified. Judas had not submitted himself to Christ. DA 649.1
After Christ had washed the disciples’ feet, and had taken His garments and sat down again, He said to them, “Know ye what I have done to you? Ye call Me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.” DA 649.2
Christ would have His disciples understand that although He had washed their feet, this did not in the least detract from His dignity. “Ye call Me Master and Lord: and ye say well; for so I am.” And being so infinitely superior, He imparted grace and significance to the service. No one was so exalted as Christ, and yet He stooped to the humblest duty. That His people might not be misled by the selfishness which dwells in the natural heart, and which strengthens by self-serving, Christ Himself set the example of humility. He would not leave this great subject in man's charge. Of so much consequence did He regard it, that He Himself, One equal with God, acted as servant to His disciples. While they were contending for the highest place, He to whom every knee shall bow, He whom the angels of glory count it honor to serve, bowed down to wash the feet of those who called Him Lord. He washed the feet of His betrayer. DA 649.3Read in context »
“In whom we have redemption through his blood, even the forgiveness of sins: who is the image of the invisible God, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Colossians 1:14-17). 3SM 185.1Read in context »
Jesus took the nature of humanity, in order to reveal to man a pure, unselfish love, to teach us how to love one another. 5BC 1126.1
As a man Christ ascended to heaven. As a man He is the substitute and surety for humanity. As a man He liveth to make intercession for us. He is preparing a place for all who love Him. As a man He will come again with power and glory, to receive His children. And that which should cause us joy and thanksgiving is, that God “hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” Then we may have the assurance forever that the whole unfallen universe is interested in the grand work Jesus came to our world to accomplish, even the salvation of man (Manuscript 16, 1890). 5BC 1126.2Read in context »
To the apostle John on the Isle of Patmos were revealed the things which God desired him to give to the people. Study these revelations. Here are themes worthy of our contemplation, large and comprehensive lessons which all the angelic host are now seeking to communicate. Behold the life and character of Christ, and study His mediatorial work. Here is infinite wisdom, infinite love, infinite justice, infinite mercy. Here are depths and heights, lengths and breadths, for our consideration. Numberless pens have been employed in presenting to the world the life, the character, and the mediatorial work of Christ, and yet every mind through which the Holy Spirit has worked has presented these themes in a light that is fresh and new. 6T 59.1
We desire to lead the people to understand what Christ is to them and what are the responsibilities they are called upon to accept in Him. As His representatives and witnesses, we ourselves need to come to a full understanding of the saving truths gained by an experimental knowledge. 6T 59.2
Teach the great practical truths that must be stamped upon the soul. Teach the saving power of Jesus, “in whom we have redemption through His blood, even the forgiveness of sins.”Colossians 1:14. It was at the cross that mercy and truth met together, that righteousness and truth kissed each other. Let every student and every worker study this again and again, that they, setting forth the Lord crucified among us, may make it a fresh subject to the people. Show that the life of Christ reveals an infinitely perfect character. Teach that “as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.” John 1:12. Tell it over and over again. We may become the sons of God, members of the royal family, children of the heavenly King. Let it be known that all who accept Jesus Christ and hold the beginning of their confidence firm to the end will be heirs of God and joint heirs with Christ “to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1:4, 5. 6T 59.3Read in context »
11. Holy Humanity Taken to Heaven—Christ ascended to heaven, bearing a sanctified, holy humanity. He took this humanity with Him into the heavenly courts, and through the eternal ages He will bear it, as the One who has redeemed every human being in the city of God (The Review and Herald, March 9, 1905). 6BC 1054.1
(John 12:45; Colossians 1:15; Hebrews 1:3.) A Personal Saviour—Christ came as a personal Saviour to the world. He represented a personal God. He ascended on high as a personal Saviour, and will come again as He ascended to heaven—a personal Saviour (Manuscript 86, 1898). 6BC 1054.2
(Matthew 28:20; John 14:2, 3; 16:24; Hebrews 9:24.) A New View of Heaven—What a source of joy to the disciples to know that they had such a Friend in heaven to plead in their behalf! Through the visible ascension of Christ all their views and contemplation of heaven are changed. Their minds had formerly dwelt upon it as a region of unlimited space, tenanted by spirits without substance. Now heaven was connected with the thought of Jesus, whom they had loved and reverenced above all others, with whom they had conversed and journeyed, whom they had handled, even in His resurrected body, who had spoken hope and comfort to their hearts, and who, while the words were upon His lips, had been taken up before their eyes, the tones of His voice coming back to them as the cloudy chariot of angels received Him: “Lo, I am with you alway, even unto the end of the world.” 6BC 1054.3Read in context »
What Our Churches Should Be—The first and second chapters of Colossians have been presented to me as an expression of what our churches in every part of the world should be (Letter 161, 1903). 7BC 906.1
9-11. God's Will May Be Known—[Colossians 1:9-11 quoted.] How complete this prayer is! There is no limit to the blessings that it is our privilege to receive. We may be “filled with the knowledge of his will.” The Holy Ghost would never have inspired Paul to offer this prayer in behalf of his brethren, if it had not been possible for them to receive an answer from God in accordance with the request. Since this is so, we know that God's will is manifested to His people as they need a clearer understanding of His will (Letter 179, 1902). 7BC 906.2Read in context »
At his second arrest, Paul was seized and hurried away so suddenly that he had no opportunity to gather up his few “books” and “parchments,” or even to take with him his cloak. And now winter was coming on, and he knew that he would suffer with cold in his damp prison cell. He had no money to buy another garment, he knew that his end might come at any moment, and with his usual self-forgetfulness and fear to burden the church, he desired that no expense should be incurred on his account (Sketches from the Life of Paul, 327). 7BC 921.1
16, 17. Paul and Nero Face to Face—Paul and Nero face to face!—the countenance of the monarch bearing the shameful record of the passions that raged within; the countenance of the prisoner telling the story of a heart at peace with God and man. The result of opposite systems of education stood that day contrasted—a life of unbounded self-indulgence and a life of entire self-sacrifice. Here were the representatives of two theories of life—all-absorbing selfishness, which counts nothing too valuable to be sacrificed for momentary gratification, and self-denying endurance, ready to give up life itself, if need be, for the good of others (The Youth's Instructor, July 3, 1902). 7BC 921.2
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Said Christ, “All things that the Father hath are mine.” “I and my Father are one” (John 16:15; 10:30). “I appoint unto you a kingdom” (Luke 22:29). The Lord Jesus lays His hand upon the eternal throne of God with all the ease and assurance of one who rules and reigns, putting on His head the crown of deity. He sits at the right hand of God and receives supreme honor as God, the glory He had before the world was. He distributes His gifts to all who by faith shall claim them.... TMK 338.2Read in context »
God is revealed to us in Christ. Our Saviour is the image of the invisible God. Oh, how near to heaven we may be. “He that hath seen me hath seen the Father,” Christ declared. UL 142.4Read in context »
“The Sabbath was made for man, and not man for the Sabbath,” Jesus said. The institutions that God has established are for the benefit of mankind. “All things are for your sakes.” “Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's.” 2 Corinthians 4:15; 1 Corinthians 3:22, 23. The law of Ten Commandments, of which the Sabbath forms a part, God gave to His people as a blessing. “The Lord commanded us,” said Moses, “to do all these statutes, to fear the Lord our God, for our good always, that He might preserve us alive.” Deuteronomy 6:24. And through the psalmist the message was given to Israel, “Serve the Lord with gladness: come before His presence with singing. Know ye that the Lord He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture. Enter into His gates with thanksgiving, and into His courts with praise.” Psalm 100:2-4. And of all who keep “the Sabbath from polluting it,” the Lord declares, “Even them will I bring to My holy mountain, and make them joyful in My house of prayer.” Isaiah 56:6, 7. DA 288.1
“Wherefore the Son of man is Lord also of the Sabbath.” These words are full of instruction and comfort. Because the Sabbath was made for man, it is the Lord's day. It belongs to Christ. For “all things were made by Him; and without Him was not anything made that was made.” John 1:3. Since He made all things, He made the Sabbath. By Him it was set apart as a memorial of the work of creation. It points to Him as both the Creator and the Sanctifier. It declares that He who created all things in heaven and in earth, and by whom all things hold together, is the head of the church, and that by His power we are reconciled to God. For, speaking of Israel, He said, “I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them,”—make them holy. Ezekiel 20:12. Then the Sabbath is a sign of Christ's power to make us holy. And it is given to all whom Christ makes holy. As a sign of His sanctifying power, the Sabbath is given to all who through Christ become a part of the Israel of God. DA 288.2Read in context »