Keiw
Well-Known Member
I will start a thread soon of 8 or 9 teachings from Jesus that show who listens to him.
A serious questions for the Jehovah's Witnesses on these threads.
- Thread starter Ronald Nolette
- Start date
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Keep telling your self that lie. Tap you rheels three times as well!
It proves everything! god created grammar for us to understand one another. Just because it says it in a way that your 21st century mind refuses to accept is not my problem.
"theos" is never defined as "divinely authorized ones" Unless so specified by those words. sorry but you are lying.
And no- theos is a greek word and not used in the OT. Except in the Septuigant.
I take it you did not even read the passages you mangled.
Verse 34 refers back to God rebuking those who called themselves "Elohim".
Verse 35 is "ho logos" the word, not ho theos, the God.
Verse 36 is "ho yhios" the son, not "ho theos" the God. You really need to pay attention to Gods Word.
Just showed you why this is a lie.
Once again you are perpetuating a lie I have repeatedly denounced as untrue!
I challenge you to cite one denominnation that teaches Jesus is the Father and the Father is Jesus! I dare you!
No it falls in line with most! but you would have to read teh statement of beliefs of churches instead of what the Watchtower shovels into your mind!
You think saying you have quickly forgotten is name calling? You need to grow thicker skin then.
I have given you , Kiew. Barney Bright , robert and a few other witnesses who come on this thread all the verses and even brought them out in Greek and Hebrew. Lyi9ng to my face saying I haven't is pathetic.
Well that is what the Watchtower teaches you , but that is not what Gods Word teaches.
Firstborn, while meaning the first to split the womb, also was understood as the heir of everything. So Verse 15 means jesus is the heir and overseer (firstborn had control of their Fathers property)
verse 17 I know th eNWT says "all other things" but that is a lie and adding to the Word of God!
verse 19. Yes in Jesus humanity all the fulness of god dwelt in bodily form as it is written.
You use feeble human reasoning to deny th eword of God as was taught you by the Watchtower!
You seem to forget that though Jesus is fully divine as His Father He became a man and so died for us. Then He physically rose from the dead as the first to never die again!
You will not find the words perfect reflection in Scripture (except for maybe the New World Mistranslation)
His death did not reconcile all that was alientated. His death was the substitute punishment for our sins! those who trust in HIs death and physical resurrection have that sacrifice applied to their sin debt and have it removed!
And in Is. 44 the Father made it clear the son shares that name. and in a Hebrew New Testament that is borne out also!
Only according to the New Word mistranslation
Wrangler
Well-Known Member
That's not what she said at all. Rather, only the Father is God and God is only the Father. It's not merely what denominations teach, it's what Scripture explicitly teaches over and over and over again.
You just want admit it because you're emotionally invested in your IDOL. God is synonymous with YWHW and 'the Father." And "the son" is synonymous with the Messiah and Jesus. They are related as their synonyms indicate but relationship does not mean identity, e.g., being married to my wife makes us "one flesh" but it does not make us one Being.
Oh, Being is synonymous with person, just as son is synonymous with created. Your IDOL requires ongoing contradictions of parsing synonyms.
The story of how faith was credited to Abraham was not recorded for him and him alone, but was written for all of us who would one day be credited for having faith in God, the One who raised Jesus our Lord from the realm of the dead.
Romans 4:23-24 (VOICE)
Aunty Jane
Well-Known Member
@Ronald Nolette it is very obvious to the honest-hearted readers here, (who are not blindly indoctrinated with Christendom’s false teachings) that your empty protestations are making a fool of you. You name call like a spoilt child throwing tantrums because someone has taken their candy away. Attack is not defence.
Your efforts at defence are pathetic IMO. You do exactly what you accuse us of doing.....you go beyond what scripture actually says to suggest something it never did.
I believe we have answered all your false accusations and I personally will not entertain your nonsense any longer. I am not your judge, but you will never be able to say that no one told you the truth.
Remember that we will all stand before the same judge and he is the one who will decide whom he has NEVER known, and why. (Matt 7:21-23)
Your efforts at defence are pathetic IMO. You do exactly what you accuse us of doing.....you go beyond what scripture actually says to suggest something it never did.
I believe we have answered all your false accusations and I personally will not entertain your nonsense any longer. I am not your judge, but you will never be able to say that no one told you the truth.
Remember that we will all stand before the same judge and he is the one who will decide whom he has NEVER known, and why. (Matt 7:21-23)
For the record, I write in a very calm manner and do not throw any tantrums. that is simply you making assumptions and bearing false witness.
Of course teh truth to you is pathetic. You are too well entrenched in Watchtower doctrine to look at their claims like a Berean.
You made an accusation by saying I go way beyond what SCripture says. cite one example to back up your accusation.
You are correct we will stand before the same judge. and as long as you deny Jesus physically rose from the dead, I will stand before teh Bema Judgment seat and you shall stand before the great white throne. these are not attacks despite your protesting otherwise, but what Scripture says without commentary form any organization.
Wrangler
Well-Known Member
Ouch! Do you praise the Lord with that mouth?
This post proves who relies on a weak argument and who relies on personal attack. Buddy, it is you.
You can claim how calm you write all day long, the vitriol of those who reject your doctrine - on Biblical grounds - comes out.
Make a blessed day!
Psalm 83
Easy-to-Read Version
One of Asaph’s songs of praise.
83 God, don’t keep quiet!
Don’t close your ears!
Please say something, God.
2 Your enemies are getting ready to do something.
Those who hate you will soon attack.
3 They are making secret plans against your people.
Your enemies are discussing plans against the people you love.
4 They say, “Come, let us destroy them completely.
Then no one will ever again remember the name Israel.”
5 God, they have all joined together.
They have united against you.
6-7 Their army includes the Edomites, Ishmaelites, Moabites, and Hagar’s descendants,
the people of Byblos, Ammon, and Amalek,
the Philistines, and the people of Tyre.
8 Even the Assyrians have joined them.
They have made Lot’s descendants very powerful. Selah
9 God, defeat them just as you defeated Midian.
Do what you did to Sisera and Jabin at the Kishon River.
10 You destroyed the enemy at Endor,
and their bodies rotted on the ground.
11 Punish their leaders as you did Oreb and Zeeb.
Do what you did to Zebah and Zalmunna.
12 They said, “Let’s make this land our own—
these fields of grass that belong to God!”
13 Make them like weeds blown by the wind.
Scatter them the way wind scatters straw.
14 Be like a fire that destroys a forest
or like a flame that sets the hills on fire.
15 Chase them away with your blasts of wind;
frighten them with your storms.
16 Lord, cover them with shame
until they come to you for help.
17 May they be forever ashamed and afraid.
Disgrace and defeat them.
18 Then they will know that your name is Yahweh—
that you alone are the Lord.
They will know that you are God Most High,
ruler over all the earth!
Revelation 3
| << Previous Verse | Next Verse >> |
14 | "To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: |
Commentary | A literal translation of this passage is grammatically ambiguous (decoding linguistic elements is not enough). Therefore we have to search for the author’s intended meaning also through contextual inference. Delling in Kittel’s Theological Dictionary Of The New Testament on page 479 made an important statement that needs to be kept in mind while looking at occurrences of arch, “arch always signifies “primacy,” whether in time “beginning,” principium or in rank: “power,” “dominion,” “office.” As a foundation, Rev. 3:14 needs to be put in the context of the entire book of Revelation. In 1:5, Jesus is called the (Ruler) arcwn over the Earth’s Kings and the faithful witness. The parallelism is unmistakable. Notice also ‘the Faithful and True Witness and ‘the Faithful Witness.’ arcwn obviously overlaps in meaning with arch as can be seen from a check of the standard lexicons. In 1:17, Jesus is “The First and The Last” as in 2:8 and 22:13. YHWH in the Old Testament has this name in Isaiah 44:6 and 48:12. In Rev. 5:13-14, a picture is given of “One sitting on the throne” and “to the Lamb” receiving worship. In 22:13, Jesus is given three names: The First and The Last, The Beginning and The End, and The Alpha and The Omega. This gives Jesus the same names of the Almighty as in 1:8 and 21:6. This is the high Christology of Revelation. What we have in Rev. 3:14 are three event words which are titles for Jesus. The first title is The Amen. This is most probably the same title of YHWH in Isaiah 65:16. His second title is “The Faithful and True Witness.” His third title is “The Ruler.” It could also mean ‘Source.’ Ruler or Source are both (event words) titles in this context. Beginning does not fit the immediate or the wider context. Mr. Stafford wants arch to have a passive use. By doing this, he destroys the parallelism of the titles. I understand the genitive in Rev. 3:14 to be objective. Therefore, as D.B. Wallace stated in his grammar, Greek Grammar Beyond The Basics, page 116, “the genitive substantive functions semantically as the direct object of the verbal idea implicit in the head noun.” In certain examples where beginning is a possibility, I think that we would find that more of an idea of ‘chief things’ would be more proper. For example, in Mark 1:1, ARCHE could mean ‘chief things’, ‘essentials’, or ‘summary.’ See Allen Wikgren in JBLARCHE TOU EUAGGELIOU pages 11-20 (need vol and date). Another interesting point is that whenever arch refers to a person, most of the time it has something to do with rule, dominion, or authority of some type(of course, only persons can be rulers). This is backed up from the LXX, New Testament, and secular usage. J.R. Mantey in Depth Explorations In The New Testament on page 100 stated, “Outside the NT, we found the following ideas expressed by the word: Beginning or Source, eighty-seven times; authority, forty times; office, thirty-six times; ruler or commander, thirty-two times; realm or dominion, eighteen times. A few samplings of the usage as ruler are: Plutarch, Morals II.151F, “he held the greatest and the most perfect position as a ruler.” In Lives VIII, Sertorius 10, “They were altogether lacking in a commander of great reputation.” In Morals V.75.E, “For it is not fitting for the Ruler and Lord of all to listen to anyone.” In Diodorus Siculus II Bk.3.5.1, “him the multitudes take for their king.” In Philo, Alleg. III.58, “for the sake of being a ruler with governors”; 66, ”Amalek, the ruler of nations.” Ruler in Rev. 3:14 also comports well with one of the most famous Messianic prophecies Isaiah 9:5-6 where the LXX uses arch for Christ’s rule. I end with a quote from Louw & Nida’s Greek-English Lexicon page 779, entry 89.16, “one who or that which constitutes an initial cause – ‘first cause, origin.’ H ARCHE THS KTISEOS TOU THOU ‘the origin of what God has created’ Rev. 3:14. It is also possible to understand arch in Rev. 3:14 as meaning ‘ruler’ (see 37.56).” One interesting historical side-note, Rev. 3:14 never comes up during the Arian controversy. |
Grammatical Analysis | h arch thV ktisews tou qeou Ê ARXÊ TÊS KTISEWS TOU THEOU The Beginning of the Creation of God. The "ruler" (arche, "source," "origin") further amplifies the Amen statement. Paul used arche in Colossians 1:18 to describe Christ as the source or origin of all creation (not the first created; cf. Prov 8:22; John 1:3), no doubt to correct a heresy. Since Colosse was a neighboring city of Laodicea, it is not improbable that the same heresy was also affecting the sister church at Laodicea. But this is not explicit. What is plain is this: When Christ addresses a church that is failing in loyalty and obedience, he is to them the "Amen" of God in faithfulness and in true witness, the only one who has absolute power over the world because he is the source and origin of all creation (1:17; 2:8; 22:13) (EBC). The beginning of the creation of God (hê archê tês ktiseôs tou theou). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Col 1:15, 18, a passage probably known to the Laodiceans, John 1:3; Heb 1:2, as is made clear by 1:18; 2:8; 3:21; 5:13) (RWP). |
EXEGESIS FOR REV. 3:14
A literal translation of this passage is grammatically ambiguous (decoding linguistic elements is not enough). Therefore we have to search for the author’s intended meaning also through contextual inference.
Delling in Kittel’s Theological Dictionary Of The New Testament on page 479 made an important statement that needs to be kept in mind while looking at occurrences of arch, “arch always signifies “primacy,” whether in time “beginning,” principium or in rank: “power,” “dominion,” “office.” As a foundation, Rev. 3:14 needs to be put in the context of the entire book of Revelation. In 1:5, Jesus is called the (Ruler) arcwn over the Earth’s Kings and the faithful witness. The parallelism is unmistakable. Notice also ‘the Faithful and True Witness and ‘the Faithful Witness.’ arcwn obviously overlaps in meaning with arch as can be seen from a check of the standard lexicons. In 1:17, Jesus is “The First and The Last” as in 2:8 and 22:13. YHWH in the Old Testament has this name in Isaiah 44:6 and 48:12. In Rev. 5:13-14, a picture is given of “One sitting on the throne” and “to the Lamb” receiving worship. In 22:13, Jesus is given three names: The First and The Last, The Beginning and The End, and The Alpha and The Omega. This gives Jesus the same names of the Almighty as in 1:8 and 21:6. This is the high Christology of Revelation.
What we have in Rev. 3:14 are three event words which are titles for Jesus. The first title is The Amen. This is most probably the same title of YHWH in Isaiah 65:16. His second title is “The Faithful and True Witness.” His third title is “The Ruler.” It could also mean ‘Source.’ Ruler or Source are both (event words) titles in this context. Beginning does not fit the immediate or the wider context. Mr. Stafford wants arch to have a passive use. By doing this, he destroys the parallelism of the titles. I understand the genitive in Rev. 3:14 to be objective. Therefore, as D.B. Wallace stated in his grammar, Greek Grammar Beyond The Basics, page 116, “the genitive substantive functions semantically as the direct object of the verbal idea implicit in the head noun.”
In certain examples where beginning is a possibility, I think that we would find that more of an idea of ‘chief things’ would be more proper. For example, in Mark 1:1, ARCHE could mean ‘chief things’, ‘essentials’, or ‘summary.’ See Allen Wikgren in JBL ARCHE TOU EUAGGELIOU pages 11-20 (need vol and date).
Another interesting point is that whenever arch refers to a person, most of the time it has something to do with rule, dominion, or authority of some type(of course, only persons can be rulers). This is backed up from the LXX, New Testament, and secular usage. J.R. Mantey in Depth Explorations In The New Testament on page 100 stated, “Outside the NT, we found the following ideas expressed by the word:Beginning or Source, eighty-seven times; authority, forty times; office, thirty-six times; ruler or commander, thirty-two times; realm or dominion, eighteen times. A few samplings of the usage as ruler are: Plutarch, Morals II.151F, “he held the greatest and the most perfect position as a ruler.” In Lives VIII, Sertorius 10, “They were altogether lacking in a commander of great reputation.” In Morals V.75.E, “For it is not fitting for the Ruler and Lord of all to listen to anyone.” In Diodorus Siculus II Bk.3.5.1, “him the multitudes take for their king.” In Philo, Alleg. III.58, “for the sake of being a ruler with governors”; 66, ”Amalek, the ruler of nations.” Ruler in Rev. 3:14 also comports well with one of the most famous Messianic prophecies Isaiah 9:5-6 where the LXX uses arch for Christ’s rule. I end with a quote from Louw & Nida’s Greek-English Lexicon page 779, entry 89.16, “one who or that which constitutes an initial cause – ‘first cause, origin.’ H ARCHE THS KTISEOS TOU THOU ‘the origin of what God has created’ Rev. 3:14. It is also possible to understand arch in Rev. 3:14 as meaning ‘ruler’ (see 37.56).” One interesting historical side-note, Rev. 3:14 never comes up during the Arian controversy.
A literal translation of this passage is grammatically ambiguous (decoding linguistic elements is not enough). Therefore we have to search for the author’s intended meaning also through contextual inference.
Delling in Kittel’s Theological Dictionary Of The New Testament on page 479 made an important statement that needs to be kept in mind while looking at occurrences of arch, “arch always signifies “primacy,” whether in time “beginning,” principium or in rank: “power,” “dominion,” “office.” As a foundation, Rev. 3:14 needs to be put in the context of the entire book of Revelation. In 1:5, Jesus is called the (Ruler) arcwn over the Earth’s Kings and the faithful witness. The parallelism is unmistakable. Notice also ‘the Faithful and True Witness and ‘the Faithful Witness.’ arcwn obviously overlaps in meaning with arch as can be seen from a check of the standard lexicons. In 1:17, Jesus is “The First and The Last” as in 2:8 and 22:13. YHWH in the Old Testament has this name in Isaiah 44:6 and 48:12. In Rev. 5:13-14, a picture is given of “One sitting on the throne” and “to the Lamb” receiving worship. In 22:13, Jesus is given three names: The First and The Last, The Beginning and The End, and The Alpha and The Omega. This gives Jesus the same names of the Almighty as in 1:8 and 21:6. This is the high Christology of Revelation.
What we have in Rev. 3:14 are three event words which are titles for Jesus. The first title is The Amen. This is most probably the same title of YHWH in Isaiah 65:16. His second title is “The Faithful and True Witness.” His third title is “The Ruler.” It could also mean ‘Source.’ Ruler or Source are both (event words) titles in this context. Beginning does not fit the immediate or the wider context. Mr. Stafford wants arch to have a passive use. By doing this, he destroys the parallelism of the titles. I understand the genitive in Rev. 3:14 to be objective. Therefore, as D.B. Wallace stated in his grammar, Greek Grammar Beyond The Basics, page 116, “the genitive substantive functions semantically as the direct object of the verbal idea implicit in the head noun.”
In certain examples where beginning is a possibility, I think that we would find that more of an idea of ‘chief things’ would be more proper. For example, in Mark 1:1, ARCHE could mean ‘chief things’, ‘essentials’, or ‘summary.’ See Allen Wikgren in JBL ARCHE TOU EUAGGELIOU pages 11-20 (need vol and date).
Another interesting point is that whenever arch refers to a person, most of the time it has something to do with rule, dominion, or authority of some type(of course, only persons can be rulers). This is backed up from the LXX, New Testament, and secular usage. J.R. Mantey in Depth Explorations In The New Testament on page 100 stated, “Outside the NT, we found the following ideas expressed by the word:Beginning or Source, eighty-seven times; authority, forty times; office, thirty-six times; ruler or commander, thirty-two times; realm or dominion, eighteen times. A few samplings of the usage as ruler are: Plutarch, Morals II.151F, “he held the greatest and the most perfect position as a ruler.” In Lives VIII, Sertorius 10, “They were altogether lacking in a commander of great reputation.” In Morals V.75.E, “For it is not fitting for the Ruler and Lord of all to listen to anyone.” In Diodorus Siculus II Bk.3.5.1, “him the multitudes take for their king.” In Philo, Alleg. III.58, “for the sake of being a ruler with governors”; 66, ”Amalek, the ruler of nations.” Ruler in Rev. 3:14 also comports well with one of the most famous Messianic prophecies Isaiah 9:5-6 where the LXX uses arch for Christ’s rule. I end with a quote from Louw & Nida’s Greek-English Lexicon page 779, entry 89.16, “one who or that which constitutes an initial cause – ‘first cause, origin.’ H ARCHE THS KTISEOS TOU THOU ‘the origin of what God has created’ Rev. 3:14. It is also possible to understand arch in Rev. 3:14 as meaning ‘ruler’ (see 37.56).” One interesting historical side-note, Rev. 3:14 never comes up during the Arian controversy.
Revelation 3:14, the beginning of creation
JW's point to this verse to deny the deity of Christ. if Jesus is the "beginning" of the creation of God, that must mean that He is part of that creation.
carm.org
Robert Bowman writes,
(Rev. 3:14) Was Christ a created being? | Evidence Unseen
www.evidenceunseen.com
Colossians 1
| << Previous Verse | Next Verse >> |
15 - 16 | He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-- all things have been created through Him and for Him. |
C o m m e n t a r y | from Adam Clarke's Commentary... 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, Phi 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 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 (Clarke). from Jamieson, Fausset, Brown... Col 1:15 - They who have experienced in themselves "redemption" (Col 1:14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (Col 2:18) taught worship was to be paid. Paul describes Him: (1) in relation to God and creation (Col 1:15-17); (2) in relation to the Church (Col 1:18-20). As the former regards Him as the Creator (Col 1:15-16) and the Sustainer (Col 1:17) of the natural world; so the latter, as the source and stay of the new moral creation. image--exact likeness and perfect Representative. Adam was made "in the image of God" (Gen 1:27). But Christ, the second Adam, perfectly reflected visibly "the invisible God" (1Ti 1:17), whose glories the first Adam only in part represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not involve "image." "Image" always supposes a prototype, which it not merely resembles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child the living image of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derivation as "image" expresses; hence it is nowhere applied to the Son, while "image" is here, compare 1Co 11:7 [TRENCH]. (Joh 1:18; Joh 14:9; 2Co 4:4; 1Ti 3:16; Heb 1:3). Even before His incarnation He was the image of the invisible God, as the Word (Joh_1:1-3) by whom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always "the image of God," (1) before the incarnation, (2) in the days of His flesh, and (3) now in His glorified state, is, I think, contemplated here by the verb "is." first-born of every creature-- (Heb 1:6), "the first-begotten": "begotten of His Father before all worlds" [Nicene Creed]. Priority and superlative dignity is implied (Psa 89:27). English Version might seem to favor Arianism, as if Christ were a creature. Translate, "Begotten (literally, 'born') before every creature," as the context shows, which gives the reason why He is so designated. "For," &c. (Col 1:16-17) [TRENCH]. This expression is understood by ORIGEN (so far is the Greek from favoring Socinian or Arian views) as declaring the Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood [Book 2, sec. Against Celsus] (JFB). |
Col 1:15
The image (εικων). In predicate and no article. On εικων, see 2Co 4:4; 3:18; Ro 8:29; Col 3:10 . Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5 ) and is now (Php 2:5-11; Heb 1:3 ).
Of the invisible God (του θεου του αορατου). But the one who sees Jesus has seen God (Joh 14:9 ). See this verbal adjective (α privative and οραω) in Ro 1:20 .
The first born (πρωτοτοκος). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in Joh 1:1-18 and to Heb 1:1-4 as well as Php 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Lu 2:7 and Aleph for Mt 1:25; Ro 8:29 . The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Col 1:18; Ro 8:29; Heb 1:6; 12:23; Re 1:5 . Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).
Col 1:16
All things (τα παντα). The universe as in Ro 11:35 , a well-known philosophical phrase. It is repeated at the end of the verse.
In him were created (εν αυτω εκτισθη). Paul now gives the reason (οτ, for) for the primacy of Christ in the work of creation (16f. ). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Ro 1:25 ). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.
Have been created (εκτιστα). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.
Through him (δι' αυτου). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.
And unto him (κα εις αυτον). This is the only remaining step to take and Paul takes it (1Co 15:28 ) See Eph 1:10 for similar use of εν αυτω of Christ and in Col 1:19; 20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Heb 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe (τα παντα). In Ro 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1Co 8:6 (εξ of God, δια, of Christ).
The image (εικων). In predicate and no article. On εικων, see 2Co 4:4; 3:18; Ro 8:29; Col 3:10 . Jesus is the very stamp of God the Father as he was before the Incarnation (Joh 17:5 ) and is now (Php 2:5-11; Heb 1:3 ).
Of the invisible God (του θεου του αορατου). But the one who sees Jesus has seen God (Joh 14:9 ). See this verbal adjective (α privative and οραω) in Ro 1:20 .
The first born (πρωτοτοκος). Predicate adjective again and anarthrous. This passage is parallel to the Λογος passage in Joh 1:1-18 and to Heb 1:1-4 as well as Php 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (LXX and N.T.) can no longer be considered purely "Biblical" (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Lu 2:7 and Aleph for Mt 1:25; Ro 8:29 . The use of this word does not show what Arius argued that Paul regarded Christ as a creature like "all creation" (πασης κτισεως, by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος that is used (first-born of all creation) as in Col 1:18; Ro 8:29; Heb 1:6; 12:23; Re 1:5 . Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before "all creation" (angels and men). Like εικων we find πρωτοτοκος in the Alexandrian vocabulary of the Λογος teaching (Philo) as well as in the LXX. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων (Image) and to the universe as πρωτοτοκος (First-born).
Col 1:16
All things (τα παντα). The universe as in Ro 11:35 , a well-known philosophical phrase. It is repeated at the end of the verse.
In him were created (εν αυτω εκτισθη). Paul now gives the reason (οτ, for) for the primacy of Christ in the work of creation (16f. ). It is the constative aorist passive indicative εκτισθη (from κτιζω, old verb, to found, to create (Ro 1:25 ). This central activity of Christ in the work of creation is presented also in Joh 1:3; Heb 1:2 and is a complete denial of the Gnostic philosophy. The whole of creative activity is summed up in Christ including the angels in heaven and everything on earth. God wrought through "the Son of his love." All earthly dignities are included.
Have been created (εκτιστα). Perfect passive indicative of κτιζω, "stand created," "remain created." The permanence of the universe rests, then, on Christ far more than on gravity. It is a Christo-centric universe.
Through him (δι' αυτου). As the intermediate and sustaining agent. He had already used εν αυτω (in him) as the sphere of activity.
And unto him (κα εις αυτον). This is the only remaining step to take and Paul takes it (1Co 15:28 ) See Eph 1:10 for similar use of εν αυτω of Christ and in Col 1:19; 20 again we have εν αυτωι, δι' αυτου, εις αυτον used of Christ. See Heb 2:10 for δι' ον (because of whom) and δι' ου (by means of whom) applied to God concerning the universe (τα παντα). In Ro 11:35 we find εξ αυτου κα δι' αυτου κα εις αυτον τα παντα referring to God. But Paul does not use εξ in this connection of Christ, but only εν, δια, and εις. See the same distinction preserved in 1Co 8:6 (εξ of God, δια, of Christ).
Col 1:17
Before all things (προ παντων). Προ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in Joh 8:58; 17:5 . See also Re 23:13 where Christ calls himself the Alpha and the Omega, the Beginning (αρχη) and the End (τελος). Paul states it also in 2Co 8:9; Php 2:6f .
Consist (συνεστηκεν). Perfect active indicative (intransitive) of συνιστημ, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16, especially that in the form εκτιστα. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
Col 1:18
The head of the body (η κεφαλη του σωματος). Jesus is first also in the spiritual realm as he is in nature (verses 18-20). Paul is fond of the metaphor of the body (σωμα) for believers of which body Christ is the head (κεφαλη) as seen already in 1Co 11:3; 12:12,27; Ro 12:5 . See further Col 1:24: 2:19; Eph 1:22f.; 4:2,15; 5:30 .
The church (της εκκλησιας) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (τα παντα) in verses 15-17 and the realm of spirit or grace in verses 18-20. A like general sense of εκκλησια occurs in Eph 1:22f.; 5:24-32; Heb 12:23 . In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse 12, one new man εις ενα καινον ανθρωπον, verse 15, one body εν εν σωματ, verse 16, family of God οικειο του θεου, verse 19, building or temple οικοδομη and ναος, verses 20-22).
Who (ος). Causal use of the relative, "in that he is."
The beginning (η αρχη). It is uncertain if the article (η) is genuine. It is absolute without it. Christ has priority in time and in power. See Re 3:14 for his relation as αρχη to creation and 1Co 15:20,23 for απαρχη used of Christ and the resurrection and Ac 3:14 for αρχηγος used of him as the author of life and Heb 2:10 of Jesus and salvation and Heb 12-2 of Jesus as the pioneer of faith.
That in all things he might have the preeminence (ινα γενητα εν πασιν αυτος πρωτευων). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to (γενητα, not η, be) hold the first place" (πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Re 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).
Before all things (προ παντων). Προ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in Joh 8:58; 17:5 . See also Re 23:13 where Christ calls himself the Alpha and the Omega, the Beginning (αρχη) and the End (τελος). Paul states it also in 2Co 8:9; Php 2:6f .
Consist (συνεστηκεν). Perfect active indicative (intransitive) of συνιστημ, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16, especially that in the form εκτιστα. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.
Col 1:18
The head of the body (η κεφαλη του σωματος). Jesus is first also in the spiritual realm as he is in nature (verses 18-20). Paul is fond of the metaphor of the body (σωμα) for believers of which body Christ is the head (κεφαλη) as seen already in 1Co 11:3; 12:12,27; Ro 12:5 . See further Col 1:24: 2:19; Eph 1:22f.; 4:2,15; 5:30 .
The church (της εκκλησιας) Genitive case in explanatory apposition with του σωματος. This is the general sense of εκκλησια, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (τα παντα) in verses 15-17 and the realm of spirit or grace in verses 18-20. A like general sense of εκκλησια occurs in Eph 1:22f.; 5:24-32; Heb 12:23 . In Eph 2:11-22 Paul uses various figures for the kingdom of Christ (commonwealth πολιτεια, verse 12, one new man εις ενα καινον ανθρωπον, verse 15, one body εν εν σωματ, verse 16, family of God οικειο του θεου, verse 19, building or temple οικοδομη and ναος, verses 20-22).
Who (ος). Causal use of the relative, "in that he is."
The beginning (η αρχη). It is uncertain if the article (η) is genuine. It is absolute without it. Christ has priority in time and in power. See Re 3:14 for his relation as αρχη to creation and 1Co 15:20,23 for απαρχη used of Christ and the resurrection and Ac 3:14 for αρχηγος used of him as the author of life and Heb 2:10 of Jesus and salvation and Heb 12-2 of Jesus as the pioneer of faith.
That in all things he might have the preeminence (ινα γενητα εν πασιν αυτος πρωτευων). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, "that he himself in all things (material and spiritual) may come to (γενητα, not η, be) hold the first place" (πρωτευων, present active participle of πρωτευω, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See Re 1:5 for this same use of πρωτοτοκος with των νεκρων (the dead).
Col 1:19
For it was the good pleasure of the Father (οτ ευδοκησεν). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Mt 3:17; 1Co 10:5 ).
All the fulness (παν το πληρωμα). The same idea as in 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mr 8:20 of the baskets, Ga 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.
Should dwell (κατοικησα). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ (εν αυτω).
Col 1:20
Through him (δι' αυτου). As the sufficient and chosen agent in the work of reconciliation (αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound (απο, κατα with αλλασσω) occurs only here, verse 22; Eph 2:16 , and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2Co 5:18-20; Ro 5:10 ), though διαλλασσω (Mt 5:24 ) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.
Unto himself (εις αυτον). Unto God, though αυτον is not reflexive unless written αυτον.
Having made peace (ειρηνοποιησας). Late and rare compound (Pr 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Mt 5:9 ; here only in N.T.). In Eph 2:15 we have ποιων ειρηνην (separate words)
making peace . Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).
Through the blood of his cross (δια του αιματος του σταυρου αυτου). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.
Or things in the heavens (ειτε τα εν τοις ουρανοις). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16 not put in categorical form (Abbott), universitas rerum (Ellicott).
For it was the good pleasure of the Father (οτ ευδοκησεν). No word in the Greek for "the Father," though the verb calls for either ο θεος or ο πατηρ as the subject. This verb ευδοκεω is common in the N.T. for God's will and pleasure (Mt 3:17; 1Co 10:5 ).
All the fulness (παν το πληρωμα). The same idea as in 2:9 παν το πληρωμα της θεοτητος (all the fulness of the Godhead). "A recognized technical term in theology, denoting the totality of the Divine powers and attributes" (Lightfoot). It is an old word from πληροω, to fill full, used in various senses as in Mr 8:20 of the baskets, Ga 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ.
Should dwell (κατοικησα). First aorist active infinitive of κατοικεω, to make abode or home. All the divine attributes are at home in Christ (εν αυτω).
Col 1:20
Through him (δι' αυτου). As the sufficient and chosen agent in the work of reconciliation (αποκαταλλαξα, first aorist active infinitive of αποκαταλλασσω, further addition to ευδοκησεν, was pleased). This double compound (απο, κατα with αλλασσω) occurs only here, verse 22; Eph 2:16 , and nowhere else so far as known. Paul's usual word for "reconcile" is καταλλασσω (2Co 5:18-20; Ro 5:10 ), though διαλλασσω (Mt 5:24 ) is more common in Attic. The addition of απο here is clearly for the idea of complete reconciliation. See on 2Co 5:18-20 for discussion of καταλλασσω, Paul's great word. The use of τα παντα (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Ro 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right.
Unto himself (εις αυτον). Unto God, though αυτον is not reflexive unless written αυτον.
Having made peace (ειρηνοποιησας). Late and rare compound (Pr 10:10 and here only in N.T.) from ειρηνοποιος, peacemaker (Mt 5:9 ; here only in N.T.). In Eph 2:15 we have ποιων ειρηνην (separate words)
making peace . Not the masculine gender, though agreeing with the idea of Christ involved even if πληρωμα be taken as the subject of ευδοκησεν, a participial anacoluthon (construction according to sense as in 2:19). If θεος be taken as the subject of ευδοκησεν the participle ειρηνοποιησας refers to Christ, not to θεος (God).
Through the blood of his cross (δια του αιματος του σταυρου αυτου). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today.
Or things in the heavens (ειτε τα εν τοις ουρανοις). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16 not put in categorical form (Abbott), universitas rerum (Ellicott).
Colossians 2
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9 | For in Him all the fullness of Deity dwells in bodily form |
C o m m e n t a r y | The Apostle Paul has just cautioned the Colossian believers not to be taken captive by the philosophies and traditions of men which are not grounded in Christ (v. 18). There are various views about the so-called "Colossian Heresy" against which Paul was writing. It is possible that there was a specific heresy (so Calvin, Dibelius, Moule, etc.) or Paul may have been writing more generally (so Hooker). What is clear is that Paul is unequivocally asserting Christ's supremacy over whatever teachings might take the Colossians captive - teachings not grounded in Christ. In verse 9, Paul gives the first of two reasons why Christ is superior to any human philosophy or tradition (verse 10a contains the second): "For" (Greek hoti with a causal sense: "because") in Christ all the fullness of Deity dwells bodily. Christ is superior to the teachings of men and the elemental "powers" of the universe because in His incarnation, every aspect of the nature of the true God - all His attributes and power - found in Christ's body a congenial and permanent home. This verse - perhaps more than any other verse in Paul's writing - teaches that Christ was God in the flesh. The word translated "Deity" signifies the "essence of being God" - what makes God, God (see Grammatical Analysis, below). And it was not a mere quality or limited sub-set of attributes - for Paul tells us that "all the fullness" of Deity dwelled in Christ. And this fullness did not merely sojourn for a time in Christ's consciousness, but rather "dwelled" there (Greek katoikeo: "to take up permanent residence"). It is a timeless present tense verb (Harris, Colossians, p. 98) - "continues to live." And this dwelling was "bodily," in Christ's physical body. This points to the incarnation, surely, but also to the resurrected Christ as well, who is now our mediator, the man Christ Jesus (1 Timothy 2:5). As Robertson puts it: "The fullness of the Godhead ... dwells ‘in the once mortal, now glorified body of Christ'" (RWP). |
G r a m m a t i c a l A n a l y s i s | `oti en autw katoikei pan to plhrwma thV qeothtoV swmatikwV hOTI EN AUTÔ KATOIKEI PAN TO PLÊRÔMA TÊS THEOTÊTOS SÔMATIKÔS For in him dwells all the fullness of the Deity bodily KATOIKEÔ (2730)
PLÊRÔMA (4138)
|
Notes
1. The distinction is even clearer in the third edition of the Bauer, Danker, Arndt, and Gingrich Lexicon (BDAG):
2. Most lexicons define theiotes and theotes as meaning "divinity," but recognize only theotes as meaning "deity" or "godhead." While "deity" and "divinity" are synonyms in English (just as theiotes and theotes are in Greek), there is a difference in semantic range. The Oxford English Dictionary is helpful in demonstrating both the overlap and the distinction in meaning between the two terms:
3. Commentators who also acknowledge a distinction in meaning between the two terms include O'Brien (Colossians, Philemon, Word Biblical Commentary, p. 111-112); Lohse (Colossians and Philemon, p. 100); Boice (EBC); Wright (Colossians and Philemon, Tyndale New Testament Commentaries, p. 103); Hendriksen (Exposition of Colossians and Philemon, New Testament Commentary, p. 111); Bruce (The Epistles to the Colossians to Philemon, and to the Ephesians, The New International Commentary on the New Testament, p. 101);and Dunn (The Epsitles to the Colossians and to Philemon, A Commentary on the Greek Text, p. 151). Harris is more cautious, saying that "If there is a valid distinction between the two words" theotes signifies "deity;" theiotes "divinity" (Colossians, p. 98). Elsewhere, he writes: "Nash has subjected [the] traditional distinction to a penetrating analysis and concluded 'that the two terms covered a common field, that they fought for existence, and that theotes triumphed'" (Jesus as God, p. 287, note 48). But in this view, Harris does not regard theotes as signifying anything less that absolute deity; he expresses the meaning of Col 2:9 as follows: "Jesus possesses all the divine essence and attributes" (Ibid, p. 288).
4. Nash notes that if the traditional view were correct, we should see it evidenced in the works of the Greek Fathers. Instead, he finds that Origen, Athanasius, Arius, Didymus, Eusebius, Theodore, and Chysostom all used theiotes and theotes interchangeably to refer to the deity of God the Father and of Christ (c.f., Nash, pp. 17-25). We may note here that the NWT renders theiotes in Rom 1:20 as "Godship" - clearly treating it as synonymous with "deity" - though the translators rendered theotes in Col 2:9 as "the divine quality." If Mr. Stafford's assertion is correct and there is no distinction in meaning between the terms, we may ask why the NWTTC chose to translate the two terms differently.
5. Nash says he "concedes" to the traditional view: "theotes possessed an inherent capacity for the expression of religious emotion, as well as logical precision, superior to the emotional and logical qualities of theiotes" (Nash, p. 28).
6. "The Rabbi in St. Paul was not at all likely to distinguish between the Being or Personality or Nature of God on the one side, and His attributes or majesty or glory on the other. And if the scholar in Paul did not travel that way, certainly the prophet in him, the creative Christian element, did not" (Nash, p. 5).
7. Nash notes that even Arius is not said to have done so by his opponents: "There is no hint that Arius drew any distinction between theotes and theiotes, but rather plainly suggested that Arius applied the word theiotes to the Father Himself. Asterius is soon after quoted to the same effect" (Nash, p. 17).
8. "Gregory of Nazianzus explains the position by saying, 'The Three have one nature, viz. God, the ground of unity being the Father, out of Whom and towards Whom the subsequent Persons are reckoned' (Or, 42, 15). While all subordinationism is excluded, the Father remains in the eyes of the Cappadocians the source, fountain-head or principle of the Godhead. Their thought (as we have already seen when discussing the Holy Spirit) that He imparts His being to the two other Persons, and so can be said to cause Them" (Kelly, pp. 264-265).
1. The distinction is even clearer in the third edition of the Bauer, Danker, Arndt, and Gingrich Lexicon (BDAG):
See also Bauer's Greek-German lexicon (Bauer, Arndt, Gingrich, Grieschish-deutsch Wörterbuch, 1958), which served as the basis of BAGD:
Göttlichkeit means "divinity;" Gottheit means "deity, godhead." Gottsein is literally "God-Being, God-Essence." The same definitions are repeated in the most recent edition of Bauer's Wörterbuch (Bauer and Aland, Grieschish-deutsch Wörterbuch, 1988).
2. Most lexicons define theiotes and theotes as meaning "divinity," but recognize only theotes as meaning "deity" or "godhead." While "deity" and "divinity" are synonyms in English (just as theiotes and theotes are in Greek), there is a difference in semantic range. The Oxford English Dictionary is helpful in demonstrating both the overlap and the distinction in meaning between the two terms:
Notice that while each of the four definitions of "divinity" are also present among the definitions of "deity," the same in not true for "deity." "Deity" may signify the "estate or rank" or "personality" or "Godship" of a god. (#1). It may mean the "condition or state" of divine existence (#3). It is precisely these senses that White argues are contained within theotes and are lacking in theiotes, with strong concurrence from the modern lexicons cited.
3. Commentators who also acknowledge a distinction in meaning between the two terms include O'Brien (Colossians, Philemon, Word Biblical Commentary, p. 111-112); Lohse (Colossians and Philemon, p. 100); Boice (EBC); Wright (Colossians and Philemon, Tyndale New Testament Commentaries, p. 103); Hendriksen (Exposition of Colossians and Philemon, New Testament Commentary, p. 111); Bruce (The Epistles to the Colossians to Philemon, and to the Ephesians, The New International Commentary on the New Testament, p. 101);and Dunn (The Epsitles to the Colossians and to Philemon, A Commentary on the Greek Text, p. 151). Harris is more cautious, saying that "If there is a valid distinction between the two words" theotes signifies "deity;" theiotes "divinity" (Colossians, p. 98). Elsewhere, he writes: "Nash has subjected [the] traditional distinction to a penetrating analysis and concluded 'that the two terms covered a common field, that they fought for existence, and that theotes triumphed'" (Jesus as God, p. 287, note 48). But in this view, Harris does not regard theotes as signifying anything less that absolute deity; he expresses the meaning of Col 2:9 as follows: "Jesus possesses all the divine essence and attributes" (Ibid, p. 288).
4. Nash notes that if the traditional view were correct, we should see it evidenced in the works of the Greek Fathers. Instead, he finds that Origen, Athanasius, Arius, Didymus, Eusebius, Theodore, and Chysostom all used theiotes and theotes interchangeably to refer to the deity of God the Father and of Christ (c.f., Nash, pp. 17-25). We may note here that the NWT renders theiotes in Rom 1:20 as "Godship" - clearly treating it as synonymous with "deity" - though the translators rendered theotes in Col 2:9 as "the divine quality." If Mr. Stafford's assertion is correct and there is no distinction in meaning between the terms, we may ask why the NWTTC chose to translate the two terms differently.
5. Nash says he "concedes" to the traditional view: "theotes possessed an inherent capacity for the expression of religious emotion, as well as logical precision, superior to the emotional and logical qualities of theiotes" (Nash, p. 28).
6. "The Rabbi in St. Paul was not at all likely to distinguish between the Being or Personality or Nature of God on the one side, and His attributes or majesty or glory on the other. And if the scholar in Paul did not travel that way, certainly the prophet in him, the creative Christian element, did not" (Nash, p. 5).
7. Nash notes that even Arius is not said to have done so by his opponents: "There is no hint that Arius drew any distinction between theotes and theiotes, but rather plainly suggested that Arius applied the word theiotes to the Father Himself. Asterius is soon after quoted to the same effect" (Nash, p. 17).
8. "Gregory of Nazianzus explains the position by saying, 'The Three have one nature, viz. God, the ground of unity being the Father, out of Whom and towards Whom the subsequent Persons are reckoned' (Or, 42, 15). While all subordinationism is excluded, the Father remains in the eyes of the Cappadocians the source, fountain-head or principle of the Godhead. Their thought (as we have already seen when discussing the Holy Spirit) that He imparts His being to the two other Persons, and so can be said to cause Them" (Kelly, pp. 264-265).
Let’s consider the concept of the firstborn child. The "firstborn" in the Old
Testament was primarily a title indicating rank and privilege. In its basic
meaning, “firstborn” (prōtotokos) meant "the first one born" in a family. In
Middle Eastern culture, the eldest son, by right of being born first, received
the birthright, which entitled him to a double inheritance and family leadership
upon the death of the father. He was the preeminent heir and supreme leader
within the family unit. This expression is applied to the Biblical teaching of
Christ being the “firstborn.” In the Old Testament the title “firstborn”
expresses status. It appears in Psalm 89:27 as a title of sovereignty. “Also I
will make him my firstborn, higher than the kings of the earth.”
(
Misunderstood Titles of Christ
(Begotten, Firstborn of Every Creature, Firstborn from the Dead, Firstborn
Among Many Brethren, and Beginning of the Creation of God)
Pastor Kelly Sensenig )
Testament was primarily a title indicating rank and privilege. In its basic
meaning, “firstborn” (prōtotokos) meant "the first one born" in a family. In
Middle Eastern culture, the eldest son, by right of being born first, received
the birthright, which entitled him to a double inheritance and family leadership
upon the death of the father. He was the preeminent heir and supreme leader
within the family unit. This expression is applied to the Biblical teaching of
Christ being the “firstborn.” In the Old Testament the title “firstborn”
expresses status. It appears in Psalm 89:27 as a title of sovereignty. “Also I
will make him my firstborn, higher than the kings of the earth.”
(
Misunderstood Titles of Christ
(Begotten, Firstborn of Every Creature, Firstborn from the Dead, Firstborn
Among Many Brethren, and Beginning of the Creation of God)
Pastor Kelly Sensenig )
In a letter to the church at Colossae, the Apostle Paul gave an intriguing description of Jesus. In it, he explained Christ’s relationship to God the Father and to creation. Some have claimed that Paul’s description of Christ as the firstborn of creation means that Jesus was created—not eternal, not God. Such a doctrine, however, conflicts with the rest of the Bible. Christ could not be both Creator and created; John 1 clearly names Him Creator. Let’s take a careful look at the passage where Jesus is called the firstborn.
Colossians 1:15-21
“And He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created by Him and for Him. And He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead; so that He Himself might come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”
Jesus is God
Christ’s relationship to His Father begins with the phrase "the image of the invisible God." The word “image,” meaning copy or likeness, expresses Christ’s deity. This word involves more than a resemblance, more than a representation. He is God! Although He took on human form, He has the exact nature of His Father (Hebrews 1:3).
The "Word" of John 1:1 is a divine Person, not a philosophical abstraction. In the incarnation, the invisible God became visible in Christ; deity was clothed with humanity (Matthew 17:2). God is in Christ: visible, audible, approachable, knowable, and available. All that God is, Christ is.
Jesus is Lord of Creation
The description "firstborn of all creation" speaks of Christ’s preexistence. He is not a creature but the eternal Creator (John 1:10). God created the world through Christ and redeemed the world through Christ (Hebrews 1:2-4).
Note that Jesus is called the firstborn, not the first-created. The word "firstborn" (Greek word "prototokos") signifies priority. In the culture of the Ancient Near East, the firstborn was not necessarily the oldest child. firstborn referred not to birth order but to rank. The firstborn possessed the inheritance and leadership.
Therefore, the phrase expresses Christ’s sovereignty over creation. After resurrecting Jesus from the dead, God gave Him authority over the Earth (Matthew 28:18). Jesus created the world, saved the world, and rules the world. He is the self-existent, acknowledged Head of creation.
Finally, the phrase recognizes Him as the Messiah: "I will make Him [Christ] My firstborn, higher than the kings of the earth" (Psalm 89:27).
Six times the Lord Jesus is declared to be the firstborn of God (see Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; 12:23; Revelation 1:5). These passages declare the preexistence, the sovereignty, and the redemption that Christ offers.
Thus, the phrase "firstborn of all creation" proclaims Christ’s preeminence. As the eternal Son of God, He created the universe. He is the Ruler of creation!
Colossians 1:15-21
“And He is the image of the invisible God, the firstborn of all creation. For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created by Him and for Him. And He is before all things, and in Him all things hold together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead; so that He Himself might come to have first place in everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”
Jesus is God
Christ’s relationship to His Father begins with the phrase "the image of the invisible God." The word “image,” meaning copy or likeness, expresses Christ’s deity. This word involves more than a resemblance, more than a representation. He is God! Although He took on human form, He has the exact nature of His Father (Hebrews 1:3).
The "Word" of John 1:1 is a divine Person, not a philosophical abstraction. In the incarnation, the invisible God became visible in Christ; deity was clothed with humanity (Matthew 17:2). God is in Christ: visible, audible, approachable, knowable, and available. All that God is, Christ is.
Jesus is Lord of Creation
The description "firstborn of all creation" speaks of Christ’s preexistence. He is not a creature but the eternal Creator (John 1:10). God created the world through Christ and redeemed the world through Christ (Hebrews 1:2-4).
Note that Jesus is called the firstborn, not the first-created. The word "firstborn" (Greek word "prototokos") signifies priority. In the culture of the Ancient Near East, the firstborn was not necessarily the oldest child. firstborn referred not to birth order but to rank. The firstborn possessed the inheritance and leadership.
Therefore, the phrase expresses Christ’s sovereignty over creation. After resurrecting Jesus from the dead, God gave Him authority over the Earth (Matthew 28:18). Jesus created the world, saved the world, and rules the world. He is the self-existent, acknowledged Head of creation.
Finally, the phrase recognizes Him as the Messiah: "I will make Him [Christ] My firstborn, higher than the kings of the earth" (Psalm 89:27).
Six times the Lord Jesus is declared to be the firstborn of God (see Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; 12:23; Revelation 1:5). These passages declare the preexistence, the sovereignty, and the redemption that Christ offers.
Thus, the phrase "firstborn of all creation" proclaims Christ’s preeminence. As the eternal Son of God, He created the universe. He is the Ruler of creation!
What does it mean that Jesus is the “firstborn” over Creation? | GotQuestions.org
What does it mean that Jesus is the “firstborn” over Creation? Does Jesus being the firstborn / first-born mean that He was born?
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