First-born (firstborn) (4416) prototokos

First-born (4416) (prototokos from protos = first, foremost, in place order or time; rank dignity + titko = beget, to bear, bring forth) can mean first-born chronologically (Lk 2:7), but refers primarily to position, rank, priority of position and emphasizes quality or kind, not time with the idea of "preeminence". Prototokos is used 8 times in the NT (Luke; Romans; Colossians 2x; Hebrews 3x; Revelation) Prototokos is also used of Jesus in Col 1:18-note, Ro 8:29-note, He 1:6-note, and Re 1:5-note albeit these uses are in somewhat different contexts so be careful not to be confused. Vine helps untangle these uses by pointing out that in Col 1:18-note and Re 1:5-note “firstborn” refers to His resurrection, in Romans 8:29 (note) to His position in relationship to the Church, in He 1:6 (note), to His Second Advent when the word “again” is place in the right place (the Authorized Version gives a wrong translation, making the “again” seem to introduce a quotation, instead of signifying the second time when God will bring His Son into the world). In both Greek and Jewish culture, the first-born was the son who had the right of inheritance. He was not necessarily the first one born chronologically. Although Esau was born first chronologically, it was Jacob who declared the “first-born” in regard to the blessing from Isaac (Jacob speaking to Esau said "First swear to me"; so he swore to him, and sold his birthright (Septuagint translates Hebrew with Greek word prototokos) to Jacob." [Gen 25:33]). Similarly, Jesus is the One with the right to the inheritance of all creation (cf. He 1:2 [note]; Re 5:1, 2, 3, 4, 5, 6, 7). The nation of Israel was figuratively called God’s first-born in Ex 4:22 and Jer 31:9. Though Israel clearly was not the first people born, they held first place or the place of pre-eminence in God’s sight among all the nations (cf Deut 7:7). Solomon was the preeminent son of David, although he was not the actual first born ("Sons were born to David at Hebron: his first-born [Septuagint translates with Greek prototokos] was Amnon" 2Sa 3:2) In Ps 89:27 (Spurgeon's note), God says of the Messiah, “I also shall make him My first-born,” then defines what He means—“the highest of the kings of the earth.” In Re 1:5 [note] Jesus is called “the first-born of the dead,” even though He was not the first person to be resurrected chronologically. Of all ever raised, He is the preeminent One. Ro 8:29 (note) refers to Him as the first-born in relation to the church. In all the above cases, first-born clearly means highest in rank, not first created. In no way does the title firstborn indicate that Jesus is less than God. In fact, the ancient Rabbis called Yahweh Himself "Firstborn of the World" (Rabbi Bechai as cited in Lightfoot). In addition, the rabbis also used firstborn as a Messianic title writing that "God said 'As I made Jacob a first-born (cf Ex 4:22), so also will I make King Messiah a first-born (cf Ps 89:27)." (Rabbi Nathan in Shemoth Rabba, cited in Lightfoot) A T Robertson adds that "The use of this word (prototokos) does not show what Arius argued -- that Paul regarded Christ as a creature like 'all creation' . . . It is rather the comparative (superlative) force of protos that is used." A careful reading of verse 16 in context (of verse 17) indicates beyond question that Jesus, the First born, is Jesus the Creator "for by Him all things were created...". In his well known introduction, John writes that "In the beginning was (imperfect tense = has no beginning and no end) the Word, and the Word was (imperfect tense) with God, and the Word was (imperfect tense) God. He was (imperfect tense) in the beginning with God. All things came into being by Him, and apart from Him nothing came into being that has come into being." (Jn 1:1, 2, 3) So by repetitive use of the imperfect tense, John is saying that before there was a beginning there was the Word. The imperfect tense is used throughout this passage until Jn 1:14 where the tense is aorist (indicating an action at a specific point of time in the past). And so John records that "the Word became (aorist tense = at a specific point in time God entered earth as a Man) flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." Jesus had always been God and He continued to be God even when He "became" flesh, as is so beautifully expressed in a line from Charles Wesley's famous Christmas hymn... Hark the Herald Angels Sing by Charles Wesley Click to play Veiled in flesh the Godhead see. Hail the Incarnate Deity. Pleased as man with men to appear, Jesus! Our Immanuel here! Walter Martin founder of Christian Research Institute ("Bible Answer Man") repeating some of the truths already discussed above, adds that "The word “firstborn” (prototokos) refers not to the first one created or born, but to the one who has the preeminence or the right to rule as an heir has the right to rule over his predecessor’s estate. The same term is used in the Greek translation of the Old Testament (Septuagint or LXX) in Ge 25:33, where Esau actually sells his “right of the firstborn” to Jacob because he is hungry. It is also used in Ex 4:22 by Jehovah regarding Israel as His “firstborn” nation, the nation that receives the blessings of His kingdom. (See also Ps 89:27; Ge 49:3; and Jer 31:9, cf. Ge 41:51, 52.) This is the same meaning that “firstborn” carries in Col 1:15, 18 regarding Jesus Christ, and in Hebrews 11:17 regarding Isaac, who was Abraham’s “son of promise,” or “firstborn,” but, having been born after Ishmael, not literally his first son born." Paul teaches truth to refute the deceptive lie of the Gnostics that pictured Christ as one of the aeons (an immeasurably or indefinitely long period of time) by placing him before "all creation" (angels and men). Like eikon we find prototokos in the Alexandrian vocabulary of the Logos teaching (of Philo) and in the Greek Septuagint. Paul takes these words which would have been familiar to his readers and uses them to emphasize the deity of Jesus Christ in His relation to the Father as eikon (Image) and to the universe as prôtotokos (First-born ~ pre-eminent). Why does Paul place such emphasis on Christ? Ray Stedman says that the Colossian saints "were in danger of losing a proper sense of the profound power and eminence of Jesus Christ in their own world. Many Christians are like this today. Many true believers appear to have little sense that Jesus is active in their lives here and now. Some churches seem to treat Jesus as the British treat their monarch: they strip him or her of all political power, and do not expect the sovereign to do anything at all except to look good. They treat their monarchs with great respect and reverence, and pay much lip service, but they really do not expect anything from them. That is the way Christians all too often treat the Lord Jesus. This passage calls us back to face the fact of Who Jesus is: simply, He is in charge of the universe!...This passage is a truly astounding claim. In these brief phrases the apostle points out Christ's nature as God, his work as Creator, and his continuing relationship to the worlds that he has made...the little boy who was drawing pictures on the floor one day as his mother was working. She said to him, "What are you drawing?" He said, "I'm drawing a picture of God." "But no one knows what God looks like," she said. "They will when I get through!" the boy replied. There is a rather profound truth in that story when it is applied to Jesus. It is as though that little baby lying in the manger in Bethlehem is a picture being drawn for us. It would be proper to say of that baby that when he finishes his life's work, men will know what God is like." (See full message Master of the Universe) ><> ><> ><> Illustration - In Leonardo Da Vinci’s famous painting of The Last Supper, our Lord’s hands are empty. And therein lies an inspiring story. Da Vinci dedicated three years to this painting, determined that it would be his crowning work. Before the unveiling, he decided to show it to a friend for whose opinion he had the utmost respect. The friend’s praise was unbounded. “The cup in Jesus’ hand,” he said, “is especially beautiful.” Disappointed at once Da Vinci began to paint out the cup. Astonished, the distinguished friend asked for an explanation. “Nothing,” Da Vinci explained, “must distract from the figure of Christ.” Da Vinci focused attention solely on Christ by removing the distraction of the cup. Having removed the cup, he had to do something with the hand. The left hand was already outstretched just above the table, lifting, as if to bless and command. Now the right hand, also empty, was also outstretched invitingly. --Source unknown ><> ><> ><> Contending Earnestly for the Faith with Jehovah’s Witnesses (Resources: See Redi-Answers on Jehovah's Witness [email protected] BlueLetterBible) Pilgrimage Through the Watchtower by Kevin R. Quick is also an online apologetic to J W. Or you can download Witnessing to a Jehovah's Witness by C. John Miller.) Be aware that Jehovah’s Witnesses cite Colossians 1:15 as “proof” that Jesus Christ is not God (see also BlueLetterBible), but rather the first angel that God created. As discussed above first-born as used in Scripture does not necessarily mean the first one who was born or created but quite often signifies priority in importance or rank rather than birth order. When confronted by a JW who espouses the position that "first born of creation" "proves" that Jesus Christ was created, turn to [Ps 89:27] (always have your Bible at hand as you talk with the JW!). In context, this verse speaks first about King David, who was the youngest, or last-born son of Jesse—as far away as he could be from being literally first-born. But note what God says about him in the psalm: “Also, I myself shall place him as firstborn (The Greek Septuagint translates the Hebrew here with the same Greek word in Colossians 1:15, prototokos)". You can even use their own Bible translation, the "New World Translation". If they are intellectually honest, they will agree that God did not reverse the order of David’s birth and so the psalmist is not referring to birth order. What the psalmist is referring to was that King David would be elevated in rank, above the others, to the preeminent position, which is exactly how Paul is using prototokos. ><>><>><> A little boy looked into the sky and asked his mother, "Is God up there?" When she assured him that He was, the youngster replied, "Wouldn't it be nice if He would put His head out and let us see Him?" What the boy didn't understand was that God has let us see Him—in the person of His Son. We don't have to guess what God is like. Nor do we have to wonder if He's alive. By sending Christ to earth as a man, the heavenly Father fully revealed Himself. Jesus was God "manifested in the flesh" (1Ti 3:16). Christ made this point clear when He said to Philip, "He who has seen Me has seen the Father" (John 14:9). This is the good news we celebrate, especially at Christmas. God has shown us what He is like in the person of His Son. He left heaven's glory and came to earth to be born of a virgin. The baby that Mary cradled in a Bethlehem manger was the "image of the invisible God." All the attributes of the infinite God resided in Him. In fact, He was the One by whom "all things were created" and in whom "all things consist" (Col. 1:16, 17). Looking into the face of our Savior, we can see displayed the holiness, the grace, and the love of our eternal, heavenly Father. This realization should make us rejoice, for we are gazing at God, who stepped out of heaven and came to this earth. Jesus Christ is Immanuel, God with us! —P. R. Van Gorder (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Bethlehem's manger was the first step in God's love-journey to Calvary's cross. Colossians 1:16 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. (NASB: Lockman) Greek: hoti en auto ektisthe (3SAPI) ta panta en tois ouranois kai epi tes ges, ta orata kai ta aorata, eite thronoi eite kuriotetes eite archai eite echousiai; ta panta di autou kai eis auton ektistai, (3SRPI) Amplified: For it was in Him that all things were created, in heaven and on earth, things seen and things unseen, whether thrones, dominions, rulers, or authorities; all things were created and exist through Him [by His service, intervention] and in and for Him. (Amplified Bible - Lockman) Lightfoot: For in and through him the whole world was created, things in heaven and things on earth, things visible to the outward eye and things cognizable by the inward perception. His supremacy is absolute and universal. All powers in heaven and earth are subject to him. This subjection extends even to the most exalted and most potent of angelic beings, whether they are called thrones or dominations or princedoms or powers, or whatever title of dignity men may confer on them. Yes: he is the first and he is the last. Through him, as the mediatorial Word, the universe has been created; and unto him, as the final goal, it is tending. In him is no before or after. He is preexistent and self-existent before all the worlds. Phillips: He existed before creation began, for it was through him that every thing was made, whether spiritual or material, seen or unseen. Through him, and for him, also, were created power and dominion, ownership and authority. In fact, every single thing was created through, and for him. (Phillips: Touchstone) Wuest: because in Him were created all things in the heavens and upon the earth, the visible things and the invisible ones, whether they are thrones or lordships or principalities or authorities. All things through Him as intermediate agent and with a view to Him stand created. (Eerdmans) Young's Literal: because in him were the all things created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones, whether lordships, whether principalities, whether authorities; all things through him, and for him, have been created, FOR BY HIM: hoti en auto : For (hoti) is used here in a causal sense. Any time you encounter a "for" (especially at the beginning of a passage) check the context to see if it has a "causal" sense and if it does ask "What's it there for?" Here it introduces the argument to which the preceding words refer. In other words, he had just stated that Christ was pre-eminent in Creation, so now Paul explains how or why that is the case. In short, He is pre-eminent because He is the Creator! By Him (3754) (en) is literally "in Him", the preposition "in" (Greek = en) denoting that Christ is the sphere within which the work of creation takes place. All the laws and purposes which guide the creation and government of the universe reside in Him. Vine adds that "In Him” "describes Him as the Designer, the One Who, in fellowship with the Father, determined the condition of all things and the laws which govern and control them." Vincent says: “In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the Creative will and the creative energy, and in that sphere the creative act takes place. Thus creation is dependent on Him.” Jehovah's Witnesses New World Translation has this subtle translation "By means of him all (other) things were created in the heavens and upon the earth, the things visible and the things invisible, no matter whether they are thrones or lordships or governments or authorities" They add "other" to make Christ a created being in Col1:15 and one of the "things" He is spoken of as having created. Let All That Breathe, Jehovah Praise by Charles Wesley Let all that breathe Jehovah praise; Almighty, all-creating Lord! Let earth and Heav’n His power confess, Brought out of nothing by His word. He spake the word, and it was done; The universe His word obeyed; His Word is His eternal Son, And Christ the whole creation made. Jesus, the Lord and God most high, Maker of all mankind and me! Me Thou hast made to glorify, To know, and love, and live to Thee. Wherefore to Thee my heart I give, For Thou Thyself dost give the power; And if for Thee on earth I live, Thee I shall soon in Heav’n adore. ALL THINGS WERE CREATED IN THE HEAVENS AND ON EARTH VISIBLE AND INVISIBLE : ta panta ektisthe (3SAPI) ta panta en tois ouranois kai epi tes ges ta horata kai ta aorata : (Ps 102:25, 26, 27 Isa 44:24,Jn 1:3 1Co 8:6 Eph 3:9 Heb 1:2,10, 11, 12) All things (3956) (pas) means all without exception! Note the emphatic repetition of "all things" which would include the seen and the unseen world! “The universe of things” not “all things severally,” but “all things collectively.” The phrase literally reads "the all things.” Vincent says; “The article gives the collective sense—the all, the whole universe of things. Without the article it would be all things severally.” Seven times in six verses Paul mentions “all creation,” “all things” and “everything,” thus stressing that Christ is supreme over all. Created (2936) (ktizo) in the NT is always used of an act of God creating something out of nothing. Heavens (3772) (ouranos) refers to the vaulted expanse of the sky with all things visible in it and in context refers to the portion or portions of the universe generally distinguished from planet earth. Earth (1093) (ge) is planet earth, the terra firma on which we tread. Visible (3707) (horatos) that which can be seen by the human eye. Invisible (517) (aoratos from a = without + horao = see) is that which cannot be seen with the physical eye. Were created is aorist tense which points to the definite historical act of creation. The psalmist records that "Of old Thou didst found the earth; and the heavens are the work of Thy hands." (Ps 102:25) (See Spurgeon's note) Considering Jesus is the Redeemer in the NT, Isaiah's description is especially poignant recording "Thus says the LORD, your Redeemer, and the one who formed you from the womb, "I, the LORD, am the maker of all things, stretching out the heavens by Myself, and spreading out the earth all alone" (Isa 44:24) John writes of the Logos, Christ, that "All things came into being by Him, and apart from Him nothing came into being that has come into being." (John 1:3) Paul writes to the Corinthians that "there is but one God, the Father, from Whom are all things, and we exist for Him; and one Lord, Jesus Christ, by Whom are all things, and we exist through Him." (1Cor 8:6) The writer of Hebrews writes that God "in these last days has spoken to us in His Son, Whom He appointed heir of all things, through Whom also He made the world." (see note Hebrews 1:2) The Bible Knowledge Commentary adds that The Father is the ultimate Source (efficient Cause), and the Son is the mediating Cause of the world. The Son was the “master Workman” of Creation, “the beginning (arche) of the Creation of God” (Rev 3:14). (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor).(Bolding added) Paul is clearly refuting Gnostic heresies. If Jesus created ALL things (including angelic orders) then He could Himself hardly be a created being. Can you not see how practical these "deep" truths about Christ are? Since Christ created all things, we owe Him our all in surrender and worship. Since He created us, He understands us and our needs better than we ourselves do. WHETHER THRONES OR DOMINIONS OR RULERS OR AUTHORITIES: eite thronoi eite kuriotetes eite archai eite exousiai: (Colossians 2:10,15 Ro 8:38 Eph 1:21, 3:10, 6:12, 1Pe 3:22) The terms thrones (thronos)...dominions...rulers...authorities supports the premise that the supernatural spirit world is highly organized, even though we may not completely understand this hierarchy at this time. Paul's main point of course is that whatever the specifics of the hierarchy, Jesus created it and is over it all! He later addresses the practical aspect of this truth, exhorting the saints at Colossae "Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind" (see note Colossians 2:18) Thrones (2362) (thronos) is used to denote a seat of authority, and hence a symbol of power (Lk 1:52). Then it becomes the synonym for power of the highest order (Rev 13:2), and stands for those who exercise the power. While it may refer to all those who occupy the highest authority, yet probably, in view of the terms that follow, it here stands by metonymy (figure of speech consisting of the use of the name of one thing for that of another of which it is an attribute or with which it is associated) for the highest angelic powers. The point is that these beings, so far from being in any way equal to Christ, are as inferior to Him as a creature is to the Creator. (modified from Vine) Thronos - 62 uses in the NT - 5.34" class="scriptRef">Mt 5:34; 19:28; 23:22; 25:31; Lk. 1:32, 52; 22:30; Acts 2:30; 7:49; Col. 1:16; Heb. 1:8; 4:16; 8:1; 12:2; Rev. 1:4; 13" class="scriptRef">2:13; 3:21; 4:2, 3, 4, 9, 10; 5:1, 6, 7, 11, 13; 6:16; 7:9, 10, 11, 15, 17" class="scriptRef">17; 8:3; 11:16; 12:5; 13:2; 14:3; 16:10, 17; 19:4, 5; 20:4, 11, 12; 21:3, 5; 22:1, 3 Dominions (2963) (kuriotes from kúrios = lord, mighty one) is, literally, a lordship and most probably from the context refers to a certain order of angels, an abstract term being used for a concrete position (Ep 1:21-note) Kuriotes - 4x in the NT - Eph. 1:21; Col. 1:16; 2Pe 2:10; Jude 1:8 Rulers (746) (arche) means chief, principle, government and is personified to apply to angels. Arche - 55 times in the NT - 19.4" class="scriptRef">Matt. 19:4, 8; 24.8" class="scriptRef">24:8, 21; Mk. 1:1; 10:6; 13:8, 19; Lk. 1:2; 11" class="scriptRef">12:11; 20:20; Jn. 1:1f; 2:11; 6:64; 8:25, 44; 15" class="scriptRef">15.27" class="scriptRef">15:27; 16:4; Acts 10:11; 11:5, 15; 26:4; Rom. 8:38; 1 Co. 15:24; Eph. 1:21; 3:10; 6:12; Phil. 4:15; Col. 1:16, 18; 2:10, 15; Titus 3:1; Heb. 1:10; 2:3; 3:14; 5:12; 6:1; 7:3; 2 Pet. 3:4; 1 Jn. 1:1; 2:7, 13f, 24; 3:8, 11; 2 Jn. 1:5f; Jude 1:6; Rev. 3:14; 21:6; 22:13

Be the first to react on this!

First-born (firstborn) (4416) prototokos

Greek Word Studies

Greek Word Studies ( - )

Group of Brands