Firstborn Research Paper
Calling Christ “firstborn”, according to Colossians 1:15, shows his preeminence over all creation. Both the Old and New Testament affirm firstborn as caring a meaning of supremacy. This meaning is frequently tied into the right of inheritance going to the firstborn. In context the passage in which Colossians 1:15 is located necessitates Christ’s eternality and declares he is sovereignty. Using “firstborn” as a means to assert that Christ is a created being is unfounded. Jesus Christ is highest in position equal to the Father having the right of inheritance and rule over all of creation.
The term “firstborn” has its roots in the Old Testament.1 The Hebrew word for “firstborn” carries with it both the idea of first in terms of birth order and …show more content…
supremacy in status, usually the two are connected.2 The Hebrew term for “firstborn” is translated by the same Greek word used in Colossians 1:15 130 times in the LXX.3 Most often it is used in genealogies to indeed describe the eldest born child.4 Deuteronomy 21:15-17 holds clearly to the meaning of birth order while at the same time revealing the privileges that come along with being the firstborn.
The words usage outside of the literal meaning in the Old Testament testifies to its great range.5 “Firstborn” is greatly influenced by the birthright that accompanies the position; the word signifies the inheritance and rule that come with this special place in the Jewish …show more content…
family.6 The idea of a special place and priority frequently takes the place of the literal meaning.7 Israel is called God’s firstborn in Exodus 4:22 and Jeremiah 31:9, it is impossible to give the literal meaning to these verses. They demonstrate rather, Israel’s importance and special position to God as the nation he chose and will give an inheritance.8 In Psalm 89:27 God calls David, as well as the future Messiah, his firstborn, promising in verse 29 an inheritance of a permanent love, covenant, and throne.9 David by no means was the eldest son of his father Jesse, rather he was the youngest.
Inheritance was of great importance to the firstborn. The one who held specific rights as Primogeniture received not just wealth, but status and rule amongst the family.10 Foremost among the inheritance given to the firstborn was a double portion of the father 's estate, shown in Deuteronomy 21:17. The inheritance could include land, money, livestock, and servants thus the birthright could be an enormous amount in a wealthy family.11 In Genesis 25:5 Isaac would benefit from the vast material assets given to him as the firstborn of Sarah, even though Ishmael was truly the firstborn of Abraham. It simply states that Abraham gave Isaac “everything he owned” and as told in Genesis 24:35 it was quite a large estate. The firstborn son of a king would also receive, along with the wealth and property, the throne as succeeding king.12 In several cases such as Solomon the birthright of heir to the throne is removed from the oldest and given to the one whom is highly favored, 1 Kings 1:1-13. Inheritance was not the only right falling to the firstborn son. The firstborn was also bestowed the privilege of being considered the glory of the family.13 He was given the position of preeminence amongst the siblings.14 In Deuteronomy 21:17 the firstborn was seen as "the first sign of his father’s strength" and in Psalm 105:36 "the firstfruits of [his father’s] manhood.” Jacob would call his firstborn Reuben, in Genesis 49:3, "my might", “excelling in honor," and "excelling in power.”
These rights did not always go to the eldest child. One might be given the special preeminence in the family; though they are not physically born first they become the “firstborn”.15 Genesis has several stories of the rights of a firstborn going to another. Jacob received Esau’s blessing from both Isaac in Genesis 27:28-29 and God in Genesis 25:23. Reuben lost out on the birthright to Joseph and subsequently Ephraim even though Manasseh was also older.16 Although “firstborn” still remained predominantly in reference to birth order throughout the Old Testament the meaning of special priority holds significance.17
By the time of the New Testament “firstborn” seems to have lost birth order as the priority meaning in place of preeminence and supremacy.18 The word is used eight times in the New Testament only two have the literal meaning of primogeniture. Though both Luke 2:7 and Hebrews 11:28 are debated as having the literal meaning.19 The New Testament seems to also allow for a meaning of priority in time apart from the idea of being birthed or created. In Revelation 1:5 and Colossians 1:18 Jesus is seen as being before all others, the first, not that he had a beginning, but that before creation, the Church, and the hope of resurrection Jesus was.20 “Firstborn”, in Romans 8:29 and Hebrews 12:23, conveys the idea of pioneer, leading the way with others to follow.21 Then in Hebrews 1:6 “firstborn” is used as a messianic title.22 The title is previously established by the words usage in Psalm 89, though talking about David it has clear messianic overtones. “Firstborn” in Hebrews 1:6 is right in the middle of a Christological passage with a messianic context.23 The New Testament allows for so many various meanings of “firstborn” that it is unwise and impossible to know how to properly interpret the word outside of context.
The difficulty in interpreting the phrase “firstborn of all creation” is evidenced by the rise Arianism. Arius took this passage and others to mean that Christ was a created being. Arius called Christ the created creator.24 He translated the “of all creation” as “in creation” or “among creation”, implying that though Christ was greater than the rest of creation he was nonetheless a part of the whole.25 Jehovah’s Witnesses also use the ambiguity of “firstborn” to reject Christ’s deity. Arians and Jehovah’s Witnesses alike want to make the “of all creation” a partitive genitive so that Christ is a part of creation.26 The Jehovah’s Witnesses in fact use this translation as a foundation to place “other” six times in Colossians 1:15-17. Instead of “all things were created by” Christ, all other things are created by him.27 Their emphasis is on Jesus creating all other things only after he too was created. The word “other” is nowhere to be found in the Greek text.28 Arians and Jehovah’s witnesses ignore the first century meaning of “firstborn” and tragically misinterpret the text.
The word used is “firstborn” not “first-created”, if Paul wanted to show how Christ was a part of the whole the phrase “first-created of all creation” was readily available.29 Rather the term “firstborn” is used not to show Christ’s equality with creation but rather his complete distinctiveness from and above creation.30 Although Arians push for a partitive genitive translation for “of all creation” it should be comparative genitive.31 Declaring Christ as over all creation, second to none, and equal the God.32 To interpret “firstborn” as calling Christ created would be completely inconsistent with the surrounding context. Verses 16 and 17 of Colossians 1 go on to assert that “all things” created have their beginning in Christ, Christ is the preexistent one.33 N.T. Wright well state, “It is in virtue of this eternal pre-existence that the Son of God holds supreme rank.”34 Then the terms “image of the invisible God” in the first part of verse 15and God’s “fullness” in verse 19ascribe to Christ nothing less than the full Deity.35 It is rather obvious from both the preceding and succeeding verse, let alone the rest of scripture, that “firstborn” holds the connotation of supremacy and sovereignty over creation.36
The meaning of “firstborn”, in Colossians 1:15, seems to be specially connected to Psalm 89 and particularly verse 27. The Psalm carries a messianic tune and calls David and the future Davidic king “firstborn.” Just before using “firstborn” Paul, in Colossians 1:12-14, describes Jesus Christ in messianic and kingly terms, a parallel to Psalm 89 is not hard to make.37 “Firstborn” is Christ’s rightful messianic title, also used in Hebrews 1:6.38 He is the heir to the throne; his inheritance is all things, his right by nature of his preeminence over creation.39 The term denotes that Christ is sovereign over all creation, here coming close to being synonymous with Lord.40 Since Christ created all things “in him”, “by him”, and “for him” it is truly his to rule.41 Theologian J.B. Lightfoot states, “God’s ‘firstborn’ is the natural ruler, the acknowledged head, of God’s household. The right of primogeniture appertains to Messiah over all created things.”42
Firstborn in Colossians 1:15 declares nothing less than the supremacy of Christ over all things; in his preexistence to creation and his sovereignty over creation.43 It is by the very nature of Jesus as God that he is capable of reconciling enemies of God to God in Colossians 1:19-22. Because the “fullness” of God dwells in Christ, Christ’s death and resurrection have the power to initiate the reconciliation of a world that has been ruptured from its complete subjection to Christ’s rightful sovereign rule.44 Jesus is “firstborn” all of creation is his, he is sovereign over it all yet, humanity refuses to submit to his Lordship. Humanity actively severed the relationship, rejecting and even denying his supremacy. Lightfoot states, “The active rather than the passive sense speaks of the sinner reconciled to God, not of God reconciled to the sinner. It is the mind of man not the mind of God, which must undergo a change.”45 Christ’s supremacy over creation is due to his nature as God, being the one who ushers in creation. He is distinguished from creation by his eternal existence before it and his rightful rule over it. Jesus Christ is none other than Lord over all creation.
Bibliography
Anderson, Bradford A. "The inversion of the birth order and the title of the firstborn." Vetus Testamentum 60, no. 4 (January 1, 2010): 655-658. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
Helyer, Larry R.
"Arius Revisited: The Firstborn Over All Creation (Col 1:15)." Journal Of The Evangelical Theological Society 31, no. 1 (1988): 59-67. New Testament Abstracts, EBSCOhost (accessed November 21, 2013).
Johnson, S. Lewis. "Studies in the Epistle to the Colossians. III, Christ pre-eminent." Bibliotheca Sacra 119, no. 473 (January 1, 1962): 12-19. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
Lightfoot, Joseph B. Saint Paul’s Epistles to the Colossians and to Philemon. 8th ed. London, Eng.: Macmillan, 1886.
McCord, Hugo. "Becor and Prototokos." Restoration Quarterly 10, no. 1 (January 1, 1967): 40-45. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
McCoy, Robert M. "Jehovah 's Witnesses and their New Testament." Andover Newton Quarterly 3, no. 3 (January 1, 1963): 15-31. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
Melick, Richard R. Philippians, Colossians, and Philemon: New American Commentary. Nashville, TN: B & H Publishing, 1991.
Moo, Douglas J. The Letters to the Colossians and to Philemon. Grand Rapids, MI: Eerdmans Publishing Company,
2008.
Moule, C.F.D. The Epistles of Paul to the Colossians and to Philemon. Cambridge, Eng.: University Press, 1957.
O’Brien, Peter. Word Biblical Commentary: Colossians, Philemon. Waco, TX: Word Books, Publisher, 1982.
Simpson, E.K. and F.F. Bruce. Commentary on the Epistles to the Ephesians and the Colossians. Grand Rapids, MI: Eerdmans Publishing Company, 1957.
Sumney, Jerry. Colossians: A Commentary. Louisville, KY: Westminster John Knox Press, 2008.
Walvoord, John F. and Roy B. Zuck. The Bible Knowledge Commentary: New Testament. Wheaton, IL: SP Publications, Inc., 1983.
Wright, N.T. Tyndale New Testament Commentaries: Colossians and Philemon. Grand Rapids, MI: Eerdmans Publishing Company, 1997.
The term “firstborn” has its roots in the Old Testament.1 The Hebrew word for “firstborn” carries with it both the idea of first in terms of birth order and …show more content…
supremacy in status, usually the two are connected.2 The Hebrew term for “firstborn” is translated by the same Greek word used in Colossians 1:15 130 times in the LXX.3 Most often it is used in genealogies to indeed describe the eldest born child.4 Deuteronomy 21:15-17 holds clearly to the meaning of birth order while at the same time revealing the privileges that come along with being the firstborn.
The words usage outside of the literal meaning in the Old Testament testifies to its great range.5 “Firstborn” is greatly influenced by the birthright that accompanies the position; the word signifies the inheritance and rule that come with this special place in the Jewish …show more content…
family.6 The idea of a special place and priority frequently takes the place of the literal meaning.7 Israel is called God’s firstborn in Exodus 4:22 and Jeremiah 31:9, it is impossible to give the literal meaning to these verses. They demonstrate rather, Israel’s importance and special position to God as the nation he chose and will give an inheritance.8 In Psalm 89:27 God calls David, as well as the future Messiah, his firstborn, promising in verse 29 an inheritance of a permanent love, covenant, and throne.9 David by no means was the eldest son of his father Jesse, rather he was the youngest.
Inheritance was of great importance to the firstborn. The one who held specific rights as Primogeniture received not just wealth, but status and rule amongst the family.10 Foremost among the inheritance given to the firstborn was a double portion of the father 's estate, shown in Deuteronomy 21:17. The inheritance could include land, money, livestock, and servants thus the birthright could be an enormous amount in a wealthy family.11 In Genesis 25:5 Isaac would benefit from the vast material assets given to him as the firstborn of Sarah, even though Ishmael was truly the firstborn of Abraham. It simply states that Abraham gave Isaac “everything he owned” and as told in Genesis 24:35 it was quite a large estate. The firstborn son of a king would also receive, along with the wealth and property, the throne as succeeding king.12 In several cases such as Solomon the birthright of heir to the throne is removed from the oldest and given to the one whom is highly favored, 1 Kings 1:1-13. Inheritance was not the only right falling to the firstborn son. The firstborn was also bestowed the privilege of being considered the glory of the family.13 He was given the position of preeminence amongst the siblings.14 In Deuteronomy 21:17 the firstborn was seen as "the first sign of his father’s strength" and in Psalm 105:36 "the firstfruits of [his father’s] manhood.” Jacob would call his firstborn Reuben, in Genesis 49:3, "my might", “excelling in honor," and "excelling in power.”
These rights did not always go to the eldest child. One might be given the special preeminence in the family; though they are not physically born first they become the “firstborn”.15 Genesis has several stories of the rights of a firstborn going to another. Jacob received Esau’s blessing from both Isaac in Genesis 27:28-29 and God in Genesis 25:23. Reuben lost out on the birthright to Joseph and subsequently Ephraim even though Manasseh was also older.16 Although “firstborn” still remained predominantly in reference to birth order throughout the Old Testament the meaning of special priority holds significance.17
By the time of the New Testament “firstborn” seems to have lost birth order as the priority meaning in place of preeminence and supremacy.18 The word is used eight times in the New Testament only two have the literal meaning of primogeniture. Though both Luke 2:7 and Hebrews 11:28 are debated as having the literal meaning.19 The New Testament seems to also allow for a meaning of priority in time apart from the idea of being birthed or created. In Revelation 1:5 and Colossians 1:18 Jesus is seen as being before all others, the first, not that he had a beginning, but that before creation, the Church, and the hope of resurrection Jesus was.20 “Firstborn”, in Romans 8:29 and Hebrews 12:23, conveys the idea of pioneer, leading the way with others to follow.21 Then in Hebrews 1:6 “firstborn” is used as a messianic title.22 The title is previously established by the words usage in Psalm 89, though talking about David it has clear messianic overtones. “Firstborn” in Hebrews 1:6 is right in the middle of a Christological passage with a messianic context.23 The New Testament allows for so many various meanings of “firstborn” that it is unwise and impossible to know how to properly interpret the word outside of context.
The difficulty in interpreting the phrase “firstborn of all creation” is evidenced by the rise Arianism. Arius took this passage and others to mean that Christ was a created being. Arius called Christ the created creator.24 He translated the “of all creation” as “in creation” or “among creation”, implying that though Christ was greater than the rest of creation he was nonetheless a part of the whole.25 Jehovah’s Witnesses also use the ambiguity of “firstborn” to reject Christ’s deity. Arians and Jehovah’s Witnesses alike want to make the “of all creation” a partitive genitive so that Christ is a part of creation.26 The Jehovah’s Witnesses in fact use this translation as a foundation to place “other” six times in Colossians 1:15-17. Instead of “all things were created by” Christ, all other things are created by him.27 Their emphasis is on Jesus creating all other things only after he too was created. The word “other” is nowhere to be found in the Greek text.28 Arians and Jehovah’s witnesses ignore the first century meaning of “firstborn” and tragically misinterpret the text.
The word used is “firstborn” not “first-created”, if Paul wanted to show how Christ was a part of the whole the phrase “first-created of all creation” was readily available.29 Rather the term “firstborn” is used not to show Christ’s equality with creation but rather his complete distinctiveness from and above creation.30 Although Arians push for a partitive genitive translation for “of all creation” it should be comparative genitive.31 Declaring Christ as over all creation, second to none, and equal the God.32 To interpret “firstborn” as calling Christ created would be completely inconsistent with the surrounding context. Verses 16 and 17 of Colossians 1 go on to assert that “all things” created have their beginning in Christ, Christ is the preexistent one.33 N.T. Wright well state, “It is in virtue of this eternal pre-existence that the Son of God holds supreme rank.”34 Then the terms “image of the invisible God” in the first part of verse 15and God’s “fullness” in verse 19ascribe to Christ nothing less than the full Deity.35 It is rather obvious from both the preceding and succeeding verse, let alone the rest of scripture, that “firstborn” holds the connotation of supremacy and sovereignty over creation.36
The meaning of “firstborn”, in Colossians 1:15, seems to be specially connected to Psalm 89 and particularly verse 27. The Psalm carries a messianic tune and calls David and the future Davidic king “firstborn.” Just before using “firstborn” Paul, in Colossians 1:12-14, describes Jesus Christ in messianic and kingly terms, a parallel to Psalm 89 is not hard to make.37 “Firstborn” is Christ’s rightful messianic title, also used in Hebrews 1:6.38 He is the heir to the throne; his inheritance is all things, his right by nature of his preeminence over creation.39 The term denotes that Christ is sovereign over all creation, here coming close to being synonymous with Lord.40 Since Christ created all things “in him”, “by him”, and “for him” it is truly his to rule.41 Theologian J.B. Lightfoot states, “God’s ‘firstborn’ is the natural ruler, the acknowledged head, of God’s household. The right of primogeniture appertains to Messiah over all created things.”42
Firstborn in Colossians 1:15 declares nothing less than the supremacy of Christ over all things; in his preexistence to creation and his sovereignty over creation.43 It is by the very nature of Jesus as God that he is capable of reconciling enemies of God to God in Colossians 1:19-22. Because the “fullness” of God dwells in Christ, Christ’s death and resurrection have the power to initiate the reconciliation of a world that has been ruptured from its complete subjection to Christ’s rightful sovereign rule.44 Jesus is “firstborn” all of creation is his, he is sovereign over it all yet, humanity refuses to submit to his Lordship. Humanity actively severed the relationship, rejecting and even denying his supremacy. Lightfoot states, “The active rather than the passive sense speaks of the sinner reconciled to God, not of God reconciled to the sinner. It is the mind of man not the mind of God, which must undergo a change.”45 Christ’s supremacy over creation is due to his nature as God, being the one who ushers in creation. He is distinguished from creation by his eternal existence before it and his rightful rule over it. Jesus Christ is none other than Lord over all creation.
Bibliography
Anderson, Bradford A. "The inversion of the birth order and the title of the firstborn." Vetus Testamentum 60, no. 4 (January 1, 2010): 655-658. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
Helyer, Larry R.
"Arius Revisited: The Firstborn Over All Creation (Col 1:15)." Journal Of The Evangelical Theological Society 31, no. 1 (1988): 59-67. New Testament Abstracts, EBSCOhost (accessed November 21, 2013).
Johnson, S. Lewis. "Studies in the Epistle to the Colossians. III, Christ pre-eminent." Bibliotheca Sacra 119, no. 473 (January 1, 1962): 12-19. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
Lightfoot, Joseph B. Saint Paul’s Epistles to the Colossians and to Philemon. 8th ed. London, Eng.: Macmillan, 1886.
McCord, Hugo. "Becor and Prototokos." Restoration Quarterly 10, no. 1 (January 1, 1967): 40-45. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
McCoy, Robert M. "Jehovah 's Witnesses and their New Testament." Andover Newton Quarterly 3, no. 3 (January 1, 1963): 15-31. ATLA Religion Database with ATLASerials, EBSCOhost (accessed November 21, 2013).
Melick, Richard R. Philippians, Colossians, and Philemon: New American Commentary. Nashville, TN: B & H Publishing, 1991.
Moo, Douglas J. The Letters to the Colossians and to Philemon. Grand Rapids, MI: Eerdmans Publishing Company,
2008.
Moule, C.F.D. The Epistles of Paul to the Colossians and to Philemon. Cambridge, Eng.: University Press, 1957.
O’Brien, Peter. Word Biblical Commentary: Colossians, Philemon. Waco, TX: Word Books, Publisher, 1982.
Simpson, E.K. and F.F. Bruce. Commentary on the Epistles to the Ephesians and the Colossians. Grand Rapids, MI: Eerdmans Publishing Company, 1957.
Sumney, Jerry. Colossians: A Commentary. Louisville, KY: Westminster John Knox Press, 2008.
Walvoord, John F. and Roy B. Zuck. The Bible Knowledge Commentary: New Testament. Wheaton, IL: SP Publications, Inc., 1983.
Wright, N.T. Tyndale New Testament Commentaries: Colossians and Philemon. Grand Rapids, MI: Eerdmans Publishing Company, 1997.