Is Jesus really the Firstborn of creation?Pros and cons.

Wes Williams and Rob Bowman discussion concerning Prwtotokos:

Rob Bowman and the Lexical Meaning of PRWTOTOKOS

Rob Bowman wrote in response to my earlier post:

: You wrote:

: >>>Another point to note is that the firstborn of a person means the firstborn of the "sons of" that person.>>>

: But in the LXX, "the firstborn of so-and-so" means that the person or animal called the firstborn is actually produced or fathered by so-and-so. For example:

: >>>LXX Genesis 25:13 And these are the names of the sons of Ismael, according to the names of their generations. The firstborn of Ismael, Nabaioth, and Kedar, and Nabdeel, and Massam,>>>

: NOTE: The firstborn of Ishmael is fathered by Ishmael.

: >>>LXX Exodus 11:5 And every first-born in the land of Egypt shall die, from the first-born of Pharao that sits on the throne, even to the < b>first-born of the woman-servant

that is by the mill, and to the first-born of all cattle.>>>

: NOTE: the firstborn of Pharaoh is fathered by Pharaoh; the firstborn of the woman-servant was produced from her; the firstborn of all cattle were produced from cattle.

: Virtually all of the rest of your listed verses are similar.

: Now, what relevance does this have to Colossians 1:15 (which is the point, I assume)? None that I can see, since neither you nor we believe that the Son was fathered or produced by "all creation" or by any part of creation.

: This would seem to mean that the usual literal use of the partitive genitive with PROTOTOKOS in the LXX is irrelevant to Colossians 1:15.

: --Rob Bowman

Dear Rob Bowman,

Much of what you say is correct about the expression "firstborn of [a name]" and I you will find me in agreement with you on a pragmatic plane of understanding (the field of linguistics dealing with sense). For those following this discussion, please allow me to share how we each reached our varied understandings and what the issues are. At first my explanation may appear tedious, but it is important to carefully follow to understand HOW and WHY we disagree. Once these are understood, the issue and answer becomes clear.

The Meaning of Firstborn - The Issue

The central issue here is that Rob is arguing that the way a word is used changes its basic core meaning. I argue firmly that it does not except in figurative language. What follows is a summary discussion of word meaning and word usage with the word "firstborn."
When Rob read the LXX expression:

"the firstborn of Ismael" (Gen 25:13)

Rob made a leap of understanding (but he was correct) that "firstborn" here is a son that was parented by Ishmael. We read Rob's leap of logic when he argues, "NOTE: The firstborn of Ishmael is fathered by Ishmael."

Rob made his leap from "firstborn of Ishmael" to "fathered by Ishmael" by a plane of understanding known in linguistics as "pragmatics." What process did Rob go through to make this leap of understanding?

Pragmatics

Rob, as we all do, possesses a certain knowledge of the world around us. Rob read the expression "the firstborn of Ismael" and with his knowledge of the world, Rob knows that the "firstborn" is also a son in this context. So, Rob asks mentally: In the expression

"the son of Ismael"

What is the relationship between a son and Ismael? He answers: The relationship is that of fathering, parenting, and he thus correctly concludes, and I agree with him:

"NOTE: The firstborn of Ishmael is fathered by Ishmael."

Rob notes that the relationship between "creation" and "firstborn" is different than "[a name] and "firstborn." Is he correct? Yes.

However, his conclusion

"This would seem to mean that the usual literal use of the partitive genitive with PROTOTOKOS in the LXX is irrelevant to Colossians 1:15."

is flawed because he did not consider of another important plane of understanding. The plane of understanding from which I argued.

Lexical Semantics

In addition to our own knowledge of the world (Rob's leap above), words themselves carry force. In other words, the word "firstborn" (Greek: PRWTOTOKOS) MEANS something. The LEXICAL and biblical meaning of the word "firstborn" requires a comparison with something else. A comparison with what? A comparison with others who come later in time. The very meaning of the Hebrew BaQaR (verbal form of "firstborn") is "to be born first."

Therefore, LEXICALLY, the phrase "firstborn of" requires:

(1) temporal priority over others in a given group and

(2) that the firstborn is A MEMBER of the very group that he preceeds in time

To illustrate, there is a lexical difference between the expressions:

Ruben, the son of Jacob and

Ruben, the FIRSTBORN of Jacob.

On a pragmatic level (what makes sense to us), they both express that Jacob parented Reuben.

However, on a LEXICAL level, the latter requires that Reuben's birth PRECEED in TIME any other sons Jacob had or may have AND that Rueben is himself one of the sons of Jacob!

Therefore, the very word "firstborn" REQUIRES, LEXICALLY, (1) a temporal comparison with others of Jacob's sons AND (2) that "firstborn" is himself ONE of JACOB'S SONS! The lexical force of the word phrase "firstborn of" is UNCHANGED by pragmatics, i.e. our understanding of how the firstborn relates to the object of the preposition (e.g. "Jacob" or "creation"). Thus, "firstborn of all creation" still requires that the firstborn has temporally priority over the rest of creation AND that the firstborn himself is a member of "creation." This is true even though the nature of the noun changes in "the firstborn of [noun]." The only time this is not true is in the case of figurative language.

This is specifically the piece of information that Rob Bowman did not deal with, and is precisely the reason why his conclusion is in error.

Conclusion

In conclusion, we agree with Bowman's observations that, speaking pragmatically, the firstborn of [a name] also descends from [a name]. However, we point out that Rob Bowman's conclusion is in error because he assumes that the LEXICAL requirement of the phrase "firstborn of" can be removed by "an understanding of the world" (pragmatics). These lexical requirements are:

(1) temporal priority over others who ALSO descended from [a name]" and
(2) that the firstborn is a member of the very group that he preceeds in time.

Only in the case of figurative usage do we ever see the requirement of temporal priority unmet (e.g. "the firstborn of death", but still a figurative member of group "death.").

In the specific case of Colossians 1:15, it is Mr. Bowman's "understanding of the world" that is called into question by the expression "firstborn of all creation." Biblical words themselves show Mr. Bowman's "knowledge of the world" to be out of harmony with their consistent use and meaning in scripture.

Thus, in the expression "the firstborn (PRWTOTOKOS) of all creation" we would not say that creation fathered the firstborn, because pragmatics (our knowledge of the world) forbids it. We know that "creation" is not a proper name and cannot literally parent in this context. However, the LEXICAL requirement still exists, that the PRWTOTOKOS, Jesus:

(1) has temporal priority over others who also are part of creation (including angels) and
(2) that Jesus is a member of the very group that he preceeds in time, namely, creation

These requirements consistently and unyieldingly cry "first in time" and "part of the group" from Septuagint usage. And the sense relations between "firstborn" and "creation" do not change this lexical requirement, Mr. Bowman. Unless you take the position that the "firstborn" at Col. 1:15 is figurative, which I believe you do not.

In short Mr Bowman, your observations are true but they fail to take into account the lexical requirements of "firstborn" (Hebrew: BeQoR/ Greek: PRWTOTOKOS). This is a significant omission, as Moises Silva concludes in "Biblical Words and Their Meaning" 1994, p. 169, "It appears, then, that sensitivity to lexical structure --- paradigmatic resources, syntagmatic patterns, neutralization [my note: structures discussed in his book] --- can have a direct and significant effect on exegetical decisions." Thus, I submit that a lack of sensitivity to lexical structure lead to your exegetical decision to disregard similar lexical structures in the Septuagint, which is an error in interpreting meaning.

Jehovah's Witnesses seek to avoid the kind of scholarship that alters basic lexical requirements that do not meet a preconceived concept of God. Rather, Jehovah's Witnesses strive to achieve an honest and knowledgeable scholarship of the scriptures. This requires that our concepts of God come from scriptures AND THE WORDS OF SCRIPTURE and not the other way around.

Thus, there is no need for Jehovah's Witnesses to redefine the meaning of PRWTOTOKOS at Col 1:15 to fit a preconceived theological view. Rather, we accept what the words themselves tell us without altering the plain and consistent meaning of that word phrase. That plain meaning is that Jesus is pre-eminent over all creation because he was created (figuratively "born" in Hebrew idiom) first in time. Next, through this highly exalted one, all things came into existence through his agency, as Col 1:16 lays before us.

I warmly appeal to you, Rob Bowman, and to other readers of this information, to consider this information prayerfully and meditatively, to the honor and glory of God and his pre-eminent firstborn Son, our Lord Jesus Christ. Your thoughtful questions for clarification are most welcome.

Sincerely,

Wes Williams

Revelation13-15 NWT(2013 Edition)

13 And it* stood still on the sand of the sea.

And I saw a wild beast+ ascending out of the sea,+ with ten horns and seven heads, and on its horns ten diadems,* but on its heads blasphemous names. 2 Now the wild beast that I saw was like a leopard, but its feet were like those of a bear, and its mouth was like a lion’s mouth. And the dragon+ gave to the beast its power and its throne and great authority.+

3 I saw that one of its heads seemed to have been fatally wounded, but its mortal wound had been healed,+ and all the earth followed the wild beast with admiration. 4 And they worshipped the dragon because it gave the authority to the wild beast, and they worshipped the wild beast with the words: “Who is like the wild beast, and who can do battle with it?” 5 It was given a mouth speaking great things and blasphemies, and it was given authority to act for 42 months.+ 6 And it opened its mouth in blasphemies+ against God to blaspheme his name and his dwelling place, even those residing in heaven.+ 7 It was permitted to wage war with the holy ones and conquer them,+ and it was given authority over every tribe and people and tongue* and nation. 8 And all those who dwell on the earth will worship it. From the founding of the world, not one of their names has been written in the scroll of life+ of the Lamb who was slaughtered.+

9 If anyone has an ear, let him hear.+ 10 If anyone is meant for captivity, he will go into captivity. If anyone will kill with the sword,* he must be killed with the sword.+ This is where it calls for endurance+ and faith+ on the part of the holy ones.+

11 Then I saw another wild beast ascending out of the earth, and it had two horns like a lamb, but it began speaking like a dragon.+ 12 It exercises all the authority of the first wild beast+ in its sight. And it makes the earth and its inhabitants worship the first wild beast, whose mortal wound was healed.+ 13 And it performs great signs, even making fire come down out of heaven to the earth in the sight of mankind.

14 It misleads those who dwell on the earth, because of the signs that it was permitted to perform in the sight of the wild beast, while it tells those who dwell on the earth to make an image+ to the wild beast that had the sword-stroke and yet revived.+ 15 And it was permitted to give breath* to the image of the wild beast, so that the image of the wild beast should both speak and cause to be killed all those who refuse to worship the image of the wild beast.

16 It puts under compulsion all people—the small and the great, the rich and the poor, the free and the slaves—that these should be marked on their right hand or on their forehead,+ 17 and that nobody can buy or sell except a person having the mark, the name+ of the wild beast or the number of its name.+ 18 This is where it calls for wisdom: Let the one who has insight calculate the number of the wild beast, for it is a man’s number,* and its number is 666.+

 

14 Then I saw, and look! the Lamb+ standing on Mount Zion,+ and with him 144,000+ who have his name and the name of his Father+ written on their foreheads. 2 I heard a sound coming out of heaven like the sound of many waters and like the sound of loud thunder; and the sound that I heard was like singers who accompany themselves by playing on their harps. 3 And they are singing what seems to be a new song+ before the throne and before the four living creatures+ and the elders,+ and no one was able to master that song except the 144,000,+ who have been bought from the earth. 4 These are the ones who did not defile themselves with women; in fact, they are virgins.+ These are the ones who keep following the Lamb no matter where he goes.+ These were bought+ from among mankind as firstfruits+ to God and to the Lamb, 5 and no deceit was found in their mouths; they are without blemish.+

6 And I saw another angel flying in midheaven,* and he had everlasting good news to declare to those who dwell on the earth, to every nation and tribe and tongue* and people.+ 7 He was saying in a loud voice: “Fear God and give him glory, because the hour of judgment by him has arrived,+ so worship the One who made the heaven and the earth and the sea+ and the springs* of water.”

8 Another, a second angel, followed, saying: “She has fallen! Babylon the Great+ has fallen,+ she who made all the nations drink of the wine of the passion* of her sexual immorality!”*+

9 Another angel, a third, followed them, saying in a loud voice: “If anyone worships the wild beast+ and its image and receives a mark on his forehead or on his hand,+ 10 he will also drink of the wine of the anger of God that is poured out undiluted into the cup of His wrath,+ and he will be tormented with fire and sulfur+ in the sight of the holy angels and in the sight of the Lamb. 11 And the smoke of their torment ascends forever and ever,+ and day and night they have no rest, those who worship the wild beast and its image and whoever receives the mark of its name.+ 12 Here is where it calls for endurance on the part of the holy ones,+ those who keep the commandments of God and hold fast to the faith+ of Jesus.”

13 And I heard a voice out of heaven say, “Write: Happy are the dead who die in union with the Lord+ from this time onward. Yes, says the spirit, let them rest from their labors, for the things they did go right* with them.”

14 Then I saw, and look! a white cloud, and seated on the cloud was someone like a son of man,+ with a golden crown on his head and a sharp sickle in his hand.

15 Another angel emerged from the temple sanctuary, calling with a loud voice to the one seated on the cloud: “Put your sickle in and reap, because the hour has come to reap, for the harvest of the earth is fully ripe.”+ 16 And the one seated on the cloud thrust his sickle into the earth, and the earth was reaped.

17 And still another angel emerged from the temple sanctuary that is in heaven, and he also had a sharp sickle.

18 And still another angel emerged from the altar, and he had authority over the fire. And he called out with a loud voice to the one who had the sharp sickle, saying: “Put your sharp sickle in and gather the clusters of the vine of the earth, for its grapes have become ripe.”+ 19 The angel thrust his sickle into the earth and gathered the vine of the earth, and he hurled it into the great winepress of God’s anger.+ 20 The winepress was trodden outside the city, and blood came out of the winepress as high up as the bridles of the horses for a distance of 1,600 stadia.*

 

15 And I saw in heaven another sign, great and wonderful, seven angels+ with seven plagues. These are the last ones, because by means of them the anger of God is brought to a finish.+

2 And I saw something like a sea of glass+ mingled with fire, and those who are victorious+ over the wild beast and its image+ and the number of its name+ were standing by the sea of glass, holding harps of God. 3 They were singing the song of Moses+ the slave of God and the song of the Lamb,+ saying:

“Great and wonderful are your works,+ Jehovah* God, the Almighty.+ Righteous and true are your ways,+ King of eternity.+ 4 Who will not really fear you, Jehovah,* and glorify your name, for you alone are loyal?+ For all the nations will come and worship before you,+ because your righteous decrees have been revealed.”

5 After this I saw, and the sanctuary of the tent of the witness+ was opened in heaven,+ 6 and the seven angels with the seven plagues+ emerged from the sanctuary, clothed with clean, bright linen and with golden sashes wrapped around their chests. 7 One of the four living creatures gave the seven angels seven golden bowls that were full of the anger of God,+ who lives forever and ever. 8 And the sanctuary became filled with smoke because of the glory of God+ and because of his power, and no one was able to enter the sanctuary until the seven plagues+ of the seven angels were finished.