ArchivedImmaculate conception and assumption of MaryAre you sure its only used for jesus in the New Testament? Lets take a closer look. PROTOTOKOS (“Firstborn”): Its Meaning and Usage in the New Testament The Apostle Paul left us two great passages expressing his teaching concerning the person of Christ in His pre-incarnate state: Philippians 2:5-7 and Colossians 1:15-17. It is interesting that both passages provide quite a challenge to the translator, though their meaning undoubtedly was clear to their original audiences. In the Colossians passage, Paul describes the Lord Christ as “the image of the invisible God, the first-born of all creation.” (New American Standard Bible). He then goes on to ascribe to Jesus the creation of “ta panta,” all things, i. e., the universe and all that is in it. How, then, are we to understand Paul’s use of the phrase, “first-born”? What does this word tell us about Jesus Christ? How is it used in the New Testament? The word under consideration is “prototokos.” It is made up of two words, “protos,” meaning first, and “tokos” from “tikto,” “to give birth.”. There is little evidence that the word “prototokos” was used extensively before the time of the Septuagint.Its basic meaning is the first one born, the first born child. However, it must be examined in its context to determine its true meaning. In the New Testament we find the word “prototokos” used a total of eight times. Six of these instances are in the singular and refer to the Lord Christ, two are in the plural form. These passages are: Luke 2:7, Romans 8:29, Colossians 1:15 and 1:18, Hebrews 1:6, 11:28, 12:23, and Revelation 1:5. The first passage, Luke 2:7 of the Christmas narrative, refers to the basic meaning of the word as it is used in the genealogy lists of the Old Testament. The other references, however, take on a far greater meaning. In the New Testament usage, the emphasis is placed not on the “tokos” but instead upon the “protos.” The word stresses superiority and priority rather than origin or birth. This can be seen as early as the usage, where it has been pointed out that Israel, as God’s first-born, certainly can not be seen as the first creation of God, but rather His special choice and pre-eminent people. The Bauer, Arndt, Gingrich, Danker Lexicon says, “This expression...is also used in some instances where it is uncertain whether the force of the element “-tokos” is still felt at all...Col. 1:15.”(9) In Romans 8:29, the Lord Christ is described as “the first-born among many brethren.” These brethren are, of course, the glorified Christians. Here the Lord’s superiority and sovereignty over “the brethren” is acknowledged, as well as His leadership in their salvation. “As the brethren of Christ, all Christians will share his destiny (c.f. Heb. 2:10-17), and Christ is the pre-eminent Son among the sons of God (c.f. 1:3).”(10) In Hebrews 1:6 we read, “And when He again brings the first-born into the world”, He says, “And let all the angels of God worship Him.” Here the idea of pre-eminence is obvious, as all of God’s angels are instructed to worship Him, a privilege rightly reserved only for God (Luke 4:8. The term “prototokos” is used here as a title, and no idea of birth or origin is seen. In both Colossians 1:18 and Revelation 1:5, Christ Jesus is called the first-born of the dead (or “from” the dead). These would refer especially to the leadership of Christ in bringing about the resurrection of the dead and inauguration of a new, eternal life. Some think that Colossians 1:15-20 is an ancient Christian hymn, and the Greek words “prototokos” and “proteouon” are a play on sound. The greatest amount of discussion and exegesis has centered around Paul’s use of “prototokos pases ktiseos” of Christ in Colossians 1:15. The early Church Fathers argued it, and modern scholars have spent more time discussing this use than all seven other instances combined. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation (“pases ktiseos”...) It is rather the comparative (superlative) force of “protos” that is used ... Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing Him before “all creation” (angels and men) ... Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as “eikon” (Image) and to the universe as “prototokos” (First-born). The word prototokos is mentioned 8 times in the New Testament two times not directly about Jesus, so your are yet again mistaken. Peace |
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