The Watchtower Society's interpretation of Colossians 1:15-20 relies on several problematic assumptions about the Greek text, context, and theology of the passage. Below is a detailed refutation of their key points, focusing on linguistic, contextual, and theological inaccuracies.
1. The Translation of “All Things” and the Addition of “Other”
JW Claim:
The inclusion of "other" in Colossians 1:16-17 is justified because the Greek word panta (all things) can contextually mean "all other things," as shown in various New Testament examples.
Refutation:
While it is true that pas/panta *can* sometimes imply "all kinds of" or "all other," this meaning is determined entirely by context. In Colossians 1:16-17, there is no contextual justification for inserting "other" because the phrase explicitly includes “heavenly and earthly things, visible and invisible,” leaving no room for Christ to be categorized as a part of creation. The text states that "all things" (ta panta) were created through Him (di’ autou) and for Him (eis auton), which positions Christ as the Creator, not part of creation.
Jehovah’s Witnesses assume that Jesus is part of creation and then insert "other" to make the text conform to their theology. This is circular reasoning and unsupported by the Greek text itself. If “other” were truly part of the Greek nuance, why is it absent in virtually all Bible translations aside from the NWT?
Even though the NWT uses brackets around "other" to acknowledge its interpolation, the inclusion reflects theological bias rather than linguistic necessity. Major translations avoid this because the context does not demand it. Greek scholars (e.g., A.T. Robertson, Daniel Wallace) affirm that pas in Colossians 1 refers to the entirety of creation apart from Christ.
2. The Meaning of “Firstborn” (Πρωτότοκος) in Colossians 1:15
JW Claim:
The term "firstborn" (prōtotokos) indicates that Christ is part of creation, as the "first-created being."
Refutation:
The term prōtotokos does not mean "first-created" (prōtoktistos). The absence of prōtoktistos is significant because Paul could have used it if he intended to convey that meaning. Prōtotokos emphasizes preeminence and supremacy, not temporal sequence. This is evident in other biblical usages. Psalm 89:27: David is called the "firstborn," even though he was the youngest son of Jesse. The term signifies rank and authority, not chronology. Exodus 4:22: Israel is called God’s "firstborn," denoting their chosen status among nations, not their literal birth order.
The subsequent verses clarify the meaning of prōtotokos. Verse 16 states, "By Him all things were created," emphasizing Christ's role as Creator. Verse 17 declares, "He is before all things," reinforcing His eternal preexistence and supremacy over creation. The genitive construction ("of all creation") is best understood as a genitive of subordination, meaning Christ is supreme over all creation, not part of it.
3. The Use of “Beginning” (Ἀρχή) in Revelation 3:14
JW Claim:
The term "arche" in Revelation 3:14 means "beginning" in the sense of the first created being, not "source" or "origin."
Refutation:
Arche has a broad semantic range, including "beginning," "origin," "ruler," or "source." Context determines its specific meaning. In Revelation 3:14, "the beginning of God’s creation" (hē archē tēs ktiseōs tou Theou) is better translated as "the source of God’s creation." This interpretation aligns with Colossians 1:16, where Christ is depicted as the Creator.
The consistent New Testament portrayal of Christ as the Creator (e.g., John 1:3, Colossians 1:16-17, Hebrews 1:2) contradicts the idea that He is part of creation. Revelation 3:14 must be interpreted in harmony with these texts, making "origin" or "source" the most contextually appropriate meaning.
4. Jesus as Mediator in Creation
JW Claim:
Christ is the "intermediate agent" of creation, while God the Father is the ultimate Creator.
Refutation:
The use of dia (through) with the genitive case does not imply that Christ is merely an intermediary. It often denotes the active agency of a person involved in the action. In Colossians 1:16, the phrase "all things were created through Him" (di’ autou) emphasizes Christ's active role as Creator, not a passive instrument.
While God the Father is the ultimate source of creation (1 Corinthians 8:6), Christ is described as the agent through whom all things were made. This does not diminish Christ’s divinity but underscores the cooperative work of the Trinity in creation.
By relegating Christ to the role of a subordinate or created being, the JW interpretation undermines the biblical witness to His divinity (John 1:1, John 20:28, Philippians 2:6). The New Testament consistently presents Christ as coequal with the Father, sharing in the divine essence.
5. The Role of Context in Interpreting “All Things” (Τὰ Πάντα)
JW Claim:
The phrase ta panta ("all things") in Colossians 1:16-17 can mean "all other things," allowing for Jesus to be included in creation.
Refutation:
Colossians 1:16 explicitly states, "For in Him all things were created…all things have been created through Him and for Him." The repetition of ta panta without qualification strongly supports an all-encompassing meaning, excluding Christ from the category of created things.
John 1:3 reinforces this interpretation: "All things came into being through Him, and apart from Him nothing came into being that has come into being." This absolute language excludes the possibility of Christ being a created being.
The consistent New Testament witness to Christ as Creator demands that ta panta in Colossians 1:16-17 be understood inclusively, encompassing all created things apart from Christ.
6. Bias in the NWT Translation
JW Claim:
The use of brackets around "other" in the NWT is honest and linguistically justified.
Refutation:
The inclusion of "other" reflects the NWT translators' theological commitment to denying Christ’s divinity. While brackets acknowledge interpolation, the addition is unnecessary and unsupported by the text. No major lexicon or grammar supports the routine addition of "other" in Colossians 1:16-17.
Greek scholars across denominational lines affirm that the text does not imply Christ is part of creation. The NWT’s rendering is a theological imposition, not a linguistic necessity.
Conclusion
The JW interpretation of Colossians 1:15-20 and related passages distorts the plain meaning of the text through unwarranted interpolations and misinterpretations. The broader context of Scripture unequivocally affirms Christ’s role as Creator and His preeminence over all creation. The Watchtower's theological agenda drives their translation choices, resulting in significant deviations from the original Greek meaning and the historical Christian understanding of Christ's divinity and eternal existence.