The Greek dictionary in my hand says:
ἀρχή, ής, ή (ἄρχω) beginning of something; start. - 1. Concrete, local, and temporal meaning. σκεύος... τέσσαρσιν ἀρχαΐς καθιέμενον "a sheet... which was let down to earth by its four corners" Acts 10:11; 11:5. - Generally, but not exclusively, the temporal meaning comes to the fore, see Heb 5:12; 6:1; 7:3; ἀ. τῶν σημείων John 2:11; cf. Mt 24:8; Mk 13:8; ἀ. also refers to the beginning of a book Mark 1:1. - The temporal meaning is dominant in connections with prepositions: ἀπ’ ἀρχῆς "from the beginning" John 15:27; 1 John 2:7, 24; 3:11; 2 John 5, 6; Acts 26:4. In the same sense, ἐξ ἀρχῆς Luke 1:2; John 6:64; 16:4. ἐν ἀρχῇ as a nearly exact translation of the Hebrew bereshit in Genesis 1:1 is used provocatively in John 1:1: it is clear that this has nothing to do with the Greek philosophical concept of ἀρχή (cf. Latin principium), and does not intend to declare that fundamentally or in principle everything happened as described in Genesis 1:1 and John 1:1; cf. also Acts 11:15; Philippians 4:15; similarly, Mt 19:4, 8; John 8:44; 1 John 1:1; 3:8; 2 Thess 2:13. - Substantivized prepositional phrase ἀπ' ἀρχῆς "who was from the beginning" 1 John 2:13. - This thought appears with further elaboration in ἀπ' ἀρχῆς κτίσεως "since the beginning of creation" (perhaps: "since creation, the beginning") Mark 10:6; 13:19; 2 Peter 3:4; ἀπ' ἀρχῆς τοῦ κόσμου Matthew 24:21. - κατ' ἀρχάς "in the beginning, at the very start" Hebrews 1:10 (Psalm 102:16): this - in line with the nature of Hebrews - implies much more of a "principle" element. - The original meaning shows a personal shift in Colossians 1:18 (cf. Acts 1:8 TR). - 2. In an abstract sense: principium = principle; the ultimate cause and (theoretical) explanation of the existence of the world; in this sense, only Revelation 3:14 (ἡ ἀ. τῆς κτίσεως) is relevant, but even here, the meaning of ἀπαρχή is more likely. - 3. As another aspect of "primacy": in the sense of rule, dominion, power, it is used partly for earthly, partly for heavenly "angelic" authorities, the word appears in Luke 20:20; plural in Luke 12:11; Titus 3:1. Transferred to the angelic realm, but with the basic meaning being earthly-concrete Romans 8:38; 1 Corinthians 15:24; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15. - 4. In a very abstract sense, sphere of influence, in the New Testament only in Jude 6: "angels... who did not keep their own position". - 5. A very special case in John 8:25 this sentence: τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν; uncertain punctuation (depending on it being a question or statement), but also uncertain is the meaning of τὴν ἀρχὴν at the beginning of the sentence. If we want to develop in the direction of the least linguistic resistance, the solution is roughly this: "Why do I speak to you at all?" This gives an acceptable meaning in the context but doesn't touch on the essence even remotely. The most correct, therefore, is to consider τὴν ἀρχὴν as an object accusative, then the translation is approximately: "Why should I speak to you about the beginning?" (a question with an unreal indicative statement; cf. 1:1). The continuation shows that in the Johannine sense, ἀρχή can mean "beginning" in a certain sense, but certainly not the "first step". Many things still need to be clarified before that.
To address the argument presented by the Jehovah’s Witnesses regarding the interpretation of Revelation 3:14 and related passages, it is important to delve into the linguistic, cultural, and theological contexts of the terms used, as well as the broader scriptural narrative.
Detailed Rebuttal
1. Linguistic Considerations: The Meaning of "ἀρχή" (archē)
The BDAG Lexicon does mention that "first created" is a linguistically (!!!) "probable" meaning for "ἀρχή" in Revelation 3:14. However, it also notes other meanings such as "origin" or "ruler," which are equally plausible given the broader biblical context. The term "ἀρχή" is multi-faceted and can be interpreted based on the context in which it is used. In the case of Revelation 3:14, understanding "ἀρχή" as "origin" or "source" aligns more consistently with the overall depiction of Christ in the New Testament.
2. Cultural Context: Jewish Wisdom Tradition
The argument that the New Testament passages draw on the Jewish Wisdom tradition, where Wisdom is seen as God’s first creation or a principal angel, requires careful examination. While Jewish literature does personify Wisdom, attributing divine characteristics and a role in creation, the New Testament distinctly presents Jesus not merely as personified Wisdom but as the incarnate Word (Logos) of God, which goes beyond the Jewish Wisdom literature.
- John 1:1-3: "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made." This passage clearly distinguishes the Word (Logos) as eternally existent and directly involved in creation, not as a created being.
- Colossians 1:15-17: "He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him." The term "firstborn" (πρωτότοκος, prototokos) here signifies preeminence and authority, not creation. It emphasizes that all creation is through and for Christ, underscoring His supremacy over creation.
- Hebrews 1:2-3: "In these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word."
These passages collectively affirm that Jesus, as the Logos, is eternal and integral to creation, not a part of it.
3. Theological Consistency: Jesus as Creator
Interpreting "ἀρχή" as "first created" in Revelation 3:14 would indeed contradict other New Testament passages that emphasize Jesus' role as the Creator:
- John 1:3: "All things were made through him, and without him was not anything made that was made." This statement categorically places Jesus as the agent of creation, excluding the possibility of Him being a created entity.
- 1 Corinthians 8:6: "Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." This verse distinguishes the roles within the Godhead but clearly asserts that all things come through Jesus.
- Colossians 1:16: Reinforces that all things were created through and for Christ, emphasizing His preexistence and active role in creation.
- Hebrews 1:2: Declares that through the Son, God made the universe, highlighting the Son's divine agency in creation.
Addressing Historical Context vs. Fourth Century Trinitarian Context
The claim that interpreting these passages within a fourth-century Trinitarian context is outside their historical setting fails to consider the inherent and consistent depiction of Christ’s divinity and preexistence in the New Testament. The early Church Fathers, who were closer in time to the apostolic teachings, interpreted these texts in light of Christ’s divine nature, as seen in their writings and creeds.
Conclusion
While the term "ἀρχή" can have multiple meanings, the context of Revelation 3:14, along with the broader scriptural testimony, supports the understanding of Jesus as the origin or source of creation, not a created being. The interpretation that aligns with the entire biblical narrative and maintains theological consistency is that Jesus, the Logos, is eternal, preexistent, and integral to creation. Thus, the Jehovah’s Witnesses’ interpretation that Jesus was created is not supported by the comprehensive biblical evidence.
Response to the Arguments Regarding Revelation 3:14 and Related Passages
1. Intellectual Conviction vs. Emotional Argumentation: The claim that my arguments are based on intellectual conviction rather than emotion stands. Intellectual debate often involves presenting strong convictions and supporting them with evidence, which is not inherently emotional or hateful. Ad hominem attacks do not address the substance of the argument.
2. Understanding 'Beginning' in Biblical Context: The term "beginning" (ἀρχή) in biblical literature is multi-faceted. While it can mean "commencement" as the JW argues, it also holds the connotation of "origin" or "first cause," particularly in theological contexts. For example, in Proverbs 9:10 and Psalm 111:10, "beginning" refers to the foundational principle, not merely the start of a sequence.
3. Barnes’ Notes on Psalm 111:10 and Revelation 3:14: Barnes interprets "beginning" in Psalm 111:10 as the foundation of wisdom, implying its origin. Similarly, while he acknowledges that ἀρχή in Revelation 3:14 can denote "commencement," he also affirms that it is appropriate to see Christ as the originator of creation, consistent with John 1:3 and Colossians 1:16.
4. Lexical Evidence: The BDAG Lexicon does list "first created" as a linguistically probable meaning of ἀρχή in Revelation 3:14, but it also includes "origin" and "first cause." This range of meanings suggests that context is crucial in determining the appropriate translation. The broader context of the New Testament consistently portrays Christ as the active agent in creation, not as a created being (John 1:3; Colossians 1:16; Hebrews 1:2-3).
5. Jewish Wisdom Tradition: While the Jewish Wisdom tradition describes Wisdom as the first of God’s creations, the New Testament writers apply these concepts to Christ in a way that emphasizes His preexistence and divinity. For example, John 1:1-3 identifies Jesus as the Logos who was with God in the beginning and through whom all things were made. This application transcends the Wisdom tradition by attributing creation's active cause to Christ.
6. Passive vs. Active Verbs in Creation: The use of passive verbs in Colossians 1:16 and John 1:3 does not diminish Christ’s role in creation. Instead, it highlights that all things were created "through" Him, indicating His instrumental role in the divine creative act. This is consistent with the theological portrayal of Christ as the divine Logos.
7. Philo’s Influence and Biblical Philosophy: Philo's use of ἀρχή to mean "beginning" or "origin" supports the interpretation of Christ as the originator of creation. While Philo was a philosopher, his concepts influenced early Christian thought. The New Testament writers, though not philosophers in the technical sense, engaged with contemporary Hellenistic ideas to communicate theological truths.
8. Trinitarian Context and Historical Setting: Understanding passages like Revelation 3:14 within the broader context of the New Testament and early Christian theology does not impose a fourth-century Trinitarian framework anachronistically. Instead, it respects the development of doctrine that arose from the scriptural witness to Christ’s divinity and role in creation.
9. Christ as the Source of Creation: Interpreting Christ as the source of creation is consistent with the broader New Testament witness. Passages such as John 1:3 and Colossians 1:16 explicitly state that all things were made through Him. This understanding does not conflict with the portrayal of God the Father as the ultimate source, as it reflects the cooperative work within the Trinity.
10. Theological Consistency: Interpreting ἀρχή in Revelation 3:14 as "origin" or "first cause" maintains theological consistency with the rest of the New Testament. This view upholds Christ's divinity, preexistence, and active role in creation, avoiding the contradiction that would arise from viewing Him as a created being.
11. Proverbs 8 and Wisdom Literature: Proverbs 8 personifies Wisdom, which early Christians saw as a typological reference to Christ. The use of first-person pronouns for Wisdom in Proverbs does not necessitate a direct equivalence but rather points to the preexistent Logos who embodies divine wisdom.
12. Begotten vs. Created: The early church distinguished between "begotten" and "created." While some early texts used these terms interchangeably, the Nicene Creed clarified that Christ is "begotten, not made," affirming His eternal generation from the Father. This doctrinal development reflects a deeper understanding of scriptural teaching on Christ's nature.
In conclusion, the interpretation of ἀρχή in Revelation 3:14 as "origin" or "first cause" aligns with the broader New Testament portrayal of Christ as the divine agent of creation. This view respects both the lexical range of the term and the theological context of the entire biblical corpus.
@Blotty
Response to the Arguments Regarding Revelation 3:14 and Related Passages
1. Intellectual Conviction vs. Emotional Argumentation: The claim that my arguments are based on intellectual conviction rather than emotion stands. Intellectual debate often involves presenting strong convictions and supporting them with evidence, which is not inherently emotional or hateful. Ad hominem attacks do not address the substance of the argument.
2. Understanding 'Beginning' in Biblical Context: The term "beginning" (ἀρχή) in biblical literature is multi-faceted. While it can mean "commencement" as the JWs argue, it also holds the connotation of "origin" or "first cause," particularly in theological contexts. For example, in Proverbs 9:10 and Psalm 111:10, "beginning" refers to the foundational principle, not merely the start of a sequence.
3. Barnes’ Notes on Psalm 111:10 and Revelation 3:14: Barnes interprets "beginning" in Psalm 111:10 as the foundation of wisdom, implying its origin. Similarly, while he acknowledges that ἀρχή in Revelation 3:14 can denote "commencement," he also affirms that it is appropriate to see Christ as the originator of creation, consistent with John 1:3 and Colossians 1:16.
4. Lexical Evidence: The BDAG Lexicon does list "first created" as a linguistically (!!!) "probable" meaning of ἀρχή in Revelation 3:14, but it also includes "origin" and "first cause." This range of meanings suggests that context is crucial in determining the appropriate translation. The broader context of the New Testament consistently portrays Christ as the active agent in creation, not as a created being (John 1:3; Colossians 1:16; Hebrews 1:2-3).
5. Jewish Wisdom Tradition: While the Jewish Wisdom tradition describes Wisdom as the first of God’s creations, the New Testament writers apply these concepts to Christ in a way that emphasizes His preexistence and divinity. For example, John 1:1-3 identifies Jesus as the Logos who was with God in the beginning and through whom all things were made. This application transcends the Wisdom tradition by attributing creation's active cause to Christ.
6. Passive vs. Active Verbs in Creation: The use of passive verbs in Colossians 1:16 and John 1:3 does not diminish Christ’s role in creation. Instead, it highlights that all things were created "through" Him, indicating His instrumental role in the divine creative act. This is consistent with the theological portrayal of Christ as the divine Logos.
7. Philo’s Influence and Biblical Philosophy: Philo's use of ἀρχή to mean "beginning" or "origin" supports the interpretation of Christ as the originator of creation. While Philo was a philosopher, his concepts influenced early Christian thought. The New Testament writers, though not philosophers in the technical sense, engaged with contemporary Hellenistic ideas to communicate theological truths.
8. Trinitarian Context and Historical Setting: Understanding passages like Revelation 3:14 within the broader context of the New Testament and early Christian theology does not impose a fourth-century Trinitarian framework anachronistically. Instead, it respects the development of doctrine that arose from the scriptural witness to Christ’s divinity and role in creation.
9. Christ as the Source of Creation: Interpreting Christ as the source of creation is consistent with the broader New Testament witness. Passages such as John 1:3 and Colossians 1:16 explicitly state that all things were made through Him. This understanding does not conflict with the portrayal of God the Father as the ultimate source, as it reflects the cooperative work within the Trinity.
10. Theological Consistency: Interpreting ἀρχή in Revelation 3:14 as "origin" or "first cause" maintains theological consistency with the rest of the New Testament. This view upholds Christ's divinity, preexistence, and active role in creation, avoiding the contradiction that would arise from viewing Him as a created being.
11. Proverbs 8 and Wisdom Literature: Proverbs 8 personifies Wisdom, which early Christians saw as a typological reference to Christ. The use of first-person pronouns for Wisdom in Proverbs does not necessitate a direct equivalence but rather points to the preexistent Logos who embodies divine wisdom.
12. Begotten vs. Created: The early church distinguished between "begotten" and "created." While some early, especially Wisdom literature OT texts used these terms interchangeably, the Nicene Creed clarified that Christ is "begotten, not made," affirming His eternal generation from the Father. This doctrinal development reflects a deeper understanding of scriptural teaching on Christ's nature. Dionysius of Rome, in his letter "Against the Sabellians," criticizes those who interpret Proverbs 8:22 to mean that the Son was created. He argues that interpreting "created" (ἔκτισέν) as "made" or "fashioned" is a grave error. He emphasizes that the term "created" in this context should be understood as "appointed" or "established" over God's works, made by the Son Himself, rather than implying the Son’s creation. Dionysius points out the difference between creating (κτίζω) and making (ποιέω), arguing that the Son’s divine and ineffable generation cannot be reduced to the concept of making or creating in a human sense. He highlights that the Son is described in many passages as being "begotten" but never as having "come into being," thereby rejecting the notion that the Son is a created entity.
In conclusion, the interpretation of ἀρχή in Revelation 3:14 as "origin" or "first cause" aligns with the broader New Testament portrayal of Christ as the divine agent of creation. This view respects both the lexical range of the term and the theological context of the entire biblical corpus.