Before Col 1v15 the firstborn is mentioned 30times,, the firstborn of Israel is one of the sons of Israel. The firstborn of Pharoah is one of Pharoahs family.Jesus was Gods first born.
You are quoting from a gross distortion in the Reasoning book. This is a play on words. It begs the question of whether the Word was a creature in the first place.
The Jehovah's Witnesses erroneously teach that “Having been created by God, Jesus is in a secondary position in time, power, and knowledge. Jesus, in his pre-human existence, was “the first-born of all creation (Col 1:15 NJB)” (Should You Believe, Chapter 6), the first created thing.
They apply “first-born” (Greek protokos) narrowly and limit it to human procreation. Like a man fathering a son, Jesus, they claim, was the first creature born, or fathered, by God; a created subordinate being and therefore not eternal.
The Jehovah's Witnesses base this argument on prior usage of the phrase “first-born (of)” in the context of then-living creatures which they claim always belonged to a group of some kind, and therefore Jesus belonged to the group of all created things. They write:
(2) Before Colossians 1:15, the expression “the firstborn of” occurs upwards of 30 times in the Bible, and in each instance that it is applied to living creatures, the same meaning applies - the firstborn is part of the group. “The firstborn of Israel” is one of the sons of Israel; the “firstborn of Pharaoh” is one of Pharaoh’s family; the “firstborn of beast” are themselves animals. What then causes some to ascribe a different meaning to it at Colossians 1:15? (Reasoning, 408) (emphasis added)
The manner in which they phrase the issue assumes the Word is a creature, writing: each time the expression “first born of” occurs, in each such instance that it is applied to creatures the same meaning applies, that the first born is part of a group.” But this is a mere play on words and begs the question whether Christ was a creature in the first place? The issue, rather, revolves around the definition of “first born” or “first born of” creation and how that is applied before its use at Colossians 1:15 and afterward, whether or not it was applied to creatures. For example:
“First born of” is not limited to a group of creatures but is used in the Old Testament figuratively for disease or plague (NAB notes Job 18:13). The “first-born of death consumes his limbs” (NAB Job 18:13).
Isaiah 14:30 illustrates the figurative use of “the firstborn of.” It states: “And the firstborn of the poor shall eat; and the needy shall lie down in safety” (Green’s Literal Translation). These verses emphasize the poorest of the poor. It does not state, nor can it be implied, that only those people who were the procreative firstborn of each family who happened to be poor would eat, and their poor siblings would starve. It does not carve out one group of first-born poor from the rest of the poor, but it identifies those hungering poor in general, the neediest of the needy.
The term “first-born” (son) (Hebrew bkowr ) was used at Exodus 4:22 to refer to all of Israel as a group, not part of a group, and that relationship was not the result of physical procreation because they already existed. Rather, it was a spiritual and religious relationship; Israel was God’s Son.
(7) Israel was God’s “first-born”; it enjoyed a privileged position and blessings over all other nations (Ex 4:22; Jer 31:19). (Strong and Vine’s, 39)
At Deuteronomy 21:16, 17 “first-born” (Hebrew bkowr) also has the meaning of superiority of position, not the first created male child.
[T]hen on the day when he assigns his possessions as an inheritance to his sons, he may not treat the son of the loved as the first-born in preference to the son of the disliked, who is the first-born, but he shall acknowledge the first-born, the son of the disliked, by giving him a double portion of all that he has, for he is the first issue of his strength; the right of the first-born is his.
Here, the son of one wife who is not the mother of the actual first-born son should not be treated as such with respect to disposition of her husband’s inheritance (ibid.).
As you can see, “first-born” or “first-born of” is not limited to a member of a group of creatures but has broad application. According to Strong and Vine’s, “firstborn” (Greek protokos) with reference to the preexistent Christ is used “of His relationship to the Father, expressing His priority to, and preeminence over, creation, not in the sense of being the first to be born. It is used of superiority of position (cf. Ex 4:22; Deut 21:16, 17)” (ibid., 218).
(Prototokos) Firstborn is used (1) of Christ as born of the Virgin Mary (Mt 1:25; Lk 2:7), (2) of His relationship to the Father, expressing His priority to, and preeminence over, creation, not in the sense of being the first to be born. It is used of superiority of position (cf. Ex 4:22; Deut 21:16, 17). (3) Chronologically, the four passages relating to Christ as firstborn, first begotten, may be set forth thusly: (3a) Col 1:15, where His eternal relationship with the Father is in view, and the clause means both that He was the firstborn before all creation and that He Himself produced creation (the genitive case being objective, as v. 16 makes clear); (3b) Col 1:18 and Rev 1:5, in reference to His resurrection; (3c) Rom 8:29, His being firstborn among those living by faith alone in God the Father; (3d) Heb 1:6, first begotten, stresses His superior position, His preeminence over all; His second advent in contrast to His first advent, at His birth, being implied. (Strong and Vine’s, 218)
As such, the Jehovah's Witnesses are wrong in their interpretation of “first-born” at Colossians 1:15, 16, and Trinitarian Christians are correct in saying “that the ‘first-born’ here means prime, most excellent, most distinguished. Thus, Christ could be understood to be, not part of creation, but the most distinguished in relation to those whom he created,” (Reasoning, 408). This is particularly true in light of the unequivocal language of Colossians 1:17 which says “He is before all things” (RSV).
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