The claim is being made concerning “firstborn” in Colossians 1:15 that God placed Jesus (Yeshua) as firstborn, and as his firstborn (of mankind) FROM DEATH …. to eternal life: The firstfruits of the NEW CREATION of mankind who will live here on the earth as KING reigning for God (YHWH) the Most High and Father and God of ALL men on earth. This appears to be similar to both Unitarian and some Oneness claims. This claim usually carries the belief that Jesus is still to this day a human being, that Jesus was raised in his human body, similar to the claims of trinitarians, thereby canceling out the ransom sacrifice of Jesus.
We first will say that simple common usage of the word firstborn, when speaking of being the firstborn of a living group of creatures, all through the scriptures show that “firstborn” is never used to designate one who is not brought forth into existence, as trinitarians claim. The very term “firstborn” therefore, means one who is first to be brought forth into existence of the group being designated. One might argue that the rights of the firstborn may be given to another, but this still does not mean that the person who receives the right of firstborn was never brought forth into existence. However, if this was the meaning of “firstborn” as applied to Jesus in Colossians 1:15, one might wonder “who” was the original “firstborn” from whom Jesus received the right of firstborn. Nevertheless, in no wise does “firstborn” in the Bible ever refer to one who was not brought forth into existence. Indeed, the idea that firstborn as applied to Jesus in Colossians 1:15 means something else has to be imagined, assumed, added to, and read into what the scripture actually says.
Nevertheless, if we assume that "firstborn" in Colossians 1:15 is not referring to the firstborn of the creation of all life, but only of the human “new creation,” and that this new creation will live here on earth, this would seem to exclude the invisible dominion of the angels from being in that creation. However, Colossians 1:16 refers to dominions visible and invisible, in heaven and on earth.
Additionally, the idea that Paul was referring to the resurrection of the new creation would mean that Colossians 1:16 refers to a future event. The Greek text of Colossians 1:16 does not support a future tense for the creation spoken of; it consistently uses the aorist tense (ἐκτίσθη - ektisthē), which indicates a completed, past action. The passage describes Christ’s pre-human role in the initial, historical creation of all dominions, visible and invisible, on earth and in heaven, etc.
Additionally, the idea that Paul was referring to the resurrection of the new creation would mean that Colossians 1:16 refers to a future event. The Greek text of Colossians 1:16 does not support a future tense for the creation spoken of; it consistently uses the aorist tense (ἐκτίσθη - ektisthē), which indicates a completed, past action. The passage describes Christ’s pre-human role in the initial, historical creation of all dominions, visible and invisible, on earth and in heaven, etc.
The Greek verb ektisthē (were created) is in the aorist tense, pointing to a completed action in the past, not a future event.
We believe that Jesus was begotten/born/brought forth three times.
(1) as the firstborn creature, which would mean that he was also the firstborn of the “sons of God” written about in Job 1:6; 2:1; 38:7. — Colossians 1:15; Proverbs 8:22-25.
(2) as a human, begotten in the womb of Mary. — Matthew 1:20; Hebrews 10:5.
(3) from the dead when raised from the dead. — Psalm 2:7; Acts 13:33; Colossians 1:18; Hebrews 1:5; 5:5.
(2) as a human, begotten in the womb of Mary. — Matthew 1:20; Hebrews 10:5.
(3) from the dead when raised from the dead. — Psalm 2:7; Acts 13:33; Colossians 1:18; Hebrews 1:5; 5:5.
When Jesus was begotten a human being, he was no longer with his former celestial glory, so one could say that Jesus was "begotten again" in the womb of Mary, although no scripture speaks of this as being begotten/born again. Likewise, when Jesus was begotten from the dead, he was no longer with the human glory that is a little lower than the angels, so this could be referred to as being begotten/born again also, although the scriptures do not use begotten/born again in reference to Jesus' resurrection.
Therefore, we conclude that it was when Jesus was begotten of God’s holy spirit into the world (Matthew 1:20), but not of the world (John 8:23), that Jesus could be said to be the firstborn of the human “new” creation. He was a new human creation in that he was not born of the old “whole creation” — whole human creation — that is now crooked, subjected to futility, in bondage of corruption [that which is not straight], groaning and travailing in pain as a result of Adam’s sin. — Ecclesiastes 1:2,14,15; 7:13; 12:8; Romans 8:19-22.
Therefore, we conclude that it was when Jesus was begotten of God’s holy spirit into the world (Matthew 1:20), but not of the world (John 8:23), that Jesus could be said to be the firstborn of the human “new” creation. He was a new human creation in that he was not born of the old “whole creation” — whole human creation — that is now crooked, subjected to futility, in bondage of corruption [that which is not straight], groaning and travailing in pain as a result of Adam’s sin. — Ecclesiastes 1:2,14,15; 7:13; 12:8; Romans 8:19-22.
Jesus, as a sinless human being, was just as Adam was before Adam sinned. Many do not seem to realize that Jesus, as a sinless human being, did not need to be "born/begotten again" to no longer be under the condemnation in Adam, since Jesus was never under that condemnation. If Jesus had been born of this world, of this crooked generation through Adam (Philippians 2:15), he would have been in the same condition as everyone else, and could not have been made straight, made incorrupt, justified, not even by keeping the Law, for he would have been like everyone else under the law, for “by the works of the law, no flesh [having been made crooked] will be justified [made straight, incorrupt] in his sight” (Romans 3:20); “a man is not justified [made straight, incorrupt] by the works of the law” (Galatians 2:6); “no man is justified [made straight, incorrupt] by the law before God” (Galatians 3:11); “if there had been a law given which could make alive, most assuredly righteousness would have been of the law.” (Galatians 3:21); “For what the law couldn’t do, in that it was weak through the flesh [made sinful through Adam — Romans 5:19], God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh.” — Romans 8:3.
Jesus, therefore, when begotten of the holy spirit as a human fetus, was indeed of a new creation, not of the creation that Paul speaks of as the “whole creation” which is now under the bondage of corruption, under subjection to vanity/futility from which it is unable to free itself. The old human creation, the whole creation that Paul speaks of in Roman 8:19-22, is now under that bondage of corruption [a corrupted, crooked condition, a condition that is not straight] that is in the world through Adam, from which it cannot free itself. (Romans 5:12; 2 Peter 4:4) Thus, Jesus had to be a new human creation in the womb of Mary, not under the present sun of crookedness and vanity (Ecclesiastes 1:14; 2:11,17; 3:16; 4:7), unrighteousness, unstraightness, through Adam, but Jesus was born as though a new sun of righteousness, incorrupt, straight, just. (Micah 4:2) Unlike Adam, however, Jesus brought his incorrupt life to a condition of being incorruptible; thereby, he brought life and incorruption (righteousness, straightness) to light by the good news of his obedience to his God. — 2 Timothy 1:10.
Nevertheless, although Jesus was not a sinner, he suffered as though he were a sinner, “in the likeness of sinful flesh” (Romans 8:3), “in the likeness of men” under the bondage as slaves, that he might pay the wages of sin so that he might free mankind — the whole creation of Romans 8:22 — now enslaved under that bondage. (Philippians 2:7,15; Romans 5:12-19; 6:23; 8:19-21) Again, this he could only do if he were born outside of that bondage; else, he would have been just like the rest of mankind, unable to free himself from that bondage.
Jesus, however, sacrificed that incorrupt human life to pay the price, not only for what Adam lost, but also for what Adam could have been had Adam proved himself incorruptible. Jesus died once for all time, in the flesh, for sin. He no longer has any need of that flesh, for it has served its purpose, for he came in the flesh to sacrifice that flesh for mankind. Jesus gave his humanity — including his body of flesh — as an offsetting price, a sacrifice he formally presented as priest after his ascension. – 1 Timothy 2:5,6; Hebrews 8:4; 9:24-26; 10:10.
What did Jesus sacrifice as an offering to his God?
Jesus gave his blood in sacrifice. -- Matthew 26:28; Mark 14:24; Luke 22:20. Hebrews 9:11,12.
Additionally, Jesus sacrificed his human body. -- Hebrews 10:10-14; Luke 22:19.
Jesus sacrificed his human flesh. -- John 6:51
Jesus sacrificed his human soul. -- Isaiah 53:12; Matthew 20:28.
He died; he was totally dead, ceased to be sentient, else there has been no ransom. His body was given in sacrifice. (Hebrews 10:10; Luke 22:19) Jesus’ soul — his sentiency — was given in sacrifice (Ecclesiastes 9:5) and went into sheol, where there is no work, device, knowledge or wisdom, and wherein one cannot give thanks to, or praise to, Jehovah (Isaiah 53:12; Matthew 20:28; Mark 10:45; Ecclesiastes 9:10; Psalm 6:5; Isaiah 38:18) Jesus’ human blood — which represents his human soul/being (Leviticus 17:11; Deuteronomy 12:23) — was given in sacrifice. (Mark 14:24; Acts 20:28; Hebrews 9:14) Thus, his soul — his being — as raised, made alive, from the oblivious condition of sheol was no longer human, but spirit.
There would not have been a ransom if Jesus had not actually died; he was completely dead and no longer sentient. Jesus, like those condemned in Adam, became totally unconscious while he was dead. (Ecclesiastes 9:5,10) Jesus' soul went into sheol, where there is no work, device, knowledge, or wisdom, and where one cannot express thanks or give praise to God. (Isaiah 53:12; Matthew 20:28; Mark 10:45; Ecclesiastes 9:10; Psalm 6:5; Isaiah 38:18) After Jesus was raised from the dead, and ascended into heaven, Jesus, as priest (Hebrews 8:4), offered his human body with its blood, which symbolizes his human soul/being (Leviticus 17:11; Deuteronomy 12:23), as a sacrifice to his God, Jehovah, (Isaiah 53:12; Matthew 20:28; 26:26-28; Mark 10:45; Luke 22:19; Romans 3:25; 5:12-19; 1 Corinthians 15:21,22; Colossians 1:14; Ephesians 5:2; Hebrews 2:9; 9:14; 10:10,12; 1 Peter 2:24; 3:18; 1 John 1:7; 2:2; 4:8-10)
There would not have been a ransom if Jesus had not actually died; he was completely dead and no longer sentient. Jesus, like those condemned in Adam, became totally unconscious while he was dead. (Ecclesiastes 9:5,10) Jesus' soul went into sheol, where there is no work, device, knowledge, or wisdom, and where one cannot express thanks or give praise to God. (Isaiah 53:12; Matthew 20:28; Mark 10:45; Ecclesiastes 9:10; Psalm 6:5; Isaiah 38:18) After Jesus was raised from the dead, and ascended into heaven, Jesus, as priest (Hebrews 8:4), offered his human body with its blood, which symbolizes his human soul/being (Leviticus 17:11; Deuteronomy 12:23), as a sacrifice to his God, Jehovah, (Isaiah 53:12; Matthew 20:28; 26:26-28; Mark 10:45; Luke 22:19; Romans 3:25; 5:12-19; 1 Corinthians 15:21,22; Colossians 1:14; Ephesians 5:2; Hebrews 2:9; 9:14; 10:10,12; 1 Peter 2:24; 3:18; 1 John 1:7; 2:2; 4:8-10)
When Jesus was raised from death, he was begotten, brought forth, from death, not in the flesh (he had sacrificed his fleshly once for all time to pay the debt of sin), but with the glory of a celestial, spiritual, body (1 Corinthians 15:40,44), in the spirit (1 Peter 3:18), having the glory that he had with his God before the world of mankind was made (John 17:5), yet exalted with greater mightiness (theotes) bodily — in his celestial body given in his resurrection. — Colossians 2:9.
See our links to some studies related to Jesus' Resurrection Body:
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