What Jesus Created
We are commanded in Scripture to believe on the Son of God.
We are told that by confessing Jesus as the Son of God, God dwells in us.
"Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." 1 John 4:15
The word "confess" is the word ""omologese" (o-mo-lo-gay-say), which comes from two Greek words: "logos", "word" or "saying," and "omo", "same."
Literally is is "to say the same."
The same what? The same as what is true. "logos" connotes what you really believe, "omo" connotes its verity.
For you to confess, Jesus truly has to be the Son of God.
Not figuratively the Son, but truly. God has to be his Father in a very true sense. God has to be the generator, Jesus he who is generated, or as we might say, created.
To be the Son of God in a true sense, there has to have been a point when God fathered a Son who before did not exist.
This is a huge problem for the Church today.
You see, in 325 AD, at the order of Emporer Constantine of Rome, a minority of Christian bishops gathered to accept a new doctrine, the Nicene Creed.
This new creed, adhered to by a growing minority of Christian clergy, dictated that Jesus was in fact one person of a triune God. He was no longer to be considered a distinct person, Son of God, but to be considered "God of God, Light of Light, Very God of Very God, begotten, not made, being of one substance with the Father by whom all things were made."
Begotten, yes, but of "one substance" with the Father. No longer literally the son of God, but rather an appendage. And Jesus who walked among us became nothing more than God in a Jesus suit.
Jesus became God.
But what did the Scriptures say?
It is difficult to ascertain for certain. In the late second to the third centuries, Bibles that disagreed with the new creeds of the ruling Church leaders were often replaced. Over the centuries, scribes added or altered words in new copies. Today's translations are particularly notorious for translating the accepted theological significance of a Scripture section rather than according to the meaning it would have if the same words were found in a non-religious document∑
Nevertheless, fragments of the older texts remain, refuting changes made in those early centuries.
Even the drafted in the early centuries refute changes made in later centuries.
And regarding the newest translations, we have a wealth of material in which to discover what Scriptures really revealed. I myself use a Berry's Interlinear as my standard New Testiment study text. Bullinger's, Young's, others are preferred by many. Most errors added later on are readily disposed of this way in one's personal study.
So again I ask, what did the Scriptures say?
A few blog entries ago, I dealt with Thomas saying, My Lord and My God" and with Hebrews 1 saying of Jesus, "Thy Throne, O God, is forever and ever." I pointed out why, in light of the usage of both phrases, it was disingenious to assume either referred to Jesus as THE Lord God, Creator of Heaven and Earth, part and parcel and the same as his Father.
After all, men had been called this before, by God Himself. This did not make them God, any more than it makes Jesus God.
Those who believe the Trinity will point to many characteristics of God, point out Jesus has many of those characteristics and abilities, and say he has to be God.
But does Scripture really say Jesus is God?
In addition to Hebrews and John 20, Trinitarians only have about half a dozen references that in most modern versions, they can point to an claim it seems that the Scriptures say Jesus is God.
If they really say that, only one is enough, if Scripture is really God's Word.
Of course, we could not "omologele" Jesus as the Son of God. After all, over fifty times, Jesus is referred to as "Son of God" and many more as "Son of Man."
His disciples, prophesy, devils, he himself and even God His Father identified him as the Son of God.
John and 1 John, both oft cited by Trinitarians as having Trinitarian meaning, were both clearly presented as having been written that we might believe Jesus is the Son of God.
Scripture clearly reveals Jesus is truly the Son of God.
But let's see what we find first, okay?
Like I said, we are looking at a Scriptures that appear to clearly connote "Jesus is God." We turn to Colossians chapter one.
"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
"And he is before all things, and by him all things consist.
"And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. " Col. 1:12-18
While this does not say "Jesus is God" (there are no verses that do" it does appear in the English that "for by him all things were created" refers to Jesus. In conjunction with John 1:1-14 and
In fact, based on this assumption, New Living Translation translates verses 15-16 as
"Christ is the visible image of the invisible God.
He existed before anything was created and is supreme over all creation,
"for through him God created everything
in the heavenly realms and on earth.
He made the things we can see
and the things we canít seeó
such as thrones, kingdoms, rulers, and authorities in the unseen world.
Everything was created through him and for him.
"He existed before anything else,
and he holds all creation together."
This is not at all what the texts actually say.
We are interested only in exactly what it really means, because unlike some who feel that scripture is merely a way to demonstrate spirituality, we hold it as the revealed Word of God. We want to know what God really has to say.
A literal word-for-word translation of Colossians 1:15-17 gives us this:
"who is image the God the invisible firstborn all creation
"because in him created things all the in the heavens and things upon the earth the visible and the invisible whether thrones or lordships or principalities or authorities things all by him and for him created
"and he is before all and things all in him subsist."
How do you get "he existed before anything was created" from "firstborn all creation?"
I can almost see "He existed before anything else, and he holds all creation together" from "and he is before all and things all in him subsist."
But even here, the word "before" is "before" thrones, lordships, principalities, authorities.
One odd feature of this section is the nature of "all things created." Thrones, lordships, principalities, authorities?
What happened to the lights, day and night, oceans, animals and plants of Genesis?
If this is the creation of Genesis like Trinitarians maintain, why are all the things created totally different in nature and detail?
A key in understanding are the words "created," "ektisthe," and "firstborn," "prototokos." Keep in mind though this whole section provides these keys to reinforce the understanding.
"Prototokos" is related to our "prototype." To be the prototype, there has to be more.
Like Christ arse from the dead and received a spiritual body, so shall we.
"Ektisthe" is a form of the word "ktisis," usually translated "creation" but connoting "organization" as well as generation. In 1 Peter 2:13, it is therefore translated "ordinance" in the KJV but Berry translates it as "institution":
"Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;
"Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well." 1 Pet. 2:1314
"Every ordinance" is "every institution," every "created" or "generated" institution of politics.
"Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
"Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:" Col. 1:12-13
That's right, we give thanks to God, Father of our Lord. Why?
Because he took us from darkness and placed us into the Kingdom of His Son.
But this section goes on to tell us more about this King, and this institution, this "ktisis."
"In whom we have redemption through his blood, even the forgiveness of sins:
"Who is the image of the invisible God, the firstborn of every creature:" Col. 1:14-15
In the king of this kingdom we have redemption, and this king is the image of God.
An image is by nature not the object it portrays, is it?
Of course not. Jesus, being the image of God, is not God, anymore than being the Son he can be God.
"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:" Col. 1:16
What things were instituted "in," "by" and "for" him?
The things, the politics, the thrones, dominions, principalities, whether in heaven or earth, of this kingdom.
"And he is before all things, and by him all things consist." Col. 1:17
In this institution, this kingdom, brother, its all about Jesus.
What "creation" are we dealing with here? Of Genesis? Nothing at all in this context indicates that.
It all indicates we are dealing with the ktisis, the institution, of Christ's Kingdom. To say otherwise, we would have to color this section with our own preconceptions and with the bias of the Nicene influence on Christian theology.
"And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
"For it pleased the Father that in him should all fulness dwell" Col. 1:12-19
In this principality of Christ's Kingdom we call the Church, Christ is the Head, he is the firstborn, the prototokos, of the rest of us in the Church.
"Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men...
"...And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
"For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:" Eph. 4:8,11-12
The politics of the Church, of Christ's "ktisis," is set in order by our Lord.
When written, this was the context and connotation of those reading Colossians, and it should be the understanding we receive today.
After all, our Lord Jesus is the Son of God.
It is he we confess as Lord, it is he we believe God raised from death, the prototokos of those of us who will follow.