ArchivedJehovahs Witnesses are Christians!LindaBee2, there are groups that do not accept the Trinity as a valid Biblical doctrine, therefore when oneness advocates refer to Trinitarians they are distinguishing themselves from those who accept the Trinity as a valid doctrine.
Aburaees, one of the problems non-Trinitarians have is they pick words and phrases in the Bible and emphasize these words and phrases out of context. When you put Colossians 1:15 in context Paul is teaching that Jesus takes priority over all creation and in fact created all that is seen and unseen. Jesus is our Creator. Paul’s readers would have understood the use of “first-born” within the context of their culture and society. The word “first-born” indicated priority in position and authority not only to the Jews but also to the Greeks. In Medieval Europe the first-born son inherited the father’s entire estate unless the father made other provisions, which is not always true in our culture. Colossians 1:15
Firstborn (prototokos) was interpreted by the Arians to mean "first of a kind," i.e., Christ was the first creature. The word can have this meaning (cf. Romans 8:29); but such a reading is not consistent with Paul's theme, which here stresses a Messianic priority and primacy (cf. Psalms 89:27): Christ is 'chief' because in him (RSV) - the sphere of his domain or perhaps through his instrumentality-the created order came into being (cf. John 1:3; Hebrews 1:2), and for him it exists. Whatever cosmic powers there may be, they have nothing to offer or deny a Christian; in Christ he has all things (cf. Romans 8:38; Ephesians 1:10).
(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)
Colossians 1:15
First-born of every creature (Hebrews 1:6) - "the first-begotten:" 'begotten of His Father before all worlds' ('Nicene Creed'). 'God, of the substance of His Father, begotten before the worlds; and man, of the substance of His mother, born in the world' ('Athanasian Creed'). Priority and superlative dignity is implied (Psalms 89:27). The English version seems to make Christ a creature. Translate [proototokos (NT:4416) pasees (NT:3956) ktiseoos (NT:2937)], 'Begotten before every creature,' as the context gives the reason why He is so designated: 'For,' etc. (Trench), Colossians 1:16-17, "He is before all things." Thus, pasa (NT:3956) ktisis (NT:2937) has not to be taken 'the first-begotten of all creatures,' but in its strict sense, 'before every creature.' "First-begotten" marks at once His eternal priority and His condescending to brotherhood with us (Romans 8:29). "Only-begotten" marks His relation to the Father by generation from everlasting. This expression is used by Origen (so far is the Greek from favouring Arian views) to mark Christ's Godhead, in contrast with His manhood, (B. ii., contra Cels.) Since He was before "every creature" [the genitive of the point of view, 'in comparison to' far or long before: John 1:15,30, protosmou; John 15:18, etc.], He cannot be a creature Himself, but the Creator. The Greek is against Alford's translation, 'the first-born of all creation.'
(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)
Another problem with non-Trinitarians is they want to interpret only the English and usually only with the KJV, which does not always impart the full meaning of the original Greek.
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