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Introduction

The question of the identity of Jesus occupies a central place in Christian theology. Is Jesus a created Being, the first and the greatest of God’s creations, through whom every other creature was brought into existence? Or is He truly God, the second person of the Trinity, who has eternally existed with the Father and shares the same divine essence with the Father? These questions are not mere theological semantics. They are questions with profound effect on how people understand the person of Christ, His redemptive work, and the very nature of the Christian faith.

The issue is not new. Christianity has faced claims that deny its orthodox Christology. One of these is Arianism. A fourth century presbyter, Arius, argued that the Son was not eternal in the same sense as the Father but was brought into existence at some point before other creations.

Arianism was rejected at the Nicea council, but the idea lingers to this day. One of its modern expressions is found in the Christology of Jehovah’s Witnesses, which regards Him as merely a created being and not the eternal God who is eternally existing, and who shares the glory with the Father before the world was. Their website, www.jw.org, states in article three:

“We follow the teachings and example of Jesus Christ and honor him as our Savior and as the Son of God. (Matthew 20:28; Acts 5:31) Thus, we are Christians. (Acts 11:26) However, we have learned from the Bible that Jesus is not Almighty God and that there is no Scriptural basis for the Trinity doctrine (John 14:28).”

Yet biblical Christology is far more comprehensive. Scripture presents Christ as eternally existing with the Father (John 17:5), preceding all things, and all things being made through Him and for Him (John 1:3; Colossians 1:16–17). It describes Him in uniquely divine terms (Hebrews 1:2–3, 8–12).

Thus, orthodox Christianity never regards Jesus as a created being who eventually received divine authority. Rather, He is the eternal Son who became flesh. He shares fully in the one divine nature as the Father. His incarnation marked, not the beginning of His existence, but His entrance into human history.

The Christology of a Created Being

Christology is the branch of Christian theology concerned with the person and work of Christ, covering His identity, His relationship with the Father, His nature before and in the incarnate state, and what His death and resurrection mean for those who believe in Him.

These issues are central to Christianity. The gospel itself is grounded in who Christ is. If He is merely a created being, then His death cannot truly be redemptive. If, however, He is the eternal Son who became flesh, then that becomes the framework for understanding His death and resurrection.

The New Testament presents Christ as both truly human and truly divine. He demonstrated human characteristics, yet He possessed divine names and authority, did divine works, accepted worship, and ultimately rose from the dead, which is the ultimate proof of His divinity (Romans 1:4). Therefore, the central Christological burden is how these biblical affirmations fit together.

A Created Christ

The claim that Jesus is a created being marks a significant departure from Christian orthodoxy. This position maintains that the Father alone is eternally uncreated, while the Son is a created being—the first and highest of God’s creations.

Not that everyone who holds this view regards Jesus as a mere human. Even Jehovah’s Witnesses recognize His pre-existence. They identify Jesus with Michael the archangel, Jehovah’s first creation and the means through whom Jehovah brought other creations into existence. The Jesus of Jehovah’s Witnesses Christology is not a co-Creator with Jehovah, but just a means through whom other creations were brought into existence

This distinction matters because the issue here is not simply whether Jesus existed before His incarnation. Christianity recognizes His pre-existence. The deeper issue is His character before the incarnation. Was He just a created angel who was exalted above other creations? Or was the eternal Son who Himself is the Creator?

This Creator-creature distinction matters. Scripture presents God as the Creator of all things (Genesis 1:1; Isaiah 44:24). Thus, if Christ Himself is a creature, He cannot simultaneously be God. But if He is the Creator Himself, then the claim that He is merely a creature becomes unsustainable.

The idea of a created Christ started with Arius, a fourth-century Alexandrian presbyter. He taught that the Son is not eternal in the same way as the Father, nor is He the eternal God. This position, known as Arianism, teaches that there was a time when the Son was not, but was created sometimes before other creations, and exalted above them. Arius denied that the Son shared the same divine essence as the Father.

The council of Nicea (AD 313) rejected Arius’ position, affirming the full eternality of the Son and His being of one divine substance as the Father. The council proclaimed the Son as:

God from God,

Light from Light,

True God from true God,

Begotten, not made,

Of one substance with the Father.

A major biblical text used to support the created Christ Christology is Colossians 1:15. There, Paul describes Christ as “the image of the invisible God, the firstborn over all creation.”

Jehovah’s Witnesses interpret the word “firstborn” as “first creature” Thus, the passage appears to support a created Christ Christology. We must, however, ask what Paul means by that description. Does the meaning of “firstborn”, the immediate context, and the total biblical witness place Jesus within the category of created things? Or is it an affirmation of His eternal existence and His role as the Creator?

Is Jesus A Created Being?

The total biblical witness is clear: Jesus is eternally existing, uncreated, and of the same essence with the Father. While He is personally distinct from the Father, He is not different in being from the Father. The Son shares the same divine nature with the Father. Even the incarnation did not cause Him to cease being what He eternally was.

Jesus is not merely given an elevated status among created beings. Scripture explicitly attributes deity to Him. John’s Gospel opens with this striking declaration:

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

John later identified Christ as the “Word” (John 1:14). John presents two truths simultaneously: Christ was with God, indicating personal distinction, and He was God, affirming His divinity. John then says:

“All things were made through Him…” (John 1:3)

This statement is particularly crucial to the question of whether Christ is created. The wording is comprehensive. It presents Christ, not as one of the things made, but as the Creator. Everything came into existence through Him. Paul states the same truth in Colossians 1:16–17. Similarly, the writer of Hebrews states the same truth (Hebrews 1:2). The writer of Hebrews, quoting Psalm 102:25, directly associates Christ with the divine work of creation:

“You, LORD, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands.” (Hebrews 1:10)

The New Testament never presented Christ as the first of creation but as the Creator through whom creation itself exists.

Firstborn or First-Creation?

As noted earlier, Colossians 1:15 is a major texts in the created Christ argument, because it describes Jesus as “the firstborn over all creation”. The assumption is that if Jesus is the firstborn over all creation, He must be the first creature made.

However, that conclusion does not reflect the Greek word translated “firstborn”—prototokos. While it communicates chronological birth order, prototokos also communicates priority, supremacy, or preeminence. In Psalm 89:27, God said concerning David:

“Also I will make him My firstborn, the highest of the kings of the earth.”

In the Septuagint, “firstborn” is translated from the Greek word prototokos. But David was not literally the first king to exist, nor was he a firstborn son by chronological birth order. “Firstborn” expresses David’s preeminent position.

The immediate context of Colossians 1 makes this usage even clearer. Immediately after calling Christ “the firstborn over all creation,” Paul goes on to say:

“For by Him all things were created that are in heaven and that are on earth… All things were created through Him and for Him.” (Colossians 1:16)

He then adds decisively:

“And He is before all things, and by Him all things consist.” (Colossians 1:17)

The flow of Paul’s argument points to Christ’s preeminence over creation, not His being part of the created order. If Christ were Himself a creature, He would logically belong to the group of “things” that came into existence. Yet Scripture places Him before all things and identifies Him as the One through whom all things consist.

Therefore, “firstborn” should not be twisted to mean “first-created.” Christ is the firstborn over creation—the supreme heir and ruler of creation—not the first creature of God.

The Eternality of the Son

The strongest answer to the created being claim is the biblical teaching concerning Jesus’ eternal existence. Anything created comes into existence at a particular point. If the Son were created, there would logically have been a time when He did not exist. Yet Scripture never spoke about Christ in such a way.

Jesus Himself declares:

“…before Abraham was, I AM” (John 8:58).

This I AM declaration of Jesus is significant. It brings to mind God’s self-identification to Moses in Exodus 3:14. His Jewish audience understood the profound claim of that declaration. Hence, their attempt to stone Him (John 8:59).

Jesus also speaks of the glory He shared with the Father before the world existed (John 17:5). This is difficult to reconcile with the idea of a created Christ. If Christ was created, He would not be so audacious to speak of sharing glory with His Creator. Yet He spoke of sharing glory with the Father before the world was.

Hebrews 1:8 addresses the Son as God, while in verses 10–12, the writer quoting Psalm 102:25–27, describes Him as the unchanging Lord who created the earth. The Son is contrasted with the created order, which changes and passes away, while He remains.

The biblical testimony is thus cumulative. Christ exists before creation, participates in creation, sustains creation, shares glory with the Father before creation, and possesses divine attributes and titles. These are not characteristics of a created being.

While Jesus’ human birth was a real beginning in history, it was not the beginning of His existence. The language of John 1:14 is significant. John does not say that the Word began to exist when He became flesh. He says that the Word, who had already existed, became flesh.

This is the heart of the Bible’s doctrine of the incarnation. The eternal Son entered human history without ceasing to be the Son He eternally was. His humanity had a beginning; His divinity did not. Therefore, He should not be placed in the same category as angels or humanity. He is the eternal Son through whom creation came into existence.

Therefore, when the total biblical testimony is considered, the conclusion is clear: Jesus is not a created being. He is the eternal Son of God, truly divine, through whom all things were created and by whom all things continue to exist.

The Implications of Jesus Being a Created Being

The question, Is Jesus a created being? is not merely a dispute over theological terminology. It reaches into the heart of Christianity. It affects how the gospel and Christian worship is understood. If Jesus were merely a creature, even the highest of creatures, then several foundational Christian doctrines would require redefinition.

It Would Undermine the Biblical Creator-Creature Distinction

Scripture maintains a clear Creator-creature distinction. God is the Creator; everything else belongs to creation (Genesis 1:1; Isaiah 44:24). If Jesus were a created being, He would logically belong to the created order. Yet Scripture repeatedly identifies Him with the work of creation (John 1:3; Colossians 1:16).

This poses a problem for the created-being view. If Christ Himself were created, then He would have to be part of creation. But John’s statement is emphatic: “without Him nothing was made that was made” (John 1:3).

It Would Diminish the Deity of Christ

The doctrine of Jesus’ deity is established throughout the New Testament. John identifies Him as God (John 1:1). Following the resurrection, Thomas addressed Him as “My Lord and my God!” (John 20:28). Paul describes Him as being indwelled by the fullness of the Godhead (Colossians 2:9).

If Jesus were a created being, these passages must be completely reinterpreted in a way that diminishes the divinity attributed to Him in Scripture. A created Christ could certainly be uniquely used by God. But that does not necessarily imply that He possesses the divine essence. But the Bible’s claim is clear: Christ is not merely God’s highest representative; He is truly God the Son.

It Would Redefine Salvation

Scripture clearly presents Jesus as the One through whom redemption is accomplished. He gave His life as a ransom (Mark 10:45), bore sins (1 Peter 2:24), reconciled sinners to God (2 Corinthians 5:18–19), and mediates between God and humanity (1 Timothy 2:5).

If He were merely a creature, the understanding of these saving acts would change considerably. As a creature, He could never possess or offer the precise kind of righteousness that satisfies God. Biblical salvation is that God acted through the eternal Son to accomplish humanity’s reconciliation to Him, not that God provided a morally perfect creature whose death somehow satisfies His requirement.

God did not send a mere creature to accomplish salvation while remaining completely removed from humanity. God, through the eternal Son, entered into our condition to effect our salvation.

It Would Raise Serious Questions About Christian Worship

Worship in the New Testament is directed toward Jesus. The magi worshipped Him (Matthew 2:11). The disciples worshipped Him after His resurrection (Matthew 28:9, 17). Philippians 2:9–11 declares that every knee will bow and every tongue confesses that He is Lord.

This is significant because Scripture reserves worship for God (Matthew 4:10). If the Son were merely a created being, then it will be inconsistent with Scripture to direct to Him the worship reserved for God. But the worship of Christ is not inconsistent with Scripture, because throughout, Scripture reveals Him as truly God, not a mere creature.

It Would Alter the Meaning of “Lord”

The title “Lord” is applied to Jesus. In itself, the mere occurrence of the word does not prove deity, since the title is also used for human authorities. But the way the title is used for Christ in Scripture carries much greater theological weight.

For example, the confession that “Jesus Christ is Lord” in Philippians 2:11 is associated with Yahweh’s declaration that every knee will bow to Him and every tongue will confess allegiance to Him in Isaiah 45:23. Thus, “Lord” is an appropriate divine title for Jesus. It is not just an honorary title.

It Would Undermine the Gospel

The gospel proclaims that the Father has acted decisively in the Son to reconcile sinners to Himself. Jesus is not simply a messenger who points people to salvation. He is the centre of God’s saving action. His atonement is the basis for God’s saving work.

Paul says in Christ we have redemption (Colossians 1:14). Then, he goes on to immediately identify Christ as the image of the invisible God, the Creator of all things, and in whom all things consist (Colossians 1:15–17). Christ’s person and work are inseparable. His saving work derives its significance from who He is.

Therefore, the question “Is Jesus a created being?” is not a minor theological disagreement. It concerns the identity and mission of the Savior. As a creature, even God’s first and highest creature, He could never have perfected redemption. Redemption requires a redeemer who truly possesses the same divine essence as the Father.

Conclusion

A claim that Jesus is a created being cannot be based upon a single biblical expression taken out of context. When the total biblical witness is considered, the issue becomes clear: Jesus is the eternally existing Son who shares the divine essence with the Father, co-Created all things, and sustains creation (John 1:3; Colossians 1:16–17), not a mere created being.

Therefore, His designation as “the firstborn over all creation” (Colossians 1:15) cannot reasonably be used as proof that He was God’s first creature. The immediate context presents Him as the Creator. “Firstborn” describes His preeminence over creation, not His inclusion within the created order.

The claim that Jesus is a created being thus contradicts the witness of Scripture concerning His deity, complicates the biblical account of creation, and fundamentally disrupts the orthodox understanding of His saving work and worship.

Christianity is not built upon a created intermediary between God and humanity, but upon the eternal Son who became flesh, died, resurrected, and now reigns as Lord. Jesus did not become the Son of God in His incarnation. The eternal Son became human. He is not the first creature by whom God created everything else. He is the God through whom all things were created.

Therefore, as the eternal, divine Son, Jesus is worthy of the faith, worship, and allegiance that belong to Him as Lord.