Is Christ A Created Being?

We do not presume to fathom the depths of the question of the divinity of Christ, but there are a few points that should receive careful attention before we draw final conclusions.

In Rev. 3:14, it is said of Christ that he is "the beginning of the creation of God." If taken separately and alone, this text might be construed to imply that Christ's existence originated by creation, the same as other intelligent beings. Other texts, however, convey different ideas. Col. 1:14,17 speaks of him as being "the firstborn of every creature," and that "he is before all things." John 1:1 says that "in the beginning was the Word, and the Word was with God, and the Word was God." Again: we learn that he is the "only begotten of the Father." John 1:14.

The word 'archē', in the original, is defined by Bagster as "a beginning; in the beginning of things; at the first," etc. Webster gives a second definition of the word "beginning," as "that which is first."

Taking the above definitions and quotations collectively, we are led to the following conclusions : (1) That Christ existed as the first of, and before, all things; (2) That he is begotten of the Father; i. e., born of his sum and substance; (3) As God, he must be equal to him in divine attributes, as well as in the nature of his existence.

At his baptism there was a voice from heaven saying, "This is my beloved Son, in whom I am well pleased." Matt. 3:17. A word spoken under such circumstances can have none but a primary meaning. A son is one begotten of the father (1 John 5:11), and stands related in a much different sense from a servant, or even an adopted child.

Christ is also said to be the Maker of all things, and that "without him was not anything made that was made." John 1:3. If we concede that he was a created being, this text would involve us in the absurd difficulty of his having created himself. The statements in the Scriptures of his springing from the Father, having a prior existence, and then "being made flesh," and dwelling among us, are equally incomprehensible; but any other position has a material bearing on the atonement.

The Father, the Son, and the law, are by the nature of things equal, and not by any delegated attributes placed upon them. No angel or created being exists but is amenable to law, and hence could not render perfect atonement. But in the true sense of his divinity, we have the comforting thought that our Saviour possesses all the attributes of wisdom, power, and goodness, equally with the Father, and is able to save to the utmost.