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In what sense is Jesus the firstborn of all creation (Col 1:15)?

Summary of this article

In a profound description of Christ in Colossians 1:15-17, He is called “the firstborn of all creation” (Col 1:15). This article discusses what this title means.

His role in the creation event

He is “the firstborn of all creation” BECAUSE “all things have been created through Him and for Him” (Col 1:16). “Firstborn of all creation,” therefore, describes His role in the creation event.

The passive tense of Colossians 1:16-17 and the words “for Him” identify God as the Creator.

The meaning of “Firstborn”

“Firstborn” is translated from the Greek word prōtotokos which literally means the one born first. The Bible uses the word “firstborn” mostly in this literal sense. However, due to the rights and responsibilities which the firstborn son enjoyed in Jewish society, the term “firstborn” also came to be used figuratively as a designation of preeminence – the one first in importance (e.g. Exo 4:22; Psa 89:27).

The question, therefore, is whether Jesus is “the firstborn of all creation” in a literal sense of being the first to have existed or in a figurative sense of being the most important being in the universe.

The word prōtotokos occurs 8 times in the New Testament. Twice is describes ordinary people who were literally born first (Luke 2:7; Heb 11:28). In the other six instances, “firstborn” refers to Jesus. For that reason, perhaps “firstborn,” when used for Jesus, is a synonym for a related description for Jesus, namely, “the only begotten from the Father.”

It is not conclusively clear, in these six instances, whether the Son is the firstborn is a literal or in a figurative sense. Rather, the meaning of “firstborn” in these six instances will largely be determined by the meaning in Colossians 1:15.

The first to exist

Jesus literally was the first being to exist and He is also the most important being in our universe. The question is, what did Paul mean when He wrote that Jesus is the firstborn? For the reasons below, it is proposed here that “firstborn” in Colossians 1:15 means that the Son was the first in time; the first being to exist:

(1) Linked to the creation event

Colossians 1:16-17 differentiate between the roles which God and the Son played in the creation event. They identify Jesus as “the firstborn of all creation” BECAUSE God created all things “through” Him. Since the focus of these verses is on the creation event, and since the creation of the universe was the beginning of time, the natural interpretation of “firstborn,” in this context, is literally first in time.

(2) Before all things

The next verse confirms this interpretation by saying that “He (the Son) is before all things” (Col 1:17). In other words, He literally was the first to exist. 

(3) Revelation 3:14

Compare Colossians 1:15 to a very similar statement in Revelation 3:14:

“The firstborn of all creation” (Col 1:15);
“The beginning of the creation of God” (Rev 3:14);

The similarity implies that “the firstborn” is equivalent to “the beginning,” which again implies that Jesus was the first to exist.

He is the Beginning.

Both Revelation 3:14 and Colossians 1:18 identify Jesus as “the beginning.” That means much more than just that He was the first to exist. God had “begotten” Him to bring “all things” into existence “through Him” (Col 1:16). The Son is not only the first but also the Means through which God created everything else.

Is Jesus a created being?

“Firstborn” may mean either first in time or first in importance but, in both cases, the firstborn is always part of a bigger group. For example, that Jesus is “the firstborn from the dead” (Col 1:18; Rev 1:5) means that He is part of the group that is resurrected from death. Therefore, since Jesus is “the firstborn of all creation,” He is part of creation. However, that does not mean that He is a created being:

The phrase “all things,” without qualification, includes Jesus. But, in these verses, because “all things have been created through Him,” “all things” excludes Jesus.

In Colossians 1:15-17, “all creation” and “all things” have the same meaning. Therefore, since the Son is excluded from “all things,” He is also excluded from “all creation.” That implies that He is NOT a created being.

Colossians 1:15 describes Him as “the firstborn.” Since He was “born,” He was not created. Jesus is the “only begotten from the Father” (John 1:14, 18; 3:16, 18; 1 John 4:7). The article Only Begotten interprets that title as meaning that the Son was generated out of the being of the Father. As “only begotten:” He is God’s only true family.

– END OF SUMMARY –

Purpose

In a profound statement (Col 1:15-17), Jesus is described as “the firstborn of all creation:”

15 He is the image of the invisible God,
the firstborn of all creation.
16 For by Him all things were created,
both in the heavens and on earth,
visible and invisible,
whether thrones or dominions or rulers or authorities—
all things have been created through Him
and for Him.
17 He is before all things,
and in Him all things hold together.
(NASB)

Jesus did not teach these wonderful truths. The Holy Spirit gave these insights later; particularly to Paul and John (John 16:12).

In these verses, the word “all” appears 5 times; once in “all creation” and four times in “all things,” implying that “all creation” and “all things” have the same meaning.

This does not refer to this world alone for these verses say explicitly that “all things” include “all things … in the heavens” (Col 1:16). “All things,” therefore, refers to the entire universe. The Bible writers had no idea how incomprehensibly huge the universe is.

The purpose of this article is to determine what it means that Jesus is “the firstborn of all creation” (Col 1:15). Does that mean that He was literally the first being to exist or that He is the most important being in the universe? And since Jesus is “the firstborn of” this universe, does that mean that He is part of “all creation” and, therefore, a created being?  

Jesus is not the Creator.

Colossians 1:16, in the NASB, first says that “by Him all things were created” and then repeats that “all things have been created through Him.” The “by” may sound as if Christ is the Creator but the word “through” indicates that Jesus is the means by which God created the universe. This is even more clear in the Greek. The word translated as “by” is the Greek word “en.” The primary meaning of “en” is “in.” The word “en” appears twice more in verses 16 and 17 (“in the heavens” and “in Him”) and, in both instances, the NASB translates it as “in.”

So “in Him all things were created” could have been an alternative translation of the first part of verse 16. That is how the NIV, ESV and many other translations read. And that would be similar to the statement in verse 17:

“In Him all things hold together” (Col 1:17).

The passive tense in these verses identifies God as Creator. This is confirmed by the statement that “all things have been created … for Him” (Christ). God created “all things” “through” His Son and God still holds “all things” together “in” His Son (Col 1:17).

For a further discussion, see God created all things through His Son. How the universe can be created “in” the Only Begotten Son of God is explored further below.

First in time or first in importance?

Firstborn can mean first in time or first in importance.

First in Time

“Firstborn” is translated from the Greek word prōtotokos (protos = first; tokos = born). Literally, it means the one born first. For example, Mary “brought forth her firstborn son” (Luke 2:7), namely Jesus. The word “firstborn” is mostly used in the Bible for one literally born first

First in Importance

In Jewish society, the rights and responsibilities of firstborn son resulted in considerable prestige and status. The firstborn son, for example, received twice as much in inheritance as any other offspring. Consequently, over time, the term “firstborn” also came to be used figuratively as a designation of preeminence – the one first in importance. For example:

Manasseh was born to Joseph first, but Ephraim, his younger brother, was “firstborn” due to his position as given by their father Jacob (Gen 48:13–20, Jer 31:9).

Exodus 4:22 similarly speaks of Israel as God’s firstborn. It means that Israel has an exalted position among the nations of the world. The symbolism presents the nations of the world as children and Israel as the one most highly esteemed by God.

David was the youngest son of Jesse, but God promised, “I also shall make him My firstborn, The highest of the kings of the earth” (Psalm 89:27). Here, the phrase “the highest of the kings of the earth” explains the meaning of “firstborn.”

In Job 18:13, we read of a disease that is “the first-born of death.”

Isaiah 14:30 refers to “the first-born of the poor,” meaning the poorest of the poor.”

The question, therefore, is whether Jesus is the firstborn in a literal sense of being first in time or in a figurative sense of being first in importance.

Firstborn in the New Testament

According to Biblehub, the word prototokos (firstborn – Strong’s #4416) occurs 8 times in the New Testament. One of those is Colossians 1:15; “the firstborn of all creation.” The other 7 instances are as follows:

Twice “firstborn” describes people literally born first (Luke 2:7; Heb 11:28).

Parallel to Jesus being the “firstborn of all creation” (Col 1:15), He is also twice called “the firstborn from the dead” (Col 1:18; Rev 1:5). Jesus was not literally the first person to be raised from death (e.g., John 11:43). He was not even the first person to be raised to eternal life (cf. Luke 9:30; Jude 9; cf. Matt 27:52). Consequently, He is “the firstborn from the dead” in the figurative sense, namely that He is the most important of the people that are raised from death.

In Hebrews 1:6, we read that God brought “the firstborn (Jesus) into the world” (cf. Heb 1:1). This refers to when Jesus became a human being. It implies that Jesus was already the “firstborn” before His incarnation. “Firstborn” in Hebrews 1:6 probably has the same meaning as in Colossians 1:16; either first in time or first in importance.

Hebrews 12:23 refers to “the general assembly and church of the firstborn.” Since Hebrews elsewhere refers to Jesus as “the firstborn” (Heb 1:6), and since the New Testament never uses “firstborn” for Christians, “firstborn,” in this phrase, refers to Jesus. This, therefore, also could mean either first in time or first in importance.

According to Romans 8, God sent “His own Son in the likeness of sinful flesh” (Rom 8:3) to bring the creation “into the freedom of the glory of the children of God” (Rom 8:21). Consequently, Jesus became “the firstborn among many brethren” (Rom 8:29). The “brethren,” therefore, consist of God’s “own Son” and those who became the “sons of God” through Jesus. The word “among” implies that “firstborn” here means first in importance.

We have now discussed all 7 occurrences of “firstborn” in the New Testament other than Colossians 1:15. What we notice is that “firstborn” is used twice used for ordinary people, and then in a literal sense for people who were literally born first. In the other six instances, Jesus is “the firstborn.” It is surprising how often this term refers to Jesus. Perhaps “firstborn,” when used for Jesus, is a synonym for the related title which John elsewhere uses for Jesus, namely “the only begotten from the Father.” This title implies that the Son is the only One who was born of God.

It is not conclusively clear, from these six instances, whether the Son is the firstborn is a literal sense of being first in time or in a figurative sense of being first in importance. Rather, the meaning of “firstborn” in these six instances will largely be determined by the meaning in Colossians 1:15.

Jesus was the first to exist.

Jesus was and is both literally the first being to exist and the first in importance in our universe. The question is, what did Paul mean when He wrote that Jesus is “the firstborn of all creation” (Col 1:15)?

Most non-literal translations interpret the phrase “firstborn of all creation” figuratively as meaning that He is superior over all creation. For example:

      • “Firstborn over all creation” (NIV);
      • “Preeminent over all creation” (New Heart English Bible).

However, for the reasons below, it is proposed here that “firstborn” in Colossians 1:15 means that Jesus was the first in time; the first being to exist:

(1) God created all things through Him.

The statement in Colossians 1:16, that Jesus is “the firstborn of all creation,” must be interpreted in the immediate context, which may be summarized as follows:

“He is … the firstborn of all creation,
for … all things have been created through Him by Him …
He is before all things.” (1:15-17 NASB).

The word “for” means that Jesus is “the firstborn” BECAUSE God created all things through Him. It is still possible to interpret this both ways, namely that, because God created all things through Him, “firstborn” means:

      • That He Was the first in time OR
      • That He is the first in importance.

However, verses 15 to 17 form a unit, differentiating between the roles of “the invisible God” and His visible “image” (Col 1:15) – Jesus Christ, in the creation of the universe. Since the focus of these verses is on the creation event, and since the creation of the universe was the beginning of time, the more natural interpretation of “firstborn,” in this context, seems to be literally first in time.

(2) Before all things

Verse 17 seems to confirm this interpretation because it says that “He (the Son) is before all things.” “All things” include time itself. There was no time or any other thing before God “brought forth” His Son and, through His Son, created “all things.” In other words, He literally was the first to exist. Since “He is … the firstborn of all creation,” “He is before all things.”

Bible writers do seem to repeat important concepts in different words. For example, John says the same thing and he also wrote it twice John 1:1-2:

“In the beginning was the Word,
and the Word was with God …
He was in the beginning with God.”

(3) The beginning of the creation

Compare Colossians 1:15 to a very similar statement in Revelation 3:14:

“The firstborn of all creation” (Col 1:15);
“The beginning of the creation of God” (Rev 3:14);

The similarity implies that “the firstborn” is equivalent to “the beginning,” which again implies that Jesus was the first to exist. There are, however, some dispute the translation of the word arché in this verse as “the beginning:”

The Originator of God’s creation

The Berean Study Bible offers this interpretation which identifies Jesus as the “Originator” of God’s creation. But this seems a bit contradictory. How can one Person be the “Originator” of another Person’s creation? Furthermore, the identification of Jesus as “the arché of the creation of God,” makes a distinction between God and Jesus and, consistent with Colossians 1:16 (cf. 1 Cor 8:6; Heb 1:2; John 1:3), identifies God as the Originator of the creation.

The Ruler of God’s Creation

This interpretation is proposed by the NIV. But Biblehub shows that the NIV translation of this verse is fairly unique. Five of the first eight translations listed render arché in this verse as “the beginning.” Furthermore, Thayer’s Greek Lexicon gives 5 meanings of arché in priority order:

(1) the beginning of something,
(2) the first in a series,
(3) the active cause of something,
(4) the extremity of a thing, or
(5) that which holds the first place, such as a ruler

The NIV, therefore, to avoid the implications of Jesus being “the beginning of the creation of God” (Rev 3:14 – NASB) uses the least possible meaning.

Beginning of the Creation of God

For the following reasons, it is proposed here that arché in Revelation 3:14 is correctly translated in most translations as “the beginning:”

Out of the 56 occurrences in the New Testament, the NASB translates arché 38 times (68%) as “beginning.”

The New Testament never uses arché for a singular ruler. Another word (archon) is used for “ruler.” For example, Jesus is the “ruler (archon) of the kings of the earth” (Rev 1:5).

Since Revelation 3:14 identifies Jesus as “the beginning of the creation of God,” which is a reference to time, it means that Jesus was first in time; the first Being to exist.

He is the Beginning.

Both Revelation 3:14 and Colossians 1:18 identify Jesus as “the beginning.” That means much more than just that He was the first to exist. The Son was not created but “begotten.” And Colossians 1:16 informs us that God had “begotten” Him to bring “all things” into existence “through Him.” The Son is not only the first but also the Means through which God created everything else; The Seed from which the universe grew.

Verses 16 and 17 also states that God created all things “in Him” (Gr. en) His Son and still holds the universe together “in Him” (Col 1:16-17). In other words, in some mysterious way, the Son is the entire existence of the universe.

There is much evil in this universe. But, in Christ Jesus – in His willingness even to die for people that do not deserve to live – we see the true nature of this universe. God be praised!

Is Jesus a created being?

The firstborn is part of the group.

“Firstborn” may mean either first in time or first in importance but, in both cases, the firstborn is always part of a bigger group. For example:

The firstborn is literally the child born first.

That Jesus is “the firstborn from the dead” (Col 1:18; Rev 1:5) means that He is part of the group that is resurrected from death.

Jesus is “firstborn among many brethren” (Rom 8:29), which means that He is one of the brethren.

David is figuratively God’s “firstborn” (Psalm 89:27), but remains one of “the kings of the earth.”

Therefore, since Jesus is “the firstborn of all creation,” He is part of creation. Even if “firstborn” is understood figuratively, namely that Christ is the most important being in creation, then He is still part of creation.

Jesus is not a created part of creation.

But, argued as follows, that does not mean that He is a created being:

The phrase “all things,” without qualification, includes God. But, in these verses, the context, namely that God created all things, excludes Him from “all things.”

Jesus, similarly, because “all things have been created through Him” and because “He is before all things” (Col 1:17), “all things,” in this context, excludes Jesus.

These verses describe the Son as “the firstborn of all creation.” Since, in Colossians 1:15-17, “all creation” is equivalent to “all things,” Jesus is also excluded from “all creation.” That implies that He is NOT a created being.

Similarly, “every created thing” worships “Him who sits on the throne, and … the Lamb (Jesus)” (Rev 5:13). This makes a distinction between Jesus and “every created thing,” implying that Jesus was not created.

Begotten; not created

Colossians 1:15 describes Him as “the firstborn.” Since He was “born,” He was not created. The word “begotten” means to be born. Jesus is the “only begotten from the Father” (John 1:14, 18; 3:16, 18; 1 John 4:7). The article Only Begotten interprets that title as meaning that the Son was generated out of the being of the Father. As “only-begotten,” He is God’s only true family

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God created all things, but He created through His Son.

SUMMARY

GOD IS THE CREATOR:

God createdThe “LORD” said:

“I … am the maker of all things,
Stretching out the heavens by Myself And spreading out the earth all alone’” (Isa 44:24; cf. 42:5; 45:18; Gen 1:1).

HEBREWS 1

Psalms 102:25-27 identifies God as the creator of the earth and the heavens. However, Hebrews 1:10-12 applies those three verses nearly word-for-word to Jesus, implying that Jesus is the Creator God. However, earlier in the same chapter, we read:

“God … in these last days has spoken to us in His Son …
through whom also He made the world” (Heb 1:1-2).

This identifies the Father alone as God and as the Creator while “His Son” is the Means “through whom” God created “the world.“

COLOSSIANS 1

Colossians 1:15-17 is very similar to Hebrews 1:1-3. Both two passages:

(1) Refer to the Father as “God” and to Christ as “His Son” (Col 1:13, 15; Heb 1:1-2).

(2) Identify the Father as the Creator and the Son as the Means through whom God created all things (Col 1:16; Heb 1:2).

(3) Describe the Son as the Image of God (Col 1:15; Heb 1:3), as “heir of all things” (Heb 1:2; cf. Col 1:16), and as the Means through whom God hold all things together (Heb 1:3; Col 1:17).

The main point, for the purpose of the current article, is that God is the Creator while His Son is the Means through whom He created “all things.”

JOHN 1

We find the same message in John 1. In this passage, we again find that God is described as the Creator, but He brought all things into being “through Him” (John 1:3).

1 CORINTHIANS 8:6

This is a key passage because it is so clear and concise. Firstly, it states that we have:

      • “One God, the Father” and
      • “One Lord, Jesus Christ”

It then distinguishes between their roles in creation: 

      • All things are “from” God, the Father and
      • “By” the one Lord, Jesus Christ. “We exist through Him.”

REVELATION 4:11

Revelation 4 describes God’s throne room. Jesus only enters the room in Revelation 5 (Rev 5:6). While Jesus is still absent, the heavenly beings glorify the One sitting on the throne, saying:

“You created all things,
and because of Your will they existed,
and were created” (Rev 4:10-11)

CONCLUSIONS

(1) Since God created all things through His Son, His Son “is before all things” (Col. 1:17). Since God even created time “in the beginning” through the Son, there was no time when the Son did not exist.

(2) The “all things” which God created through His Son, is the universe and everything in it (Col 1:16).

(3) While the universe had a “beginning”, God has no beginning. He exists beyond time, space and matter. Since God is not subject to time, the claims that the Son always existed with God (co-eternal) is meaningless.

– END OF SUMMARY –

GOD AND JESUS

The Bible consistently talks about God and Jesus as if they are two different Persons. For example, at the beginning of every New Testament letter, the reader will find words such as:

“Grace to you and peace from God our Father
and the Lord Jesus Christ” (Eph 1:2).

This website, therefore, follows the example of the Bible and makes a distinction between God and Jesus. For further discussion, see Jesus is not God.

GOD IS THE CREATOR.

“In the beginning God created
the heavens and the earth” (Gen 1:1).

“Thus says the LORD … ‘I, the LORD,
am the maker of all things,
Stretching out the heavens by Myself
And spreading out the earth all alone’”
(Isaiah 44:24; cf. 42:5; 45:18).

As indicated by the capital letters, the word “LORD” represents God’s personal name YHVH, pronounced as Yahweh or as Jehovah.

Jesus never claimed to be the Creator. He has always credited God with creation. For example:

“Have you not read
that He who created them from the beginning
made them male and female” (Matt 19:4-6)?

IS JESUS THE CREATOR?

Hebrews 1 applies Psalm 102 to the Son.

Psalms 102:25-27 says of God:

“Of old You founded the earth,
And the heavens are the work of Your hands.
Even they will perish, but You endure;
And all of them will wear out like a garment;
Like clothing You will change them
and they will be changed.
But You are the same,
And Your years will not come to an end.”

Hebrews 1 applies this nearly word-for-word to Jesus:

“of the Son He says …
You, Lord, in the beginning laid the foundation of the earth,
and the heavens are the works of Your hands;
they will perish, but You remain;
and they all will become old like a garment,
and like a mantle You will roll them up;
like a garment they will also be changed.
But You are the same,
and Your years will not come to an end” (Heb 1:8, 10-12).

The Father is the Creator.

This quote in Hebrews 1, therefore, implies that Jesus is the Creator God. However, earlier in the same chapter, we read:

“God … in these last days has spoken to us in His Son …
through whom also He made the world.
And He is the radiance of His glory
and the exact representation of His nature,
and upholds all things by the word of His power”
(Heb 1:1-3).

Consistent with the entire New Testament, these verses identify God as the Father alone. With respect to the creation event, these verses identify God as the Creator but “His Son” as the Means “through whom” God created “the world.“

This passage also describes “His Son” as “the exact representation of His nature” (Heb 1:3).

According to this passage, who “upholds all things” (Heb 1:3)? The word “His” appears four times in these verses:

      • “His Son,“
      • “His glory,“
      • “His nature,” and
      • “His power.“

Since the first three “His“-phrases all refer to God, it is assumed that the fourth also refers to God. The phrase “upholds all things by the word of His power,” therefore, means that “His Son” “upholds all things by the word of” God’s “power.“

In conclusion, Hebrews 1 applies Psalm 102 to Christ, implying that Christ is the Creator, but the first three verses of the same chapter identify the Father alone as God and as the Creator, while the Son is the Means “through whom” God created “the world.“

Colossians 1

Colossians 1:15-17 is very similar to Hebrews 1:1-3:

“His beloved Son …
is the image of the invisible God …
by (Gr. en = in) Him all things were created …
all things have been created through Him
and for Him.
He is before all things,
and in (Gr. en = in) Him all things hold together.”
(Col 1:13-17)

Note the similarities of the two passages:

(1) Both passages refer to the Father as “God” and to Christ as “His Son” (Col 1:13, 15; Heb 1:1-2).

(2) Both passages distinguish between the roles of God and His Son in the creation event. Both identify the Father as the Creator and the Son as the Means through whom God created (Col 1:16; Heb 1:2). More a more detailed discussion of Colossians 1:16, see – Firstborn of all Creation.

(3) Both passages describe the Son as the Image of God (Col 1:15; Heb 1:3).

(4) Both passages identify the Son as the Means through whom God hold all things together:

In Hebrews, His Son “upholds all things by the word of His (God’s) power” (Heb 1:3).

In Colossians, “In Him (Christ) all things hold together” (Col 1:17). The passive voice identifies the Father as the active party both in the creation (Col 1:16) and in the maintenance (Col 1:17) of “all things.”

(5) In Hebrews, God appointed the Son as “heir of all things” (Heb 1:2). Similarly, in Colossians, “all things have been created … for Him” (Col 1:16).

The similarity of the two passages is quite amazing. Perhaps Paul wrote both letters. But the main point, for the purpose of this article, is that God is the Creator while His Son is the Means through whom He created “all things.”

John 1

We find the same message in John 1. The first verse in the Bible reads:

“In the beginning God created
the heavens and the earth” (Gen 1:1).

John referred to that event when he wrote:

“In the beginning was the Word …
All things came into being through Him,
and apart from Him nothing came into being” (John 1:1-3).

“The Word” is Jesus (cf. John 1:14). “The beginning” was when all things were brought into being (cf. Col 1:16). In this passage, we again find that God is the Creator and that He brought all things into being “through Him” (John 1:3).

1 Corinthians 8:6

This is a key passage because it is so clear and concise, summarizing the principles above:

“There is but one God, the Father,
from whom are all things
and we exist for Him;
and one Lord, Jesus Christ,
by whom are all things,
and we exist through Him” (I Cor 8:6).

In this translation (the NASB), we again find the word “by” (compare NASB Col 1:16). However, the word in Greek is “di’” and is explained by Strong’s as “a primary preposition denoting the channel of an act, through.” (See Interlinear.) In Young’s Literal Translation, therefore, this verse reads as follows:

“Yet to us [is] one God, the Father,
of whom [are] the all things, and we to Him;
and one Lord, Jesus Christ,
through whom [are] the all things, and we through Him.”

Compare this in tabular form:

There is but one God, and one Lord,
the Father, Jesus Christ,
from whom are all things, by whom are all things,
and we exist for Him; and we exist through Him.

However, the brilliant Trinitarians even have answers for this verse. For a discussion, see – the Shema.

Revelation 4:11

Revelation 4 describes God’s throne room. Jesus only enters the room in Revelation 5 (Rev 5:6). While Jesus is still absent, the heavenly beings:

“Will cast their crowns before the throne, saying,
‘Worthy are You, our Lord and our God,
to receive glory and honor and power;
for You created all things,
and because of Your will they existed,
and were created‘” (Rev 4:10-11).

Made in the image of God

The phrases “through Him” and “through whom” in John 1:3, Colossians 1:16, and Hebrews 1:2 indicate that God is the Creator but He created all things through “His Son.”

With this information, we can go back to Genesis 1, where God said, concerning the creation of Adam and Eve:

“Let us make man in our image,
after our likeness” (Gen 1:26).

The next verse says that Adam was created in the image of God (Gen 1:27). The assumption, therefore, is that, in verse 26, God spoke to His Only Begotten Son who, before His incarnation, “existed in the form of God” (Phil 2:6). Since God is invisible (Col 1:15), man was made in the image of Christ.

Conclusions

The Son always existed.

In the view of some, the Son was God’s first creation. They believe that there was a time when the Son did not exist. However:

Since God does not exist in time, there is no such thing as God’s first creation.

Since God created all things through His Son, His Son “is before all things” (Col. 1:17). He is “from long ago, from the days of eternity” (Micah 5:2).

Since God created even time “in the beginning” through the Son, there was no time when the Son did not exist.

All things

According to Hebrews 1:2, God made “the world”, but then verse 3 continues and says that His power upholds “all things.” “The world” in verse 1, therefore, is a synonym for “all things.” Colossians 1:16 defines “all things” as:

“all things …
both in the heavens and on earth,
visible and invisible,
whether thrones or dominions or rulers or authorities.”

The “all things” which God created through His Son, therefore, is not limited to this world but includes the universe and everything in it. See the article – How is Jesus the firstborn of all creation (Col 1:15) – for a further explanation.

Our limited understanding 

We may think that we understand time, space and matter, but Einstein showed that we really do not. For a long time, people thought of the earth as flat because they were only able to see such a small part of it. In the same way, we understand time, space, and matter only from our microscopic perspective. The time, space, and matter of which we are aware is extremely small, compared to the entire universe; smaller than a grain of sand somewhere in a desolated desert when compared to the entire world. But even if we understood the universe, God exists beyond time, space and matter. While the universe had a “beginning”, God has no beginning. Since God is not subject to time, the statement that the Son always existed with God is meaningless.

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