For this article I will (just about) only quote from The Times of The Ages.
« THE IMAGE OF GOD AND THE FIRST BORN ALL CREATURES. The solution is given by Col. 1:15 and 16. Christ is God's Image and the first borne of all creation. He is Creator and Creature. In Him everything is created. The « in Him » expresses that He was before all things, not as Creature but as Image. And Anthanasius and Arius were right. And the other way around were both wrong because of their single sided explanation of truths. The solution is simple. As Image of God Christ is God, to become creation Mediator He first became creature Himself. So it's not the question, is He one or the other, but what is the sequence. Did He became Divine while initially He wasn't, or did He became Creature, while He was God? The Scripture learns the latter, not the former. Col. 1:15 — 18 is sufficient: « Who is the image of the invisible God, the firstborn of every creature: For in (not 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 would be first ». Analyzing this we get:
Like God's Image, became Firstborn of all creatures, so became the Beginning Firstborn out of the dead. Before He was the Beginning, i.e. Head of the body, He was the Firstborn out of the dead. The other way around: Before He was Firstborn of all creatures, He was God's Image. Pay attention to the items a — a and b — b. Christ is before all things, that's why Head before the body was there. Between making peace through the blood of His cross, and being Head of the body, lies being the Firstborn out of the dead. Like this, lies between being before all things and everything created by Him the Firstborn of all creatures. In other words, the Image of God is His true being. In that His Divinity is secured. What follows from the fact that Christ is God's Image, i.e. His full expression? One of two: God begot an Image at a later time, or the Image has always been there. If the first, the Christ is a creature, if the latter then He is God Himself in physical, i.e. a formal revelation.
The Scripture decides here. Col. 1 and Hebr. 1 teach both, that He is God's Image, not became it. If we assume the Christ became God's Image we enter pantheistic waters. Than God became aware of Himself in His Image. The Scripture doesn't see God without His Image, that's why it gives Christ the same honor as the Father. Rom. 9:5 « who is over all, God blessed for ever. Amen ». Like that we are presented with the fact, that the Christ is God's Image, became the Firstborn of all creatures, not was, because like He existed before He became the Firstborn from the dead, He also existed when He became the Firstborn of all creatures. Parallel wise like He became the Firstborn out of the dead. He went into creation as He went into death. He became therefore Creature en then everything was created in Him. Here we have the first decommissioning. The Image of God became Creature to carry out creation.
Here we have also a parallel in relation to His exaltation after death. Likewise He received the name above every name, Phil. 2:9, likewise He received the name above every name after He became a Creature, i.e. God. Proof: Isa. 43:10 « before me there was no God formed, neither shall there be after me ». In other words, Christ went into the complete passivity of becoming a Creature, to return to His Divinity through the activity of the Spirit. This way everything could be created in Him and after that everything could be created through Him. This way exhibiting His Divinity, i.e. in this that He could decommission Himself and return to His fullness, therefore everything is also created to Him, i.e. to glorify Him also as God.
BEFORE THE WORLD WAS. Christ was aware of these things. In His prayer of Joh. 17:5 He says: « And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world (Greek: cosmos) was ». That He in His pre-existence laid down His Glory to become creature, but regained His Divinity is also proven by John 1:1: « In the beginning was the Word, and the Word was with God, and the Word was God ». All of this happened before the world was, hence before the aions, 1 Cor. 2:7. Back then God created a complete creation in Him, which was complete and perfect. In Christ everything is secured. Sin may have interfered, it still stays: « to Him are all things ». We can also see in this connection what sin has caused. Without sin He would not have to decommission Himself into becoming a creature. The « once » would have been enough. Now there follows — caused by sin — a second and double humiliation: First going into transience: The Word became flesh, than the death on the cross. Be there no time, no « eternity » in God, as soon as the creature occurs time begins. With the in Christ created all things, i.e. of that what He would later carry out, the pre-aionic time starts. « That was « in the beginning » with God ». So here we have a « in the beginning » before the aions, before the world was.
THE SON SUBJECTED. Once, when the aions have run their course, God will be all in all, 1 Cor. 15:28. The Son will be subjected Himself. The question arises: Then what? Where does the Son go? We believe only then Col. 1:15 comes to it's full right: « to Him everything is created ». As Son He is subjected,. But that is the highest and biggest glory. As Son He must be subjected, so that as God's Image He can be God forever. The way the development started it ends but in reverse order. Christ was Image of God, became Firstborn of all creatures, hence « Son », Creator-Son, likewise He became — by being Firstborn from the dead — Son of God again. Acts 13:33, Rom. 1:4. At the end of the aions, He shall be subjected as Son, to stay forever as God's Image, i.e. the full Divine expression. Likewise creation was glorified by subjection to the Son, He is glorified by His subjection as Son. This way He becomes Head above all things, which He already is for church which is His body. For this also the aions must have an ending, to establish Christ's glorification. When Christ would not be subjected as Son, and stayed Mediator, the purpose of the aions would not be completed. Especially the fact the aions aren't endless, is proof that God's Son will be God's Image again. As Son He went out to create the « world » to glorify above it as God. As Son He also went out to redeem the « world » to receive the Name above all names. As Son He once will be subjected, to reveal a glory as God's full expression that the eye has not seen and the ear has not heard and has not entered in the heart of man. 1 Cor. 2:9. The Spirit reveals these things, v. 10: « for the Spirit searcheth all things, yea, the deep things of God ». It is part of the depth of God to see that beginning and end relate reversely, that the Image of God became Firstborn of all creatures and that the Firstborn from the dead, when the aions end, when God is all in all, will be for those all God's image, the full Divine expression. (Please note, the revelation that Paul gives in Colossians, was given to him after he wrote 1 Cor. 15. It is in close connection with the unsearchable riches of Christ.)
WHERETO THE BEGINNING OF GOD'S CREATION? Before we close this point, an important question needs to be answered. Why did Christ become creature? This is related to the purpose of the aions. God wants to glorify Himself. For that He must set as the Imperishable the perishable outside of Himself to show that only He has immortality. He however doesn't only want to glorify Himself through His creation, He wants to lead that creation through perishability to imperishability. And now the Image of God takes it on Him, and out of love for God and out of love for creation to go into perishability and through perishability set creation imperishable. This is signifying the things that are not shaken Heb. 12:27. That's how it was necessary that the Image of God became Creature and uphold all things. We will work out one and other in a later chapter, but here we had to mention it in short. First because of the for what. And to point out that perishability, i.e. being a creature, above which God alone is elevated as the imperishable, can combine very well with sinlessness. Sin after all is missing ones goal. And missing ones goal does not originate in perishability, but in not getting to imperishability. Not in mortality, but in not acquiring immortality. God's exalted Son has also in world creation taken every thing upon Himself. That's how He became creation Mediator. As such He was also needed outside of sin to lead to imperishability. Sin changes in so much His relation to us that He now, and with much more effort, has to repeat what He already had gone through in becoming a Creature. Becoming completely passive and forbearing everything God decides. Sin sets the problem of: « a second time ».
CHRIST'S PRE EXISTENCE. The subject of Christ's Divinity will later be dealt with. It is the heart of all matters. It is denied by many, or Christ is wrongly personified with an other, Michael. Both opinions would be given up if were truly understood who Christ is. We shall look at His pre existence from multiple verses, but take Hebrews as basis.
IN HEBREWS. 1:1, 2 « God, who at sundry times and in divers manners spake in time past unto the fathers by (Greek in) the prophets, Hath in these last days spoken unto us by (Greek in) his Son, whom he hath appointed heir of all things, by whom also he made the worlds (Greek aions); ». Hebrews therefore teaches us, that God made through Him the aions. Christ must have existed before that, otherwise He could not have mediated in creating these aions. Heb. 1:2 teaches Christ's pre existence before the aions. 1:3a « Who (i.e. Christ) being the effulgence of His glory, » Did this effulgence only start when He became flesh or at any other point in time? Was God at first without effulgence? If Christ is a Creature in origin, one has to assume this. Because of this, one is teaching a change in God's being. God was at first without effulgence, later He got this in Christ. 1:3b « and the express image of His being » Did God have before Bethlehem or before the O.T. revelation no Image in the Son? Then by who's image is men created? And why does Isa. 43:10 speak of the formed God? 1:3c « and upholding all things by the word of His power » This is also said of Christ. If He has no pre existence, when did He started to uphold all things? From His birth, His resurrection, His ascendance? 1:5 « For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? » If Christ were an angel, He could never be the begotten Son. This points to Hisresurrection as Paul teaches in Acts 13:33. 1:8 — 10 « But unto the Son he saith, Thy throne, O God, is for ever and ever (Greek in the aion of the aion): And ... Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: » Did Christ not have a pre existence how could He have founded the heavens and the earth? 2:10 « For it became Him, for Whom are all things, and by Whom are all things » The « by » is through means of Greek: dia. How can Christ be the mediator in everything if He Himself isn't before all things? 2:14 Christ took part in flesh and blood, He therefore had another revelation form. If we take part in something we must exist before that. 2:17 « Wherefore in all things it behoved him to be made like unto his brethren » He wasn't, became it, proof He had a pre existence before Bethlehem. 7:3 Christ finds a foreshadow in Melchisedec. It doesn't say Christ became equal to Melchisedec, but: « made like unto the Son of God » Christ must have existed before Melchisedec, because the type follows after the anti type i.e. counter image. The tabernacle is type of the things in heaven. What existed first: the tabernacle or the heavens? Likewise with Christ: Melchisedec is type of Christ, who existed first? Then: Melchisedec has no beginning nor end of days, i.e. nor his birth nor his death is recorded in Scripture. A « Christ in time » i.e. receiving His existence in Maria's womb would know beginning of days. He doesn't have that, so is not alone before all things but is the true Imperishable. 12:25, 26 ... « whose voice » i.e. from Him who is in the heavens « then » i.e. in the days of Moses on Horeb, « the earth shook ». Christ spoke in the days of Moses. Who spoke according to Ex. 20:1, 2? « And God spake all these words, saying, I am the LORD thy God » See also v. 20:19, 20. Who descended on Horeb? Exo. 19:18 « And mount Sinai was altogether on a smoke, because the LORD (Jehovah) descended upon it in fire ». This text not only teaches us that Christ had a pre existence, but that He is the revealing Jehovah.
JEHOVAH AND JESUS CHRIST. That the revealing, speaking Jehovah of the O.T. is the Christ of the N.T. is apparent from more places. We wish to put them under the attention of the reader as well. Isaiah saw the Lord sitting on His throne. 6:1 and 5. What does John 12:41 say about that? These things said Esaias, when he saw His (Christ's) glory. John teaches us the Jehovah revelation of the O.T. is the same person as the Christ of the gospels. He does that in more places. His whole gospel is filled with it. Each time the expression « Ego eimi » is used, i.e. « I am ». It is the denotation of Christ's divinity, His Jehovah being. The clearest we hear that from Thomas' mouth, who understood the deepest of this depth and had to confess: « My lord and my God » 20:28. John himself says to Peter: « It's the Lord » 21:7. There are more witnesses of this. Take Paul on his way to Damascus. What does he ask after hearing the voice? « Who art thou, Lord? » The answer is: « I am Jesus whom thou persecutest ». Does Paul now changes his tone? No, he just asks: « Lord, what wilt thou have me to do? » The Pharisee must obviously have thought it was a Jehovah appearance. Others were completely unknown to him. It doesn't stay with this. There is John for a second time, who is even more clear in the Revelation that the O.T. Jehovah revelation is the N.T. Christ. Christ says there of Himself: I am the Alpha and the Omega, 1:8. In the O.T. we find this expression in Isa. 41:4; 44:6 and 48:12. We read there 41:4 I the LORD, the first, and with the last; I am he. 44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. 48:12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. The title that Christ gives to Himself in Rev. 1:8, gives Jehovah to Himself in Isa. 44 and 48. Does this imply there are two firsts and two lasts? Or is this proof the revealing Jehovah is the Christ. Christ says even more. He is also the Almighty. In Greek it says « pantocratoor » This is the translation of Lord Zebaoth, which occurs time and again in the O.T. So Christ is the Lord Zebaoth of the O.T.
MORE EVIDENCE. There is more evidence. Abraham speaks of: the Judge of the all the earth, Gen. 18:25. Paul, 2 Cor. 5:10 of the judgment seat of Christ, Matthew in 25:31, 32 that before him shall be gathered all nations. Doesn't that indicate the same person? The Father gave all judgment to the Son, John 5:22. Jehovah is called the Holy One of Israel, Isa. 43:3. Peter calls Christ in Acts 3:14 the Holy One and the Just. Jehovah is called Israel's King: « I am the LORD, your Holy One, the creator of Israel, your King », Isa. 43:15. Thus saith the LORD the King of Israel, and his redeemer, Isa. 44:6. Christ is called the King of Israel, John 1:49, 12:13, Mat. 27:42, Mark 15:32. Does Israel have two Kings: Jehovah and Christ or are they the same? « I, even I, am the LORD; and beside me there is no saviour ». Isa. 43:11 « for there is none other name under heaven given among men, whereby we must be saved ». Acts 4:12 « and there is no God else beside me; a just God and a Saviour; there is none beside me ». Those who think that Christ was exalted to be God because of His merit must accept the consequence there is another God then the Jehovah whom speaks here. They have two Gods, Jehovah and Jesus. Isaiah's word clearly states there is no other, proof both are one and the same. « Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else » Isa. 45:22. From the N.T. we know that Christ is the redeemer of the world. He is a Saviour, John 12:47, see also Acts 3:12. « I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear, », Isa. 45:23. « That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father ». Php. 2:10, 11. « Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed ». Isa. 45:24. « For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him ». 2 Cor. 5:21« But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: » 1 Cor. 1:30. « I can do all things through Christ which strengtheneth me ». Php. 4:13. « for without me ye can do nothing ». John 15:5. Jehovah attributes Himself the redemption work. « I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins ». Isa. 43:25. « the blood of Jesus Christ his Son cleanseth us from all sin ». 1 John 1:7. See also Hebr. 1:3, Col. 2:14. « The LORD God, ... forgiving iniquity and transgression and sin ». Exo. 34:6, 7 « Son, thy sins be forgiven thee ». Mark 2:5 According to Psalm 23 and 80, the Lord is the Shepherd, according to John 10 Christ is the Good Shepherd. Are there two Shepherds for the believers of Israel? See Hebr. 13:20, 1 Pet. 5:4. Israel are the sheep of the Lord's meadow, Psalm 100. In John 21 Christ speaks of His lambs (v. 15) and sheep (v. 16, 17). According to Eze. 34:6 The Lord will search for what was lost. Luke 19:10 says that the Son of man is come to seek and to save that which was lost. God does not give His honor to others. Thou shalt not have other gods before me. If Christ is not God hidden in the similarity of our flesh, why did He let Himself be worshipped? If this happened to angels or fellow people it is immediately corrected. One can think of John on Patmos (Rev.22:8, 9), of Cornelius and Peter in Acts 10, of Paul and Barnabas and the heathen in Acts 14. But if the worship concerns Christ it is never corrected. Thomas confessed: My Lord and My God. Does Christ correct it? And at that time He was not yet seated at right (hand) of God, did not yet receive the Name above any name. Still He lets them worship Him. The listeners are summoned by Peter to call on the name of the Lord, Acts 2:21. Not just in Jerusalem, but everywhere... « whosoever » it says. In Rev. 1:5, 6 He is awarded glory and dominion. We could continue like this. We would like to point out that in Zech. 12 it says: that day the Lord will shield the inhabitants of Jerusalem ... and they shall look upon me whom they have pierced ... In Rev. 1:7 it says: ... and every eye shall see him, and they also which pierced him ... According to Zecharia 12 it is Jehovah, according to Revelation 1:7 it's Christ. In Zech. 14 it says the feet of the Lord will stand on the mount of Olives, in Acts 1:11 that Christ will return like that, hence visible on the mount of Olives. Do we have to think about two different persons or are they one and the same. »
I will leave it at this, food for thought.
Aristarkos