08. Christ the Author of Creation
CHRIST THE AUTHOR OF CREATION.
All things were made by him, and without him was not any thing made that was made. John 1:3. There are various sources, from which information may be derived respecting the nature of beings. Something may be learned from their names. Something may be learned from their attributes; and much may be learned from their operations. Those exercises, which are limited in degree and in extent, are justly attributed to finite beings. Those exercises, which are unlimited in degree and extent, or are in the highest possible degree, characterize a nature of infinite power. In the chain of visible existences there is a visible chain of dependencies. Those limited powers, which are discovered, are dependent; and may be traced to a power, as their origin, which is independent. This power resides in a nature, which is distinct from all other natures, and is superior to them. It resides in a nature, which alone is divine. That power, from which all other power originated, is infinite and independent. This power is attributed to the Son of God, and it designates his divinity. The apostle Paul, in one place says that God made the worlds by Jesus Christ. In another place he says, by him he created all things. From this mode of expression it has been inferred that the Son had no inherent power in his nature adequate to the work of creation; that he was merely an instrument in God’s hand, by which he performed this great work. The phrase, by him (pi avrov) has been considered importing an instrumental, but not an efficient cause. But this phrase does not necessarily import mere instrumentality} nor does it usually import it in the sacred scriptures. The same particle is connected with the Father and with the Holy Spirit, as well as with the Son. The love of God is shed abroad in our hearts by the Holy Ghost. The apostle Paul speaking of God says, “Of him and by him, and to him are all things.” If the particle (5i) connected with God and the Holy Ghost, does not import instrumentality, it does not necessarily import it, when it is applied to the Son. The same particle repeatedly imports, in the sacred scriptures, the principle and efficient cause.
After Peter had healed a lame man, he ascribed the cure to the power of the Son -of God as its cause.
“The faith, which is by him, hath given him this perfect soundness in the presence of you all.” Christ was the Author of this faith; and this faith was the instrumental or secondary cause of the cure. The apostle Paul, speaking of Christ, says, ’By whom we have received grace and apostleship.” The scriptures abundantly testify that Christ is the Author, or cause of grace and apostleship. Paul, in his salutation to the Galatians begins thus, Paul, an apostle not of men, neither by man, but by Jesus Christ and God the Father. The same efficiency is ascribed to the Holy Spirit.
“How much more shall the blood of Christ, who by the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.” “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. It became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering.” From this indiscriminate use and application of the terms, by him, it follows that they do not necessarily import mere instrumentality.
CHRIST THE AUTHOR OF CREATION. Ill The common use of the term, as well as the scripture use, shows that the particle by (^i) is often connected with the principal agent, or efficient cause.
It is not only said in scripture that God created the worlds by Jesus Christ; but it is also said that all things were made by him; and the word God, is not connected with the declaration. There is no doubt that these different forms of expressing the same thing were not accidental; but were designed to express the co-operation of the Father and the Son in the work of creation. Christ frequently declared his union and co-operation with the Father. “My Father worketh hitherto and I work. What things so ever he doeth, these also doeth the Son likewise. He that sent me is with me; the Father hath not left me alone. He that hath seen me, hath seen the Father. Believe me that I am in the Father and the Father in me.” These passages in their connection prove the union and operation of Christ with the Father. (See Macknight, and Schleusner’s Lex. on 5/.)
Other passages of scripture, whose signification does not turn on prepositions or doubtful expressions, ascribe the work of creation to Christ. In the Revelation of St. John, Christ is called “the beginning of the creation of God.” The original word («?%vi) rendered beginning, is used in different senses. It signifies efficient cause, author, or head. (See Poole on the text.) Upon this construction, which is the most natural, the text proves that Christ was Author of Creation. («f%ti Christus vocatur, quia fuit anteomnes res cuatas.
Schleus. Lex.) If any doubt remain respecting the translation of this word, other texts offer their assistance to prove the subject under consideration. Christ saith of himself, “The Son can do nothing of himself, but what he seeth the Father do; for what things so ever he doeth, these also doeth the Son likewise.” This text authorizes a belief that there is such a union between the Father and the Son, that the same work may be ascribed to both. All things are of the Father, 112 CHRIST THE AUTHOR OF CREATION. but they are by the Son. All the works of nature may be traced to them both as one undivided Cause.
Another passage is clearly to the present purpose.
“By him were all things created that are in heaven and that are in earth; whether they be thrones or dominions, or principalities or powers; all things were created by him, and /or him; and he is before all things and by him all things consist,” Colossians 1:16, Colossians 1:17. These texts describe the extent of his works, whether in heaven or in earth, visible or invisible, were created by him. They were not only created by him, but they were created by him. He was not only the cause of their existence, but he was the ultimate object, for which they were created. They were made for his service and glory. His power did not cease to operate at the close of creation; but it continued in sustaining the works of his hand. “By him all things consist^ i. e. are supported. He was before all things. Before creatures were, he was. He was begotten before the whole creation. Of course he was not himself any part of creation. (Christus vocatur T^wTOTo/o? %aa-viQ uriaeug princeps- & dominus omnium rerum creatarum. Schleus. Lex.) The apostle to the Hebrews ascribes the work of creation to Christ in the clearest terms. Speaking of Christ, he says, “Thou Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest; and they all shall wax old, as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail.” The connection justly admits of application to no other than to Christ. But the prophet says, “The gods that have not made the heavens and the earth shall perish.” This makes a visible distinction between Christ and the gods of this world. The same, which the apostle applies to Christ, the Psalmist applies to God. If, what the Psalmist says has any weight in proof that God created the CHRIST THE AUTHOR OF CREATION. 113 world, it has the same weight of proof that Christ created the world. The whole declaration is explicit.
It contains none of those prepositions (liu, fv, &c.) •which have been construed to answer any purpose.
If plain language has any weight, there is proof that the Son is the Creator of the world. “Some have been willing to think, and bold enough to say, that these four verses were fraudulently added, and were not originally a part of this epistle. But all the copies and ancient versions of this epistle retain these four verses; so that any pretense of forgery or interpolation does but expose the man that makes it, and the cause that needs it.”
Many other texts have a direct bearing upon this subject, and prove that the sacred scriptures attribute the work of creation to Jesus Christ. Notwithstanding the scriptures are so explicit on this subject, a question has arisen whether Christ created the world by his own inherent power, or whether he created it merely as an instrument, or by power delegated to him. If he was divine, or if divine nature was united with his humanity, he performed, by his own power, the works attributed to him. If he was not divine, or if this union did not subsist, he performed his works by delegated, or borrowed power. God maketh his angels ministering spirits. He sometimes deputizes man to act in a more elevated sphere than that, for which his native powers had qualified him. The prophets and apostles were endued in this manner.
God led Israel by the hand of Moses. By him he wrought miracles. By his prophets and apostles he also wrought miracles. If there be no difference in the nature, decree and circumstances between their works, and the works of Christ, then it may be admitted that he was but a man, furnished with extraordinary power, as were the prophets and -apostles. When they exhibited signs and wonders; when they performed works, which exceeded the efforts of human power, they never pretended to do them in their own 15 114 CHRIST THE AUTHOR OF CREATION. names, nor by their own native strength. When they wrought miracles, they addressed a power foreign from themselves. When Paul had healed a cripple by saying, Stand upright on thy feet, the Lycaonians reputed him as a god; and would have offered him sacrifice. But he denied all claim to divine honors; all claim to anything above humanity. When any prophet or apostle wrought miracles, there was always clear and decided evidence that he acted entirely under authority; that he acted under the operation of a power, which was occasionally communicated to him for special purposes. But Christ performed greater works. He performed them with higher authority, and under different circumstances. “Thou Lord in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. All things were made by him and without him was not any thing made that was made.” The first of these two passages was not designed to convey the idea that Christ created the world exclusively of the Father and Holy Spirit. In the history of the creation it is said, ^’In the beginning God created the heavens and the earth.” It is worthy of notice, that the original word in this text rendered God, is in the plural number; and is used uniformly in the plural number through the whole history of the creation. This plural noun embraces the divine nature generally. It embraces the Father, the Son and the Holy Spirit. Creation is ascribed to them collectively; it is also ascribed to them individually, (2 John 1:3.Psalms 33:6; Psalms 104:30.) There appears to be no ground for ascribing the work of creation to the Father exclusively, primarily, or officially. There appears to be no ground for ascribing it to the Son, or to the Spirit, under either of these qualifications. All those works, recorded in the scriptures, which do not immediately and directly include the work of redemption, are attributed to God, to divine nature in plurality, without special regard to distinction of character, of order, or of office. They are, of course, attributed with the strictest propriety either to the Father, the Son, or the Holy Spirit. There is design, wise design in exhibiting the works of creation in this manner. It conveys the idea that there is but one God that there is a distinct plurality in the divine nature; that the Father, the Son, and the Holy Spirit are divine; that they are united in nature; in design; and in operation. When the scriptures represent God creating the world by Jesus Christ, they do not design that it should be understood that Christ was a mere instrument in the work. The original word, (lH) translated by often signifies, or implies in the sacred scriptures an efficient cause of any kind. Consequently, this mode of expression helps to prove that Christ, by his own inherent power was author of creation. The same original word often signifies, and is often translated in. With this signification of the word, it would be understood that God created the world in Jesus Christ. This would be an evidence of the union, which subsists in the divine plurality.
There is the clearest evidence that the sacred writings attribute creation to Jesus Christ. This forms an argument to prove that he is divine; for the scriptures attribute divinity to the Creator. “The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” As the works of creation prove the eternal power and divinity of their Creator; and as Christ is their Creator, it follows that he possesses eternal power and divinity.
“Hezekiah prayed before the Lord and said, O Lord God of Israel, which dwellest between the cherubims, thou art the God, even thou, alone of all the kingdoms of the earth; thou hast made heaven and earth.” In this passage Hezekiah ascribes the works of creation to God alone. As the same works are ascribed to Christ, it follows that Christ is God. “Thus saith the 116 CHRIST THE AUTHOR OF CREATION.
Lord, the Holy One of Israel and his Maker, — I have made the earth and created man upon it; I, even my hands, have stretched out the heavens and all their host have I commanded.” Whether the names Lord, Holy One, and Maker, in this text stand for the Trinity or not, creation is attributed to the Lord; to the Holy One of Israel. As Christ is proved to be Creator, it follows that Christ is Lord, the Holy One of Israel.
There is no necessity of supposing that Jesus Christ is a subordinate or instrumental agent in the work of creation. If it be admitted that there is a plurality in the divine nature, it is easy to perceive that the creation of all things may be attributed with equal propriety to the Son, as to the Father.
It is not necessary that God should employ an instrument in the work of creation. Almighty power needs no foreign aid. He can and does accomplish all his pleasure, and none can stay his hand. There is no intimation in the history of creation that God employed a subordinate agent. “In the beginning God created the heavens and the earth. God said, let there be light and there was light.” There is not the least appearance of any medium through which he operated. In the formation of the first creature, it is impossible that God should operate through the medium of any agent. There was a date in duration, in which there was no agent, or active medium between self-existence and non-existence. The first creature, therefore, was necessarily made by the immediate act of God. There is no intimation given in the scriptures that the first creature was formed in a manner different from succeeding creatures. It is written, “^// things were made by him, (i. e. Christ;) and without him was not any thing made that was made. As he made all things, he, of course, made the first creature. If he made the first creature without an instrumental medium, he was able to make them all in the same manner.
It is absurd to suppose that Christ was a created medium, through which God made the world; because, CHRIST THE AUTHOR OF CREATION. 1 1 7 Without him was not any thing made that was made.
If Christ were a mere creature, he must, if this text be true, have created himself, which is absurd. If God used a medium in the formation of the world, it must have been a created one. If he made it a passive instrument, the work could not properly be attributed to the instrumental medium. If God should make an absolute impartation of creative power to a creature, he would divest himself of that power; and the creature would possess the prerogative of divinity.
Such inconsistency proves that God did not create the world through the medium of a subordinate agent, but that he made it immediately by his own power.*
* Mr. Yates maintains “that when a New Testament writer employs the preposilion AlA, (with a genitive case) to point out the cause of any effect, he means the instrumental cause, and refers to some other being, either expressly mentioned, or contemplated, who is considered as the first, or original cause.” In view of this principle let us examine a few of many texts. “It must needs be thatofilencescome; l)ut woe to that man, by whom {SI ou) the offence cometh,”
Matthew 18:7. This learned Unitarian remarks thus upon this passage. “ li tnnst needs be.” — “Who imposed the necessity;’ Undoubtedly, the Almighty Creator and Governor of the universe.” We would inquire, was this imposed necessity natural, or moral? If it was moral, how could it be imposed? Or how could it consist with the efficiency of an extraneous “original cause.’“ If the necessity was natural, if it was imposed by “the Almighty Creator and Governor of the universe—as the first or original cause,” what then is man;’ He is but the medium, or instrument, through which divine power produced the offence. What is God then the author of sin? Has the subject come to this dilemma, that Christ possessed creative, i. e. divine power, or moral evil must be traced up to God, as its original cause? I would rather believe the mystery of the Trinity, than believe that the holy nature of God is the “original cause” of moral evil.
“Woe to that man, by whom {fi iu) the Son of man is betrayed,” Matthew 26:24, “Was Judas also,” (says Mr. Yates) “an original cause! Was then the salvation of the world by the death of Christ left to depend upon the supreme power and uncontrolled discretion of an insignificant mortal? The scriptures teach a very contrary doctrine. He was betrayed by the determinate counsel and foreknowledge of God.”
“By one man, sin entered into the world, and death by sin,” Romans 5:12.
“The clear meaning of the apostle’s words (says Mr. Yates) is, that sin entered into the world by the decree of God, through one man as his instrument, and death through sin.” This learned Unitarian appears to be unwilling to allow that a creature is the efficient cause of any effect, but that he is only a medium, through which divine power operates. We shall not here examine whether this hypothesis destroys moral agency or not. But he does not appear to make a distinction between the natural powers of a creature, and those powers, which are supernaturally communicated. He does not appear to distinguish the nature of the act of Moses in killing an Egyptian, from that of dividing the Red Sea. In the latter case he was the instrumental, in the former, he was the efficient cause. The conclusion we would draw from the foregoing remarks is this, that Christ, in the work of creation, and in the performance of miracles, wrought by his own natural power, and not by power which was extraordinarily communicated to him; and it may be added, the Greek particle, which is connected with him as agent does not militate against this opinion.
118 CHRIST THE AUTHOR OF CREATION. Had the Greek preposition TnO been used in connection with Christ instead of tf}a, the case would not be materially different, as Mr. Yates supposes. For this preposition is frequently connected with created beings to express their efficiency. See Matthew 2:16, Matthew 3:6; Matthew 3:13, Matthew 4:1-25, and many other places. In the case under consideration, there appears to be a similarity between the idiom of the Greek, and the idiom of our own language We say, an illustrious deed is performed by a certain man; and we say, a certain man has performed an illustrious deed. We consider the expressions equivalent. In like manner, it appears to be the same thing, whether it be said, all things were made by Christ, or he made all things. In 1 Corinthians 1:9, the preposition tf/st is connected with God. “God is faithful, by whom ye were called into the fellowship of his Son Jesus Christ our Lord.” This shows that this Greek particle is connected with an efficient cause. Also in Hebrews 2:10, i\ is connected with the Father.
“For it became him, for whom are all things, and by -whom (/« ci/) are all things,”
&c. This latter text, Mr. Yates has passed unnoticed.