Connected with the idea that Jesus is Jehovah (Yahweh) is the teaching that the Jesus is the Creator. Scriptures often cited as proof of this are John 1:3; Colossians 1:16,17 and sometimes Hebrews 1:10,11. Additionally, Isaiah 44:24 is often offered as proof that Jehovah was alone at creation, and thus, if Jesus was at the creation, Jesus must be Jehovah. I will not be addressing these scriptures in detail here, but will be giving links to where one may find the scriptures addressed in greater detail.
There is nothing in any of the above verses that identify Jesus as creator. The word “creator” is never used of Jesus in the Bible. That thought is being imagined, assumed, added to, and read into the scriptures. Jesus himself applied the words “creator” and “creation” to his God and Father, but never to himself. — Mark 10:6; 13:19.
Many point out that in John 1:3, John says that not one thing was made without the Word, and emphasize that John used both a form of the Greek word often transliterated as "pas" and it is alleged that he emphasized that this includes absolutely all creation by using a form of the word often transliterated as oude (negative - not, none, no) to say that without him not (oude) one (hen) thing was created. It is claimed that this means that it is "universal in scope", meaning that it absolutely referrring to everything that was created, and thus it is claimed that this would exclude Jesus from having been created. However, the Greek words used rarely mean absolutely "all" in such a sense. A study of forms of the word often transliterated "pas" (all, every, etc.) shows that it is rarely, if ever, used as that which is often assumed in John 1:13; "pas" always looks to context as well as to common evidence (1 Corinthians 15:27) for what is included the "all" being spoken of.
For instance, we have a similar usage in Hebrews 2:6-8, based on Psalm 8:4-6, discussing God's original purpose that "all" be made subject to man. Hebrews 2:8 likewise uses a similar positive form of pas and a similar negative form of oude; if one is consistent with the assumed reasoning as often applied to John 1:3, one would also have to say that that which was subjected to man is "universal in scope." And yet Psalm 8:7,8 limits whatever universal scope might be applied to the usage of Hebrews 2:8; the original dominion given to man pertains universally only to the things on the earth. -- Genesis 1:26,28.
To elaborate, in Hebrews 2:8, in speaking what has been subjected to man as spoken of in Psalm 8:6, we read: "For in that he subjected all things to him, he left nothing that is not subject to him. But now [due to the sin of Adam, man has been subjected to futility -- Romans 5:12-19; 8:20] we don’t see all things subjected to him, yet." Note that the scripture says that God left nothing that is not subject to him (man). Does this mean that God subjected absolutely everything in the entire universe to man? Absolutely not! Psalm 8:7,8 describes the "all things" that was subjected to man, which corresponds with Genesis 1:26,28. All that was subjected to man pertains to all the earth, not absolutely all in the universe.
Likewise, there is an indication of the same limitation of the scope of panta in John 1:3. John 1:10 speaks of the world (kosmos) that the Logos came into as the world that was made through the Logos. That world did not recognize Jesus (the Logos who lived among the disciples, and whose human glory was seen by them. -- John 1:.14. The world in John 1:10 It is this same "world" that Jesus spoke of as recorded in John 17:5. Matthew 24:21 and Mark 13:19 refer to the beginning of the world (kosmos); this world is described in John 1:10 as the world into which the Word came, but which world did not recognize the Word in their midst. Likewise, it is the same "world" that Paul wrote about in Romans 5:12 and Peter spoke of in 2 Peter 1:4. This "world" does not include the spirit sons of God, the angels who are always able to see God's face, even though we have every reason to believe that these invisible spirit sons of God were at some time created. The scriptures indicate that these invisible spirit sons of God were created before the beginning, the creation, of the world of mankind, since scripture shows that the spirit sons of God were already in existence at the beginning of the world of mankind. (Job 38:4-8; Colossians 1:15,16) This brings us to the conclusions that John 1:3,10 is speaking of the world of mankind, not the entire material universe, nor of the angels. This is the "world" that the Word came into, and that did not recognize him. (John 1:10) Thus, it can be seen that the NT writers in connection with "the beginning" of creation understood that this beginning was in reference to things upon the planet earth, not to the entire universe itself.
The Greek word "hen" -- one -- of John 1:3 refers back to "the beginning" spoken of in John 1:1, which is the beginning, not of the entire universe, but of the world (kosmos spoken of in John 1:10), the six days of creation of the land (earth) and the sky (heavens) and the things in them as seen from the surface of the planet. -- Genesis 1:1,3-31; Exodus 20:11; 31:17.
To illustrate further, another form of the Greek word "pas" is used in Romans 8:22: "For we know that all [pasa] creation groans and travails in pain together until now." The "all creation" that is being referred to in Romans 8:22 is not the angels, the stars, the sun, the moon, etc., but rather the world of mankind that has been subjected to vanity (Romans 8:20; Ecclesiastes 1:2,13-15) due to Adam’s sin. (Romans 5:12-19) Thus, absolutely "all creation" in the universe is not included in "all creation", neither in Romans 8:20, nor in what is said in John 1:3. Indeed, if one does a study of the usage of all forms of the word "pas" in the New Testament, one will see that this word rarely means absolutely everything in the universe, but that it is always understood in the context as well as common evidence. John 1:10 indicates that in John 1:3, the all that is being referred to the world of mankind, as it is in Romans 8:22. The only true God (John 17:1,3) is the Creator (Mark 10:6; 13:19); the prehuman Jesus is the instrument — the agent — that the Creator used to bring into being the creation that is being spoken of.
See the following studies:
In Colossians 1:15-18 the use of the Greek transliterated as "en" as related to the Son and "God" begins in Colossians 1:12 where it shows that the God and Father of Jesus is the original source of the action and Colossians 1:13,14 shows that the action is done by means (Greek, en) the Son. As throughout the New Testament, the God of Abraham, Isaac and Jacob is spoken of in Colossians 1:3 as only one person, and that is the God and Father of Jesus. It is the one who is identified as a unipersonal "God" who is "Father" in Colossians 1:12, who is distinguished from his son in Colossians 1:13, and who "by means of" the son in verse 14 that God redeems through the blood of Jesus. In Colossians 1:15, "God" is again distinguished from the son, and in verse 15 we again find the word "en" being used in an instrumental sense, referring back to the Creator in Colossians 1:15, of whom Jesus is designated the firstborn of his creation. God, then, by means of Jesus, made the all in heavens and earth, both visible and invisible thrones, dominions, principalities, etc., (that is the living dominions both in heaven and earth, which excludes the material universe itself. The Bible indicates that God was alone when he created the material universe. Isaiah 44:24 does not refer to the creation of the heavens and earth, the beginning, of Genesis 1:1 and John 1:1, but rather of the actual creation of the material universe itself, before the six days of creation spoken of in Genesis 1:3-2:1; Exodus 20:11; 31:17, and the singular "day" of creation spoken of in Genesis 2:4. The planet earth itself already "was" before the beginning of the six days of creation. -- Genesis 1:2.
Isaiah 44:24 – See the following studies:
Therefore, the invisible created dominion of the heavens had to have been created before the "beginning" spoken of in Genesis 1:1, which beginning Jesus spoke of in Matthew 19:4:
He answered, “Haven’t you read that he who made them from the beginning made them male and female, …”
At that beginning, we read that the sons of God shouted for joy. (Job 38:4-7) Those sons of God are the spirit creatures, who, as such, would have the celestial glory, not the terrestrial glory, of which Paul wrote in 1 Corinthians 15:40. These celestial creatures represent the heavenly dominion that was created through the Creator's Son, but this is not the creation spoken of in Isaiah 44:24, since that scripture indicates that Jehovah was alone at that creation. From this we can see that the created spirit creatures were created before the material universe was created, and Colossians 1:15 shows that Jesus is the first one of that creation to be brought forth, while Colossians 1:16 shows that all the created dominions and principalities were made by means of the firstborn creature. It is evident that firstborn creature is excepted in "the all" (ta panta) of Colossians 1:16 (as it is evident that God himself is excepted in 1 Corinthians 15:27), since it was by means of the firstborn creature of God that God made the rest of the creation.
The beginning that Jesus spoke of Matthew 19:4, and which relates to "the beginning" of Genesis 1:1 (and John 1:1), includes all the six days spoken of in Genesis 1 and 2, as can be seen by Exodus 20:11. God created the land (earth -- Genesis 1:10) and all that is in it, and he created the sky (as seen from the earth -- Genesis 1:7,8) and all that is in it (Genesis 2:1; Exodus 20:11), during those six days, and as we read in the New Testament, He did this through, by means of his son. And thus, by means of his son, God created the visible dominion with a glory, not of the celestial, but a little lower than the angels. (Genesis 1:26,28; Psalm 8:5-8) This is the "world" that is spoken of in John 1:10, which was created through the Logos. (John 1:3) This "world" does not include the angels, for when he came into the world, the world did not recognize him. We have no reason to think that the angels did not recognize him, thus that "world" that the Creator made through Jesus as spoken of in John 1:10 does not include the creation of the angels. This is the same "world" that Jesus speaks of in John 17:5; it is the same "world" that Paul wrote about in Romans 5:12, and it is the same "creation" that Paul wrote about in Romans 8:19-22. That world, that creation, does not include the angels, for it was not the angels who are subjected to the present sun of vanity. (Ecclesiastes 1:13,14) When Adam disobeyed, the world became corrupted, of which Peter wrote in 2 Peter 1:4; Adam was created as a living soul (Genesis 2:7); he became a dying soul when he disobeyed, God has told him, "dying you shall die" (Genesis 2:17, Green's Literal Translation), and thus, being the offspring of a dying man, the whole world has been dying ever since, as Paul records in Romans 5:12-19. As such, this world, its heavens and its earth, which was directly made by means of the hands of the Son, is soon to perish. (Hebrews 1:10,11) The heavens being spoken as made by the hands of Jesus, however, is certainly not the heavens which is God's throne, or the heavens wherein the angels are able to see the face of God. (Psalm 11:4; Isaiah 66:1; Matthew 5:34; 18:10) God's throne is not to perish, but it is the heavens spoken of that created by means of the hand of Jesus that is to perish, because it is part of the world that has become corrupted through Adam's disobedience, and is to perish. Nor is it speaking of the physical earth or the physical universe, for the physical universe was not made by means of the hands of Jesus, but God was alone when the physical universe was created. That which was made through the Logos (John 1:3) refers not to the creation of the entire universe, but rather to the world (Greek, kosmos) into which Jesus came (John 1:10), the beginning of which world is the "beginning" spoken of in John 1:1. -- Matthew 24:21; Mark 13:19.
Hebrews 1:10,11 indicates that in perishing, the present world, the present heavens and earth will be "changed". Isaiah 65:17 shows that God is creating a new heavens and new earth, a new creation, and that this new heavens and new earth will remain. (Isaiah 66:22) Revelation 21:1-5 reveals that God is to make all things new -- a regeneration of that which was lost through Adam. But this is getting into another subject for which I could write a book on of itself.
A careful examination of the scriptures, therefore, does not give us any reason to think that Jesus is the Creator, but rather that the Creator, his God and Father, created all that is being spoken of through, or by means of, of his son.
See many of my studies related to:
God's Creation Through Jesus