One of the most common misunderstandings about Latter-day Saint belief is the claim that members of The Church of Jesus Christ of Latter-day Saints view Jesus Christ as a created being who later became divine.
That reading is understandable—especially given how “Firstborn” language is sometimes explained in shorthand—but it does not reflect the more careful Latter-day Saint theological framework.
To see why, it helps to begin where the Gospel of John begins.
1. Christ Before Creation: “In the Beginning Was the Word”
John opens his Gospel with one of the most important Christological statements in scripture:
“In the beginning was the Word, and the Word was with God, and the Word was God.”
From the outset, John does not present the Word as coming into existence. He presents Him as already present.
John does not say the Word was created. He does not say the Word became God. He does not describe a progression into divinity.
Instead, John anchors everything in this reality: the Word already was.
He then continues:
“All things were made by him; and without him was not any thing made that was made.”
This creates an immediate theological boundary. Christ stands on the Creator side of existence, not among created things.
For Latter-day Saints, this is essential context before discussing titles like “Firstborn.” Whatever the term means, it cannot reasonably be reduced to “merely the first created being.”
2. “Firstborn” in the Bible: A Title of Status, Not Just Sequence
Many readers assume “firstborn” simply means “first in time.” But in biblical usage, the term often carries covenantal and royal meaning—authority, inheritance, and preeminence.
Israel as God’s Firstborn
God tells Pharaoh:
“Israel is my son, even my firstborn.” (Exodus 4:22)
Israel was not the first nation. The term clearly refers to covenant status and divine choice.
David as Firstborn
God declares:
“Also I will make him my firstborn, higher than the kings of the earth.” (Psalm 89:27)
David was not the firstborn son in his family—he was the youngest. Yet “firstborn” here describes rank and royal authority.
Ephraim as Firstborn
God also says:
“Ephraim is my firstborn.” (Jeremiah 31:9)
Again, the designation reflects covenant prominence, not birth order.
Christ as Firstborn Over Creation
Paul writes:
“Who is the image of the invisible God, the firstborn of every creature.” (Colossians 1:15)
Yet Paul immediately clarifies his meaning:
“For by him were all things created…”
And he concludes that in Christ “all things” hold together and He has “preeminence.”
Read in context, “firstborn” functions as a declaration of supremacy, inheritance, and authority—not simply chronology.
3. What Latter-day Saints Mean by “Firstborn”
Latter-day Saints use the term “Firstborn” to describe Jesus Christ as the Firstborn Spirit Son of God.
This can easily sound, in modern ears, like Christ must have had a beginning. But LDS theology is making a more nuanced distinction than that assumption allows.
Latter-day Saints affirm that intelligence itself is eternal and uncreated. Within that framework, “Firstborn” does not necessarily describe the beginning of Christ’s existence. It describes His role, relationship, authority, and unique inheritance within the family of God.
In other words, the term is functional and relational, not simply chronological.
Whatever premortal realities are ultimately like, Latter-day Saints consistently affirm that Christ:
- Existed with the Father before creation
- Possessed divine identity before mortality
- Participated in creation under the Father’s direction
- Holds unique authority and standing as the Son of God
4. Jesus Is Jehovah: The Central Claim
Perhaps the most important clarification is this:
Latter-day Saints do not merely believe Jesus existed before Bethlehem. They believe Jesus is Jehovah.
He is the God who spoke to Moses from the burning bush, covenanted with Abraham, led Israel out of Egypt, revealed the divine name “I AM,” and directed creation under the authority of the Father.
This means the premortal Christ is not understood as a lesser divine figure gradually advancing toward godhood.
He is understood as the God of Israel Himself, later entering mortality as Jesus of Nazareth.
5. Early Christian Witness: Preexistence as a Shared Foundation
Across early Christian history, one point is remarkably consistent: Jesus Christ existed before His mortal birth.
Early Christian writers frequently affirmed that Christ:
- Existed before creation
- Participated in creation
- Appeared in Old Testament contexts
- Shared divine status with the Father prior to mortality
While they debated how to explain the relationship between Father and Son, they did not generally debate whether Christ preexisted His earthly life.
That shared foundation is significant. It shows that the idea of Christ as a preexistent divine being is not a later innovation—it is deeply rooted in early Christian conviction.
6. Why This Conversation Matters
Much of the disagreement between Latter-day Saints and other Christians on this topic is not always about belief itself, but about interpretation of language.
When some hear “Firstborn Spirit Child,” they assume a linear framework:
created being → exalted being → divine being
But Latter-day Saints are generally describing something closer to:
Jehovah → Creator → Divine Son → Mortal Messiah
Those are not identical claims, even if they overlap in affirming Christ’s divinity before mortality.
Conclusion: Returning to John
At the center of Christian belief stands a simple but profound declaration:
“In the beginning was the Word, and the Word was with God, and the Word was God.”
Before labels. Before debates. Before theological systems.
That is where the conversation begins.
And whatever else Christians may discuss about “Firstborn,” it must be understood in light of this foundational truth:
The Word was already there.
