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Biblical Distinction Between Begotten And Created

The biblical distinction between "begotten" and "created" is fundamental to Christian theology, particularly concerning the nature of God the Son. While creation refers to bringing something into existence from nothing or from pre-existing matter, begotten specifically describes a unique relationship of origin within the Godhead.

Creation, in biblical terms, signifies God's act of calling all things into being. The Hebrew word bara (create) is used in Genesis 1:1 for the origin of matter, in Genesis 1:21 for the origin of life, and in Genesis 1:27 for the origin of humanity's soul [3]. This act is attributed to the Godhead generally (Genesis 1:1, 26), to the Father (1 Corinthians 8:6), to the Son (John 1:3; Colossians 1:16, 17), and to the Holy Spirit (Genesis 1:2; Job 26:13; Psalm 104:30) [1]. Creation is understood as the formation of things that had no prior existence, effected by God's command and for His pleasure [4]. Humanity, for instance, was created by God in His image, male and female (Genesis 1:27) [7]. The world and all its inhabitants were made by God [6, 2].

In contrast, "begotten" describes the Son's unique relationship to the Father. The Athanasian Creed states, "The Father is made of none, neither created nor begotten. The Son is of the Father alone; not made nor created, but begotten" [11]. This distinction emphasizes that the Son is not a created being, but shares the divine essence of the Father. Augustine clarifies that the only-begotten Son of God was "neither made by the Father" because "all things were made by Him," nor was He begotten instantaneously, but rather, God has His eternal wisdom with Himself eternally [10]. Augustine further distinguishes between what is "made" and what is "begotten" or "proceeds" from God. That which is begotten is the Son, and that which proceeds is the Holy Spirit, both sharing the same divine nature [15].

The Church Fathers consistently upheld this distinction. Athanasius of Alexandria argued that while creatures are "made," the Son is "begotten," citing passages like Psalm 2:7, "I have begotten Thee from the womb before the morning star" [14]. He stressed that the Son is an image of the Father, whereas a house is a work of art, illustrating the difference between a natural emanation and a created object [14]. Lactantius also opposed the idea that the Son was "made," considering it an absurd consequence of misinterpreting scripture [9].

Thomas Aquinas, a scholastic theologian, further elaborated on this, explaining that true "generation" (begetting) means one proceeds from another's substance, as a son from a father. This differs from "making," where a maker produces something out of external matter [12]. Therefore, the Son was not begotten from nothing, but from the Father's substance [12].

The New Testament reinforces this concept. John 1:3 states, "All things were made through him, and without him was not any thing made that was made." This implies that the Son, through whom all things were made, cannot Himself be a created thing [17]. Colossians 1:16 similarly affirms that "all things were created through him and for him" [17]. The concept of being "begotten of God" is also applied to believers in a spiritual sense, indicating a new spiritual birth, not a physical creation (John 1:13; 1 John 5:18) [5, 8]. This spiritual begetting is understood as a work of almighty power, a "new creation" that makes believers children of God [16].

The distinction is crucial for understanding the Trinity. The Son is "first-begotten" not in the sense of being the first creature, but as uniquely begotten of the Father, sharing His divine nature [13, 17]. John of Damascus clarifies that if the Son were only called "first-born" and not "Only-begotten," one might mistakenly imagine Him to be the first of creatures. However, being called both "first-born" and "Only-begotten" affirms His unique divine origin [13].

Thus, while creation denotes God's sovereign act of bringing the universe and all its inhabitants into existence, begetting describes the eternal, internal relationship between God the Father and God the Son, where the Son derives His being from the Father's essence, not as a created entity, but as co-eternal and co-equal [11].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Creation — "In the beginning" God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Gen. 1:1, 26); (2) to the Father (1 Cor. 8:6); (3) to the Son (John 1:3; Col. 1:16, 17); (4) to the Holy Spirit (Gen. 1:2; Job 26:13; Ps. 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isa. 37:16; 40:12, 13; 54:5; Ps. 96:5; Jer. 10:11, 12). Th”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: B — Created by God -- Ge 1:24,25; 2:19. Creation of, exhibits God's power -- Jer 27:5. Made for the praise and glory of God -- Ps 148:10. Differ in flesh from birds and fishes -- 1Co 15:39. Herb of the field given to, for food -- Ge 1:30. Power over, given to man -- Ge 1:26,28; Ps 8:7. Instinctively fear man -- Ge 9:2. Received their names from Adam -- Ge 2:19,20. Given to man for food after the flood -- Ge 9:3. Not to be eaten alive or with blood -- Ge 9:4; De 12:16,23. That died naturally or were torn, not to be eaten -- Ex 22:31; Le 17:15; 22:8. Supply clothing to”
  3. Smith's Bible Dictionary “Smith's Bible Dictionary: Creation — (The creation of all things is ascribed in the Bible to God, and is the only reasonable account of the origin of the world. The method of creation is not stated in Genesis, and as far as the account there is concerned, each part of it may be, after the first acts of creation, by evolution, or by direct act of God's will. The word create (bara) is used but three times in the first chapter of Genesis-- (1) as to the origin of matter; (2) as to the origin of life; (3) as to the origin of man's soul; and science has always failed to do any of these acts thus as”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Creation — The formation of things which had no previous existence -- Ro 4:17; Heb 11:3. Effected By God. -- Ge 1:1; 2:4,5; Pr 26:10. By Christ. -- Joh 1:3,10; Col 1:16. By the Holy Spirit. -- Job 26:13; Ps 104:30. By the command of God. -- Ps 33:9; Heb 11:3. In the beginning. -- Ge 1:1; Mt 24:21. In six normal days. -- Ex 20:11; 31:17. According to God's purpose. -- Ps 135:6. For God's pleasure. -- Pr 16:4; Re 4:11. For Christ. -- Col 1:16. By faith we believe, to be God's work -- Heb 11:3. Order of First day, making light and dividing it from darkness. -- Ge 1:3-5;”
  5. John “John 1:13 (YLT) — who--not of blood nor of a will of flesh, nor of a will of man but--of God were begotten.”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Early Rising — The world in general -- Ge 1:2. The dry land as divided from waters -- Ge 1:10. God Created. -- Ge 1:1; Ne 9:6. Laid the foundation of. -- Job 38:4; Ps 102:25. Formed. -- Ps 90:2. Spread abroad. -- Isa 42:5; 44:24. Suspended in space. -- Job 26:7. Supports. -- Ps 75:3. Establishes. -- Ps 78:69; 119:90. Enlightens. -- Ge 1:14-16; Jer 33:25. Waters. -- Ps 65:9; 147:8. Makes fruitful. -- Ge 1:11; 27:28. Inspects. -- Zec 4:10. Governs supremely. -- Job 34:13; Ps 135:6. Reigns in. -- Ex 8:22; Ps 97:1. Shall be exalted in. -- Ps 46:10. Is the Lord's -- Ex 9:”
  7. Genesis “God created man in his own image. In God’s image he created him; male and female he created them. -- Genesis 1:27”
  8. I John “I John 5:18 (ASV) — We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth himself, and the evil one toucheth him not.”
  9. Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — AGAINST THE SABELLIANS(1) (part 2): a time when God was without these things, which is utterly absurd. But why should I discourse at greater length to you about these matters, since ye are men filled with the Spirit, and especially understanding what absurd results follow from the opinion which asserts that the Son was made? The leaders of this view seem to me to have given very little heed to these things, and for that reason to have strayed absolutely, by explaining the passage otherwise than as the divine and prophetic Scri”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 4.--OF THE SON OF GOD AS NEITHER MADE BY THE 'FATHER NOR LESS THAN THE FATHER, AND OF HIS INCARNATION. (part 1): 5. Wherefore THE ONLY-BEGOTTEN SON OF GOD was neither made by the Father; for, according to the word of an evangelist, "all things were made by Him:"(9) nor begotten instantaneously;(10) since God, who is eternally(11) wise, has with Himself His eternal Wisdom: nor unequal with the Father, that is to say, in anything less than He; for an apostle also speaks in this wise, "Who, although He was constituted in the form of God, though”
  11. Athanasian Creed (Ecumenical) “Athanasian Creed (Ecumenical, c. 5th-6th century AD), Section 4: The Father is made of none, neither created nor begotten. The Son is of the Father alone; not made nor created, but begotten. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity none is afore or after another; none is greater or less than another. But the whole three persons are coeternal, and coequal.”
  12. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of the Persons in Reference to the Notional Acts, Art. 3: Article: Whether the notional acts proceed from something? I answer that, The Son was not begotten from nothing, but from the Father's substance. For it was explained above (Question [27], Article [2]; Question [33], Articles [2],3) that paternity, filiation and nativity really and truly exist in God. Now, this is the difference between true "generation," whereby one proceeds from another as a son, and "making," that the maker makes something out of external matter, as a carpenter make”
  13. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 84: Chapter VIII .— How the Only-begotten Son of God is called first-born. He who is first begotten is called first-born 2281 2281 See the Scholiast on Gregory Nyssenus in Cod. Reg . 3451. , whether he is only-begotten or the first of a number of brothers. If then the Son of God was called first-born, but was not called Only-begotten, we could imagine that He was the first-born of creatures, as being a creature 2282 2282 Vid. apud Greg. Nyss., bk. iii., contr. Eunom. . But since He is called both first-born and Only-begotten,”
  14. CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 201: again that the house was an image of the maker, but the son unlike him who begat him; but rather he will confess that the son is an image of the father, but the house a work of art, unless his mind be disordered, and he beside himself. Plainly, divine Scripture, which knows better than any the nature of everything, says through Moses, of the creatures, ‘In the beginning God created the heaven and the earth 834 834 Gen. i. 1 . ;’ but of the Son it introduces not another, but the Father Himself saying, ‘I have begotten Thee from th”
  15. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 5 [III.]--IN WHAT SENSE CREATED BEINGS (part 2): God, out of whom it comes, is either not made, or made. Now, that nature which is not made and yet is out of Him, is either begotten by Him or proceeds from Him. That which is begotten is His only Son, 333 that which proceedeth is the Holy Ghost, and this Trinity is of one and the self-same nature. For these three are one, and each one is God, and all three together are one God, unchangeable, eternal, without any beginning or ending of time. That nature, on the other hand, which is made is called "c”
  16. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 140: always declared to be God’s work, his peculiar work, and a work of his mighty power, analogous to that which He wrought in Christ, when He raised Him from the dead; as it is declared to be a making alive, an opening of the eyes, and an unstopping the ears; then, when it is also called a new creation, we are bound to understand that term as containing a new assertion that it is a work of almighty power. Another common Scriptural representation leads to the same conclusion. Believers are the children of God, not merely as his rational crea”
  17. Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:16: For--Greek, "Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before "every creature" (Col 1:15), begotten as "the Son of God's love" (Col 1:13), antecedently to all other emanations: "for" all these other emanations came from Him, and whatever was created, was created by Him. by him--rather as Greek, "in Him": as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a different fact from the present one, though implied in”
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