The Pre-Incarnate Christ

The New Testament consistently affirms that the Son of God did not begin to exist at His birth in Bethlehem. His human nature began at the incarnation, but His divine person is eternal.

John 1:1 places the Word "in the beginning" — using the same language as Genesis 1:1, but with a crucial distinction. Genesis says "In the beginning God created." John says "In the beginning was the Word." The verb "was" (ēn in Greek) indicates continuous existence — the Word already was when the beginning began. There was never a time when the Word did not exist.

John 17:5 records Jesus' prayer: "And now, Father, glorify me in your presence with the glory I had with you before the world began." Jesus claims to have shared divine glory with the Father before creation. This is not the language of a creature — it is the language of one who shares the Father's eternal nature.

Colossians 1:15-17 expands this further: "The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together."

The phrase "firstborn over all creation" has caused confusion. Arian heretics in the 4th century used it to argue that the Son was the first created being. But "firstborn" (prōtotokos) in biblical language refers to supremacy and rank, not chronological origin. The firstborn son in Israel received the double portion — the position of honour. Paul is saying that Christ holds supremacy over all creation, not that He was the first creature.

For African theology, the eternal pre-existence of Christ is crucial. It means that Jesus is not a Western religious figure imported through colonialism. He existed before Europe, before Africa, before all nations and cultures. He is the universal Lord who precedes and transcends every human civilisation. The Christ who walked in Galilee is the same Word who spoke creation into existence — including the Kalahari, the Okavango, and every person who has ever lived on African soil.

The Old Testament is not merely a prelude to Christ — it is saturated with His presence. From the opening chapters of Genesis to the final prophecies of Malachi, the Son is present, active, and preparing for His incarnation.

Theophanies — appearances of God in visible form — are found throughout the Old Testament, and many scholars identify these as appearances of the pre-incarnate Son. The "Angel of the LORD" (Malak Yahweh) appears repeatedly and is treated as distinct from other angels — He accepts worship, speaks with divine authority, and is identified with God Himself.

When the Angel of the LORD appears to Hagar in the wilderness (Genesis 16:7-13), she responds by naming God: "You are the God who sees me." When the Angel of the LORD appears to Moses in the burning bush (Exodus 3:2-6), He identifies Himself as "I AM." When the Angel of the LORD appears to Joshua before the battle of Jericho (Joshua 5:13-15), He commands Joshua to remove his sandals — the same command given to Moses at the burning bush.

Beyond theophanies, the Old Testament contains types — patterns, persons, and events that foreshadow Christ. Joseph, rejected by his brothers and becoming the saviour of the nations, is a type of Christ. The Passover lamb, whose blood protects Israel from judgment, is a type of Christ. The high priest, who enters the Holy of Holies with sacrificial blood, is a type of Christ. The manna in the wilderness, the rock that gave water, the bronze serpent lifted up — all are types pointing forward to the One who would say, "I am the bread of life," "I am the living water," "When I am lifted up, I will draw all people to myself."

Jesus Himself affirmed this: "You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me" (John 5:39). And on the road to Emmaus, "beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself" (Luke 24:27).

One of the most breathtaking claims of the New Testament is that Christ is not merely a creature within creation — He is the agent through whom creation came into being.

John 1:3 is emphatic: "Through him all things were made; without him nothing was made that has been made." The double statement leaves no room for exception. Every atom, every galaxy, every living creature, every law of physics — all came into existence through the creative agency of the Son.

Hebrews 1:2 echoes this: "In these last days he has spoken to us by his Son... through whom also he made the universe." The same One who would be wrapped in cloth strips and laid in a feeding trough is the One who designed DNA, sculpted mountains, and ignited the sun.

Colossians 1:16 adds a dimension often overlooked: "All things have been created through him and FOR him." Creation is not merely by Christ — it is for Christ. The universe exists for His purposes and His glory. This means that creation is not a meaningless accident — it is a purposeful expression of the Son's creative will.

For African Christians, this truth transforms how we view the natural world. The baobab tree, the African fish eagle, the thunderstorms that roll across the Highveld — these are not merely natural phenomena. They are the artwork of the pre-incarnate Christ. When we stand in awe of the Okavango Delta's beauty, we are responding to the creative genius of the One who would one day walk the shores of Galilee.

This also has implications for environmental stewardship. If creation belongs to Christ and exists for His purposes, then environmental destruction is not merely bad policy — it is an offence against the Creator. Christian theology provides a robust foundation for caring for the earth — not because nature is divine, but because it belongs to the Christ who made it.

The Old Testament is not simply a history book — it is a book of anticipation. From Genesis 3:15 onward, a golden thread of promise runs through Scripture, pointing toward the coming of One who would undo the curse, defeat evil, and restore all things.

The proto-evangelion (first gospel) in Genesis 3:15 declares that the "seed of the woman" will crush the serpent's head. This is the first hint that God's rescue operation will be accomplished through a specific person — a descendant of the woman — who will decisively defeat evil.

God's covenant with Abraham (Genesis 12:1-3) narrows the promise: through Abraham's descendants, "all peoples on earth will be blessed." The Messiah will come through a specific lineage. The covenant with David (2 Samuel 7:12-16) narrows it further: the Messianic King will come from David's line and his kingdom "will be established forever."

The prophets amplify and detail the coming of this Promised One. Isaiah prophesies a virgin-born child who will be called "Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6). Note the divine titles — this child is not merely a human king. Isaiah 53 describes the Suffering Servant who will be "pierced for our transgressions" and by whose "wounds we are healed." Micah 5:2 locates the Messiah's birth in Bethlehem while simultaneously declaring His eternal origin: "whose origins are from of old, from ancient times."

Daniel 7:13-14 envisions "one like a son of man" who receives universal dominion — a figure who is clearly more than human. Malachi 3:1 promises that "the Lord you are seeking will come to his temple" — the Lord Himself will appear.

The cumulative weight of these prophecies creates an astonishing portrait: the Coming One will be both human (seed of the woman, son of Abraham, son of David) and divine (Mighty God, Everlasting Father, the Lord Himself). This paradox would only be resolved at the incarnation — when the eternal Word became flesh and dwelt among us.

The Jewish Wisdom tradition provides another lens through which the pre-incarnate Christ was understood. Proverbs 8 personifies Wisdom as present with God before creation: "The LORD brought me forth as the first of his works, before his deeds of old; I was formed long ages ago, at the very beginning, when the world came to be" (Proverbs 8:22-23). Wisdom declares: "I was there when he set the heavens in place... I was filled with delight day after day, rejoicing always in his presence" (Proverbs 8:27, 30).

The early church saw in this personified Wisdom a prefigurement of Christ. Paul explicitly identifies Christ as "the wisdom of God" (1 Corinthians 1:24). Just as Wisdom was present at creation and was the source of all understanding, so Christ was present at creation and is the source of all truth.

This identification has significant implications. It means that all genuine wisdom — wherever it is found — ultimately derives from Christ. When Tswana elders offer counsel rooted in generations of observation and experience, they are participating (even unknowingly) in the wisdom that flows from Christ. When African proverbs capture profound truths about human nature and community, they echo the wisdom of the Creator.

This does not mean that all cultural wisdom is automatically correct or that traditional beliefs are beyond critique. But it does mean that we should approach African wisdom traditions with respect rather than dismissal. The pre-incarnate Christ was at work in Africa long before the first missionary arrived. Every genuine insight into truth, beauty, and goodness reflects His creative wisdom.

The pre-existence of Christ is not merely an academic doctrine — it has practical implications for faith, worship, and ministry.

First, it establishes the adequacy of Christ's sacrifice. If Jesus were merely a human being — even the greatest human being who ever lived — His death could only atone for a finite number of sins. But if the One who died on the cross is the eternal Son of God, then His sacrifice carries infinite value. "The blood of Jesus, his Son, purifies us from all sin" (1 John 1:7) — ALL sin, without exception, because the One who shed that blood is infinite.

Second, it grounds our worship. Christians worship Jesus not because He was a great teacher but because He is God. Thomas's declaration, "My Lord and my God!" (John 20:28), is not hyperbole — it is the only appropriate response to encountering the risen Christ. If Jesus is not eternally God, then Christian worship is idolatry. But if He is God the Son — as the New Testament consistently claims — then worship is the only fitting response.

Third, it assures us that God truly understands our experience. The One who became human was not a lesser deity or an angel — He was the fullness of God. This means that in the incarnation, God Himself entered human suffering, limitation, and mortality. "We do not have a high priest who is unable to empathise with our weaknesses" (Hebrews 4:15). The God who sustains the universe has also felt hunger, weariness, grief, and death. His empathy is not theoretical — it is experiential.

Fourth, it provides the foundation for Christian hope. The One who created the world is also the One who will renew it. "Behold, I am making all things new" (Revelation 21:5). The Creator has become the Re-Creator. The restoration of all things is not wishful thinking — it is guaranteed by the character and power of the eternal Son who made all things in the first place.