What does Son Of God mean in the Bible?

Dictionary

Hastings' Dictionary of the Bible - Son of God, Son of Man
SON OF GOD, SON OF MAN . See Person of Christ, I. §§ 3 . 4 .
CARM Theological Dictionary - Son of God
This is a title of Jesus. It implies His deity (John 5:18) because the title is one of equality with God. In the OT it was figuratively applied to Israel (Exodus 4:22). In the NT it is applied to Christ (Luke 1:35). It has many facets, for example: It shows that He is to be honored equally with the Father (John 5:22-23). That He is to be worshiped (Matthew 2:2; Mat 2:11; Mat 14:33; John 9:35-38; Hebrews 1:6); called God (John 20:28; Colossians 2:9; Hebrews 1:8); prayed to (Acts 7:55-60; 1 Corinthians 1:1-2).
Charles Buck Theological Dictionary - Son of God
A term applied in the Scriptures not only to magistrates and saints, but more particularly to Jesus Christ. Christ, says Bishop Pearson, has a fourfold right to this title.
1. By generation, as begotten of God, Luke 1:35 .
2. By commission, as sent by him, John 10:34 ; John 10:36 .
3. By resurrection, as the first born, Acts 13:32-33 .
4. By actual possession, as heir of all, Hebrews 1:2 ; Hebrews 1:5 . But, besides these four, many think that he is called the Son of God in such a way and manner as never any other was, is, or can be, because of his own divine nature, he being the true, proper, and natural Son of God, begotten by him before all worlds, John 3:16 . Romans 8:3 . 1 John 4:9 .
See article GENERATION ETERNAL, and books there referred to.
Bridgeway Bible Dictionary - Son of God
Like a number of biblical expressions, ‘son of God’ may have different meanings in different parts of the Bible. Adam is called the son of God, because he came into existence as a result of the creative activity of God (Luke 3:38; cf. Acts 17:28; Hebrews 12:9). Angels are sometimes called sons of God, probably in reference to the fact that they are spirit beings (Job 1:6; Hebrews 1:1-3; John 3:14-16). The nation Israel was God’s son, for God adopted it as his own (Exodus 4:22-23; Romans 9:4). In a similar but higher sense, Christians are God’s sons, again through God’s gracious work of adoption (Romans 8:14-15; Galatians 4:5-6; see ADOPTION).
In Old Testament Israel, the Davidic king was considered to be God’s son, for through him God exercised his rule over his people (2 Samuel 7:14; Psalms 2:6-7). The promised Messiah would also be God’s son, for he would belong to the Davidic line of kings. That Messiah was Jesus. But Jesus was more than God’s son in the messianic sense. He was God’s Son in the sense that he was God. He did not become the Son of God through being the Messiah; rather he became the Messiah because he was already the pre-existent Son of God (Matthew 22:42-45; John 1:34; John 1:49; John 20:31; see MESSIAH).
Eternally the Son
God is a trinity of Father, Son and Holy Spirit, all of whom are equally and eternally God (see TRINITY). Although Jesus is the Son, that does not mean that he was created by the Father or is inferior to the Father. On the contrary, he has the same godhead and character as the Father (Matthew 11:27; John 1:1; John 1:14; John 1:18; John 5:26; John 8:18-19; John 10:30; John 10:38; John 14:9; Job 38:7; John 17:1-50; see WORD), has the powers, authority and responsibilities of the Father (John 3:35-36; John 5:21-22; 1 John 4:9-10; John 13:3), and has the thought and purpose of the Father (John 5:17-20; John 5:30; John 8:16; John 8:28-29; John 14:10; John 14:24; see FATHER).
The relation between Jesus (the Son of God) and his Father is unique. It should not be confused with the relation between believers (sons of God) and their heavenly Father. In the case of Jesus, the sonship is eternal. The Father and the Son have always existed in a relation in which they are equally and unchangeably God. This is a relation that no created being can share (John 1:18; John 5:37). In the case of believers, they become sons of God only through faith in Jesus. God makes them his sons by grace. Jesus was never made the Son of God. He always has been the Son (John 8:18-19; Matthew 5:165; 1 John 5:11-12).
Jesus was careful, when talking to believers, to make a distinction between ‘my Father’ and ‘your Father’ (1618397488_2; Luke 2:49; Luke 12:30; John 20:17). Believers are not sons of God in the same sense as Jesus is the Son of God. Nevertheless, believers become sons of God through Jesus, the Son of God (Matthew 11:27; John 1:12-13; Romans 8:16-17). Through Christ they come into a close personal relation with God the Father, and can even address him as ‘Abba’ as Jesus did (Mark 14:36; Romans 8:15; Galatians 4:6; see ABBA).
The Son’s mission
As the Son of God, Jesus shares in the deity and majesty of the Father; yet he is also humbly obedient to the Father. Although he existed with the Father from eternity, the Son willingly took human form to fulfil his Father’s purposes for the salvation of human beings and the conquest of evil (Romans 8:3; Galatians 4:4-5; Hebrews 2:14-15).
When Jesus was born in Bethlehem, the Son of God added humanity to the deity that he already had. His entrance into human life involved the supernatural work of God in the womb of the virgin Mary, so that the baby born to her, though fully human, was also the unique Son of God (Luke 1:30-31; Luke 1:35; Luke 2:42; Luke 2:49; see VIRGIN).
The earliest recorded words of Jesus indicate that even as a child he was conscious of his special relation with the Father (Luke 2:49). The Father reaffirmed this special relation at some of the great moments of Jesus’ public ministry (Matthew 3:17; Matthew 17:5; see BAPTISM; TRANSFIGURATION). Because the Son and the Father existed in this special relation, Satan tempted the Son to act independently of the Father. He tempted Jesus to use his divine powers contrary to the divine will (Matthew 4:3; Matthew 4:6).
There was often a difference between the way believers spoke of Jesus’ sonship and the way Jesus himself spoke of it. Believers usually spoke of it in relation to Jesus’ divine person and his unity with the Father (Matthew 16:16; John 20:31; Colossians 1:13; 1 John 2:23; 1 John 4:15). Jesus also spoke of it in this way, but in addition he emphasized the meaning of his sonship in relation to his earthly ministry and complete submission to his Father (Mark 13:32; John 4:34; John 5:19; John 7:16; John 8:28; John 8:42; cf. Hebrews 5:8).
The Father sent the Son to be the Saviour of the world, and the Son’s obedience to this mission meant that he had to suffer and die (Daniel 3:25; John 12:27; Romans 5:10; Romans 8:32; John 5:43; 1 John 4:14). The Son completed that work, being obedient even to death (John 17:4; Philippians 2:8), and God declared his total satisfaction with the Son’s work by raising him from death (Romans 1:4).
However, the mission that the Father entrusted to the Son involved more than saving those who believe. It involved overcoming all rebellion and restoring all things to a state of perfect submission to the sovereign God (John 5:20-29; 2 Corinthians 5:19; Ephesians 1:10; 1 John 3:8). That mission extends to the whole universe, and will reach its climax when the last enemy, death, has been banished for ever (1 Corinthians 15:25-26). The conquering power of the Son’s victory at the cross will remove the last traces of sin. The Son will restore all things to the Father, and God’s triumph will be complete. God will be everything to everyone (John 17:4-5; 1 Corinthians 15:28).
Acknowledging the Son
One sign of the work of God in people’s lives is their acknowledgment that Jesus Christ is the Son of God (Matthew 11:27; Matthew 16:16-17; 1 John 5:10). It seems that in the early church, an open confession of Jesus Christ as the Son of God was a formal declaration that a person was a true believer (Acts 8:37; Hebrews 4:14; 1 John 2:23; 1 John 4:15).
Even Jesus’ opponents recognized in his works and his teaching a claim to deity. For this they accused him of blasphemy and in the end crucified him (Matthew 26:63-66; Matthew 27:42-43; John 5:18; John 10:33; John 10:36; John 19:7). God, however, demonstrated dramatically that Jesus was his Son by raising him from death and crowning him with glory in heaven (Romans 1:4; Ephesians 1:20; Hebrews 4:14; cf. John 6:62; 1 Corinthians 15:24). One day the Son will return to save his people and set in motion those events that will lead to God’s final triumph (1 Thessalonians 1:10; Titus 1:13). (See also JESUS CHRIST; SON OF MAN.)
Charles Buck Theological Dictionary - Filiation of the Son of God
See SON OF GOD.
Easton's Bible Dictionary - Son of God
The plural, "sons of God," is used (Genesis 6:2,4 ) to denote the pious descendants of Seth. In Job 1:6 ; 38:7 this name is applied to the angels. Hosea uses the phrase (1:10) to designate the gracious relation in which men stand to God. In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption ( Romans 8:14,19 ; 2 co 6:18 ; Galatians 4:5,6 ; Philippians 2:15 ; 1 John 3:1,2 ). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his miraculous birth, nor of his incarnation, his resurrection, and exaltation to the Father's right hand. This is a title of nature and not of office. The sonship of Christ denotes his equality with the Father. To call Christ the Son of God is to assert his true and proper divinity. The second Person of the Trinity, because of his eternal relation to the first Person, is the Son of God. He is the Son of God as to his divine nature, while as to his human nature he is the Son of David (Romans 1:3,4 . Compare Galatians 4:4 ; John 1:1-14 ; 5:18-25 ; 10:30-38 , which prove that Christ was the Son of God before his incarnation, and that his claim to this title is a claim of equality with God).
When used with reference to creatures, whether men or angels, this word is always in the plural. In the singular it is always used of the second Person of the Trinity, with the single exception of Luke 3:38 , where it is used of Adam.
Holman Bible Dictionary - Son of God
Term used to express the deity of Jesus of Nazareth as the one, unique Son of God. In the Old Testament, certain men and angels (Genesis 6:1-4 ; Psalm 29:1 ; Psalm 82:6 ; Psalm 89:6 ) are called “sons of God” (note text notes in modern translations). The people of Israel were corporately considered the son of God (Exodus 4:22 ; Jeremiah 31:20 ; Hosea 11:1 ). The concept also is employed in the Old Testament with reference to the king as God's son (Psalm 2:7 ). The promises found in the Davidic covenant (2 Samuel 7:14 ) are the source for this special filial relationship. The title can be found occasionally in intertestamental implications (Wisd. of Sol. 2Samuel 2:16,2 Samuel 2:18 ; 4 Ezra 7:28-29 ; 13:32,37,52 ; 14:9 ; Book of Enoch 105:2).
Jesus' own assertions and intimations indicate that references to Him as Son of God can be traced to Jesus Himself. At the center of Jesus' identity in the Fourth Gospel is His divine sonship (John 10:36 ). Jesus conceived of His divine sonship as unique as indicated by such assertions as “I and the Father are one” (John 10:30 NIV) and the “Father is in me and I am in the Father” ( John 10:38 NRSV). Elsewhere, He frequently referred to God as “my Father” ( John 5:17 ; John 6:32 ; John 8:54 ; John 10:18 ; John 15:15 ; Matthew 7:21 ; Matthew 10:32-33 ; Matthew 20:23 ; Matthew 26:29 ,Matthew 26:29,26:53 ; Mark 8:38 ; Luke 2:49 ; Luke 10:21-22 ).
At Jesus' baptism and transfiguration, God the Father identified Jesus as His son, in passages reflecting Psalm 2:7 . He was identified as Son of God by an angel prior to His birth (Luke 1:32 ,Luke 1:32,1:35 ); by Satan at His temptation (Matthew 4:3 ,Matthew 4:3,4:6 ); by John the Baptist (John 1:34 ); by the centurion at the crucifixion (Matthew 27:54 ). Several of His followers ascribed to Him this title in various contexts (Matthew 14:33 ; Matthew 16:16 ; John 1:49 ; John 11:27 ).
The term Son of God reveals Jesus' divine sonship and is closely associated with His royal position as Messiah. Gabriel told Mary that her Son would not only be called the Son of God, but would also reign on the messianic (David's) throne (Luke 1:32-33 ). The connection of Son of God with Jesus' royal office is also found in John (Luke 1:49 ; Luke 11:27 ; Luke 20:30 ), in Paul (Romans 1:3-4 ; 1 Corinthians 15:28 ; Colossians 1:13 ), and in Luke (Acts 9:20-22 ).
Primarily, the title Son of God affirms Jesus' deity evidenced by His person and His work. John emphasized Jesus' personal relationship to the Father. Paul stressed the salvation that Jesus provided (Romans 1:4 ; 1 Thessalonians 1:10 ), and the author of Hebrews focused on Jesus' priesthood (1 Thessalonians 5:5 ). All of these are vitally related to His position as Son of God.
David S. Dockery
Baker's Evangelical Dictionary of Biblical Theology - Son of God
See Adoption ; Jesus Christ, Name and Titles of
Hastings' Dictionary of the New Testament - Son of God
SON OF GOD.—As the word ‘Christ,’ which was at first a title, has come to be a proper name, this change being, indeed, accomplished even in the NT, so the title ‘Son of God’ is now appropriated to the Second Person of the Trinity; and the ordinary reader of the Bible assumes this to be the meaning wherever he finds the phrase. He has only, however, to read with a little attention to perceive that this is an assumption which ought not to be made without inquiry, because in Scripture there are many ‘sons of God.’ (1) The angels are thus designated, as when in the Book of Job (Job 38:7) it is mentioned that at the dawn of creation ‘the morning stars sang together, and all the sons of God shouted for joy.’ (2) The term is applied to the first man, when, in Luke 3, the genealogy of the Saviour is traced back to Adam, ‘who,’ it is added (Luke 3:38), ‘was the son of God.’ And, if the general scope of Scripture may leave it questionable whether the same high title can be applied to all the first man’s descendants, the authority of our Lord may be claimed, on the ground of the parable of the Prodigal Son, as deciding the question in the affirmative. (3) The Hebrew nation collectively is frequently thus designated, as when, in the land of Midian, Jehovah sent Moses to Pharaoh with the message: ‘Thus saith the Lord, Israel is my son, even my firstborn, and I say unto thee, Let my son go’ (Exodus 4:22 f.). Whether, according to Scripture usage, it was applicable to individual Israelites, is not so clear, but probably it was; for not only did the Jews, in speaking to Jesus, claim, ‘We have one Father, even God’ (John 8:41), but Jesus Himself said, ‘Let the children first be filled’ (Mark 7:27). (4) It was a title of the kings of Israel. Thus, in Psalms 89:26 f., an ancient oracle is quoted in which Jehovah says of King David, ‘He shall cry unto me, Thou art my Father, my God, and the rock of my salvation; also I will make him my firstborn, higher than the kings of the earth.’ Similarly Jehovah says of King Solomon (2 Samuel 7:14), ‘I will be his Father, and he shall be to me a son.’ (5) In the NT the title is conferred on all who believe in the Saviour. Thus, in the Prologue to the Gospel of St. John, it is said, ‘But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name’ (John 1:12); and, in his First Epistle, the Evangelist exclaims, ‘Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God’ (1 John 3:1).
It would require some investigation to determine what is the reason for the bestowal of this lofty title in each of these cases, and in all probability the reasons might be different in the different cases. In the case of the angels, the relation suggested may be that of the Creator to His creatures; and this notion may cover also the application to men in general, who were made in ‘the image of God.’ The application to the nation of Israel refers undoubtedly to the choice which the grace of God made of the Hebrew people from among all the nations of the earth; and In the Jewish kings this grace reached its climax. In the case of Christians, the reasons are obvious in the texts quoted in reference to them. It is usual to lay all the emphasis on the sentiments entertained by God towards those honoured with this title, as if it expressed solely His choice of them; but Nösgen (op. cit. infr.) contends that in all cases at least some reason for the designation must lie in the qualities or history of the person designated; and this is a contention which seems to have common sense on its side.
It will thus be seen that ‘the son of God’ was a phrase much in use in the world before it was attached to our Lord; and the question naturally arises, from which of its anterior uses it was that its transference to Him took place. In all probability it was from the fourth mentioned above—that is, its application to the Jewish kings. If the application to the nation culminated in that to the kings, so the application to the kings culminated in Him who was to be the fulfilment of the regal idea in Israel. That is to say, the term is, in the first place, politico-Messianic. But it does not follow, as is too often assumed, that this is its only sense. On the contrary, in all the deeper passages where it occurs, whether in the Synoptics or in Jn., it points strongly to the personal qualities of Him who bears it, and to an intimate relationship with Him whose Son He is said to be. The political title rests upon personal qualities and experiences; He is not the Son of God because He is the Messiah, but, on the contrary, He is the Messiah because He is the Son of God. That is to say, the term is ethicoreligious. But it does not follow, as is often assumed, that because it is official-Messianic and ethicoreligious it is not also physical or metaphysical. On the contrary, the closeness of the ethicoreligious relation may be such as to demand a metaphysical relationship of an intimate and peculiar kind between Father and Son. It seems to be strangely forgotten in many quarters that ethical intimacy is, in all cases, limited by the closeness of metaphysical relationship; the limitation of the intimacy between a dog and a man, for example, is due to the lack of metaphysical unity between them, whereas the closeness of sympathy and intimacy possible between a woman and a man is due to their metaphysical oneness. There is no reason whatever why all the three kinds of relationship indicated above should not be united; in point of fact, they often are. The kingship of a king, for example, may be, first, official, he being actually the reigning monarch; secondly, personal, he possessing the ethical qualities which become and secure his position; thirdly, physical or metaphysical, because he is of the blood royal, and has in his composition the hereditary instincts of long descent. In like manner the Messiahship of Jesus may rest on a spiritual and ethical relationship to God; but this may be of so intimate a kind as to demand a peculiar relationship to the Father physically or metaphysically; and in all the Gospels there is reference, more or less, to all the three.
1. The Synoptics.—In the Synoptics Jesus does not, of His own motion, call Himself in so many words ‘the Son of God.’ But the title is applied to Him in about twelve passages in Mt. and fully half that number each in Mk. and Lk., and in several of these eases He treats this application in such a way as to show that He adopts it. On several occasions (six times in Mt., once in Mk., thrice in Lk.) He denominates Himself ‘the Son’ ‘in such a way as to prove unmistakably that He regards Himself as ‘the Son of God’; and many times in all three Gospels (over a score of times in Mt., thrice in Mk., nine times in Lk.) He in the same way refers to God as His Father. (The quotations in detail will be found on p. 86 of Stalker’s Christology of Jesus, mentioned below in the List of Literature).
(1) Beyschlag observes (NT Theol. i. 68) that the occurrence of the term in the mouths of others shows that it has its roots in the OT and was already current in Israel, and therefore, that for the sense in which Jesus applied it to Himself we must go back to the OT. It is also usual to state that it is employed in the pseudepigraphic literature of the period between the OT and the NT as a synonym for the Messiah. If, however, the only two passages of this sort supplied by Dalman (op. cit. infr.) be referred to, it will be found that this notion rests on a very slender basis. If the Textus Receptus of Mark 1:1 be correct,—‘the beginning of the gospel of Jesus Christ, the Son of God,’—it would be rash to limit the Evangelist’s intention to the Messiahship; but the reading is suspected. In Luke 1:35 the reason why Jesus is to be called ‘the Son of God’ is supplied in the memorable statement to Mary, ‘The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.’ This is a physical explanation of the term, which it is rather surprising never to find elsewhere. The nearest approach to it in the Gospels would be the exclamation of the centurion at the Cross, ‘Truly this was the Son of God’ (Mark 15:39); but it is dubious what a heathen may have meant by such an observation.
Still more dubious, one would suppose, must it remain what the demoniacs intended by calling Jesus by this title, though it is usually taken for granted that they must have used it in the Messianic sense, because they also sometimes acknowledged Him as the Messiah. When Satan, in the Temptation, played with the title, he was obviously referring back to the voice which, at the Jordan during the Baptism, recognized Jesus as ‘the Son of God’; but how much that voice intended, or how much the Tempter understood of what it meant, might require considerable discussion.
When ‘they that were in the ship’ on the occasion when Jesus stilled the tempest and rescued St. Peter from the sea, ‘came and worshipped him,’ saying, ‘Of a truth thou art the Son of God’ (Matthew 14:33), the most natural interpretation may be that they were acknowledging Him as the Messiah. If they were, they anticipated, in a remarkable manner, the subsequent confession at Caesarea Philippi; and this raises a doubt which may incline us to understand their language rather as an involuntary recognition of the Divine in Jesus, occasioned by the sight of a remarkable miracle.
Undoubtedly the most convincing case for the identity of meaning in the terms ‘the Messiah’ and ‘the Son of God’ is the confession of the Twelve, through the lips of St. Peter, at Caesarea Philippi; because, whereas St. Matthew reports them as confessing, ‘Thou art the Christ, the Son of the living God’ (Matthew 16:16), the other two Evangelists omit the second phrase (Mark 8:29, Luke 9:20). Now, it is argued, they could not have omitted this, had it contained a momentous addition to the acknowledgment of the Messiahship; against which the only caveat that can be hinted is that there are many examples to prove that it is perilous to rest much on the silence of one or more of the Gospels.
Another passage which is confidently appealed to as demonstrating the identity of meaning between the two terms, is the demand addressed by the high priest to Jesus, on His trial, to say whether He were ‘the Christ, the Son of God.’ Yet, in reporting this incident, St. Luke excites doubt as to the identity, because he represents Him as being asked first simply if He were ‘the Christ’; but when He wound up His reply with the imposing words, ‘Hereafter shall the Son of Man sit on the right hand of the power of God,’ they proceeded, ‘Art thou, then, the Son of God?’ and the affirmative answer to this second question seems to have shocked and irritated them far more than the answer to the first, occasioning a tempest of rage and insult in all present, with a unanimous agreement that He had been guilty of blasphemy (Luke 22:69). H. J. Holtzmann, who writes with extraordinary feeling on this subject, recently, in a review in the Theologische Literaturzcitung, declaring it to be a shame that Protestant scholars should even doubt the identity, affirms that ‘the blasphemy can only have been found in the fact that a man belonging to the lower classes, one openly forsaken of God and going forward to a shameful death, should have dared to represent himself as the object and fulfilment of all the Divine promises given to the nation’; but the blasphemy is far more obvious if the claim to be ‘the Son of God’ was understood to mean more than even Messiahship.
From the foregoing examination of the passages in the Gospels where the phrase is used of Jesus by others than Himself, it will be perceived that there is considerable variety of meaning and application; it certainly is Messianic, but it is not uniformly or exclusively so.
(2) When we turn to the passages in which Jesus speaks of Himself as ‘the Son,’ or calls God His Father, the oflicial-Messianic element is almost entirely absent, the language being that of intimacy and confidence. Here and there, indeed, there may be Messianic associations involved, as when Jesus promises to the Twelve that, in the day of the full manifestation of the Kingdom, they shall sit on thrones judging the twelve tribes of Israel (Matthew 19:28), or when He predicts that on the judgment-day He will appear in the glory of His Father and of the holy angels (Mark 8:38); but, as a rule, one might read the greater number of these sayings without being reminded that they proceeded from the lips of one claiming to be the Messiah. The consciousness to which they give expression is that of a personal relationship, as when, in Gethsemane, He prays, ‘O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt’; and, farther on, ‘O my Father, if this cup may not pass away from me, except I drink it, thy will be done’ (Matthew 26:39-42); or when, on the cross, He cries, ‘Father, forgive them: for they know not what they do’; and, farther on, ‘Father, into thy hands I commend my spirit’ (Luke 23:34; Luke 23:46).
The climax of this ethicoreligious sentiment is reached in the great saying of Matthew 11:27, || Luke 10:22 ‘All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him.’ In recent times this passage has attracted great attention, not a few looking upon it as the profoundest utterance of Jesus in the Synoptics. Holtzmann, indeed, hesitates between such a decision and a suggestion of Brandt’s that it is a cento, put into the mouth of Jesus, of words borrowed partly from other Scripture and partly from the Apocrypha; but by Keim it has been reverentially interpreted, and scholarship has, on the whole, knelt before it as expressing the innermost mystery of the consciousness of Jesus. The words were spoken at a crisis, when He was roused out of deep depression at the apparent failure of His mission, by the return of the Seventy, bringing a joyful account of the results of their labours. ‘In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight’ (Matthew 11:25 f.). Then followed the words already quoted. The first of them, ‘All things are delivered unto me of my Father,’ may be best understood, as is suggested by Lütgert (op. cit. infr.), of the Messianic dominion in its widest extent, as it had been promised in prophecy from of old; while the next words, ‘For no man knoweth the Son but the Father,’ etc., express the consciousness of His own right and ability to fill this position, because He has all the resources of the Divine nature to dispense to those who come to Him. This is why He proceeds immediately to say, ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest’ (Matthew 5:28). The mood in which He was consisted of a joyful uprising within Himself of the consciousness of all He was able to do for those who trusted Him; and this was due to His intimate and perfect union with Deity.
Most scholars, however, hasten to add that this sonship was purely ethical, and was not different from that to which He was prepared to introduce His disciples. He showed, it is remarked, the true pathway to this position, and the one by which He had reached it Himself, in such sayings as the following: ‘Love your enemies, and pray for them that persecute you; that ye may be sons of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and the unjust’ (Matthew 5:44 f.). Certainly this sonship of Jesus is ethicoreligious, and this indicates the pathway by which the disciples of Jesus may participate in His sonship; but that His sonship and theirs are in all respects identical is contradicted by the unfailing usage of Jesus in speaking of God as ‘my Father’ and ‘your Father,’ but never as ‘our Father.’ Of this difference Holtzmann makes light in the same way in which he lays down the wholly unsupported assumption that Jesus prayed the Lord’s Prayer with the disciples, including the fifth petition; but the fact is a radical one; and the conclusion to which it points is not without other confirmation.
Thus, in the parable of the Wicked Husbandmen, the owner of the vineyard, after sending servant after servant to negotiate with the labourers, sends his own son, Mk. adding ‘his well-beloved,’ by whom Jesus obviously intends Himself. Of course, it may be said that the Messiah was different from all the prophets, and that this difference may be indicated by the difference between a son and a servant; but the analogy would be closer if a more intimate and personal relationship were assumed.
One of the most striking passages pointing in the same direction is one that, at first sight, seems to point the opposite way. In Mark 13:32, speaking of a date in the future, Jesus says, ‘But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.’ Naturally this has been often quoted as a conclusive disproof of the orthodox doctrine of the Sonship of our Lord, and it has been one of the chief occasions for the invention of the kenotic theories, as they are called, of His Person; but, on the other hand, it is one of the clearest indications of a consciousness superior to mere humanity, for it places the speaker above both men and angels so obviously, that even Holtzmann, in an unwonted outburst of concession, exclaims: ‘This is the single passage in which the Son, while opposed along with the angels to the Father, appears to become a metaphysical magnitude’ (NT Theol. i. 268).
The inference appearing to follow from the passage just quoted is that Jesus was a Being above both men and angels, but inferior to God. But a more profound and true knowledge is supplied by the most impressive passage of all on this subject in the Synoptics—the words of Jesus with which the First Gospel concludes: ‘All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world’ (Matthew 28:19 f.). The close resemblance will be noted between the opening words of this statement and the opening words of the saying in Matthew 11:27, already commented on. The promise, ‘Lo, I am with you alway,’ has likewise a parallel in Matthew 18:20 ‘Where two or three are gathered together in my name, there am I in the midst of them.’ But the association of ‘the Son’ with the Father and the Holy Ghost is the most remarkable expression in the Synoptics of the self-consciousness of Jesus. How much it implies is a problem for dogmatic theology; but it is enough to remark here that it undoubtedly runs up into the ontological or metaphysical. Of course, its authenticity as a saying actually proceeding from Jesus has been fiercely disputed, and in certain quarters the air is affected of treating it as beyond dispute an addition to the actual words of Christ; but its place in the ordinance of baptism connects it closely with the Author of that rite; and there is no reason for rejecting it which would not, at the same time, imply the rejection of the whole section of the life of our Lord which follows His death on the cross.
2. The Fourth Gospel.—When we turn from the Synoptics to the Fourth Gospel, we are immediately conscious of being in a different atmosphere and at a different altitude, and the effect is at first bewildering. Instead of a studied reticence on the subject of who and whence He was, such as we encounter in the previous Gospels, Jesus places this subject in the foreground, and instead of letting His higher claims escape only at rare intervals and in the society of His chosen friends, He proclaims them to all and sundry, and, as one might say, from the housetops. This raises many questions as to the origin and purpose of this Gospel, which cannot be fully discussed in this place; but it may be said that, if both representations are to be accepted as historical, we must conceive the words of Christ as having ranged over a wider area than is usually assumed. If in His mind there were circles of thought as diverse as those of the Synoptics and the Fourth Gospel, there must have been ample spaces round both circles, in which the outer elements of both might touch and blend. There is a tendency, due to the preoccupation of study, to narrow the life of Christ down to what has been actually recorded; but this is in many ways misleading, and it is mistaken. It is certain that the acts recorded of Him are only a few stray flowers thrown over the wall of an ample garden; and it is not unreasonable to infer that the same is true of His words.
As, however, we grow accustomed to the new environment in the Gospel of St. John, we begin to perceive that the figure which stands in the midst is not so different as it appears at first sight from the one we have just been studying. He is still ‘the Son of Man’ as well as ‘the Son of God,’ though the proportion in which these names occur is reversed. The way in which He here calls Himself ‘the Son’ and God His Father is exactly similar to the usage in the Synoptics, only He has these terms far more frequently on His lips. Not a few of the most astonishing statements He makes about Himself are substantially anticipated in the verse of an earlier Gospel so frequently referred to, Matthew 11:27. He does not hesitate, even in Jn., to say ‘my Father is greater than I’ (John 14:28), or to speak of God as ‘my God’ (John 20:17). We have here the same three elements in the sonship as formerly—the theocratic. Messianic, the ethicoreligious, and the physical or metaphysical—only they may be mingled in somewhat different proportions. The Messianic we see in its most unmistakable form in the testimonies of the Baptist (John 1:34), of Nathanael (John 1:49), of Martha (John 11:27), and of others; but the boundaries of the other two will require more careful investigation.
Two things are new—the description of the Son as ‘only begotten’ John 1:14; John 1:18, John 3:16; John 3:18), and the claim to pre-existence on the part of Jesus.
(1) The adjective μονογενής describes the unique Sonship of Jesus. St. John is not unaware that there are other sons of God. So far from it, his Gospel opens with the great statement, already quoted, ‘But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name’ (John 1:12); and in his First Epistle he exclaims, ‘Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is’ (1 John 3:2); but such are not sons of God in the same sense in which Jesus is ‘the Son of God.’ Wherein, then, does the uniqueness consist? It cannot lie in the ethico—spiritual region; for it is there that in this respect Jesus and those who receive Him are one, except in degree of intimacy with the Father. Most assume that it lies in Messiahship; and, no doubt, in being the Messiah, Jesus is unique. Even Weiss takes it for granted that this is where it lies, contending again and again that nothing metaphysical is suggested. This, however, is a mere piece of dogmatism; for the uniqueness might quite as well lie in this quarter. In fact, the verbal idea in the adjective rather suggests it; and it is very significant that St. John treats the claim of Jesus to Sonship as involving equality with God. In John 5:18 we read, ‘Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said that God was his Father, making himself equal with God’; and in John 10:35 ‘The Jews answered him, saying, For a good work we stone thee not, but because that thou, being a man, makest thyself God,’ this being because He had stated, ‘I and my Father are one’ (John 5:30).
The force of this is turned aside by Wendt with the assumption that these notes are from the pen of a redactor,
Fausset's Bible Dictionary - Son of God
Applied in the plural to the godly Seth's descendants (not angels, who "neither marry nor are given in marriage," Luke 20:35-36), "the salt of the earth" heretofore, amidst its growing corruption by the Cainites.(See SETH.) When it lost its savour ("for that he also (even the godly seed) is become flesh" or fleshly) by contracting marriages with the beautiful but ungodly, God's Spirit ceased to strive with man, and judgment fell (Genesis 6:2-4). In Job 1:6; Job 2:4, angels. In Psalms 82:6 "gods ... sons of the Highest," i.e. His representatives, exercising, as judges and rulers, His delegated authority. A fortiori, the term applies in a higher sense to cf6 "Him whom the Father sanctified and sent into the world" (John 1:12-13). Israel the type was Son of God (Exodus 4:22-23; Psalms 45:6-7,9). Faith obeying from the motive of love constitutes men "sons of God" (Luke 22:70-71,4; Hosea 1:10). Unbelief and disobedience exclude from sonship those who are sons only as to spiritual privileges (Deuteronomy 32:5; Hebrew).
"It (the perverse and crooked generation) hath corrupted itself before Him (Isaiah 1:4), they are not His children but their blemish," i.e. "they cannot be called God's children but the disgrace of God's children" (Romans 9:8; Galatians 3:26). The doctrine of regeneration or newborn sonship to God by the Spirit is fully developed in the New Testament (John 10:36; John 3:3; John 3:5; 1 John 3:1-3; Romans 8:15; Galatians 4:5-6). The Son of God, Antitype to Israel, is co-equal, co-eternal, co-essential (consubstantial) with the Father; by eternal generation (Colossians 1:15), "begotten far before every creature" (Greek), therefore not a creature. So Proverbs 8:22 (Hebrew), "Jehovah begat (qananiy related to Greek gennaoo ) Me in the beginning of His way (rather omit "in"; the Son Himself was "the Beginning of His way", "the Beginning of the creation of God", Revelation 3:14) from everlasting ... or ever the earth was ... I was by Him as One brought up with Him. I was daily His delight, rejoicing always before Him" (Proverbs 8:22-31; John 1:1-3).
The Son was the Archetype from everlasting of that creation which was in due time to be created by Him. His distinct Personality appears in His being "by God ... brought up with God," not a mere attribute; "nursed at His side"; "the only begotten Son who is in the bosom of the Father"; to be "honoured as the Father" (John 1:18; John 5:20). Raised infinitely above angels; "for to which of them saith God, Thou art My Son, this day (there is no yesterday or tomorrow with God, His "today" is eternity from and to everlasting) have I begotten Thee?" and "Thy throne, O God, is forever and ever" (Hebrew 1; Psalms 2:7; Psalms 45:6-7). His divine Sonship from everlasting was openly manifested by the Father's raising Him from the dead (Acts 13:33; Romans 1:4; Revelation 1:5). Nebuchadnezzar called Him "the Son of God," unconsciously expressing a truth the significance of which he imperfectly comprehended (Daniel 3:25).
The Jews might have known Messiah's Godhead from 1618397488_15 and Isaiah 9:6, "a Son ... the mighty God, the Everlasting Father"; (Matthew 26:63-66) Immanuel "God with us"; (Micah 5:2) "whose goings forth have been from of old, from everlasting." The Scripture-asserted unity of God was their difficulty (Deuteronomy 6:4), and also the palpable woman-sprung humanity of Jesus. Their supposing John the Baptist to be Messiah (Luke 3:15) shows they did not expect Messiah or Christ to be more than man (Matthew 22:42-45). To Jesus' question, "what think ye of Christ, whose Son is He?" the Pharisees answered not the Son of God, but "the Son of David," and could not solve the difficulty," how then doth David in the Spirit call Him Lord?" in Psalm 110, "Jehovah said unto my Lord" ('Αdonay ), etc., i.e. the Lord of David, not in his merely personal capacity, but as Israel's Representative, literal and spiritual. Jesus quotes it "Lord," not "my Lord," because Jehovah addresses Him as Israel's and the church's Lord, not merely David's.
Had the Pharisees believed in Messiah's Godhead they could have answered: As man Messiah was David's son, as God He was David's and the church's Lord. The Sanhedrin unanimously (Mark 14:64) condemned Him to death, not for His claim to Messiahship but to Godhead (John 19:7; 1618397488_96 "art Thou the Son of God?" etc., Luke 23:1; Isaiah 7:4). So contrary to man's thoughts was this truth that, Jesus says, not flesh and blood, but the Father revealed it to Peter (Matthew 16:17). The Jews thrice took up stones to kill Him for blasphemy
(1) in unequivocally claiming God to be peculiarly "His own Father" (idion patera ): John 5:18. Again,
(2) in claiming divine pre-existence, cf6 "before Abraham was created ("began to be", genesthai ), I am" (eimi ): John 8:58-59. And
(3) in saying, cf6 "I and the Father are one" (hen , one "essence", not person): John 10:30-31; John 10:33.
The apostles preached His divine Lordship as well as Messiahship (Acts 2:36). His acknowledged purity of character forbids the possibility of His claiming this, as He certainly did and as the Jews understood Him, if the claim were untrue; He never would have left them under the delusion that He claimed it if delusion it were. But the Jews from Deuteronomy 13:1-11 (some thought Jesus specially meant, "if the son of thy mother entice thee," for He had a human mother, He said, but not a human father) inferred that His miracles, which they could not deny, did not substantiate His claim, and that their duty was to kill with holy zeal One who sought to draw them to worship as divine another beside God. They knew not that He claimed not to be distinct God, but One with the Father, One God; they shut their eyes to Deuteronomy 18:15, etc., and so incurred the there foretold penalty of rejecting Him. His miracles they attributed to Satan's help (Matthew 12:24; Matthew 12:27; Mark 3:22; Luke 11:15; John 7:20; John 8:48; Matthew 10:25).
Men may commit awful sins in fanatical zeal for God, with the Scriptures in their hands, while following unenlightened conscience; conscience needs to be illuminated by the Spirit, and guided by prayerful search of Scripture. The Jews ought to have searched the Scriptures and then they would have known. Ignorance does not excuse, however it may palliate, blind zeal; they might have known if they would. Yet Jesus interceded for their ignorance (Luke 23:34; Acts 3:17; Acts 13:27). Deniers of Jesus' Godhead on the plea of God's unity copy the Jews, who crucified Him because of His claim to be God. The Ebionites, Cerinthians, and other heretics who denied His Godhead, arose from the ranks of Judaism.
The arguments of the ancient Christian apologists, Justin Martyr, Tertullian, etc., against the Jews, afford admirable arguments against modern Socinians; the Jews sinned against the dimmer light of the Old Testament, Socinians against the broad light of both Old and New Testament The combination in One, the Son of God and the Son of man, was such as no human mind could have devised. The Jews could not ascend to the idea of Christ's divine Sonship, nor descend to the depth of Christ's sufferings as the Son of man; so they invented the figment of two Messiahs to reconcile the seemingly opposite prophecies, those of His transcendent glory and those of His exceeding sufferings. The gospel at once opposes the Jews' false monotheism by declaring Christ to be the coequal Son of God, and the pagan polytheism by declaring the unity of God.
Morrish Bible Dictionary - Son, the; Son of God
That the Lord Jesus is a divine Person is of the very foundation of scripture. In the commencement of the Gospel by John is the statement "In the beginning was the Word, and the Word was with God, and the Word was God." Again, "Unto the Son he saith, "Thy throne, O God, is for ever and ever." Psalm 45:6 ; Hebrews 1:8 . Baptism is "in the name of the Father, and of the Son, and of the Holy Ghost." Matthew 28:19 . Christ is spoken of as 'the Son' in distinction from the Father, and glory attaches to Him as such. In many places, when the Lord was speaking of the Father, He spoke of Himself as relatively 'the Son.' Matthew 11:27 ; etc. He was necessarily in the consciousness of the unity of the Godhead. Christ is also spoken of as God's 'only begotten Son.' John 1:14,18 ; John 3:16,18 ; 1 John 4:9 . The word is μονογενής, and is equivalent to the Hebrew word yachid, which signifies 'only one,' and hence 'darling.' Psalm 22:20 ; Psalm 35:17 ; etc. It is a term of endearment.
When the angel appeared to Mary, foretelling the birth of Jesus, he said, "That holy thing which shall be born of thee shall be called the Son of God." Luke 1:35 . Thus the word was to be fulfilled: "Jehovah hath said unto me, Thou art my Son: this day have I begotten thee." Psalm 2:7 ; Acts 13:33 (where the word 'again' should be omitted); Hebrews 1:5 ; Hebrews 5:5 . The Lord spoke of Himself as the Son of God. John 5:25 ; John 9:35 ; etc.: He confessed it before the Jewish council, Luke 22:70 . Having died on the cross to work out redemption (John 17:1,4 ; John 19:30 ), He was "declared to be the Son of God with power . . . . by the resurrection of [1] dead." Romans 1:4 .
People's Dictionary of the Bible - Son of God
Son of God. This title is continually given to the Lord Jesus Christ, and as appropriated by him it is a full proof of his divinity. Luke 1:32; Luke 22:70-71; Romans 1:4. The title was applied to Adam, who had no human father. Luke 3:38. And there is a sense in which other men, as the creatures of God's hand, and still more as received into his reconciled family by adoption, may be called God's sons. Hosea 1:10; John 1:12; Acts 17:28-29; Romans 8:14; Galatians 3:26; Galatians 4:5-7; 1 John 3:1-2. But it was evidently with a much higher meaning that our Lord is termed "The Son of God." For the Jews rightly judged that by the assumption of this title he laid claim to equality with God, and, regarding it as blasphemy, and a breach of the first commandment, they determined to put him to death. John 6:17-18. In fact, it was on this charge that ultimately they condemned him. And that it was not in the lower and common sense that Christ claimed God as his Father is evident from the fact that he did not correct the Jews' opinion; which most unquestionably be would have done, bad they been under a mistake in supposing him to have broken the great commandment of the law. See Jesus Christ.
American Tract Society Bible Dictionary - Son of God
A peculiar appellation of Christ, expressing his eternal relationship to the Father, Psalm 2:7 Daniel 3:25 Luke 1:35 John 1:18,34 . Christ always claimed to be the only-begotten Son of the Father, Matthew 4:3 8:29 27:54 John 3:16-18 ; and the Jews rightly understood him as thus making himself equal with God, John 5:18 10:30-33 .
1910 New Catholic Dictionary - Son of God
Second Person of the Blessed Trinity; Jesus Christ the Redeemer: "Indeed thou art the Son of God" (Matthew 14), "Thou art Christ, the Son of the Living God" (16).

Sentence search

Filiation of the Son of God - See Son of God
Jemuel - God's day; Son of God
Solomonis Porch - ...
SON OF GOD...
See Christ
Son of God, Son of Man - Son of God, SON OF MAN
Person of Christ (2) - —See Divinity, Humanity, Incarnation, Son of God, Son of Man, etc
Afresh - ...
They crucify the Son of God afresh
Adoptionist - ) One of a sect which maintained that Christ was the Son of God not by nature but by adoption
Incarnation - (Latin: in, in; caro, flesh) ...
The word used to express the union of the Divine nature of the Son of God with human nature, in the Person of Jesus Christ. The Word is the Son of God; by flesh in Scripture is meant mankind, human nature, man, body and soul, as in Luke 3: "And all flesh shall see the salvation of God. " The Son of God assumed our flesh and dwelt among us like one of us in order to redeem us
Son of God - Term used to express the deity of Jesus of Nazareth as the one, unique Son of God. The people of Israel were corporately considered the Son of God (Exodus 4:22 ; Jeremiah 31:20 ; Hosea 11:1 ). ...
Jesus' own assertions and intimations indicate that references to Him as Son of God can be traced to Jesus Himself. He was identified as Son of God by an angel prior to His birth (Luke 1:32 ,Luke 1:32,1:35 ); by Satan at His temptation (Matthew 4:3 ,Matthew 4:3,4:6 ); by John the Baptist (John 1:34 ); by the centurion at the crucifixion (Matthew 27:54 ). ...
The term Son of God reveals Jesus' divine sonship and is closely associated with His royal position as Messiah. Gabriel told Mary that her Son would not only be called the Son of God, but would also reign on the messianic (David's) throne (Luke 1:32-33 ). The connection of Son of God with Jesus' royal office is also found in John (Luke 1:49 ; Luke 11:27 ; Luke 20:30 ), in Paul (Romans 1:3-4 ; 1 Corinthians 15:28 ; Colossians 1:13 ), and in Luke (Acts 9:20-22 ). ...
Primarily, the title Son of God affirms Jesus' deity evidenced by His person and His work. All of these are vitally related to His position as Son of God
God, Son of - Second Person of the Blessed Trinity; Jesus Christ the Redeemer: "Indeed thou art the Son of God" (Matthew 14), "Thou art Christ, the Son of the Living God" (16)
Son of God - Second Person of the Blessed Trinity; Jesus Christ the Redeemer: "Indeed thou art the Son of God" (Matthew 14), "Thou art Christ, the Son of the Living God" (16)
Ichthus - ) In early Christian and eccesiastical art, an emblematic fish, or the Greek word for fish, which combined the initials of the Greek words /, /, / /, /, Jesus, Christ, Son of God, Savior
Jesus - ) The Savior; the name of the Son of God as announced by the angel to his parents; the personal name of Our Lord, in distinction from Christ, his official appellation
Adoptionists - The followers of Felix of Urgil and Epiland of Toledo, who, towards the end of the eighth century, advanced the notion that Jesus Christ in his human nature is the Son of God, not by nature, but by adoption
Anointed - The Messiah, or Son of God, consecrated to the great office of Redeemer called the Lord's anointed
Incarnation - The act whereby the Son of God assumed the human nature; or the mystery by which Jesus Christ, the Eternal Word, was made man, in order to accomplish the work of our salvation
Child - He is the Son of Man and the Son of God. He is called a "son of God" (huios), only as he is like GOD more or less in his actions. ...
...
he is a Son of God (huios), if he is a peacemaker ( Matthew 5:9). ...
he is a Son of God if he forgives his enemies ( Matthew 5:45). ...
he is a Son of God if he lives a separated life ( 2 Corinthians 6:18)
Shemuel - (ssheh myoo' ehl) Personal name meaning, “Sumu is god,” “The Name is God,” “God is exalted,” or “Son of God
Abednego - "The Son of God" with the three rendered the fire powerless to hurt even a hair of their heads (Isaiah 43:2; Matthew 10:30). The salvation He worked is herein typified: the Son of God walking in the furnace of God's wrath kindled by our sins; connected with the church, yet bringing us faith without so much as "the smell of fire" passing on us
Son of God - To call Christ the Son of God is to assert his true and proper divinity. The second Person of the Trinity, because of his eternal relation to the first Person, is the Son of God. He is the Son of God as to his divine nature, while as to his human nature he is the Son of David (Romans 1:3,4 . Compare Galatians 4:4 ; John 1:1-14 ; 5:18-25 ; 10:30-38 , which prove that Christ was the Son of God before his incarnation, and that his claim to this title is a claim of equality with God)
Uest - Matthew 22:10 (b) These guests are those who hear GOD's invitation to belong to His Son, they accept the call, they trust the Saviour, and they are admitted to the wedding of the Son of God
Gospel, the Holy - This custom is intended to show a reverentregard to the Son of God above all other messengers
Son of God - But, besides these four, many think that he is called the Son of God in such a way and manner as never any other was, is, or can be, because of his own divine nature, he being the true, proper, and natural Son of God, begotten by him before all worlds, John 3:16
Adoptionism - Son of God
Son, the - Our Lord's own name for Himself as Son of God (John 3,35; 5,22)
the Son - Our Lord's own name for Himself as Son of God (John 3,35; 5,22)
Generation - As it relates to the common act of man in the circumstances of descent from father to son, I should not have though it needful to have detained the reader with a single observation; but in relation to the Son of God, as God, it becomes of infinite importance as an article of faith, that we should have the clearest apprehension which the subject will admit. But while this is held forth to us in this view as a point most fully to be believed, God the Holy Ghost hath in no one passage, as far as I can recollect, pointed out to the church the mode of existence, or explained how the Son of God is the Son, and the Father is the Father, in the eternity of their essence and nature. The doctrine of the eternal generation of the Son of God is therefore proposed as an article demanding our implicit faith and obedience; and here the subject rests. ...
But while this doctrine of the eternity of the Son of God in common with the Father, is held faith to us in the Scripture as a most certain truth, though unexplained, because our faculties are not competent to the explanation of it, the Holy Ghost hath been very explicit in teaching the church how to understand the phrases in his sacred word, where the Son of God, when standing up as the Mediator and Head of his church before all worlds, is called the "first begotten Son, and the only begotten of the Father," full of grace and truth. All these and the like phrases wholly refer to the Son of God, in his humbling himself as our Redeemer and Mediator, the God-man in one person, Christ Jesus; then begotten to this great design; the first in all JEHOVAH'S purposes for salvation. (Ephesians 1:17) All these and numberless expressions of the like nature, wholly refer to the Son of God as Christ; and have no respect to his eternal nature and GODHEAD abstracted from his office-character as Mediator. ...
And I cannot in this place help expressing my wish that the writers of commentaries on the word of God had kept this proper distinction, when speaking of the Lord Jesus, between his eternal nature and essence, as Son of God, which is every where asserted, but no where explained, and his office-character as God-man Mediator, the Christ of God, which is fully revealed. Our almighty Saviour, in a single verse, hath shewn it, when he saith, (Matthew 11:27) "No man knoweth the Son but the Father;" that is, knoweth him as Son of God, knoweth him in his Sonship as God, one with the Father, and impossible to be so known but by God himself
Anchor - Our faith reaches through the waters of trouble, difficulty, darkness and despair to firmly grasp the Son of God and His Word
Room - Psalm 31:8 (a) No doubt this refers to the liberty, power and freedom which that soul experiences which meets JESUS CHRIST, and is set free by the Son of God
Amasa - He casts in his lot with the people of GOD and with the Son of God who just now is despised and rejected by the world
Wisdom - This is one of the names of the Son of God, as Mediator; Christ the wisdom of God
Lantern - All of man's intellectual lightness falls into an eclipse in the light of the Son of God
Lord - Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul
Son of God - Like a number of biblical expressions, ‘son of God’ may have different meanings in different parts of the Bible. Adam is called the Son of God, because he came into existence as a result of the creative activity of God (Luke 3:38; cf. He did not become the Son of God through being the Messiah; rather he became the Messiah because he was already the pre-existent Son of God (Matthew 22:42-45; John 1:34; John 1:49; John 20:31; see MESSIAH). ...
The relation between Jesus (the Son of God) and his Father is unique. Jesus was never made the Son of God. Believers are not sons of God in the same sense as Jesus is the Son of God. Nevertheless, believers become sons of God through Jesus, the Son of God (Matthew 11:27; John 1:12-13; Romans 8:16-17). ...
The Son’s mission...
As the Son of God, Jesus shares in the deity and majesty of the Father; yet he is also humbly obedient to the Father. ...
When Jesus was born in Bethlehem, the Son of God added humanity to the deity that he already had. His entrance into human life involved the supernatural work of God in the womb of the virgin Mary, so that the baby born to her, though fully human, was also the unique Son of God (Luke 1:30-31; Luke 1:35; Luke 2:42; Luke 2:49; see VIRGIN). ...
Acknowledging the Son...
One sign of the work of God in people’s lives is their acknowledgment that Jesus Christ is the Son of God (Matthew 11:27; Matthew 16:16-17; 1 John 5:10). It seems that in the early church, an open confession of Jesus Christ as the Son of God was a formal declaration that a person was a true believer (Acts 8:37; Hebrews 4:14; 1 John 2:23; 1 John 4:15)
Corn - (John 12:24) When the Son of God became incarnate, like a pure grain of corn, yea, and of the finest kind, he fell into the ground
Heteroush - They were called Heterousii, because they held, not that the Son of God was of a substance like, or similar to, that of the Father, which was the doctrine of another branch of Arians, thence called Homoousians, Homoousii; but that he was of another substance different from that of the Father
Sethians - Heretics who paid divine worship to Seth, whom they looked upon to be Jesus Christ, the Son of God, but who was made by a third divinity, and substituted in the room of the two families of Abel and Cain, which had been destroyed by the deluge
Son of Man - As others are "sons of God," but He "the Son of God," so others are "sons of man" (Ezekiel 2:1; Ezekiel 2:3) but He "the Son of man" (Matthew 16:13), being the embodied representative of humanity and the whole human race; as on the other hand He is the bodily representative of "all the fullness of the Godhead" (Colossians 2:9). He is now set down on the throne of God as the Son of God. Stephen's assertion stirred their rage, that Jesus who had been crucified for claiming to be "the Son of God" stands at God's right hand as being "the Son of man. The Son of God in eternity became the Son of man in time, whose manhood shall be glorified with His Godhead to eternity. Thou art the Christ, the Son of God. ...
As truly as thou art son of Jonah I am at once "the Son of man" and "the Son of God" (Matthew 16:28). The two are again combined in Caiaphas' question as to His being the Son of God, and His affirmative answer and further revelation, "nevertheless, besides . "The Son of God became the Son of man that you who were sons of men might be made sons of God" (Augustine, Serm. He could be the Son of man only because He is the Son of God
Heracleonites - A sect of Christians, the followers of Heracleon, who refined upon the Gnostic divinity, and maintained that the world was not the immediate production of the Son of God, but that he was only the occasional cause of its being created by the demiurgus
Son, the; Son of God - ...
When the angel appeared to Mary, foretelling the birth of Jesus, he said, "That holy thing which shall be born of thee shall be called the Son of God. The Lord spoke of Himself as the Son of God. Having died on the cross to work out redemption (John 17:1,4 ; John 19:30 ), He was "declared to be the Son of God with power
Hen (2) - As "the eagle stirring up her nest, fluttering over her young, spreading abroad her wings, taking, bearing them on her wings," represents the Old Testament aspect of Jehovah in relation to Israel under the law (Deuteronomy 32:11), so the "hen," Christ the lowly loving Son of God gathering God's children under His overshadowing wing, in the gospel (Ruth 2:12; Psalms 17:8; Psalms 91:4)
Make - In Judges 18:3 ‘to make’ means ‘to do’ ‘What makest thou in this place?’ In John 8:53 ‘Whom makest thou thyself?’, and John 19:7 ‘He made himself the Son of God,’ ‘make’ means ‘pretend to be’; cf
Moon - We have no light of our own, but reflect the light of the Son of God
Assurance - Texts often used to support assurance of salvation are John 10:28 “and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand,” and 1 John 5:13, “These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life
Son of God - Son of God. But it was evidently with a much higher meaning that our Lord is termed "The Son of God
Body - The wonderful condescension of the Son of God in taking upon him our nature, and assuming a body, such as ours, in all points like as we are, yet without sin; makes it a most interesting subject, and comes home recommended to our tenderest affections, that it is impossible ever to pass by it, or to regard it with coolness and indifference. The relation which God the Holy Ghost hath given, concerning the Son of God becoming incarnate, is said to the church in so many sweet and blessed words, that the soul of the believer, methinks, would chime upon them for ever. " Hence, therefore, the Son of God passed by the nature of angels, for an angel's nature would not have suited his purpose, nor ours. )...
This, therefore, being determined on in the council of peace, that He who undertook to redeem our nature, should partake of the same nature as those he redeemed; the next enquiry is, What saith the Scripture concerning the Son of God resuming our nature, and how was it wrought?...
The Scriptures, with matchless grace and condescension, have shewn this, and in a way, considering the dulness of our faculties in apprehension, so plain and circumstantial, that under the blessed Spirit teaching, the humblest follower of the Lord, taught by the Holy Ghost, can clearly apprehend the wonderful subject. ) But how was the Son of God to assume this body? The Holy Ghost takes up the blessed subject, and by his servant the Evangelist Luke, records the whole particular's of a conference which took place between an angel and a Virgin Called Mary, whose womb, by his miraculous impregnation, and without the intervention of a human father, was to bring forth this glorious Holy One, as the great Saviour of his people. The Holy Ghost (said the angel to Mary,)"shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also that Holy thing which shall be born of thee, shall be called the Son of God. The Son of God as God, assuming this holy thing, so expressly called by the angel, underived from our fallen nature, and as to any shadow of imperfection, unconnected with it; becomes a suited Saviour for all the purposes of redemption, and being by this sacred and mysterious union, God and man in one person, formed one Christ: he, and he only, becomes the proper Redeemer and Mediator, the God-man Christ Jesus. Neither ought I to dismiss the subject without first adding, to what I have said, one observation more; that by virtue of this union of our nature with the Son of God, his church is brought into an intimate union and oneness with him
Gospel (Simple): the Need of the Wisest - ' 'What!' said Bengel, 'a divinity student, and not able to communicate a word of scriptural comfort!' The student, abashed, contrived to utter the text, 'The blood of Jesus Christ, the Son of God, cleanseth us from all sin
Daemon - They recognize our Lord as the Son of God (Matthew 8:20 ; Luke 4:41 )
Ransom - The Son of God therefore became man in order that as our elder brother He should redeem us (Hebrews 2:14-15)
Acrostic - The poem of the Erythrrean Sibyl thus produced the Greek words for "Jesus ChrIst, Son of God, Saviour, which also in turn yielded the letters ICHTHUS (fish), a mystical symbol of Our Lord
Fish - These form what is called an acrostic, being the initial letters of Iesous CHristos, THeou Uios, Soter (Jesus Christ, Son of God, Saviour)
Icthus - These form what is called an acrostic, being the initial letters of Iesous CHristos, THeou Uios, Soter (Jesus Christ, Son of God, Saviour)
Centurion - In Mark 15:39 , a centurion who witnessed the crucifixion identified Jesus as the Son of God
Epiphany - ”...
In much of Eastern Christianity, Epiphany is a celebration of the baptism of Jesus, a recognition of His manifestation to humanity as the Son of God (Mark 1:9-11 )
Bull - They released their hatred in violence against the precious Son of God
Holy Thing - Luke 1:35 Authorized Version ‘Therefore also that holy thing which shall be born of thee shall be called the Son of God. ’ Revised Version NT 1881, OT 1885 prefers to render, ‘Wherefore also that which is to be born shall be called holy, the Son of God
Life, Eternal - He that hath the Son hath life; and he that hath not the Son of God hath not life. He that has the Son of God therefore has life now, and knows it by the Holy Spirit, the Spirit of life
Eonians - "per eum qui venturus est judicare vivos et mortuos, " and his own name Eon, that he was the Son of God, and ordained to judge the quick and dead
Nathanael - ” An Israelite whom Jesus complimented as being guileless (John 1:47 ) and who, in turn confessed the Lord as being the Son of God and King of Israel (John 1:49 )
Photinians - He asserted that Jesus Christ was born of the Holy Ghost and the Virgin Mary; that a certain divine emanation, which he called the Word, descended upon him: and that, because of the union of the Divine Word with his human nature, he was called the Son of God, and even God himself; and that the Holy Ghost was not a person, but merely a celestial virtue proceeding from the Deity
Grace, Habitual - A supernatural quality infused by God into the soul at the moment of justification, perfecting the soul in a supernatural way, establishing it in justice and sanctity, making it a sharer in the Divine Nature, truly constituting it an adopted Son of God with a title to eternal life, and consecrating it as a living temple of the Most High God
Habitual Grace - A supernatural quality infused by God into the soul at the moment of justification, perfecting the soul in a supernatural way, establishing it in justice and sanctity, making it a sharer in the Divine Nature, truly constituting it an adopted Son of God with a title to eternal life, and consecrating it as a living temple of the Most High God
Believer - 'Believers' are a class of persons, who, through the mercy of God, have faith in Christ as the Son of God, and in His atoning work on the cross
Crucify - They crucify to themselves the Son of God afresh
Begotten - (See Hebrews 1:6; Revelation 1:5; John 1:14; Joh 3:16; Joh 18:1; Joh 4:9; Psalms 2:7) And some have supposed, that these expressions refer to the eternal generation of the Son of God as God. The eternal generation of the Son of God as God, is declared in Scripture as a most blessed reality; and as such, forms an express article of our faith. ...
But in relation to the Son of God, as the first begotten and the only begotten of the Father, full of grace and truth, if those terms are confined to the person of the Lord Jesus in his character and office as Mediator, here all difficulty vanisheth to the proper apprehension of our mind; and under divine teaching, we are not only brought to the full conviction of the glorious truth itself, but to the full enjoyment of it, in knowing the Lord Jesus Christ in his mediatorial character, God and man in one person, the Head of union with his people, and the Head of communication also to his people, for grace here and glory for ever. Had this begetting referred to the eternal generation of the Son of God as God, how could it be called this day? Eternity is never spoken of as a day in Scripture. So that in the eternal generation of the Son of God, as the Father is eternal everlasting in his personal character as Father, must the Son be eternal and everlasting in his character as Son. If there had been a period in eternity when the Son of God was not in that same period the Father would not have been the Father; for both, in the very nature of things, in the constitution of each character, have been equally existing together. Hence, (according to my view of things) nothing plainer than that in those expressions of the begotten and only begotten of the Father, is not the least reference to the eternal generation of the Son of God; but those, and the like of Scripture, respect only the person of the Jesus in his character and office of Mediator. The distinction is, in my apprehension, highly important in the exercises of faith, between the eternal generation of the Son of God as God, and the Son of God as Mediator, begotten to the office mid character of Mediator. The distinction is essential, that we may not confound things, and thereby lessen our proper conception of the Son of God, "one with the Father over all, God blessed for ever. " And it is no less most blessed and interesting to behold the Son of God thus begotten of the Father, the God-man Mediator, when, for the gracious purposes of salvation, he stood up in his covenant character, that he might be both the head of union and of fulness for communication to his people in grace, and in glory, for ever. ...
Before I depart from the contemplation of this sublime subject as it refers to the person of God's dear Son, I would beg to drop a short observation on what I humbly conceive to be a misapplication of the term begotten, as is sometimes made in reference to man, I mean, when ministers themselves, or others for them, are said to have begotten souls to Christ by the instrumentality of their preaching
Melchisedech - This silence suggests the eternal Son of God and His endless priesthood. In Jewish tradition Melchisedech is commonly identified with Sem; Origen and Didymus held him to have been an angel; some even thought that he Wall an incarnation of the Holy Spirit or the Son of God
Melchizedek - This silence suggests the eternal Son of God and His endless priesthood. In Jewish tradition Melchisedech is commonly identified with Sem; Origen and Didymus held him to have been an angel; some even thought that he Wall an incarnation of the Holy Spirit or the Son of God
John, Gospel of Saint - He records how Jesus, during His life, manifested His glory and proved Himself to be the Messias and Son of God. Consisting of twenty-one chapters, it is written in chronological order and contains: prologue declaring the Eternity and Divinity of the Word made Flesh (1:1-18); manifestation of Christ's glory as Messias and Son of God in His public ministry (1:19 to 12:50); revelation of His glory to the Apostles on the night before His Passion (13-17); outer glorification of Jesus in His Passion and death (18,19); manifestation of His Glory as the Risen Lord (20,21)
Lunatic - And in the days of our Lord, those maladies were more than ordinarily common; for as the Son of God was manifested, that he might destroy the works of the devil, so the possession by the evil spirit was then permitted, for the purpose of the display of Christ's power. Such became a lively emblem of every sinner; for the language of every man by nature is the same as we find the lunatic used: "What have we to do with thee, Jesus, thou Son of God? I beseech thee torment me not
Gospel of Saint John - He records how Jesus, during His life, manifested His glory and proved Himself to be the Messias and Son of God. Consisting of twenty-one chapters, it is written in chronological order and contains: prologue declaring the Eternity and Divinity of the Word made Flesh (1:1-18); manifestation of Christ's glory as Messias and Son of God in His public ministry (1:19 to 12:50); revelation of His glory to the Apostles on the night before His Passion (13-17); outer glorification of Jesus in His Passion and death (18,19); manifestation of His Glory as the Risen Lord (20,21)
Lazarus - ' Very little is recorded of him except the striking fact that he was raised from the dead by the Lord Jesus, which manifested the glory of God and glorified the Son of God. He was a living witness of the power of the Son of God over death, and as such he was in danger of being killed by the Jews, on account of many believing on the Lord because of him
Christ, Divinity of - The testimony of Christ, concerning Himself clearly reveals Him as the: Divine Son of God, and it is proved that Christ's' testimony is worthy of credence, and that the Gospels are authentic historical documents. Thirdly, Christ calls Himself or allows Himself to be called Son of God in the strict sense of the word (Matthew 11; 16; 26; 27). In Saint John's Gospel Christ likewise represents Himself as the "only-begotten Son of God" (3); as consubstantial with the Father: "My Father worketh until now; and I work" (5); as ellsentially one with the Father: "I and the Father are one" (10), "I am in the Father and the Father is in me" (14)
Divinity of Christ - The testimony of Christ, concerning Himself clearly reveals Him as the: Divine Son of God, and it is proved that Christ's' testimony is worthy of credence, and that the Gospels are authentic historical documents. Thirdly, Christ calls Himself or allows Himself to be called Son of God in the strict sense of the word (Matthew 11; 16; 26; 27). In Saint John's Gospel Christ likewise represents Himself as the "only-begotten Son of God" (3); as consubstantial with the Father: "My Father worketh until now; and I work" (5); as ellsentially one with the Father: "I and the Father are one" (10), "I am in the Father and the Father is in me" (14)
Michael - ) Some think that Michael is the Son of God. But the connection of Michael with the Son of God in name and some functions is intimate. When the world powers seemed to have overwhelmed the kingdom of God so utterly, Israel needed to have her faith in God's promises of restoration reinvigorated by a glimpse into the background of history in the world of spirits, and to see there the mighty angelic champions who are on her side under the Son of God (2 Kings 6:17)
Generation, Eternal - ...
And hence it is, they say, that the second person is called the Son; and that in such a way and manner as never any other was, is, or can be, because of his own divine nature, he being the true, proper, and natural Son of God, begotten by him before all worlds. Some, however, suppose that the term Son of God refers to Christ as mediator; and that his Sonship does not lie in his divine or human nature, separately considered, but in the union of both in one person. ...
See article Son of God; Owen on the Person of Christ; Pearson on the Creed; Ridgley's Body of Divinity, p. text John 11:35 ; Hodson's Essay on the Eternal Filiation of the Son of God; Watts's Works, vol
Nathanael - Nathanael confesses him to be the Son of God and the King of Israel
Nathanael - He appears to have been a pious Jew who waited for the Messiah: and upon Jesus saying to him, "Before Philip called thee, I saw thee under the fig tree," Nathanael, convinced, by some circumstance not explained, of his omniscience, exclaimed, "Master, thou art the Son of God, and the King of Israel
Gospels, the - John says nothing about the circumstances of our Lord's Birth, buthe sets forth the mystery which those circumstances embraced,—theIncarnation of the Word, or eternal Son of God
Nathanael - " Philip, like Andrew finding his own brother Simon (John 1:41), and the woman of Samaria (John 4:28-29) inviting her fellow townsmen, having been found himself by Jesus, "findeth" his friend Nathanael, and saith, "we have found (he should have said, we have been found by: Isaiah 65:1; Philippians 3:12 ff, Song of Solomon 1:4) Him of whom the prophets did write, Jesus of Nazareth the son of Joseph" (he should have said the Son of God)
Augsburgh or Augustan Confession - The leading doctrines of this confession are, the true and essential divinity of the Son of God; his substitution, and vicarious sacrifice; and the necessity, freedom, and efficacy of Divine grace
Nathanael - At once Nathanael said, "Rabbi, thou art the Son of God; thou art the King of Israel
Son of Man - So, on the other hand, he calls himself not a, but the Son of God—the only-begotten and eternal Son of the Father
Demon - They "believe" the power of God "and tremble," (James 2:19 ) they recognized the Lord as the Son of God, (Matthew 8:29 ; Luke 4:41 ) and acknowledged the power of his name, used in exorcism
Tread, Trode, Trodden - ...
2: καταπατέω (Strong's #2662 — Verb — katapateo — kat-ap-at-eh'-o ) "to tread down, trample under foot," is used (a) literally, Matthew 5:13 ; 7:6 ; Luke 8:5 ; 12:1 ; (b) metaphorically, of "treading under foot" the Son of God, Hebrews 10:29 , i
Annunciation, the - A Feast of the Church held on March 25th, tocommemorate the visit of the Angel Gabriel to the Blessed VirginMary, to announce to her the Incarnation of the Son of God, hismessage to her being, "Fear not, Mary, for thou hast found favorwith God
Redeemer - It is the personal and peculiar fitness of the Lord Jesus to the office of Redeemer, that forms the special greatness and importance of the work itself; for if it could be shewn, or ever supposed, that any other beside Christ had been competent, it, would have lessened the dignity, the personal dignity, and glory of the Son of God, and reduced the infinite value of redemption itself. But as none but the Son of God could perform it, so in that performance the value and efficacy of it is heightened beyond all the conceptions the imagination can form of it. The Son of God, therefore, by price and by power accomplished both those purposes of salvation; and not only delivered us from the wrath to come, but brought us into the privileges of a purchased inheritance. ...
Such are the outlines of redemption, and such the wonderful work which the Son of God hath in our nature accomplished by his blood! And what tends to endear the Lord Jesus Christ yet infinitely more under his character of Redeemer is, that in the whole of this immense transaction all he hath accomplished is in our nature
Ebionites - The Son of God rules over the former, and the Prince of Evil over the latter
Effulgence - The word is found in Hebrews 1:3 , where it is used of the Son of God as "being the effulgence of His glory
Centurion - A centurion watched the crucifixion of our Lord (Matthew 27:54 ; Luke 23:47 ), and when he saw the wonders attending it, exclaimed, "Truly this man was the Son of God
Water Watering, Waterless - As to (2), Jesus the Son of God came on His mission by, or through, "water" and blood, namely, at His baptism, when He publicly entered upon His mission and was declared to be the Son of God by the witness of the Father, and at the Cross, when He publicly closed His witness; the Apostle's statement thus counteracts the doctrine of the Gnostics that the Divine Logos united Himself with the Man Jesus at His baptism, and left him at Gethsemane. On the contrary, He who was baptized and He who was crucified was the Son of God throughout in His combined Deity and humanity
Only Begotten - 1: μονογενής (Strong's #3439 — Adjective — monogenes — mon-og-en-ace ) is used five times, all in the writings of the Apostle John, of Christ as the Son of God; it is translated "only begotten" in Hebrews 11:17 of the relationship of Isaac to Abraham. ), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In John 3:18 the phrase "the name of the only begotten Son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith
Son of God - Israel the type was Son of God (Exodus 4:22-23; Hosea 11:1). The Son of God, Antitype to Israel, is co-equal, co-eternal, co-essential (consubstantial) with the Father; by eternal generation (Colossians 1:15), "begotten far before every creature" (Greek), therefore not a creature. Nebuchadnezzar called Him "the Son of God," unconsciously expressing a truth the significance of which he imperfectly comprehended (Daniel 3:25). To Jesus' question, "what think ye of Christ, whose Son is He?" the Pharisees answered not the Son of God, but "the Son of David," and could not solve the difficulty," how then doth David in the Spirit call Him Lord?" in Psalm 110, "Jehovah said unto my Lord" ('Αdonay ), etc. The Sanhedrin unanimously (Mark 14:64) condemned Him to death, not for His claim to Messiahship but to Godhead (John 19:7; Luke 22:70-71, "art Thou the Son of God?" etc. , against the Jews, afford admirable arguments against modern Socinians; the Jews sinned against the dimmer light of the Old Testament, Socinians against the broad light of both Old and New Testament The combination in One, the Son of God and the Son of man, was such as no human mind could have devised. The gospel at once opposes the Jews' false monotheism by declaring Christ to be the coequal Son of God, and the pagan polytheism by declaring the unity of God
Only- Begotten - It is used of Christ absolutely, ‘the Only-begotten,’ in John 1:14; and with ‘Son of God’ or ‘his Son’ in John 3:16; John 3:18, 1 John 4:9. ‘The Divine essence was so peculiarly communicated to the Word that there never was any other person naturally begotten of the Father, and in that respect Christ is the only begotten Son of God’ (Pearson; cf. This is certainly not the case with Justin (see above); and Aristides affirms the pre-existence of the Son of God (‘He is named the Son of God most High; and it is said that God came down from heaven, and … clad Himself with flesh, and in a daughter of man there dwelt the Son of God,’ Apol. The earlier Fathers taught that before the Incarnation our Lord was Son of God (e. Sanday, article ‘Son of God’ in Hasting's Dictionary of the Bible (5 vols) iv
Christadelphians - Not accepting the doctrine of the Trinity, they hold that Christ was Son of God and Son of man
Blasphemy - Our Lord was accused of blasphemy when he claimed to be the Son of God (Matthew 26:65 ; Compare Matthew 9:3 ; Mark 2:7 )
Arianism - Following views which Gnostics had popularized, he regarded the Son of God as standing midway between God and creatures; not like God without a beginning, but possessing all other Divine perfections, not of one essence, nature, substance with the Father and therefore not like him in Divinity; an attribute of the Divine nature, the Logos, or Word, Reason
Creator - Of the Son of God it is said, "all things were created by him and for him
c Sarea-Philippi - It was here that Peter, in the name of all the other apostles, made that confession of faith in Christ as the Son of God, and that Christ uttered the prophecy concerning the indestructible character of his church
Holy Name, the - The 18th Canon of the English Church (1604) gives the meaningof this custom as follows: "When in time of Divine Service the LordJesus shall be mentioned, due and lowly reverence shall be doneby all persons present, as it hath been accustomed, testifying bythese outward ceremonies and gestures their inward humility,Christian resolution, and due acknowledgment that the Lord JESUSCHRIST, the true and Eternal Son of God, is the only Saviour of theworld, in whom alone all mercies, graces and promises of God tomankind, for this life and the life to come, are fully and whollycomprised
Mark, Theology of - In this ministry, defined as good news (gospel), Jesus as the Christ fulfills the promises of the Old Testament concerning the Davidic Messiah-King in a unique way as the Son of God (1:1,11). By beginning the story of Jesus with his baptism, divine empowerment, and temptation by Satan, Mark emphasizes that Jesus is a divine being who is the Son of God. "...
The narrative interpretation of what it means to be the Son of God is contained in those stories where the authority of Jesus as a teacher evokes the amazement of the crowd or the anger and unbelief of the religious authorities. Jesus' assertion of power over the unclean spirits in the healing process calls forth the preventative counterclaim from them that he is the Son of God. As they heed his call for silence they validate his claim to be the Son of God (1:24-26; 3:11; 5:7-13). ...
The association of the title "Son of God" with the messianic idea seems to suggest a purely functional use (1:1; 14:61); however, the qualifying adjective "beloved" with Jesus' Sonship describes the divinely certified relationship between Jesus and his Father (1:11; 9:7; Son of God (15:39; Son of God, is also a person from Nazareth (1:9,24; 10:47; 14:67; 16:6) who reacts with anger (3:5; 8:33; 10:14; 11:15-16), is disappointed (6:5-6; 9:19; 11:12-14), and not only dies (15:45) but is deeply disturbed at the inevitability of death (14:33-34) and its meaning (15:34). In the face of this paradox only the eye of faith can recognize that as the Son of God Jesus obeyed and suffered freely (10:45) and rose from the dead as he promised (8:31; 9:31; 10:34; 14:28; 16:6). The story of Jesus in Mark is bracketed between the beginning of his ministry in Galilee where he calls for people to "repent and believe the good news" (1:15), and the end of his ministry in Jerusalem where the centurion at the cross confesses that he is "the Son of God" (15:39). 14:28), serve to warn disciples how these responses can hinder a faith response to the offer of salvation in Jesus Christ, the Son of God. It also gives evidence of the same tension present in the christological paradox (Jesus is both the Son of God and man), and in the interpretation of salvation as life coming from death
Son of God - SON OF GOD. —As the word ‘Christ,’ which was at first a title, has come to be a proper name, this change being, indeed, accomplished even in the NT, so the title ‘Son of God’ is now appropriated to the Second Person of the Trinity; and the ordinary reader of the Bible assumes this to be the meaning wherever he finds the phrase. ’ (2) The term is applied to the first man, when, in Luke 3, the genealogy of the Saviour is traced back to Adam, ‘who,’ it is added (Luke 3:38), ‘was the Son of God. ...
It will thus be seen that ‘the Son of God’ was a phrase much in use in the world before it was attached to our Lord; and the question naturally arises, from which of its anterior uses it was that its transference to Him took place. The political title rests upon personal qualities and experiences; He is not the Son of God because He is the Messiah, but, on the contrary, He is the Messiah because He is the Son of God. —In the Synoptics Jesus does not, of His own motion, call Himself in so many words ‘the Son of God. ) He denominates Himself ‘the Son’ ‘in such a way as to prove unmistakably that He regards Himself as ‘the Son of God’; and many times in all three Gospels (over a score of times in Mt. If the Textus Receptus of Mark 1:1 be correct,—‘the beginning of the gospel of Jesus Christ, the Son of God,’—it would be rash to limit the Evangelist’s intention to the Messiahship; but the reading is suspected. In Luke 1:35 the reason why Jesus is to be called ‘the Son of God’ is supplied in the memorable statement to Mary, ‘The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. The nearest approach to it in the Gospels would be the exclamation of the centurion at the Cross, ‘Truly this was the Son of God’ (Mark 15:39); but it is dubious what a heathen may have meant by such an observation. When Satan, in the Temptation, played with the title, he was obviously referring back to the voice which, at the Jordan during the Baptism, recognized Jesus as ‘the Son of God’; but how much that voice intended, or how much the Tempter understood of what it meant, might require considerable discussion. Peter from the sea, ‘came and worshipped him,’ saying, ‘Of a truth thou art the Son of God’ (Matthew 14:33), the most natural interpretation may be that they were acknowledging Him as the Messiah. ...
Undoubtedly the most convincing case for the identity of meaning in the terms ‘the Messiah’ and ‘the Son of God’ is the confession of the Twelve, through the lips of St. ...
Another passage which is confidently appealed to as demonstrating the identity of meaning between the two terms, is the demand addressed by the high priest to Jesus, on His trial, to say whether He were ‘the Christ, the Son of God. Luke excites doubt as to the identity, because he represents Him as being asked first simply if He were ‘the Christ’; but when He wound up His reply with the imposing words, ‘Hereafter shall the Son of Man sit on the right hand of the power of God,’ they proceeded, ‘Art thou, then, the Son of God?’ and the affirmative answer to this second question seems to have shocked and irritated them far more than the answer to the first, occasioning a tempest of rage and insult in all present, with a unanimous agreement that He had been guilty of blasphemy (Luke 22:69). Holtzmann, who writes with extraordinary feeling on this subject, recently, in a review in the Theologische Literaturzcitung, declaring it to be a shame that Protestant scholars should even doubt the identity, affirms that ‘the blasphemy can only have been found in the fact that a man belonging to the lower classes, one openly forsaken of God and going forward to a shameful death, should have dared to represent himself as the object and fulfilment of all the Divine promises given to the nation’; but the blasphemy is far more obvious if the claim to be ‘the Son of God’ was understood to mean more than even Messiahship. He is still ‘the Son of Man’ as well as ‘the Son of God,’ though the proportion in which these names occur is reversed. So far from it, his Gospel opens with the great statement, already quoted, ‘But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name’ (John 1:12); and in his First Epistle he exclaims, ‘Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is’ (1 John 3:2); but such are not sons of God in the same sense in which Jesus is ‘the Son of God
Centurion - The centurion at the Lord's crucifixion uttered the testimony so remarkable from a Gentile: "certainly this was a righteous man"; Luke's explanation (Luke 23:47) of what a Gentile would mean by saying, "Truly this was the Son of God" (Matthew 27:54)
Evangelist, - " He was the apostle to whom an especial administration was entrusted, to evangelise Jesus as the Son of God among the Gentiles
If - ...
If thou art the Son of God, command that these stones be made bread
Nicodemus - To this the Lord added that the Son of man must be lifted up: sin must be condemned, and the Son of God be given in love, in order that whosoever believeth in Him should have everlasting life: that is, heavenly blessings in new creation
Blasphemy Against the Holy Ghost - Matthew 12:31,32 Mark 3:28 Luke 12:10 This sin was committed by the Pharisees when they, in violation of their own convictions, willfully and maliciously ascribed the miracles of the Son of God and the work of the Holy Spirit to the evil one
Earnest - The Holy Spirit is to the believer the first installment to assure him that his full inheritance as a Son of God shall follow hereafter; the token of the fulfillment of "all the promises
Adjuration - " Jesus, who, as the meek "Lamb dumb before His shearers," would not reply to false charges, when "adjured (exorkizo se ) by the living God," by the high priest, to tell the truth whether He be the Christ the Son of God, witnessed the truth concerning His Messiahship and His future advent in glory as the Son of man, which immediately brought on Him sentence of death
Butter - There are those Christians who live around the Cross and forget that CHRIST is now the living Son of God in His human body on the throne of Heaven
Side - No part of the earth would be free from the influence of the Son of God, and the Spirit of GOD
Night - The disciples of the Son of God are children of light: they belong to the light, they walk in the light of truth; while the children of the night walk in the darkness of ignorance and infidelity, and perform only works of darkness
Word - Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God
Mary - Mary, the mother of Jesus, is called theotokos by the church because her Son is the one and only Son of God, homoousios (consubstantial) with the Father. As a virgin she will conceive and bear a son who is "the Son of God. " Mary is both "the handmaid of the Lord" and "the mother of my Lord, " for her Son is the Son of God, the Messiah of Israel and Savior of the world. ...
Mary is a unique woman because she is the mother of the Son of God and also the first Christian disciple
Begetting - ]'>[1] ‘begotten’) is of the Holy Ghost,’ and Luke 1:35 ‘that which shall be born of thee ((Revised Version margin) ‘is begotten’) shall be called the Son of God. Here the use of the term μονογενής in this connexion at once raises the question as to the precise sense in which it is applied to Christ, whether it refers to His being by Divine nature and essence Son of God, or merely to His manifestation in time as Messiah, as one specially chosen to reveal to mankind the will of the invisible God. Paul says in Romans 1:4 that by it God ‘declared him to be the Son of God with power. They must have been largely influenced by traditional opinions on the subject of the Messiah, and would therefore interpret the words, ‘This day have I begotten thee,’ as referring not to any event in a past eternity or to any period prior to the Incarnation of the Son of God, but to some definite point in the history of His manifestation to the world, as, for example, to the period of the birth of Jesus, or of the Baptism, when the voice from heaven declared Him to be God’s Beloved Son, or, as St. The Evangelist speaks in such a way of the nature and mission of the Logos or the Son of God as plainly to assume the eternal pre-existence of that Logos or Son. ’ The meaning of the passage is that Christ, who is by nature the Son of God, begotten before all worlds, is He who alone could and did declare the nature and the will of that God whom no man hath seen or could have known apart from such a revelation. Holtzmann points out, ‘connect the historic with the preter-historic being of the pre-existent Logos—the Son of God, that is, in the theological, not the Messianic sense. Jesus as Logos is Son of God by nature. This notion of begetting is practically the idea conveyed by the word ‘Messiah’ or ‘Christ’ itself, and by what Jesus Himself says, according to John 10:36, ‘Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?’ Lastly, the thought of begetting is applied in the sense of a Divine communication of life, as when the Spirit of God descended and abode upon Christ. Thus when the Baptist saw the sign, the dove from heaven alighting upon Jesus, he tells us, ‘And I saw, and bare record that this is the Son of God’ (John 1:34). According to the Fourth Gospel, Christ as Logos is the Revealer of the Father, not as Philo and others imagined, as being an ‘emanation,’ an outflow from the Inaccessible Deity, a shadowy existence to be described only by analogies and metaphors, or by mere negations, but as being the Son of God, who shared the Divine nature and glory, One who came at the Father’s bidding to do the Father’s will. What that mysterious ‘begetting’ meant, in virtue of which the Son of God was Son of God, John did not attempt to explain
John, First Epistle of - Those born of God get the victory over the world — those, in fact, who believe that Jesus is the Son of God. "He that hath the Son hath life: he that hath not the Son of God hath not life. The Spirit is the 'truth' here: but it is to bring believers into the conscious knowledge of eternal life, which is set forth objectively in the person of the Son of God. Christians are brought by the Spirit, through the application of death, into the present enjoyment of eternal life, and He leads their hearts into the heavenly things into which the Son of God, the Man Christ Jesus, has entered. Lastly, they know that the Son of God has come, and that He has given them an understanding to know Him, in whom God is perfectly revealed
Obedience - The Son of God Himself was made perfect through obedience ( Hebrews 5:8 ), and only thus
Abraham - The Holy Spirit knocks at the heart's door, tells of the loveliness, the riches and the glory of the Son of God, and thus wins the stranger and makes him willing to leave his old haunts and companions to live for and with JESUS CHRIST, the Son
Confound - So spake the Son of God and Satan stood a while as mute confounded what to say
Leopard - Only the divine Son of God can change him and make him whiter than snow
Melchisedec, Melchizedek - There is no mention of his progenitors, nor of any descendant: "without father, without mother, without genealogy; having neither beginning of days nor end of life:" being thus a beautiful type of the Son of God, who has been called by God to be "a priest for ever after the order of Melchisedec
Door - He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptised
Melchizedek - He has been variously supposed to be the Holy Spirit, the Son of God, an angel, Enoch and Shem
Gethsem'a-ne - But Gethsemane has not come down to us as a scene of mirth; its inexhaustible associations are the offspring of a single event--the agony of the Son of God on the evening preceding his passion
Manger - " (Philippians 2:7) The great object for which the Son of God became man, was to restore the divine glory, which, sin had obscured; so that it was not enough for the Lord Jesus Christ to give all glory to God in a way of obedience and death, but he will give away, for a time, his own glory, to make the satisfaction to God more abundant. And when we find the Son of God so debased, whose essential glory was, and is, equal to the Father, we behold an equivalent given for the debasement of God, the Father's glory by reason of man's sin
Sow (Verb) - One teacher will tell the class that the Lord JESUS was virgin born and was the Son of God. The teacher in the adjoining class will tell the students that JESUS was an ordinary man and not the Son of God. ...
Zechariah 10:9 (b) Probably this refers to the fact that all over the world the Spirit of GOD will work on and in the hearts of His people in such a way that they will turn back to the living GOD, and to the Messiah, the Son of God
Sun - ...
Revelation 12:1 (b) No doubt this represents Israel, which nation had the light of GOD, the Word of GOD, and produced the Son of God who is the Light of the world
Oath - He acknowledged that He was "the Christ the Son of God
Blasphemy - If Jesus had not been the Son of God, his assumption of equality with the Father would have been blasphemous
Fish, Fisher - ...
The early Christians, in times of persecution, used to engrave the form of a fish on their medals, seals, and tombs, as a tacit confession of their faith; as the five letters of the Greek word for fish are the initial letters of five words, signifying "Jesus Christ, the Son of God, the Savior
Gospel - In the New Testament the word "Gospel" is appliedexclusively to the announcement of certain events, certain outwardfacts connected with the Second Person in the Blessed Trinity,namely, the Incarnation, Birth, Life, Death, Burial, Resurrectionand Ascension of the Son of God
Meat - ...
John 4:12, John 4:34 (a) Our Lord indicates by this type that the will of GOD satisfied the longings of the heart of the Son of God, and that he flourished and grew on the service of His Father. The mother says to her baby, "I could eat you up!" It is a figure which indicates that the heart, soul and life are wrapped up in the Son of God
Sabellianism, or Patripassianism - But Christ is called the Son of God, and a son necessarily supposed a father distinct from himself (Tertul. They evaded this difficulty by distinguishing between the Logos and the Son of God. The Son of God did not exist till the Incarnation, when the Eternal Logos manifested its activity in the sphere of time in and through the man Christ Jesus. ," says Sabellius, "no mention is made of the Son of God, but only of the Logos" (Athan
Mediator - He is the head of the body, the Church, the firstborn of every creature, our human family thus acquiring a claim to participate in the supernatural privileges of our head, Christ Jesus the Son of God
Melchizedek - Another tradition, equally old, but not so widely accepted, considers him to be an angel, the Son of God in human form, the Messiah
Sons of God - ” See Angels; Divine Council; God ; Son of God
Espoused - (Isaiah 54:5; Hosea 2:19-20; Jeremiah 2:2; Jer 3:14; Revelation 19:7-9) The Son of God married our nature when taking that holy portion of it, his body, into union with the GODHEAD
Oath - This is used in Hebrews 7:20,21 (twice),28 of the establishment of the Priesthood of Christ, the Son of God, appointed a Priest after the order of Melchizedek, and "perfected for evermore
Jude - Jesus’ brothers at first did not accept him as the Son of God and the Davidic Messiah (John 7:5), but the resurrection must have caused them to change their minds
Christ - (John 1:14; Hebrews 2:9-18) But when we speak of Christ, we neither mean Son of God only, nor Man only, but include both natures, constituting one person, the glorious Head of his body the church, "the fulness of Him that filleth all in all. When, as in the former, the apostle saith, "he is the Image of the invisible God, the first born of every creature; for by him were all things created that are in heaven, and that are in earth;" nothing can be more plain, than that this could never be said of the Son of God, as the Son of God only, for in his GODHEAD, he could never be said to be "the first born of every creature;" neither could it be of the Lord Jesus as man only, for then, how could "all things be created by him that are in heaven, and in earth?" But if we read the whole passage, as the apostle evidently meant it, with an eye to Christ, as the Christ of God, that is, God and man in one person, constituting God-man Mediator; in this sense every, difficulty vanisheth. "Then follows the office-character of Christ, as Christ, in the Son of God assuming our nature, and taking it into union with the GODHEAD, thereby becoming Christ. " How appointed? Not surely, as God only, for in this case the appointment was not only unnecessary, but impossible, for the Son of God, as God, possessed in common with the Father, and the Holy Ghost, the absolute inheritance of all things from all eternity. Who was it purged our sins? Not the Son of God as God only. " (Hebrews 9:22) Hence, the Son of God is introduced, under the spirit of prophecy, (Psalms 40:1-17 and explained by Hebrews 10:1-39) as saying, "A body hast thou prepared me. " And who was it that the apostle saith, in this same chapter, was anointed with the oil of gladness above his fellows? Whom are the angels commanded to worship, when JEHOVAH brings in this first begotten into the world? Not surely, the Son of God as God only, neither the Son of man as man only; for of either, separately, these things could never be spoken. ...
Son of God, Matthew 4:13
Nathanael - Philip thereupon conducted him to meet Jesus, and, when he looked on that wondrous face, his doubt vanished, and he hailed Him as the Messiah, ‘the Son of God, the King of Israel
Wedding Garment - And as the parable of Jesus on this subject was wholly figurative, and with an eye to the gracious marriage of the Son of God with our nature, nothing could have been more happily chosen to have shewn the awful consequence of the unbeliever, in his appearing now at ordinances, and finally at the last day, at judgment; unclothed with the righteousness of Christ, and standing naked and defenceless in his own sinful nature, when the King shall come in to the marriage supper of the Lamb in heaven! It would be well if every man who is looking for acceptance, either wholly or in part from any garment of his own, would pause over the awful subject of such contumacy and self-righteousness!...
Works - ...
The Lord Jesus when on earth declared that His works gave evidence that He was Son of God, and had been sent by the Father, and that the Father was in Him, and He in the Father
Earthquake - ...
There was an earthquake at the death of the Lord, and the rocks were rent, which drew from the centurion the saying, "Truly this was the Son of God
Gospels, the - The opening words show that it is the Gospel rather than the history of Jesus Christ, Son of God, which gives character to this gospel. " As Son of God of course He knew all things. "The Word was with God, and the Word was God;" and near its close the object of its being written is stated to be that men might believe that Jesus is the Christ, the Son of God. In these and many other passages in this gospel we see the characteristic presentation of Jesus as the Son of God; though from the fifth chapter onwards, His perfect dependence upon the Father is fully presented
Abednego - One like unto the Son of God, or a Divine person, probably the Angel of the Divine presence himself, appeared in the midst of them; and they came out of the furnace, which had been heated seven times hotter than usual, so completely preserved from the power of the flames, that not even "the smell of fire had passed upon them
Signs - ...
Jesus’ miracles of raising the dead, healing the sick and casting out demons were clear evidence that the kingdom of God had come (Matthew 11:2-6; Matthew 12:28; see KINGDOM OF GOD), and that Jesus was the Messiah, the Son of God (John 2:11; John 4:54; John 20:30-31)
Temptation of Christ - The grand objection is, why was Satan suffered thus to insult the Son of God? Wherefore did the Redeemer suffer his state of retirement to be thus disturbed with the malicious suggestions of the fiend? May it not be answered that herein, ...
1
Prison - They have not been set free either by the Word of GOD, or by the Son of God
Possessed of the Devil - Indeed, as the Son of God was manifested that he might destroy the works of the devil, it should seem that at that time the great enemy of souls had permission exert a more than usual power, that in his being cast out the Lord Jesus might be manifested thereby
Gifts in the Church - ...
Those mentioned in Ephesians 4:11 (except apostles and prophets in the full sense) are gifts for the perfecting of the saints, for the work of the ministry, for edifying the body of Christ, "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ
Epistle to the Hebrews - The epistle is divided: ...
the dogmatic part (1:1 - 10:17), in which is shown the Dignity of Christ who, as the Son of God, is far superior to the Angels and Moses through whom the Old Law was given (1:1 - 4:13), the eternal Priesthood of Christ, which is infinitely superior to the priesthood of the Old Law (4:14 - 7:28), and the Sacrifice of the New Law which possesses an excellence and efficacy far superior to the sacrifices of the Old Law (8:1 - 10:18) ...
the Moral Part (10:19 - 13:17), in which the Christians are exhorted to perseverance in the faith and to Christian life according to the faith
Likeness, Likeness of - but the Incarnate Son of God'" (Gifford, quoting Meyer)
Communion - A — 1: κοινωνία (Strong's #2842 — Noun Feminine — koinonia — koy-nohn-ee'-ah ) "a having in common (koinos), partnership, fellowship" (see COMMUNICATE), denotes (a) the share which one has in anything, a participation, fellowship recognized and enjoyed; thus it is used of the common experiences and interests of Christian men, Acts 2:42 ; Galatians 2:9 ; of participation in the knowledge of the Son of God, 1 Corinthians 1:9 ; of sharing the realization of the effects of the Blood (i
Hebrews, Epistle to the - The epistle is divided: ...
the dogmatic part (1:1 - 10:17), in which is shown the Dignity of Christ who, as the Son of God, is far superior to the Angels and Moses through whom the Old Law was given (1:1 - 4:13), the eternal Priesthood of Christ, which is infinitely superior to the priesthood of the Old Law (4:14 - 7:28), and the Sacrifice of the New Law which possesses an excellence and efficacy far superior to the sacrifices of the Old Law (8:1 - 10:18) ...
the Moral Part (10:19 - 13:17), in which the Christians are exhorted to perseverance in the faith and to Christian life according to the faith
Mother - 1), is used in Hebrews 7:3 , of the Genesis record of Melchizedek, certain details concerning him being purposely omitted, in order to conform the description to facts about Christ as the Son of God
Adoption - In a higher sense Israel was the adopted Son of God
Man - Luke’s Gospel Adam is described as ‘son of God’ (Luke 3:38 ). While God’s care and bounty are unlimited, yet Jesus does seem to limit the title ‘child or Son of God’ to those who have religious fellowship and seek moral kinship with God (see Matthew 5:9 ; Matthew 5:45 ; cf
Faith - "trusting in") the Son of God; for He, and salvation in Him alone, form the grand subject of God's testimony. "Such are we in the sight of God the Father, as is the very Son of God Himself" (Hooker) (2 Peter 1:1; Romans 3:22; Romans 4:6; Romans 10:4; Isaiah 42:21; Isaiah 45:21-24; Isaiah 45:25)
Witness - The Lord Jesus confessed before the Jewish council that He was the Son of God, and before Pilate that He was the King of the Jews. " "He that believeth on the Son of God hath the witness in himself
Mark, Gospel of - Luke, as the universal Redeemer, "the son of Adam, which was the Son of God. (4) His design is to present him to us as the incarnate and wonder-working Son of God, living and acting among men; to portray him in the fullness of his living energy
Nathanael - John was so full of the doctrine that Jesus as the Messiah was the Son of God, that he may have made those who accepted Him as the Messiah express their belief in a form which was not used until somewhat later. Although ‘Son of God’ and ‘King of Israel’ both indicate the Messiah, the titles are not quite synonymous, as is shown by the repetition of ‘Thou art. ’ ‘Son of God’ gives the relation to God—a relation which would be only vaguely understood by Nathanael; ‘King of Israel’ gives the relation to the Chosen People. Heaven came down to earth in the Person of the Son of God, and, by a regular intercourse between His place of sojourn and His home, man became capable of attaining to heaven. Nathanael had called Him ‘the Son of God’: He calls Himself ‘the Son of Man,’ and it is the earliest occasion on which He does so. It may also be that at this beginning of His ministry Jesus will not definitely accept the title ‘Son of God
Jesus, Life And Ministry of - Only when this brief biographical sketch was complete did Luke append His genealogy (Luke 3:23-38 ), which confirms in passing Jesus' Davidic ancestry (Luke 3:31 ; compare Luke 1:32-33 ), while emphasizing above all His solidarity with the entire human race in its descent from “Adam, which was the Son of God” (Luke 3:38 ). Despite His royal ancestry and despite His heavenly preexistence as the eternal Word and Son of God, Jesus was of humble origins humanly speaking and was viewed as such by the people of His day. ...
Jesus and the God of Israel Even after the momentous events associated with Jesus' baptism in the Jordan River—the descent of God's Spirit on Him like a dove and the voice from heaven announcing “Thou art my beloved Son, in whom I am well pleased” (Mark 1:10-11 )—His identity as Son of God remained hidden from those around Him. Ironically, the first intimation after the baptism that He was more than simply “Jesus of Nazareth” came not from His family or friends nor from the religious leaders of Israel, but from the devil!...
Twice the devil challenged him: “If thou be the Son of God, command this stone that it be made bread” (Luke 4:3 ), and (on the pinnacle of the Temple in Jerusalem), “If thou be the Son of God, cast thyself down from hence” (Luke 4:9 ). Just as the devil challenged Jesus in the desert as “Son of God,” so in the course of His ministry the demons (or the demon-possessed) confronted Him with such words as “what have we to do with thee, thou Jesus of Nazareth? I know thee who thou art, the Holy One of God” (Mark 1:24 ), or “What have I to do with thee Jesus, thou Son of the most high God?” (Mark 5:7 ). Seldom, if ever, did He apply to Himself the customary terms “Messiah” or “Son of God
Diodorus, Presbyter of Antioch - He drew a distinction between Him Who according to His essence was Son of God—the eternal Logos—and Him Who through divine decree and adoption became Son of God. The one was Son of God by nature, the other by grace. The son of man became Son of God because chosen to be the receptacle or temple of God the Word. Diodorus therefore distinguished two Sons, the Son of God and the son of Mary, combined in the person of Christ
Mark, Gospel of Saint - Writing for the Gentiles, Saint Mark's purpose was to show that Jesus was indeed the Son of God
Adjure - "I adjure thee (said the high priest) by the living God, that thou tell us whether thou be the Christ the Son of God
Boldness (Holy): Congruous With the Gospel - Blush to preach of a dying Savior? Apologize for talking of the Son of God condescending to be made man, that he might redeem us from all iniquity? Never! Oh! by the grace of God let us purpose, with
Dispensation - The Son of God, who was the real mediator through all former dispensations, has condescended to become the visible mediator of this dispensation
Keys - When Peter confessed that Jesus was the Son of God, Jesus proclaimed that the gates of death would have no power over His church
Ascension of Christ - The ascension gave final confirmation that Jesus was the victorious, eternal Son of God (Hebrews 1:1-13 )
Only Begotten - As unique Son of God, Jesus makes God's glory known in a unique way (John 1:14 ,John 1:14,1:18 )
Isaacus Senior, Disciple of Ephraim the Syrian - Of the Incarnation he writes that two Natures abide in the one Person of the Son of God
Unction - Hence then it should be considered, (and I beg the pious reader to consider it, and keep it in remembrance proportioned to its infinite importance) as Christ is called Messiah, that is Christ, as the anointed of God, before he openly appeared at his incarnation, so the church of Christ is called his church; and for which, in salvation-work, Christ was made Christ, before he was made flesh, and dwelt among us; nor, as the Son of God, had it not been for his church's sake, ever would have been sent by the Father, neither would have taken our nature into the GODHEAD, neither have been anointed by the Holy Ghost
Conversations - This explains the answer of the Saviour to the high priest Caiaphas in Matthew 26:64 , when he was asked whether he was the Christ, the Son of God, and replied, Συ ειπας , Thou hast said
he'Brews, Epistle to the - The writer of this epistle meets the Hebrew Christians on their own ground, showing that the new faith gave them Christ the Son of God, more prevailing than the high priest as an intercessor; that his Sabbath awaited them, his covenant, his atonement, his city heavenly not made with hands
Purity - to the Hebrews reminds Christians who were familiar with the OT ceremonial of purification that the voluntary sacrifice of the Son of God is the means of purification under the new and better Covenant; ‘the blood of Christ’ removes the inward defilement which unfits sinful men for the service of the living God ( Psalms 9:13 f
Marcus, Surnamed Eremita - ...
(10) εἰς τὸν Μελχισεδέκ , against heretics who argued from the language of Hebrews that Melchizedek was the Son of God
Faith - He that believeth on the Son of God hath the witness in himself. He that hath the Son, hath life; and he that hath not the Son of God, hath not life
Father - Jesus always has been the Son of God. Though distinct persons, they are inseparably united (John 10:30; John 14:10; see Son of God; TRINITY)
Procopius of Caesarea - He describes Jesus as the Son of God Who went about clothed with a human body, shewing that He was the Son of God both by His sinless life and His superhuman deeds ( de Bell
King - This title is applied to God (1 Timothy 1:17 ), and to Christ, the Son of God (1 Timothy 6:15,16 ; Matthew 27:11 )
Testing - Jesus’ opponents showed such an attitude when they challenged him to prove that he was the Son of God (Mark 8:11; Mark 15:29-30; cf
Gospels - There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him 'a prophet, mighty in deed and word'; the third by Luke, of whom it might be said that he represents Christ in the special character of the Saviour of sinners (Luke 7:36 ; 15:18 ); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one
Zeal (2) - As zeal in the fulfilment of His purpose is ascribed to God (2 Kings 19:31, Isaiah 9:7; Isaiah 37:32; Isaiah 59:17; Isaiah 63:15, Ezekiel 5:13), the mood itself as well as the occasion of it was worthy of Jesus as the Son of God
Martha - ...
Martha still believed that Jesus had the power to do anything (John 11:22) and, in response to Jesus’ question, she reaffirmed her faith in him as the Messiah, the Son of God (John 11:25-27)
Ben-Hadad - The kings either bore a title, “ben-hadad,” son of the God, much like Israel's kings seem to have been called “son of God” at their coronation (Psalm 2:7 ) and as emperors of Rome were called caesars, or Ben-hadad was the personal name of several kings
Enoch - It refers to the Messiah as 'Son of God,' which has been judged to proveconclusively that it was written in the Christian era
Melchizedek - An infinite number of absurd opinions have been at different times held respecting this mystic personage, as that he was Shem, or Ham; or, among those who think he was more than human, that he was the Holy Ghost, or the Son of God himself; absurdities which are too obsolete to need refutation
Children of God, Sons of God - To express the process by which the Christian becomes a Son of God, St. Paul, presupposes the revelation of the Son of God: ‘God sent forth his Son that we might receive the adoption of sons’ (Galatians 4:6). This involves real likeness to the Son of God: ‘He foreordained them to be conformed to the image of his Son, that he might be the first-born amongst many brethren’ (Romans 8:29). Lastly, adoption involves fellowship with the Son of God (1 Corinthians 1:9) and joint participation with Him in present suffering, and in future glory (Romans 8:16 f. Paul adoption to sonship involved an increasing conformity to the likeness of the Son of God, so in St. (2) In a unique sense Jesus Christ is the Son of God
Claims (of Christ) - But if Christ’s use of the title ‘Son of Man’ shows how He claimed to fulfil the Messianic idea, His further claim to be the Son of God (wh. No doubt in popular usage the title ‘Son of God,’ through the influence especially of Psalms 2:7, had become an official name for the Messiah (Matthew 8:29, Mark 14:61, John 1:49). But Christ’s claim to be the Son of God evidently meant much more than this. It is true that in the Synoptics He does not expressly designate Himself the Son of God, as He does in the Fourth Gospel (John 5:25; John 9:35 161839748869 John 10:36; John 11:4); but at all events He repeatedly calls God His Father, and refers to Himself as ‘the Son’ when speaking of God, and that in a sense manifestly distinct from the general idea of God’s universal Fatherhood (e. In the Fourth Gospel, quite apart from those passages in which Christ assumes the title ‘Son of God,’ the sense of this unique relation to God as bearing upon His saving relationship to men meets us everywhere, but especially in the farewell discourse and the intercessory prayer which followed (John 14-17). ‘Son of Man,’ ‘Son of God’; Denney, Studies in Theology, ch
Son - ...
* The Son of God ...
In this title the word "Son" is used sometimes (a) of relationship, sometimes (b) of the expression of character. ]'>[2]; 11:4, and on the more frequent occasions on which He spoke of Himself as 'the Son,' the words are to be understood as an abbreviation of 'the Son of God,' not of 'the Son of Man'; this latter He always expressed in full; see Luke 10:22 ; John 5:19 , etc. That is to say, the Son of God, in His eternal relationship with the Father, is not so entitled because He at any time began to derive His being from the Father (in which case He could not be co-eternal with the Father), but because He is and ever has been the expression of what the Father is; cp. ' The words of Hebrews 1:3 , 'Who being the effulgence of His (God's) glory, and the very image of His (God's) substance' are a definition of what is meant by 'Son of God. ]'>[3] ...
Other titles of Christ as the "Son of God" are: "His Son," 1 Thessalonians 1:10 (in Acts 13:13,26 , RV, pais is rendered "servant"); "His own Son," Romans 8:32 ; "My beloved Son," Matthew 3:17 ; "His Only Begotten Son," John 3:16 ; "the Son of His love," Colossians 1:13
Mark, Gospel of - Though Mark wrote in different circumstances from John and for different people, his basic purpose was the same, namely, to show that Jesus was the Son of God (cf. That death came about through Jesus’ open confession to Caiaphas that he was both messianic Son of God and heavenly Son of man, and he was on the way to his kingly and heavenly glory (Mark 14:61-64). Demons knew Jesus to be the Son of God (Mark 3:11; Mark 5:7), his disciples recognized it (Mark 8:29), his Father confirmed it on the Mount of Transfiguration (Mark 9:7), Jesus declared it to disciples and enemies (Mark 13:32; Mark 14:61-62) and even a Roman centurion at the cross was forced to admit it (Mark 15:39)
Right, Rightly - It was exercised by the Son of God, as from, and in conjunction with, the Father when the Lord was upon earth, in the days of His flesh, Matthew 9:6 ; John 10:18 , as well as in resurrection, Matthew 28:18 ; John 17:2
Apostasy - ' This is the apostasy which reviles the Spirit of grace and despises the Son of God and crucifies the Man of Sorrows anew" (p
Light, Light of the World - His disciples become reflectors in a darkened world, transmitting through their lives the true light of the eternal Son of God
Ecce Homo - ’ He was bidding men look to the perfect man, the incarnate Son of God, men’s perfect example, their Divine yet most truly human Redeemer
Miraculous Conception - Not only is he the Son of God, but, as the Son of man, he is exalted above his brethren, while he is made like them
Son of Man - It pointed to his deity (he was the heavenly Son of God; John 3:13; John 6:62) and to his humanity (he was a man, a member of the human race; Matthew 8:20). John 5:27; see JESUS CHRIST; Son of God)
Temptation of Jesus - Before the first two temptations, the tempter mocked Jesus with the insinuating phrase “If you are the Son of God. ” The Greek also permits the translation, “Since you are the Son of God
Virgin - He had existed eternally as the Son of God, and his coming into the world without the function of an earthly father was a clear demonstration of his divine origin (Luke 1:35; John 1:14; see Son of God)
Transfiguration - At the transfiguration the glory of the preincarnate Son of God temporarily broke through the limitations of his humanity; the "kenosis" of the Son was temporarily lifted. In 2 Peter 1:16 , however, the transfiguration is interpreted rather as a glimpse of the future glory of the Son of God at his second coming (cf
Hear, Hearing - Hearing is the mode by which the Son of God and his followers receive God's word. ...
Because of his unique identity, the Son of God hears the Father's word and passes it on (John 3:32 ; 8:40 ; 15:15 ), and the Father in turn hears the Son's prayers (John 11:41-42 ; Hebrews 5:7 )
John the Baptist - He also adds, "I knew him not," but he had been told that He upon whom he saw the Holy Spirit descend and remain was the Baptiser with the Holy Ghost; and he adds, "I saw, and bare record that this is the Son of God. " He may have known Jesus in a natural way, but his knowing Him as Son of God was by a divinely-given testimony
Joseph, Litany of Saint - ...
Foster-father of the Son of God, Pray for us
Litany of Saint Joseph - ...
Foster-father of the Son of God, Pray for us
Determine, Determinate - " In Romans 1:4 it is translated "declared," where the meaning is that Christ was marked out as the Son of God by His resurrection and that of others (see under DECLARE)
Shame - ...
C — 4: παραδειγματίζω (Strong's #3856 — Verb — paradeigmatizo — par-ad-igue-mat-id'-zo ) signifies "to set forth as an example" (para, "beside," deiknumi, "to show"), and is used in Hebrews 6:6 of those Jews, who, though attracted to, and closely associated with, the Christian faith, without having experienced more than a tasting of the heavenly gift and partaking of the Holy Ghost (not actually receiving Him), were tempted to apostatize to Judaism, and, thereby crucifying the Son of God a second time, would "put Him to an open shame
Tribute - As Son of the heavenly King He was free from the legal exactions which bound all others, since the law finds its antitypical realization in Him the Son of God and "the end of the law" (Romans 10:4)
Impossibility - It is through Christ, the Son of God become the Son of Man, that all is possible and nothing impossible (John 15:5, Mark 9:23)
Sealing - He was thus witnessed of as the Son of God
Dark (Darkness) - The unsaved have no true light on the Son of God and His wonderful work of Calvary
Temptations, the Lord's - That the Lord met Satan in the relation in which, as man, He stood to Israel and man, is confirmed by the temptations being omitted from John's Gospel, in which the Lord is contemplated more as Son of God; for GOD cannot be tempted of evil
Caiaphas - The depositions of certain false witnesses being insufficient to justify a sentence of death against him, and Jesus continuing silent, Caiaphas, as high priest, said to him, "I adjure thee by the living God, that thou tell us whether thou art the Christ, the Son of God!" To this adjuration, so solemnly made by the superior judge, Jesus answered, "Thou hast said; nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven
Surety - " It is certainly true that the Son of God, in all that he has done or is still doing as Mediator, may be justly viewed as the surety of the new and everlasting covenant, and as affording the utmost security to believers that, as the Father hath given all things into his hands, they wilt be conducted with effect, and all the exceeding great and precious promises of that covenant assuredly be accomplished
Demoniacs - The demons also knew the Lord to be the Son of God, answered Him, asked permission to go into the herd of swine, and feared he had come to punish them before the time
Wait - ...
5: ἀναμένω (Strong's #362 — Verb — anameno — an-am-en'-o ) "to wait for" (ana, "up," used intensively, and meno, "to abide"), is used in 1 Thessalonians 1:10 , of "waiting" for the Son of God from heaven; the word carries with it the suggestion of "waiting" with patience and confident expectancy
Attain - " In its metaphorical sense of "attaining" to something it is used in three places: Acts 26:7 , of the fulfillment of the promise of God made to the ancestors of Israel, to which promise the twelve tribes "hope to attain" (RV); in Ephesians 4:13 , of "attaining" to the unity of the faith and of the knowledge of the Son of God; in Philippians 3:11 , of the paramount aims of the Apostle's life, "if by any means," he says, "I might attain unto the resurrection from the dead," not the physical resurrection, which is assured to all believers hereafter, but to the present life of identification with Christ in His resurrection
Firstborn - This means not that the Son of God was created, but that he existed before creation, has authority over it, and is its rightful heir (Colossians 1:15-17; Hebrews 1:2)
Adam in the nt - But further, the same Evangelist who relates the fact of the Virgin-birth, and records that Christ was, in His own proper Person, ‘Son of God’ ( Luke 1:35 ), claims, by the closing words of the genealogy, that the first man, and hence every human being, is ‘son of God
Lily - Nothing surely could be more suited, to denote the unequalled humility of the Son of God, than the figure of the lily, which loves the retired, low, and obscure spot of the valley. It was in the valley of this our lower world the Son of God came, when he came "to seek and save that which was lost
Image - In the NT it is used metaphorically in Hebrews 1:3 , of the Son of God as "the very image (marg. The Son of God is not merely his "image" (His charakter), He is the "image" or impress of His substance, or essence
Hermas Shepherd of - First Hermas sees a great willow tree (the Law of God, which is the Son of God preached unto the ends of the earth) under which stands a multitude of believers. This is the Son of God, older than creation, and yet recently made manifest. A curious feature is the introduction of the Son of God, already symbolized by the rock and the gate, as the glorious man who inspects the tower and rejects certain of the stones. In view of the Roman character of the Shepherd, it is interesting to note that the tower which represents the Church is represented as founded, not on Peter, but, in the third Vision, upon the waters of baptism, and, in the ninth Parable, upon the rock of the Son of God. Perhaps the most striking of the latter is the conception of the Son of God. In the Parable of the vineyard (the fifth) the Son of God is represented as a slave placed in charge, with a promise of freedom if he fulfils his allotted duty. This Adoptianist conception, which illustrates early Roman speculation on the Person of Christ, finds frequent expression in phrases identifying the Spirit with the Son of God, e. ‘For that Spirit is the Son of God’ (ix. 15) seem to shape the Christian character, these are declared to be ‘powers of the Son of God’ (ix
John, the Gospel by - His essential Godhead before creation; He is the Creator; the true Light; the only-begotten of the Father (His eternal Sonship); He is the Incarnate, 'the Word became flesh;' the Lamb of God; the Son of God; the Messiah; the king of Israel; and the Son of man. The blessing which had resided in vain in the pool of Bethesda, so far as he was concerned, was now superseded by what was in the word of the Son of God. There is a contrast here between the manna and the new and heavenly food; and life is presented from the point of view of man's appropriation,rather than as the quickening power of the Son of God, as in John 5 . Upon this Jesus reveals Himself to him as Son of God, and as such he worships Him. Here the glory of the Son of God is revealed, Jesus setting Himself forth to the faith of His own as the resurrection and the life. Lazarus is allowed to die, but it was for the glory of God, that the Son of God might be glorified thereby. ...
His glory as Son of God having been displayed, and He being presented to Jerusalem as Son of David, certain Greeks now express a desire to see Jesus. The agony of the Lord is not recorded here, which may be owing to His being seen in this gospel as Son of God; and those sent to arrest Him fall to the ground. ...
It is not surprising that a book, in which the divine glory of the Son of God is especially unfolded, should be concluded by the surmise of the apostle, that the world itself could not contain all that might be written of His doings
Kenosis - It is disputed among theologians as to the extent to which the Son of God stripped Himself of His Divine prerogatives, but it is not necessary here to discuss these differences, as the purpose of this article is only to collect the evidences the Gospels afford of the actual conditions of the Incarnation. ...
(1) We may glance at the description of this Kenosis of the Son of God found in the Apostolic writings. In four pregnant statements, in which the Christian salvation is brought into most intimate relation with the humiliation of the Son of God, this Kenosis is more fully defined: ‘God, sending his own Son in the likeness of sinful flesh [1], condemned sin in the flesh’ (Romans 8:3); ‘God sent forth his Son, born of a woman, born under the law’ (Galatians 4:4); ‘Him who knew no sin he made to be sin on our behalf’ [2]; ‘Christ redeemed us from the curse of the law, having become a curse for us’ [2]. The writer of the Epistle to the Hebrews lays emphasis on the participation of the Son of God in flesh and blood, in order that He might be capable of dying (Hebrews 2:14); on His experience of temptation as enabling Him to sympathize with and succour the tempted (Hebrews 2:16, Hebrews 4:15); on the obedience He learned by suffering (Hebrews 5:8). As Son of God, He lived in dependence on God (Matthew 11:27 a) and submission to Him (Matthew 11:25, Matthew 26:39)
Father's House - As Son of God, Jesus enjoys unique fellowship with God
Thyatira - ...
In Revelation 2:18-25, "the Son of God who hath eyes like unto a flame of fire, and His feet like fine brass," stands in contrast to the sun god
Alexandria - Philo's doctrine of the word prepared men for receiving the teaching of John 1 as to the Word, the Son of God, distinct in one sense yet one with God; and his allegorizing prepared the way for appreciating similar teachings in the inspired writings (e
Devil - For this purpose was the Son of God manifested, that he might destroy the works of the devil
Of - , faith in Him, not His own faith, in the following passages in which the RV, "in" gives the correct meaning; Romans 3:22 ; Galatians 2:16 (twice),20, RV, "I live in faith, the faith which is in the Son of God;" Galatians 3:22 ; Ephesians 3:12 ; Philippians 3:9 (cp
Jesus - It was given to the Son of God in Incarnation as His personal name, in obedience to the command of an angel to Joseph, the husband of His Mother, Mary, shortly before He was born, Matthew 1:21
Heaven, Heavenly - , Matthew 24:29,35 ; Mark 13:25,31 ; Hebrews 11:12 , RV, "heaven," AV, "sky;" Revelation 6:14 ; 20:11 ; they, (a) and (b), were created by the Son of God, Hebrews 1:10 , as also by God the Father, Revelation 10:6 ; (c) "the eternal dwelling place of God," Matthew 5:16 ; 12:50 ; Revelation 3:12 ; 11:13 ; 16:11 ; 20:9 . From thence the Son of God descended to become incarnate, John 3:13,31 ; 6:38,42
Jesus, the Lord - Jesus is the pre-announced name of the Son of God as man. His baptism by John; His being anointed with the Holy Ghost, and consequently John's testimony that He was the Lamb of God, the Baptiser with the Holy Ghost, and the Son of God. ' The latter, that the babe born of Mary was 'that Holy thing,' called "the Son of God
Satan - " (John 13:27)...
Hence, therefore, when the Lord Jesus Christ is spoken of in the holy Scriptures as coming for the redemption of his people, this great feature of character is intimately linked with it; "for this purpose was the Son of God manifested, that he might destroy the works of the devil. (Hebrews 2:14-15)...
I stay not to remark, what hath not indeed in so many plain words Scripture authority, positively saying so, but what hath been the received opinion of learned and studious minds in all ages pondering over the word of God on this subject, that the devil's enmity began not with our nature, but with the Son of God for assuming our nature. But be this as it may, very certain it is, that among the grand purposes for which the Son of God became incarnate this was eminently one, that he should conquer the devil and all the powers of hell, and "root out of his kingdom all things that offend
Arians - Whether this circumstance had any influence on his opinions, it is impossible to say; but one day, when his rival (Alexander) had been addressing the clergy in favour of the orthodox doctrine, and maintaining, in strong and pointed language, "that the Son of God was co-eternal, co- essential, and co-equal with the Father," Arius considered this as a species of Sabellianism, and ventured to say, that it was inconsistent and impossible, since the Father, who begat, must be before the Son, who was begotten: the latter, therefore, could not be absolutely eternal. At length the former was decreed to be the orthodox faith, and the Nicene creed was framed as it remains at this day so far as concerns the person of the Son of God, who is said to be "begotten of his Father before all worlds; God of God, Light of Light, very God of very God, begotten, not made, of one substance with the Father, by whom all things were made," &c. The Arians themselves were not unanimous, but divided into various shades of sentiment, under their respective leaders; as Eusebians, Eudoxians, Acasians, Aetians, &c; but the more general distinction was into Arians and Semi-Arians; the former sinking the character of the Son of God into that of a mere creature, while the latter admitted every thing but the homoousian doctrine, or his absolute equality with the Father
Only Begotten - When Christ is designated μονογενὴς υἱός, the emphasis is laid not on the fact that He as Son was ‘born’ or ‘begotten’ (in contrast to being ‘created’ or ‘made’), but that He is the ‘only’ Son, that as Son of God He has no equal. It was the dogmatic disputes as to the inner essential relations between Christ and God, especially those raised by Arius, which first gave occasion for emphasizing the point that Christ as the Son of God was a ‘begotten’ Son, i. Thus the present writer believes that it was persons like Clement of Alexandria who were first reminded of the Orphic titles of the aeons by the predicate μονογενής applied to Christ as Son of God
Jesus Christ - If this one is the Son of God, then He must be tied on to the ancient people of God. Paul spoke of the fully divine Son of God who came down from God, who redeems us, and who returns to God ( Ephesians 3:1 ). Mark began his brief Gospel in some manuscripts by introducing Jesus as the Son of God (Mark 1:1 ). This conflict saw Him crucified, but a Roman soldier saw in this crucified One (the) Son of God (Mark 15:39 )
Paul as a Preacher - I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me. ...
He alone is a "right divine" who can preach this faith of the Son of God properly, says Luther. I beseech Him every hour of the day, that I may be spared for some more years yet, in order that I may grow, as I have never yet grown, into this selfsame faith of the Son of God. ' Such we are in the sight of God the Father, as is the very Son of God Himself
Basilidians - Those souls who obey the precepts of the Son of God, shall, after the dissolution of their mortal frame, ascend to the Father while their bodies return to the corrupt mass of matter whence they were formed
Impute - "Such are we in the sight of God the Father as is the very Son of God Himself" (Hooker)
Kenosis - The language of the NT appears to warrant the conclusion that the Incarnation was not a mere addition of a manhood to the Godhead, but that ‘the Son of God, in assuming human nature, really lived in it under properly human conditions, and ceased from the exercise of those Divine functions, including the Divine omniscience, which would have been incompatible with a truly human experience
Wisdom (1) - How magnificently does Solomon describe the primeval birth of the eternal Son of God, under the character of Wisdom personified; to which so many references and allusions are to be found in the Old and New Testament! "The Lord possessed me in the beginning of his way, before his works of old
Lunatics - Their language was, "What hast thou to do with us, Jesus of Nazareth? Art thou come to torment us before the time?" "I know thee who thou art, the Holy One of God:" "thou art the Christ, the Son of God, the Son of the most high God," Matthew 8:29 ; Mark 1:24 ; Mark 3:11 ; Luke 4:34-41
Resurrection of Body - " (Matthew 22) He also predicted that He Himself would raise the dead to life: "The hour cometh, wherein all that, are in the graves shall hear the voice of the Son of God
Covenant - The Son of God is the guarantee of it; it is confirmed with his blood; the end and object of it is eternal life, and its constitution and laws are more exalted than those of the former covenant
Righteousness - This was effected by the Son of God becoming man and taking on the cross, vicariously, the place of man as under the curse of the law, and in His being made sin and glorifying God in bearing the judgement of sin
Mediator, Mediation - The reason is that this perfect and eternal covenant, procuring forgiveness of sins, and removing all barriers to access to God, could be formed only on the basis of a reconciling sacrifice; and this Jesus alone, the Son of God, had the qualification to offer. It is this fact, that Jesus has made the perfect sacrifice for sin, coupled with His unique dignity, as Son of God, which constitutes Him the Mediator sui generis
Jesus Christ - ...
The Jewish leaders considered that Jesus’ claim to be the Son of God was blasphemy (Mark 2:7; Mark 3:22; Mark 14:61-64; John 7:25; John 7:40-44; John 8:56-59; John 11:55-57). ...
As the eternally existent Son of God, Jesus had no beginning (John 8:58; Matthew 4:23-244; Revelation 1:8), but as a human being he had a beginning when he was born as a baby in Bethlehem. God became flesh (John 1:14; Galatians 4:4; 1 Timothy 3:16; 1 John 1:1-4; see Son of God; WORD). ...
Being the Son of God, Jesus was equal in deity with the Father (John 10:30). He was not simply a doer of good works or a teacher of religious truths, but the Son of God who came into the world to be its Saviour. His works and words are inseparably tied up with the nature of his person and mission (John 5:19; John 5:24; John 5:30; John 5:36; John 14:7; John 14:10; see Son of God)
Matthew, the Gospel of - The Gentile centurion proclaimed: “Truly this was the Son of God” (Matthew 27:54 ). ...
As we read through the seven sections summarized above, we should also note that Matthew presented Jesus as the “Son of God,” a term that appears twenty-three times in the Gospel of Matthew. The author wanted the reader to be aware that Jesus, the Son of God, is the One crucified on the cross; so Jesus called out to “my God” from the cross (Matthew 27:46 ), and a Gentile centurion confessed that the dying One is “truly the Son of God” (Matthew 27:54 ). ...
Matthew wanted the reader to be aware that forgiveness of sins comes through the death of the divine Son of God
Logos - ]'>[5] Word ) is applied to Jesus Christ, and is used to set forth His peculiar glory as the only-begotten Son of God, who is also the Life and Light of men. John 1:1 ), but his readers now understand that the eternal Logos is one with Jesus Christ, the Son of God. It is very noticeable that in John 20:31 , where, before laying down his pen, the writer reveals the motive of his work, he really sums up the great ideas of the Prologue as he declares that Jesus is the Christ, the Son of God, and that believing we may have life through His name. Himself the Son of God, He offers to all who will believe on His name the right to become the children of God
Holiness - " (Psalms 89:35) The Son of God is also spoken of with peculiar emphasis, as essentially holly in himself, in his divine nature, "being One with the Father, over all God blessed for ever, Amen. " (Romans 9:5) Thus in special reference to the Lord Jesus, as the Son of God, when the prophet is speaking both of the Father and the Son, he joins in one verse the person of each, and gives to each the distinguishing character of the GODHEAD. (Isaiah 6:2) But, by the union of that pure holy portion of our nature which the Son of God hath united to himself in the GODHEAD of his nature, he hath communicated an infinite dignity to that nature, and made it holy as himself. The whole Scriptures of God declare, that the great purpose for which the Son of God became incarnate, was to destroy the works of the devil, and to raise up the tabernacles of David that were fallen down, and to purify to himself "a peculiar people, zealous of good works
Devotion to the Holy Family - Since the three holiest persons the world has ever beheld, Jesus Christ, the Incarnate Son of God, His immaculate mother, Mary, and His foster-father, Saint Joseph, dwelt together for many years in the humble home of Nazareth, it is natural that Catholics should venerate them not only as individuals but also as a family
Family, Holy - Since the three holiest persons the world has ever beheld, Jesus Christ, the Incarnate Son of God, His immaculate mother, Mary, and His foster-father, Saint Joseph, dwelt together for many years in the humble home of Nazareth, it is natural that Catholics should venerate them not only as individuals but also as a family
Bartholomew - Fearless candor made him avow his convictions as promptly as he reached them, "Thou art the Son of God, Thou art the King of Israel
Firstborn - Rather it connotes his special status as the unique Son of God
Holy Family, Devotion to the - Since the three holiest persons the world has ever beheld, Jesus Christ, the Incarnate Son of God, His immaculate mother, Mary, and His foster-father, Saint Joseph, dwelt together for many years in the humble home of Nazareth, it is natural that Catholics should venerate them not only as individuals but also as a family
Hair - ...
Song of Solomon 7:5 (b) The purple hair of our Lord JESUS is a picture of His royal character, being the Son of God, in the royal family, and with all the royal prerogatives of the living GOD
Genealogy of the Lord Jesus - According to the distinctive character of Matthew in which Christ is emphatically the Messiah and Son of David, the genealogy commences with Abraham; whereas in Luke, in which Christ is displayed as the Son of man, the list is traced up to "Adam who was the Son of God
Tribute - Peter: "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?" Matthew 17:25 , meaning, that as he was the Son of God, he ought to be exempt from this capitation tax
King, - The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church
Confession - The confession of faith that Christians make is an open acknowledgment of their belief in Jesus Christ as the Son of God, the Messiah, the chosen one of God who died on the cross and rose victoriously to be crowned Lord of all (Matthew 16:16; John 1:49; Romans 10:9; 1 Timothy 6:12; 1 John 4:2; 1 John 4:15)
Confession - Even the title ‘Son of God’ ( Matthew 8:29 ||, cf. In the Johannine Epistles it is essential to confess, on the one hand, that ‘Jesus Christ is come in the flesh’ ( 1 John 4:2-3 , 2 John 1:7 ), and, on the other, that ‘Jesus is the Son of God’ ( 1 John 4:15 )
Atonement - The Son of God being immortal, could not sustain all these penalties of the law which man had broken, without taking the mortal nature of man upon him, without assuming flesh and blood. How strange and unreasonable is the doctrine of the Popish church, who, while they profess to believe the religion of Christ, yet introduce many other methods of atonement for sin, besides the sufferings of the Son of God
Synagogue - "...
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Acts 9:20 ; and often afterwards he 'reasoned' or 'disputed' (διαλέγομαι)with the Jews in their synagogues. It was a happy exchange for him, for the Lord thereupon revealed Himself to him as the Son of God
Nazarene - Jerome also says that they believe in Christ as the Son of God, who was born of the Virgin Mary, suffered under Pontius Pilate, and rose again. Origen seems to know a second Ebionite party, who, while holding these Ebionite tenets, said that Christ at His baptism received the fullness of the Holy Spirit, constituting Him a Prophet and Son of God in a high degree
Exorcism - Mark 3:11 reports that Jesus had to silence the unclean spirits because they recognized Him and proclaimed Him Son of God
Follow, Follower - The chief development of the concept came in the literal following of the incarnate Son of God and the new meaning this gave to discipleship
Kenosis - ...
According to the kenotic theory, when the Son of God was incarnated as Jesus of Nazareth, He “emptied himself” of some of His divine attributes (for example, omnipotence, omniscience, and omnipresence) and lived for a period on earth within the limitations of human existence
Matter - Son of God, Savior of men, thy name ...
Shall be the copious matter of my song
Grief, Grieving - The Son of God is a man of sorrows, acquainted with grief (Isaiah 63:10 ; Matthew 23:37-39 ; Luke 13:34-35 ; John 11:35 )
Miracle - But in those actions of the Lord Jesus peculiar to the Mediator as Mediator, and where, from having as Son of God abased himself for the purposes of salvation, he manifested forth the miracles he wrought, here the glory of the work became personal, and belonged wholly to Jesus as Mediator, I need not particularize instances, else I might observe, that the healed paralytic, the cleansed leper, the centurion's son, the water turned into wine; these and the tike are all of the personal kind
Eusebius Emesenus, Bishop of Emesa - Schulze) two passages on the impassibility of the Son of God, a truth for which he says Eusebius endured many and severe struggles
Names - So the Lord Jesus has various names: Son of God, Immanuel, Son of man, etc
Cloud - The Son of God, at his second advent, is described as descending upon clouds, Matthew 24:30 ; Luke 11:27 ; Revelation 14:14-16
Fish - It was formed from the initial letters of the Greek words, ‘Ιησους , Ξριστος , Θεου Υ ιος , Σωτηρ , "Jesus Christ, the Son of God, our Saviour
Humility - In an act of total self-denial, the eternal Son of God humbled himself to the extent of taking human form and in the end dying to save sinners (Philippians 2:5-11)
Lord's Prayer, the - Jesus teaches this prayer to his disciples as a paradigm of proper prayer as he trains them for the missionary task of the messianic age that he is inaugurating in his own person as the incarnate Son of God and Son of man. ...
A study of the four Gospels affirms a recurrent pattern: Jesus as incarnate Son of God and Son of man models in action for his disciples what he teaches, since he embodies the ideal image of God in humanity. As the Father's name is to be hallowed, so the disciples ask to be honored with spiritual and material sustenance because they bear the image of God and reflect his glory, especially now that they are experiencing the redeeming work of Jesus the Son of God in their lives and are engaged in sharing the good news of salvation in the mission of fruitbearing
Christ in the Early Church - He is ‘the only Son of God’ (Rom. Ignatius speaks in significant language of the Incarnation, of the human life, sufferings, resurrection, and continued existence of Christ; and of His double nature; ‘There is one only physician, of flesh and of spirit, born and unborn, God in man, true life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord’ (Eph. The Son of God existed before all creation, and was God’s fellow-counsellor in the work of creation (Simil. At the same time the language of Hermas about the Incarnation is vague, almost as if the Son of God and the Holy Spirit were identical (Simil. 125), addressing the emperor Hadrian, speaks of Jesus Christ as ‘God’ who ‘came down from heaven, and from a Hebrew virgin took and clad Himself with flesh; and in a daughter of man there dwelt the Son of God. The Church, he says, believes in ‘one Christ Jesus, the Son of God, who became incarnate for our salvation; … and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father to gather all things in one, and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord and God and Saviour and King, every knee should bow,’ etc. Origen certainly taught the eternal generation of the Son of God (de Princ. ...
Arius seems to have taught a form of Adoptianism: Christ was the Son of God, and prior to all other created things, and yet Himself a creature. Christ, the Son of God, is ‘of one substance’ (ὁμοούσιος) with the Father, i
Mediator - ...
(a) In Acts Jesus is set forth as Prophet, Messiah, Son of God, and Redeemer. Stephen direct to Him his dying prayer, and Saul declare that He is the Son of God (Acts 9:20). Jesus is the Son of God, who, as such, possesses a superhuman and Divine nature. ’ The Son of God is more ancient than all creation, and ‘through him all things were made’ (1 Corinthians 8:6). Philippians 2:5-11 lays special stress upon the self-sacrifice involved in the Son of God taking ‘the form of a servant. Paul insists upon the mediatorial work of the Son of God in both creation and redemption. The mediatorial work of the Son of God is a process involved in the whole relation of His Divine Person to the world
Lamb, Lamb of God - To this title the Evangelist adds other titles: "Son of God" (1:34,49), "Messiah" (1:41), "King of Israel" (1:49), and "Son of Man" (1:51). Christ, the crucified Son of God, however, remains at the heart of Paul's gospel
Spitting - (Hebrews 12:2)...
I do not presume to speak decidedly upon a subject so infinitely great, and wrapped up as it is in mystery; but I confess that I am inclined to think that no small part of the glory of Christ's work in redemption consisted in the humiliation of the Son of God in the accomplishment of it. " (Psalms 69:19-20) When therefore, under the pressure of a broken heart, Jesus cried out, "Eli, Eli, why hast thou forsaken me?" instantly they perverted the cry of Jesus, and jeered him, as if instead of calling as he did, upon his God and Father, he had called for one that was no helper, in Elias, and cruelly insulted him with adding,"Let be, let us see whether Elias will come to save him!"...
Reader, I would only add, amidst the glories of Jesus, in the hall of Pilate, and on the cross, do not overlook the glory of the Son of God in the voluntary shame he endured
Dereliction - ...
If Jesus was indeed the eternal Son of God, ‘bearing our sins in his body on the tree’ (1 Peter 2:24), it is in no wise strange that His experience at that awful crisis should lie beyond our ken; but some light is shed upon the mystery by the profound truth, so often reiterated in the NT, that it was necessary for Him, in order that He might redeem the children of men, to be identified with them in every particular of their sorrowful condition. When the eternal Son of God became man, He was made in every respect like unto His brethren; and what differentiated Him from them was the closeness of His intimacy with God and the singular graces wherewith God endowed Him
Temptation - ...
As God cannot be tempted, the liability of Jesus to temptation proves that there was a Divine Kenosis (which see) involved in the incarnation of the Son of God. To ascribe these Divine attributes to the incarnate Son of God is to deny His liability to temptation, and to make His moral development a semblance and not a reality. He was tempted to abuse His miraculous power, His privileged position, His supreme authority as Son of God, to fulfil the popular expectations instead of His own ideal of the Messiahship, to shrink from the agony and desolation of the Cross
Paul's Visit to Jerusalem to See Peter - " And have we not ourselves already seen how Paul's progress was made? Paul's progress was made from the knowledge of Jesus of Nazareth risen from the dead, to the knowledge of the Son of God; and then from the knowledge of both back to the knowledge of the Holy Child Jesus, and the Holy Man Jesus, as He was known to His mother, to James His brother, and to Peter His so intimate disciple. Paul went "back to Jesus," as the saying sometimes is; but when he went back he took back with him all the knowledge of the Son of God that he has put into his Epistles, ay, and much more than the readers of his Epistles were able to receive. First our conversion; and then the Pauline, Patristic, and Puritan doctrine of the Son of God; and then all that taken back by us to the earthly life of our Blessed Lord as it is told to us by the four Evangelists
Temptation - ...
As God cannot be tempted, the liability of Jesus to temptation proves that there was a Divine Kenosis (which see) involved in the incarnation of the Son of God. To ascribe these Divine attributes to the incarnate Son of God is to deny His liability to temptation, and to make His moral development a semblance and not a reality. He was tempted to abuse His miraculous power, His privileged position, His supreme authority as Son of God, to fulfil the popular expectations instead of His own ideal of the Messiahship, to shrink from the agony and desolation of the Cross
Christ, Christology - Is Jesus rightly called the Son of God because He saves me? This is the standpoint of functional Christology. Or is it true that He saves me because He is the Son of God? That is the language of ontological Christology. The first Christological statement therefore was based on the fact of two stages in Jesus' existence: He was the Son of David in His human descent, and since the resurrection He is known as the Son of God with power and alive in the Spirit (Romans 1:3-4 ). The author of Hebrews sets out to prove the finality of Christ's revelation as Son of God (Hebrews 1:1-4 ) and great “high priest” (Hebrews 5:5 ; Hebrews 7:1-9:28 ). See Messiah ; Son of God ; Lord
Lives of Christ - ...
There are good English translations of four useful French Lives: the Abbe Fouard's "The Christ, the Son of God," translated by George F
Fish, Fishing - The first letter of each of the Greek words for “Jesus Christ, Son of God, Saviour” spell ichthus
Adam, the Second - One day the dead will hear the voice of the Son of God
Word - (For details see JESUS CHRIST; Son of God
John the Apostle - The particular design of it is expressed by the author to be that we might believe that Jesus is the Christ, the Son of God, and that, believing, we might have life through his name
Darkness - " (Psalms 2:6) What was it, this darkness then, under these views, meant to imply? Surely, that Jesus the Son of God, when becoming the sinner's Surety, shall do all, and suffer all, the sinner deserved, and must have borne for ever, had not Christ interposed
Beget, Bear, Born - " It is used of the act of God in the birth of Christ, Acts 13:33 ; Hebrews 1:5 ; 5:5 , quoted from Psalm 2:7 , none of which indicate that Christ became the Son of God at His birth
Paul as a Believing Man - And not two mere men, but one of them the very Son of God Himself. "I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me. The Son of God for me! Surely that must go to Christ's heart, and carry His heart captive. The Son of God on Calvary, with all heaven and all hell let loose upon Him,-He, and He alone: He and His blood alone, can meet and make answer to the guilt and the pollution of my sin
Beatitudes - The Gospels reserve the phrase "Son of God" to Jesus alone, but the peacemakers show themselves to be reconciled to God, and all people are now entitled to a like honor in being called the sons of God (v. Peter is blessed because God has revealed to him that Jesus is the Christ, the Son of God, a faith unobtainable through his own effort
Pilate - ...
When the Jews said "He ought to die for making Himself Son of God" Pilate was the more afraid; Christ's testimony (John 18:37) and bearing, and his wife's message, rising afresh before his mind in hearing of His claim to be "the Son of God" His suspicion betrays itself in the question, "from whence art Thou?" also in his anxiety, so unlike his wonted cruelty, to release Jesus; also in his refusal to alter the inscription over the cross (John 18; 19)
Appoint, Appointed - The verb is used by Paul of his service in the ministry of the Gospel, 1 Timothy 1:12 (RV, "appointing" for "putting"); 1 Timothy 2:7 (RV, "appointed" for "ordained"); and 2 Timothy 1:11 (RV, "appointing" for "putting"); of the overseers, or bishops, in the local church at Ephesus, as those "appointed" by the Holy Ghost, to tend the church of God, Acts 20:28 ("hath made"); of the Son of God, as appointed Heir of all things, Hebrews 1:2 . , "to mark by a limit," hence, "to determine, ordain," is used of Christ as ordained of God to be a judge of the living and the dead, Acts 17:31 ; of His being "marked out" as the Son of God, Romans 1:4 ; of Divinely appointed seasons, Acts 17:26 , "having determined
Samuel - (ssa' myoo ehl) Personal name in the Ancient Near East meaning, “Sumu is God” but understood in Israel as “The name is God,” “God is exalted,” or “son of God
Heresy - αἱρέσεις ἀπωλείας must refer to doctrines which lead to destruction; indeed the following words, ‘even denying the Lord that bought them,’ point to a specimen of such false teaching, implying either a rejection of Christ as the Son of God, or a denial of His redemptive work
Crucified - Such then was the death the Son of God in our nature endured, for the redemption of his church and people! But who shall describe the soul agonies of Jesus? Here I stop short
Nebuchadnezzar, or Nebuchadrezzar - In setting up the image of gold he denied the God of heaven, and the head of Gentile power became idolatrous; but on the occasion of his casting into the fiery furnace the three Hebrew companions of Daniel, because they would not worship the image he had set up, he was amazed to see another Person in the furnace like a Son of God
Mennonites - The incarnate Son of God is set forth to us as inferior to the Father, not only in his state of humiliation, but in that of his exaltation, and as subject to the Father: he is nevertheless an object of religious trust and confidence in like manner as the Father
Throne - The Son of God is also represented as sitting upon a throne, at the right hand of his Father, Psalms 110:1 ; Hebrews 1:8 ; Revelation 3:21
Like, Liken - 1), is used in Hebrews 7:3 , of Melchizedek as "made like" the Son of God, i
Lucius (11) - 25), not by monks and clergy and laity, but by Euzoius, and the imperial treasurer Magnus, at the head of a large body of soldiers; while the pagan populace intimated their friendly feeling towards the Arian bishop by hailing him as one who did not worship the Son of God and who must have been sent to Alexandria by the favour of Serapis
Life - John summarizes his purpose in writing the Fourth Gospel: "These are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31). As the Son of God, he had been active in creation (John 1:1-4 ), and came to give new life or birth (3:3,5, 7; 6:33,51) to all who believe in him (3:16). This life is available to "all who believe" in Jesus, the Son of God
Paul as an Evangelical Mystic - And then in the next generation, Paul comes forward with his own so profound experience of all that, and with his own so first-hand witness to all that, in such scaling and crowning testimonies and attestations as these:-"I live, yet not I, but Christ liveth in me: and the life I now live in the flesh, I live by the faith of the Son of God. To begin with, He is the Son of God; and as the Son of God He dwells in the Father, and the Father in Him. But, over and above being both Son of God and Son of Man: from the mystical union of the Godhead and the Manhood in His Divine Person, He is the Christ also
Paul - He immediately preached in the synagogues that Jesus was the Son of God. To Paul also was committed what he calls "my gospel:" this was 'the gospel of the glory' (Christ in glory who put away the Christian's sins being presented in it as the last Adam, the Son of God)
Ephesians, Epistle to the - ...
The key note is struck in Ephesians 1:3 , where God is blessed as "the God and Father of our Lord Jesus Christ" — the God , when our Lord Jesus Christ is looked at as man; the Father, when He is viewed as Son of God. Gifts are alluded to as given by the Head, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all arrive at the unity of the faith, and the full knowledge of the Son of God, at the full grown man, and at the measure of the stature of the fulness of the Christ
Declare, Declaration - ...
A — 9: ὁρίζω (Strong's #3724 — Verb — horizo — hor-id'-zo ) "to mark off by boundaries," signifies "to determine," usually of time; in Romans 1:4 , Christ is said to have been "marked out" as the Son of God, by the fact of His resurrection; "declared" (RV, marg
Nestorians - They believed that in Christ there were not only two natures, but two persons; of which the one was divine, even the eternal word; and the other, which was human, was the man Jesus: that these two persons had only one aspect: that the union between the Son of God and the son of man was formed in the moment of the virgin's conception, and was never to be dissolved: that it was not, however, an union of nature or of person, but only of will and affection
Logos - As the preexistent logos , the Son of God was the agent of creation
Suffering - The purposefulness and necessity of suffering in the life of the Son of God (Matthew 16:21 ; Mark 8:31 ; Luke 9:22 ) aided them in coping with their own
Chosen One - Such terms were probably gradually dropped out of use because they could be used to support the view of the adoption of the man Jesus to be the Son of God, which they certainly did not originally express
Lion - ...
...
Psalm 22:13 (a) The maddening throng around the Cross resembled lions in their hatred, their vociferous shouts and their anger against the Son of God
Sanctification - Sanctification appears to refer to change of association, for the possibility is contemplated of some who had been sanctified treading under foot the Son of God, and treating the blood of the covenant as an unholy or common thing, thus becoming apostates from Christ, and departing from the association in which they had been sanctified
Smoke - It probably refers to the wrath of GOD poured out in fire and judgment because men have rejected the Spirit of GOD and the Son of God
Arians - Followers of Arius, a presbyter of the church of Alexandria, about 315, who maintained that the Son of God was totally and essentially distinct from the Father; that he was the first and noblest of those beings whom God had created...
the instrument, by whose subordinate operation he formed the universe; and therefore, inferior to the Father both in nature and dignity: also that the Holy Ghost was not God, but created by the power of the Son
Martyr - To which they answered, "We can neither forsake Christ, nor worship any other; for we worship him as the Son of God; but love the martyrs as the disciples and followers of the Lord, for the great affection they have shown to their King and Master
Philip the Apostle - "...
Sincere in aim, defective in knowledge; for it was Christ who found him, not he Christ (Isaiah 65:1); and Jesus was Son of God, not of Joseph His reputed father, husband of Mary
Judge - " (John 5:27) Observe the expression-because he is the Son of man! Not because he is the Son of God; for in that case no authority could be given to him, for he possesseth in common with the Father and the Holy Ghost all supreme and eternal power
Navel - (See Haggai 2:7; Hag 2:9)...
And is there not yet an higher view of the subject, considered as to the glorious persons who are the united source and cause of our salvation? If salvation is wrought out for the church in the middle of the earth, is not the Son of God, by whom it was wrought, the middle person of the GODHEAD? And not only so, the middle person of the Holy Three in One who bear record in heaven, but the middle person, the Mediator, between God and man, as the man Christ Jesus? (1 John 5:7; 1 Timothy 2:5) And can the imagination conceive any thing more blessed and suited for the glory and happiness of the church, than that he who is the centre in all these views, should be the centre towards whom all things should move, and in whom all should centre? And hence we read, that when John saw heaven open, he saw Christ as a lamb in the midst of the throne
Sabellians - According to Mosheim, his sentiments differed from those of Noetus, in this, that the latter was of opinion, that the person of the Father had assumed the human nature of Christ; whereas Sabellius maintained, that a certain energy only proceeded from the supreme Parent, or a certain portion of the divine nature was united to the Son of God, the man Jesus; and he considered, in the same manner, the Holy Ghost as a portion of the everlasting Father
Passover - The paschal lamb therefore prefigured the offering of the spotless Son of God, the appointed propitiation for the sins of the whole world; by virtue of which, when received by faith, we are delivered from the bondage of guilt and misery; and nourished with strength for our heavenly journey to that land of rest, of which Canaan, as early as the days of Abraham, became the divinely instituted figure
Influence - The encouraging description of his own character set Nathanael wondering, and when this was followed by news which showed that He knew of some secret passage in his life, he confesses His greatness in the fullest terms, ‘Rabbi, thou art the Son of God, thou art the King of Israel’ (John 1:49). That he should have been afraid when the Jews told him that the prisoner had claimed to be the Son of God and at once sought another interview, shows that there was a mysterious influence about our Lord which made the governor feel uncomfortable; and this fear was only increased when his question, ‘Whence art thou?’ received no answer (John 19:8 f. Secret of Christ’s influence...
(a) Not the influence of His position as Son of God. —When we remember who He was, the Word made flesh, the eternal Son of God, we are perhaps surprised that our Lord never used the influence of His unique position
Children of God - … Man is a true Son of God … from the fact of his comporting himself as a Son of God’ (Teaching of Jesus, i. He not only spoke of Himself as the Son of God; He also declared that His revelation of Sonship made son-ship possible to men. Jesus invites each man desiring to be a Son of God to put his shoulder under the other end of His own yoke
Children (Sons) of God - Once the term ‘thy children’ is applied to ‘Israel, even the pure in heart’ ( Psalms 73:15 ; Psalms 73:1 ); and in several passages the term ‘son of God’ is used of the theocratic king, as representing ideal Israel ( Psalms 2:7 ; see also 1618397488_37 , 2 Samuel 7:14 , Hebrews 1:5 ). In what unique sense He knew God as ‘His own Father,’ Himself as ‘Son of God,’ we do not here inquire (see Jesus Christ), noting only how simply, in the deepest experiences of joy or trouble, His faith uttered itself in the name ‘Father’ ( Matthew 11:25 ; Matthew 26:39 , Luke 23:46 ). the moral fruits of this new birth are set forth righteousness, incapability to sin, love, faith in the Son of God, victory over the world ( 1Jn 2:29 ; 1 John 3:9 ; 1 John 3:1-2 ; 1 John 5:1 ; 1 John 5:4 )
Lazarus - For Lazarus by that time, for the glory of God, and for the glory of the Son of God, had fallen into a fatal sickness. Even if you knew that it was the will of God, and for the glory of the Son of God, your friend was coming, you could not but weep. Who will offer themselves to take up the kenotic succession? Some humiliation, some self-emptying, some surrender, as of heaven itself in exchange for earth, may be demanded of you as your contribution to the glory of God, and to the glory of the Son of God
John, the Gospel According to - John, who leant on Jesus' breast, His closest intimate, was the fittest to set forth the deeper spiritual truths of the Son of God. To prove "that Jesus is the Christ the Son of God" is this Gospel's declared design, that men so "believing might have life through His name. ...
It is significant that in the Gospel setting forth the glory of the Son of God the Judaean ministry is prominent, for there is the appointed "throne of the great King"; whereas in the Gospels setting forth the Son of man the scene is "Galilee of the Gentiles
Devil - "Evil spirits" (Acts 19:13; Acts 19:15) recognize Christ the Son of God (Matthew 8:29; Luke 4:41) as absolute Lord over them, and their future Judge; and even flee before exorcism in His name (Mark 9:38). Demons spoke with superhuman knowledge (Acts 16:16); recognized Jesus, not merely as son of David (which they would have done had their voice been merely that of the existing Jewish superstition), but as "Son of God" (Matthew 8:29)
Miracles - To those who believed in Jesus as the Son of God and the Messiah, the miracles confirmed the truth of their beliefs and revealed to them something of God’s glory (John 2:11; John 11:40; Acts 14:3; Hebrews 2:3-4; see MESSIAH). ...
Jesus’ miracles demonstrated clearly that he was the Messiah, the Son of God (John 20:30-31), and that the power of the Spirit of God worked through him in a special way (Matthew 12:28; Luke 4:18)
Jesus Christ - He has many other titles and names in Scripture, as "Immanuel," Matthew 1:23; "Son of God," John 1:34; "Son of man," John 8:28; "Son of David," etc. " He is the Eternal Word, John 1:1-51, the Son of God, and he is also the Son of man
Priest - One of the great objects of this Epistle is to set forth the superiority of Christ's High Priesthood as being of an order different from and higher than the Aaronic, in that He is the Son of God (see especially Hebrews 7:28 ), with a priesthood of the Melchizedek order
Foreknowledge - Evil rulers conspired to kill the Son of God, but yet his death was something that God "had decided beforehand should happen" (Acts 4:28 )
Adoption - Christ is the only Son of God by nature, being part of the divine Trinity
Father - Not every king was a Son of God—only those whom He adopted
Colosse - Hence as the Son of God came into the world to destroy the works of the devil, it appeared, in the eye of his Apostle, a matter of great importance to carry the light of the Gospel into countries where these abominable impurities were not only practised, but even dignified with the honourable appellation of religious worship; especially as nothing but the heaven-descended light of the Gospel could dispel such a pernicious infatuation
Archangel - Gabriel, speaking of him to Daniel, calls him ‘Michael your prince,' and ‘the great prince which standeth for the children of thy people;' that is, not for the nation of the Jews in particular, but for the children, the spiritual children, of that holy seed the elect people of God; a description which applies particularly to the Son of God, and to no one else; and in perfect consistence with this description of Michael in the book of Daniel, is the action assigned to him in the Apocalypse, in which we find him fighting with the old serpent, the deceiver of the world, and...
victorious in the combat
Damascus - Damascus was the first Gentile city in which Jesus was preached as 'the Son of God;' and though it is now in possession of Muslims, yet in their great mosque a stone has been preserved that formed part of a church erected on the spot, bearing this inscription in Greek: " Thy kingdom, O Christ, is an everlasting kingdom, and Thy dominion endureth throughout all generations
Jesus Christ - The Son of God, the Messiah and Savior of the World, the first and principal object of the prophecies; who was prefigured and promised in the Old Testament; was expected and desired by the patriarchs; the hope and salvation of the Gentiles; the glory, happiness, and consolation of Christians
John, the Gospel of - It is the inspired Word God has given us “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” ( John 20:31 ). ...
The Gospel of John draws a portrait of Jesus as the divine Logos, the Christ, the Son of God
Mary, the Virgin - Some time after their betrothal, which came generally among the Jews a year before the marriage, the angel Gabriel was sent from God to Nazareth to tell her of One who was to be born of her, and who should ‘be called holy, the Son of God’ (Luke 1:35). It is not a little remarkable, in view of later developments, that no fewer than three of these allusions seem to guard against an undue feeling of veneration for the mother of our Lord, In the story of the feast at Cana, His words, though not wanting in respect, ‘show that the actions of the Son of God, now that He has entered on His Divine work, are no longer dependent in any way on the suggestion of a woman, even though that woman be His mother. Before they reach Him He understands their purpose, and declares that the true kinship to the Son of God consists in obedience to the will of God, and not in mere earthly ties
Confession - Probably the little creed put into the mouth of the Ethiopian eunuch (Acts 8:37 ‘I believe that Jesus Christ is the Son of God’) is an interpolation, and represents the creed of some Church in Asia Minor, since it was known to Irenaeus. 146): ‘Whosoever shall confess that Jesus is the Son of God, God abideth in him and he in God’ (John 4:15). 7): ‘There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord
Adoption - Paul of the figure of adoption in the case of Jews and Christians leads us by a natural consequence to the doctrine that our Lord is the Son of God by nature. If Christians become children of God (John 1:12; see § 4 above), Christ is the Only-begotten Son of God, who was sent into the world that we might be saved, or live, through Him (John 3:16-18, 1 John 4:9). Paul ‘speaks of adoption, that we may clearly understand the only-begotten (unicum) Son of God
Pilate, Pontius - ...
Pilate then led forth Jesus from within the Praetorium (Matthew 27:27 ) before the people, wearing the crown of thorns and the purple robe, saying, "Behold the man!" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, "Crucify him, crucify him!" and brought forth this additional charge against him, that he professed to be "the Son of God
Names of Our Lord - ...
IN THE OLD TESTAMENT ...
Almighty Word, Wisdom of Solomon 18:15
Brightness of Eternal Light, Wisdom of Solomon 7:26
Child, Isaiah 9:6
Counsellor, Isaiah 9:6
Desire of Eternal Hills, Genesis 49:26
Desired of all nations, Aggeus 2:8
Emmanuel, Isaiah 7:14
Expectation of nations, Genesis
Father of World to Come, Isaiah
God the Mighty, Isaiah 9:6
Holy One of Israel, Isaiah 43:3
Holy One, Psalms 15:10
Just Branch, Jeremiah 23:5
Just, Isaiah 45:8
King of Glory, Psalms 23:7
Lord of Hosts, Isaiah 9:7
Lord Our Just One, Jeremiah 23:6
Man of Sorrows, Isaiah 53:3
Man, Michah 5:5
My Just One, Isaiah 41:10
Orient, Zachariah 6:12
Prince of Peace, Isaiah 9:6
Root of Jesse, Isaiah 11:10
Ruler of the Earth, Isaiah 16:1
Sun of Justice, Malachi 4:2
Wonderful, Isaiah 9:6
USED BY HIMSELF ...
Bread of Life, John 6:35
Door, John 10:9
Good Shepherd, John 10:11
Life, John 11:25
Light of the World, John 9:5
Lord, John 13:13
Master, John 13:13
Resurrection and Life, John 11:25
Son of Man, Matthew 8:2O
Son, John 5:22
Vine, John 15:1
Way, Truth, and Life, John 14:6
USED BY THE APOSTLES and EVANGELISTS ...
Advocate, 1 John 2:1
Almighty, Apocalypse 1:8
Alpha and Omega, Apocalypse 1:8
Amen, Apocalypse 3:14
Author and Finisher of Faith, Hebrews 12:2
Author of Life, Acts 3:15
Beginning and End, Apocalypse 1:8
Blessed God, Mark 14:61
Child Jesus, Luke 2:43
Christ Jesus, 1 Timothy 1:1
Christ, Matthrew 1:18
Corner-Stone, Epheisans 2:21
Day Star, 2 Peter 1:19
Faith, Hebrews 12:2
Faithful Witness, Apocalypse 1:5
First and Last, Apocalypse 1:17
First Born from the Dead, Apocalypse 1:5
Galitean, Matthew 26:69
God of the Jews, Romans 3:29
Great Pastor, Hebrews 13:20
He that is to come, Hebrews 10:37
Head, Ephesians 4:15
High Priest, Hebrews 2:17
Jesus Christ the Just, 1 John 2:1
Jesus, Matthew 27:17
Key of David, Apocalypse 3:7
King of Kings, Apocalypse 19:16
Lamb of God, John 1:29
Life Eternal, 1 John 1:2
Lion of the Tribe of Juda, Apocalypse 5:5
Living Stone, 1 Peter 2:4
Lord Jesus Christ, Acts 10:48
Lord of All, Galatians 4:1
Lord of Lords, Apocalypse 19:16
Lord Our God, Apocalypse 4:11
Mediator, Hebrews 9:15
Messias, John 1:41 (passim)
Only Begotten of the Father, John 1:14
Our Lord Jesus Ghrist, Romans 1:4
Pascha Nostrum, 1 Corinthians 5:7
Power of God, 1 Corinthians 1:24
Priest, Hebrews 8:4
Prince of the kings of the earth, Apocalypse 1:5
Rabbi, John 1:18
Rock of Scandal, Romans 9:33
Root of David, Apocalypse 5:6
Saviour of the world, John 4:42
Saviour, Luke 2:11
Son of David, Mark 12:86
Son of God, Matthew 8:29
Son of Joseph, Luke 3:23
Son of the Living God, Matthew 16:16
Star of the morning, Apocalypse 2:23
Stone of stumbling, 1 Peter 2:8
Stone, Matthew 21:42
Teacher, John 3:2
That which was from the beginning, 1 John 1:1
Victim, Ephesians 5:2
Wisdom of God, 1 Corinthians 1:24
Word, John 1:1
Word of God, Apocalypse 19:13
Word of Life, 1 John 1:1
USED BY OTHERS ...
Adonai, O Antiphons
Angel in the liturgy of the Mass
Captain of our salvation, Ephiphany, Matins
Captain of the Martyrs, Octain of Saint Stephen, Matins
Carpenter's Son, Matthew 13:55
Christ our King, First Wednesday in Advent, Matins
Christ the Lord, Saturday within Octave of Christmas, Matins
Eagle, Saint Maximus, Homily 42
Eternal, Christmas Day, Lauds
Eternal Word of God made Flesh, Ember Saturday in Advent, Martins
Glory of Thy people Israel, Luke 2:32
God of God, title in Gloria
God our Saviour, Christmas Day, Vespers (I)
God the Son, Saturday within Octave of Christmas, Matins
Great Prophet, First Sunday in Advent, Lauds
Heavenly Bridegroom, Epiphany, Lauds
Holy, Luke 1:35
Holy One of God, Luke 4
King of all the earth, Second Monday in Advent, Vespers
King of Angel Hosts above, Circumcision, Matins
King of Heaven, Christmas Day, Matins
King of Israel, Mark 15:32
King of Righteousness, Third Thursday in Advent, Matins
King of the Gentiles, O Antiphons
King of the Jews, Matthew 2:2
King Peaceful, Christmas Day, Vespers (I)
Light to the revelation of the Gentiles, Luke 2:32
Light of Light, title in Gloria
Lord of Angels, Eve of Epiphany, Matins
Lord Our King, Fourth set of antiphons
Lord our Lawgiver, Fourth set of antiphons
Lord our Saviour, Circumcision, Matins
Lord that shall rule, Fourth set of antiphons
Lord the King, Ephiphany, Matins
Lord the Ruler, Second Sunday in Advent, Matins
Struggles of Soul - His struggle of soul culminated, severe and grievous as it had often been, in the agony and desolation of the Cross, when the beloved Son of God was so made sin (2 Corinthians 5:21) and a curse (Galatians 3:13) for mankind, that in His darkness and loneliness He felt Himself forsaken of God (Matthew 27:46)
Reprobate - He speaks as if a fall from grace were possible even on the part of those who have experienced spiritual enlightenment and renewal, as if there were a point even in the spiritual life where backsliding becomes apostasy, and the man who crucifies the Son of God afresh and puts Him to an open shame is beyond repentance rejected, reprobate
Mary - Though fully human, he would also be the Son of God (Luke 1:30-35)
Perfect, Perfection - The New Testament does not belabor the perfection of the Son of God, perhaps because the divine nature (and therefore perfection) of someone who forgave sins, raised the dead, and ascended to the right hand of God seemed to make the point obvious enough
Genealogy of Jesus Christ - ...
Matthew downward, from Abraham the father of the Jews (naturally, but of the Gentiles also spiritually: Genesis 17:5; Romans 4:16-17); Luke upward, to Adam, "who was the Son of God" and the father of Gentiles and Jews alike
Damascus, Damascenes - ’ In Damascus he ‘preached Jesus’ (Acts 9:20), the substance of his gospel being ‘that he is the Son of God,’ ‘that this is the Christ’ (Acts 9:20; Acts 9:22)
False Christs - 4 about the appearing of the world-deceiver as Son of God)
Form - It is after the return to glory that Christ is declared the Son of God ‘with power’ (Romans 1:3-4), and becomes Lord (Philippians 2:9-11)
Ancestors - Matthew traces Jesus' lineage to Abraham (Matthew 1:1-17 ) while Luke traces the lineage to Adam, the Son of God (Luke 3:23-38 )
Mark, Gospel by - The narrative abruptly introduces "the beginning of the gospel of Jesus Christ, the Son of God
Behold, Beheld - Both translate it by "behold" in Luke 23:55 (of the sepulchre); "we beheld," in John 1:14 , of the glory of the Son of God; "beheld," RV, in John 1:32 ; Acts 1:11 ; 1 John 1:1 (more than merely seeing); 1 John 4:12,14
Gospel - The gospel of John reveals Christ as the divine and divinely appointed Redeemer, the Son of God manifested in flesh
Word - , Matthew 13:20 ; Colossians 3:16 ; 1 Timothy 4:6 ; 2 Timothy 1:13 ; Titus 1:9 ; 1 John 2:7 ; ...
(II) "The Personal Word," a title of the Son of God; this identification is substantiated by the statements of doctrine in John 1:1-18 , declaring in verses John 1:1,2 (1) His distinct and superfinite Personality, (2) His relation in the Godhead (pros, "with," not mere company, but the most intimate communion), (3) His deity; in John 1:3 His creative power; in John 1:14 His incarnation ("became flesh," expressing His voluntary act; not as AV, "was made"), the reality and totality of His human nature, and His glory "as of the only begotten from the Father," RV (marg
Jacobus Sarugensis, Bishop of Batnae - , of angels, and of the mysteries of the Son of God
Atonement (2) - —The Atonement is the reconciling work of Jesus Christ the Son of God, in gracious fulfilment of the loving purpose of His Father; whereby, through the sacrifice of Himself upon the Cross once for all, on behalf and instead of sinful men, satisfaction was made for the sins of the world and communion between God and man restored. Matthew 3:11), necessarily involved a life conformed to the image of the Son of God. And here the Fourth Gospel, though it emphasizes the function of revelation in the incarnate life of the Son of God, is found in close and almost unexpected agreement with its predecessors. But the main point to observe is that the Resurrection, being in the first instance the crucial fact of experience which marked off for the disciples their Master Jesus as the Son of God (Romans 1:4 ὁρισθέντος, cf
Ascension of Jesus Christ - ...
The author of Hebrews shows this in his unique analogy between the exalted Son of God (4:14) who has "entered the inner sanctuary" and the priest/king Melchizedek (6:16-20). ...
The theological emphasis of the ascension story itself also lies in the concept of the newly gained power of the risen Son of God (Acts 1:1-11 )
Angels - ...
"Angel," "Son of God," "Gods" (Εlohim ), "Holy One," in the fullest sense, are names of the divine Word alone. ...
Michael (whom some questionably identify with the Son of God) is represented as Israel's champion against Israel's (the literal and the spiritual) accuser, Satan (Daniel 12:1, compare Revelation 12:7-10)
John Epistles of - -The introduction states the writer’s purpose-to rekindle the true joy of fellowship in his readers, by recalling the old message of Life, which has been from the beginning, and of late has been manifested in Jesus, the Son of God (1 John 1:1-4). Victory over the world-the forces opposed to God-is gained by faith in Jesus as the Messiah, the Son of God. If some openly accepted the condition, many Jewish Christians must have been sorely tempted to think that their estimate of Jesus as Messiah had been mistaken, and to regard Him as a Prophet indeed, but not as Messiah, still less as the unique Son of God. All true knowledge of the Father comes through Jesus, the Christ, the Son of God. 5 contains clearer reference to one definite form of error-the denial that Jesus, the Son of God, came by ‘blood’ as well as by ‘water,’ i
Pharisees (2) - From the heart of Divine revelation, illuminated by the Holy Spirit and in the full consciousness of Himself as Son of God, in and through and above all the Scriptures, He proclaimed the everlasting truth of the gospel, setting aside everything in Pharisaic teaching and life that was inconsistent with it. Jesus did stand upon the soil of OT piety, and was in vital relation to current Judaism; but His unique Divine consciousness as Son of God led Him to speak with absolute authority respecting both. 16); but Jesus showed Nicodemus that all Pharisaic learning could not give the new life of the Spirit of God and the Son of God. Messiah and sufferer were inseparable thoughts; and as soon as He was confessed as Messiah and Son of God, He declared He must suffer, be rejected, be killed, and rise again (Mark 8:29 f. He appropriated to Himself the lofty Messianic conception of the Pharisees; He was ‘Son of God’ (Enoch 105:2 f
Holy Spirit - Similarly, the angel Gabriel visited Mary with the news that “The Holy Ghost shall come upon thee, and the power of the Highest will overshadow thee: therefore also that holy thing which shall be born of thee will be called the Son of God” (Luke 1:35 )
Angel - Comp 19:1), to Jacob at Peniel (Genesis 32:24,30 ), to Joshua at Gilgal (Joshua 5:13,15 ), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God
Thomas - The resurrection of the Son of man proved that He was the Son of God (Romans 1:4)
Melchizedek - He explains Melchizedek’s name to mean ‘king of righteousness,’ and his title of ‘king of Salem’ to mean ‘king of peace’; and then, arguing from the silence of the record respecting his parentage, birth, and death, describes him as ‘without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God,’ and affirms him to have been greater than Abraham, since he blessed him (‘for without any dispute the less is blessed of the better’) and received from him (and through him from his unborn descendants the Levitical priests) a tithe of his spoils ( Hebrews 7:1-16 )
Galilee, Sea of - ...
So impressed were the disciples that "they worshipped Him, saying, Of a truth Thou art the Son of God
Hieracas, an Egyptian Teacher - Hieracas inferred that the latter Being, Who makes priestly intercession with groanings that cannot be uttered, must be the same as Melchisedek, who also was "made like unto the Son of God," and "who remaineth a priest for ever
Joseph - ...
As Joseph was the beloved son of Jacob, and distinguished by his father with special tokens, of his affection, and which excited the envy of his brethren; so Christ, the beloved and only begotten Son of God, by means of that distinguishing token of JEHOVAH, in setting him up, the Head of his body the church, and giving him a kingdom, in his glorious character of Mediator, called forth, as is most generally believed, that war we read of in heaven in the original rebellion of angels
Child, Children, Childbearing, Childish, Childless - In the First Epistle of John, the Apostle reserves the word for the Son of God
Atonement - Redemption, devised in the counsels of the eternal Three, was carried forward by the Son of God, who became man, that in the nature that had sinned he might make satisfaction for sin
Pleroma - ) to expound pleroma as referring to ‘the whole treasure of Divine grace’ with which the Son of God was endowed
Gospels - John wanted people to be convinced that Jesus was the Messiah, the Son of God, and to find true life through him (John 20:30-31)
Eternal Life (2) - He that hath the Son hath the life; he that hath not the Son of God hath not the life. ’ These emphatic repetitions of statement would seem to put it beyond all question that their author meant to teach that the Son of God, sent by the living Father, ‘lives because of the Father,’ and imparts the eternal life of the Father to every one who believes in Him. He has been ‘crucified with Christ: and it is no longer I that live, but Christ liveth in me; and that life which I now live in the flesh I live in faith, which is in the Son of God’ (Galatians 2:20)
Word - A cogent reason can be given why this Apostle adopts it; and we are not without a probable reason why, in the New Testament, the title "Son of God" should have been preferred, which is a frequent title of the Logos in the writings also of Philo. John sums up the amount of his Gospel in these few words: ‘These are written that ye might believe that Jesus is the Christ, the Son of God;' that is, that Jesus and the Christ are not distinct persons, and that Jesus Christ is the Son of God
Mary - Then turn to the evangelist Luke, (Luke 1:35) where we find, at the visit of the angel to Mary, to inform her of the miraculous conception, when Mary expressed her astonishment at the salutation, and modestly intimated the impossibility of the thing, the angel made this remarkable answer: "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore, also, that holy thing which shall be born of thee, shall be called the Son of God. Certainly the Son of God might have assumed a body such as ours, consisting both of flesh and spirit, and formed, as the first earthly man Adam was, of nothing; but then this would not have been what Scripture saith Christ must be, of "the seed of the woman," and what the promise declared
the Angel of the Church in Thyatira - These things saith the Son of God, and He armed with all the power and clothed with all the grace of the Godhead. The Son of God who has His eyes like unto a flame of fire wherewith to search to the bottom all the depths of Satan that are in Thyatira
Propitiation - It sufficiently proves that there is not only no implacability in God, but a most tender and placable affection toward the sinning human race itself, and that the Son of God, by whom the propitiation was made, was the free gift of the Father to us. John declares that, if any man believeth not on the Son of God, "the wrath of God abideth upon him;" and St
Decrees - ...
Psalm 2 , an enthronement psalm, states that it was by the Lord's decree (hoq [1] with power to be the Son of God by his resurrection from the dead, " may well allude to the "decree" of Psalm 2:7
Resurrection of Christ - ...
It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19 ; 10:17 )
Surprise - The world’s surprise at Jesus is its tribute to His unique perfection; His surprise at man’s sin and unbelief the evidence of its need of the grace and truth of the Son of God
Adoption - Christ was Son even in His humiliation; but He was only "declared (definitively in the Greek) the Son of God with power by the resurrection from the dead" (Romans 1:4), "the first begotten from the dead" (Revelation 1:5)
Servant of the Lord, the - See Christology; Isaiah ; Jesus Christ ; Slavery; Son of God ...
Allan A
Father's House - As Son of God He has the right of ordering His Father’s house and casting out the intruders who have dishonoured it
Shem - Others less probably (as Genesis 9:27 refers to Japheth's future rather than Shem's), "God shall dwell in the tents of Shem" (compare John 1:14, the Son of God "tented (eskeenosen ) among us"
Holy Ghost - God the Father appears in the Old, Testament dispensation, holding forth the promised Saviour with all his blessings, as coming for salvation; God the Son takes up the wonderful subject under the New Testament dispensation, as thus coming and finishing all that was promised in the Old; and now that the Son of God hath finished transgression, made an end of sin, and is returned unto glory, God the Holy Ghost is come down, agreeably to Jesus's and his Father's most sure promise, to render effectual the whole purpose of redemption, by his divine offices in the hearts of the redeemed
Cherubim - And though I do not presume, on a subject so mysterious and sublime, to speak decidedly, yet I cannot but think, that the cherubim of Scripture, are intended to represent the glorious persons of the GODHEAD, with the human nature united to the person of the Son of God, and by no means intended to represent angels
Apostle - The foundation of the church was laid, and apostolic work being complete the apostles passed away, there remain however, in the goodness of God, such gifts as are needed "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ
Elkesai, Elkesaites - Hippolytus states that the book, according to its own account, had been obtained from Seres, in Parthia, by a righteous man named Elkesai; that its contents had been revealed by an angel 96 miles high, accompanied by a female of corresponding size; that the male was Son of God, and the female was called Holy Spirit
Hand - The Son of God is often represented as sitting at the right hand of his heavenly Father: "The Lord said to my Lord, Sit thou at my right hand," Psalms 110:1 ; thou hast done thy work upon earth, now take possession of that sovereign kingdom and glory which by right belongeth unto thee; do thou rule with authority and honour, as thou art Mediator
Jesus Christ - the Son of God, the Messiah, and Saviour of the world, the first and principal object of the prophecies, prefigured and promised in the Old Testament, expected and desired by the patriarchs; the hope of the Gentiles; the glory, salvation, and consolation of Christians. But if the Psalm be inquired into more narrowly, and compared with parallel prophecies; if it be duly considered, that not only is the extraordinary person here spoken of called "the Son of God," but that title is so ascribed to him as to imply, that it belongs to him in a manner that is absolutely singular, and peculiar to himself, seeing he is said to be begotten of God, Isaiah 49:7 , and is called, by way of eminence, "the Son," Isaiah 49:12 ; that the danger of provoking him to anger is spoken of in so very different a manner from what the Scripture uses in speaking of the anger of any mere creature, "Kiss the Son, lest he be angry, and ye perish from the way when his wrath is kindled but a little;" that when the kings and judges of the earth are commanded to serve God with fear, they are at the same time commanded to kiss the Son, which in those times and places was frequently an expression of adoration; and, particularly, that, whereas other Scriptures contain awful and just threatenings against those who trust in any mere man, the Psalmist nevertheless expressly calls them blessed who trust in the Son here spoken of;—all these things taken together make up a character of unequivocal divinity: and, on the other hand, when it is said, that God would set this his Son as his King on his holy hill of Zion, Isaiah 49:6 , this, and various other expressions in this Psalm, contain characters of that subordination which is appropriate to that divine Person who was to be incarnate, and engage in a work assigned to him by the Father. " Thus the prophetic testimony describes him, as entitled to the appellation of "Wonderful," since he should be, in a sense peculiar to himself, the Son of God, Psalms 2:7 ; Isaiah 9:6 ; as existing and acting during the patriarchal and the Jewish ages, and even from eternity, Psalms 40:7-9 ; Micah 5:2 ; as the guardian and protector of his people, Isaiah 40:9-11 ; as the proper object of the various affections of piety, of devotional confidence for obtaining the most important blessings, and of religious homage from angels and men, Psalms 2:12 ; Psalms 97:7 ; and, finally, declares him to be the eternal and immutable Being, the Creator, God, the Mighty God, Adonai, Elohim, Jehovah. In the same peculiar manner does he apply the term "Son of God" to himself, and that with so manifest an intention to assume it in the sense of divinity, that the Jews attempted on that account to stone him as a blasphemer. Being, therefore, not only "a teacher sent from God," but the divine Son of God himself, it might be truly said by his wondering hearers, "Never man spake like this man
Person of Christ - Son of God. In the OT, we should note, the title ‘Son of God’ is applied to the chosen people, to the theocratic king who rules and represents it, and to the perfect King who is to come. In the Synoptic records He does not Himself use the full title ‘Son of God’; probably because it was too familiar as a designation of the Messiah. ‘The consciousness,’ he writes, ‘which Jesus possessed of being the Son of God is, therefore, nothing but the practical consequence of knowing God as the Father and as His Father. He is Son of Man, and Head of the Kingdom of God, because of the still deeper consciousness that He is Son of God
Virgin Birth - [5] 522) is accepted, that μονογενοῦς (John 1:14), ‘from its position in the Prologue, and from its form as a composite of γίγνεσθαι, must refer not to the eternal generation of the Son of God, but to the human birth of the Son of Man’ (cf. In that passage, moreover, the child whose birth is announced is already designated Messianically as ‘Son of the Most High’: but the title ‘Son of God’ in Luke 2:35 has a quite different signification; it denotes not official adoption, but actual origin: Luke 2:35 is thus a doublet of Luke 2:31-32 on another plane. Evidently, in linking Adam to Christ, the editor or compiler intends to suggest that Christ is the Second Adam, the re-founder of the human race; and that just as the first Adam was Son of God by a direct creative act, so also was the Second (by the power of the Holy Spirit)
Barnabas, Epistle of - The six days of creation are in reality 6000 years; hence the true Sabbath cannot be observed until the coming of the Son of God (ch. Moreover, he uses the Scriptures to explain the mystery of the suffering of the Son of God. He ‘manifested Himself as the Son of God’ (v. 10); who should not be called Son of David but Son of God, for David himself called him not son, but Lord (xii
Psalms (2) - The Jews are incensed at what they regard as His blasphemy in calling Himself the Son of God. Paul regards the Psalmist’s utterance as fulfilled not in the baptism, but in the resurrection of Jesus; and this view appears to underlie the Apostle’s statement in Romans 1:4 that it was by the resurrection that Jesus was declared to be the Son of God with power. The phrase ‘son of God’ did not necessarily imply Divinity in the technical sense, for we find it applied even to the people (Exodus 4:22), and we have already seen how Jesus argues (John 10:34) from the acknowledged application of the term to human beings. The day on which he was begotten as a Son of God is the day on which he was installed in his regal dignity as the representative of Jehovah, the King and Father of His people
Hebrews, Epistle to the - ...
The great subject of the Epistle to the Hebrews is approach to God, the basis of which is found in the blessed Person and work of the Son of God, the Lord Jesus Christ. Returning from this digression on the 'if,' the writer takes up again the thread from Hebrews 3:6 "Having therefore a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession. The fact is noted that nothing is said of his father, mother, or genealogy; nothing of his birth or death; he is said to be assimilated to the Son of God, and abides a priest continually
Jonathan - Jonathan was only the sinful son of a sinful father, whereas Jesus Christ was the Son of God. But nothing more is said even of the Son of God Himself in this respect, than that He stripped Himself bare for His enemies, and clothed them with His robe and with His diadem. Was there ever a nobler deed done on the face of the earth till the Son of God came to do such deeds, and to show us all the way? If I had been Jonathan, I would have looked to David to strengthen me
Unbelief (2) - —A characteristic feature should be duly noted, the enhanced demand for belief in the Son of God (‘statt der Sache überall nur die Person’ is the distinction drawn by Wernle [1]). Sharp is the contrast between the ὁ μὴ πιστεύων of John 3:18 and the ὁ πιστεύων εἰς αὐτόν of its opening words; in the former case full adherence to the Son of God has been deliberately refused; that refusal has meant a rejection of the highest manifestation of God, which is ultimately traceable to an evil disposition, evil works
Presentation - Paul had mentioned (Galatians 4:4) the sending forth of the Son of God into our world, he spoke of it in two stages, ‘born of a woman,’ ‘born under the law’ (Revised Version NT 1881, OT 1885 ); and in both those acts or stages the Pauline Evangelist St. Our Lord might have claimed exemption, as the Son of God; just as afterwards when they asked Him to pay the Temple rate He declared, ‘Therefore the sons are free’ (Matthew 17:26 Revised Version NT 1881, OT 1885 )
Guilt - Guilt, according to these New Testament writers, requires the sacrifice of the Son of God
Victory - For John, the victory that triumphs over the world is our faith, and the one that overcomes the world is the one who believes that Jesus is the Son of God (1 John 5:4-5 )
Propitiation - Hence, in connection with Jewish sacrifices, 'the blood' is mentioned without reference to the victim from which it flowed, but in connection with the great antitypical sacrifice of the NT the words 'the blood' never stand alone; the One Who shed the blood is invariably specified, for it is the Person that gives value to the work; the saving efficacy of the Death depends entirely upon the fact that He Who died was the Son of God
Supremacy - —Liddon, Divinity of our Lord (Bampton Lectures, 1866); Gore, Incarnation of the Son of God (do
Bible, Inspiration of the - That the incarnate Son of God should treat the Old Testament in this fashion offers the strongest possible endorsement of the divine inspiration of Holy Scripture, neatly illustrated in Matthew 19:4-5 were Jesus quotes Genesis 2:24 ("For this reason a man will leave his father and mother ")
Inheritance - His prominent position as the Son of God uniquely qualifies him as God's heir
Haggai, Theology of - One way that the glory of the second temple surpassed the glory of Solomon's temple was the presence of the Son of God in Zerubbabel's temple
Greatness - Until the time of the Incarnation the position of a servant was the lowest of all; but when the Son of God appeared, He, in St
Comfort (2) - The Fatherly pity (Psalms 103:13) and the Motherly tenderness (Isaiah 66:13) of the All-merciful must be set forth by the Son of God, if, looking on Him and listening to Him, men were to be able to see the image and to hearken to the voice of God
Acts of the Apostles - ...
In the meantime Saul had been converted, and immediately preached that Jesus was the Son of God
Access - Macgregor, Jesus Christ the Son of God, 1907, p
Eclipse - It was accompanied by an earthquake, which altogether struck the spectators, and among them the centurion and Roman guard, with great fear, and a conviction, that Jesus was the Son of God, Matthew 27:51-54
Arise, Arose, Arouse, Raise, Rise, Rouse - , of Christ as a prophet, Acts 3:22 ; 7:37 ; as God's servant in the midst of the nation of Israel, Acts 3:26 ; as the Son of God in the midst of the nation, 13:33 (not here of resurrection, but with reference to the Incarnation: the AV "again" has nothing corresponding to it in the original, it was added as a misinterpretation: the mention of His resurrection is in the next verse, in which it is stressed by way of contrast and by the addition, "from the dead"); as a priest, Hebrews 7:11,15 ; as king over the nations, Romans 15:12 ; (d) of a spiritual awakening from lethargy, Ephesians 5:14 ; (e) of resurrection from the dead: (1) of the resurrection of Christ, Matthew 17:9 ; 20:19 ; Mark 8:31 ; 9:9,10,31 ; 10:34 ; Luke 18:33 ; 24:7,46 ; John 20:9 ; Acts 2:24,32 ; 10:41 ; 13:34 ; 17:3,31 : 1 Thessalonians 4:14 ; (2) of believers, John 6:39,40,44,54 ; 11:24 ; 1 Thessalonians 4:16 ; of unbelievers, Matthew 12:41
Access - Macgregor, Jesus Christ the Son of God, 1907, p
Faith - Mark opens his Gospel with the simple assertion that this is "the gospel about Jesus Christ, the Son of God" (1:1). Saul, a Jew whose persecution of the Christians was based on this premise (Acts 22:3-5 ), after meeting the risen Christ becomes a Paul who with opened eyes receives the Holy Spirit and preaches that Jesus is the Christ, the Son of God (Acts 9 ; Galatians 1:23 ). ...
From the beginning of the Gospel, where we are told that John the Baptist's witness to Jesus as the light is "so that through him all men might believe" (1:7), until the Gospel's concluding statement of purpose"That you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31), the gospel is presented as a call to faith
Ebionism (2) - … He emphasizes faith in Jesus the Son of God (xx. He tells us himself that his purpose in writing is that those who read ‘may believe that Jesus is the Christ, the Son of God’ (John 20:31). What he means by ‘the Christ, the Son of God,’ he lets us see in the prologue; and his method in the rest of the work is to show by selected examples how this conception of the truth about Jesus Christ has been historically realized
Emperor-Worship - Egypt, Babylon, Persia, China-it was the custom from early times to speak of the ruler as ‘son of God,’ and in other ways to pay him divine honour-a custom which may easily be derived from the general tendency there to cringing adulation and extravagant flattery on the part of the subject (in Acts 12:22 we have a good example), and from a natural desire on the part of the monarch to confirm so useful a sanction of his authority. ‘Lord,’ ‘our Lord,’ ‘Saviour,’ ‘Son of God,’ ‘Imago of God,’ ‘God manifest’-precisely the greatest names applied to Christ in the NT-were all familiar, throughout the East at least, as usual terms in which to speak of the Emperor (for details see H. ‘Son of God,’ certainly had a root quite independent of Caesarism, and all as applied to Christ and Christians had a different content from the same terms applied to Caesar by pagans, the parallelism is too complete to be pure coincidence
John, Theology of - The object for which the Gospel was written, we are told, was that men might believe that Jesus was not only the Christ, but also the Son of God. Christ’s unique Personality as Son of God may be fully known from His life on earth, but the Prologue gives to the narrative of His ministry in the flesh a background of history and of eternity. The meaning of the term ‘Son of God’ as applied to Jesus is brought to light by the Fourth Gospel. The victory has already been virtually won by Christ as the all-sufficient Saviour, who as Son of God was manifested that He might undo or annul the works of the devil (1 John 3:8 )
Eusebius (60), Bishop of Nicomedia - ...
The Arian and the orthodox agreed as to the unique and exalted dignity of the Son of God; both alike described the relation between the first and second hypostasis in the Godhead as that which is imaged to us in the paternal and filial relation. The orthodox went further, and in order to affirm that the Deity of the Son of God was absolute and not relative, infinite and not finite, asserted that He was of the same οὐσία with the Father. This was blasphemy in the eyes of those who held the Divinity of the Son of God. The term Homoousion as applied to the Son of God rallied for a while their conscience and Eusebius declared it to be untenable
Cross, Crucifixion - Mark and Matthew centered upon the horror of putting the Son of God Himself to death. All the emphases—the messianic thrust, Jesus as Son of God and as the righteous Martyr, the sacrificial nature of His death, the cross as His throne—are necessary emphases of the total picture of the significance of His crucifixion
Hebrews, the Epistle to the - Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. - The superiority of the gospel over Judaism is shown in its introduction by the Son of God, infinitely higher than the angels, or Moses through whom the Hebrew received the law
Unconscious Faith - And to this the case of the blind man who received sight in Jerusalem is somewhat similar; for when the Lord afterwards confronted him with the question, ‘Dost thou believe on the Son of God?’ he was only able to reply, ‘Who is he, Lord, that I may believe on him?’ (John 9:35). It brings all time before Christ’s earthly manifestation, and all races which have not known Him, and—we may fairly add—all souls which love and revere the holiness which they see in Him, though they do not feel able to confess His Name as the Saviour, or the Son of God, within the reach of healing and help in virtue of their unconscious faith
Paul in Arabia - So did Paul discover the Son of God in Arabia: so did Paul have the Son of God revealed to him in Adam, and in Abraham, and in Moses, and in David, and in Isaiah, but, best of all, in Paul himself
Divination - Paul (Acts 9:17; Acts 9:27; Acts 26:16) and to Stephen (Acts 7:56), and His Spirit prohibited action (Acts 16:7), where an itinerant preacher was received as a messenger of God, or even as Christ Jesus re-incarnated (Galatians 4:14); where the Holy Spirit was a distinct living personality, where the assertion that a man was the Son of God made a Roman governor tremble (John 19:8), and the patience of His death caused a Roman centurion to exclaim: ‘This was a Son of God’ (Matthew 27:54)
James the Lord's Brother - Rabbi, Thou art the Son of God, Thou art the King of Israel. Surely a most solemn warning to us, that our natural tempers, our traditional prejudices, our early sympathies, the school of life and thought and worship in which we have been brought up, and our not ignoble loyalty to that form of doctrine into which we were in our youth delivered,-all that may stand in our way; all that may have to be fought against and conquered; if we are ever to come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ
Naaman - Filled, that is, with the humiliation, and the obedience, and the submission, and the whole life and death of the Son of God. O pure, and clean, and sweet, and blessed Son of God
Principality Principalities - Paul merely says that if there be such, be they what they may, they were created in the Son of God. Paul is glorifying the Son of God by a view of His relation to created being; and assuredly this would not be best done by alluding to phases of created being which might all the while be figments of the imagination
Gnostics - The Gnostics considered Jesus Christ as the Son of God, and inferior to the Father, who came into the world for the rescue and happiness of miserable mortals, oppressed by matter and evil beings; but they rejected our Lord's humanity, on the principle that every thing corporeal is essentially and intrinsically evil; and therefore the greatest part of them denied the reality of his sufferings
Send - "Hofmann, in support of his view that Jesus is called the Son of God only in virtue of His being born of man, vainly urges that the simple accusative after apostello also denotes what the Person is or becomes by being sent
Sin - , "flesh of sin," the flesh stands for the body, the instrument of indwelling "sin" [1], and as an offering for sin," i
Satan - While the devil has had a career of sinning "from the beginning, " the Son of God came to destroy his wicked works (1 John 3:8 )
Servant - (Zechariah 13:7) But when in the council of peace, before all worlds, in that covenant transaction which took place for the redemption of our nature between the glorious persons of the GODHEAD, the Son of God undertook to become man, that he might be the Surety and Sponsor of his church and people; here by this infinite condescension, we discover how Christ, as God and man united in one person, might, as he really and truly did, become the servant of JEHOVAH
World - The Son of God is the "Savior of the world" (John 4:42 ; 1 John 4:14 ), giving life to it as the "bread of life" (John 6:33,51 )
Forgiveness - Christ the Son of God dies for our sin; and this same death we also die, by faith, to sin; hence, we are justified before God-that is, we are like men who have never contracted a debt; and there is nothing for us but acquittal
Heaven - Instead of the land of Canaan, we have heaven; for the earthly Jerusalem, we have the heavenly, the city of the living God; in place of the congregation of Israel after the flesh, we have the general assembly and church of the first-born, that is, all true believers "made perfect;" for just men in the imperfect state of the old dispensation, we have just men made perfect in evangelical knowledge and holiness; instead of Moses, the mediator of the old covenant, we have Jesus the Mediator of the new and everlasting covenant; and instead of the blood of slaughtered animals, which was sprinkled upon the Israelites, the tabernacle, and all the vessels of the sanctuary, to make a typical atonement, we have the blood of the Son of God, which was shed for the remission of the sins of the whole world; that blood which doth not, like the blood of Abel, call for vengeance but for mercy, which hath made peace between heaven and earth, effected the true and complete atonement for sin, and which therefore communicates peace to the conscience of every sinner that believes the Gospel
Type - Melchisedec was "made like unto the Son of God," Hebrews 7:3
Kingdom - Israel, however, though declaring still a nominal allegiance shared in the common rebellion, Isaiah 1:2-4 , and, after they had rejected the Son of God, John 1:11 (cp
Justification - ) writes: "what else could cover our sins but His righteousness? in whom could we transgressors be justified but only in the Son of God? O sweet exchange! O unsearchable contrivance! that the transgressions of many should be hidden in one righteous Person and the righteousness of One should justify many transgressors
Idol, Idolatry - Jesus Christ, the Son of God who died for sinners, is the true God who gives believers eternal life
New Commandment - Jesus as the Son of God has power to impose a new law, equally binding with that of the Decalogue; and it is henceforth valid in virtue of His authority
Christ in Modern Thought - When we believe in Him as the Son of God, the object of our saving faith is this eternal ideal of God-pleasing humanity, not the historical man; the ideal of which the historical man is but the highest representation. Everything is explainable by this idea; God in His growth (Werden) or the Son of God. Christ, in His historical individuality, is not the Son of God: the eternal Son of God is collective humanity, and what is true of collective humanity is not to be limited to Him
Back to Christ - The Christ of dogma is Christ as exhibited in the creeds—the eternally begotten Son of God, the second Person in the Trinity, who, for our redemption, assumed our human nature and submitted to death as an atonement for our sins. This idea—the essential oneness of God and man, man as the eternal Son of God—is the active and creative thing. The historical Christ is the transcendent and miraculous Christ, the Christ who was conscious of a superhuman dignity, and who was declared by the resurrection from the dead to be the Son of God with power (Romans 1:4). The gospel is not given with the character, teaching, and ministry of Christ, in their direct appeal to the heart and conscience; only the doctrinal interpretation of these facts—that the pre-existent Son of God assumed human nature, lived among men, and atoned by His death for their sin—has a right to the name
Acts of the Apostles (2) - Acts 5:42 ‘to preach Christ Jesus’ ( Revised Version NT 1881, OT 1885 ‘Jesus [1] the Christ’), Acts 9:20 ‘proclaimed Jesus that he is the Son of God,’ Acts 18:5 ‘testifying to the Jews that Jesus was the Christ. There is not a word in all these discourses of a Divine birth, no word of a coming down from heaven or of a ‘Son of God’ in a physical or supernatural sense. For, in spite of his advanced speculations on the subject of Christ, in spite of his doctrine of pre-existence and his cosmological Christology, the Apostle holds fast in Acts 2:33-36 and Philippians 2:9 to the notion that Jesus became ‘Son of God in power’ through His resurrection from the dead, and was invested with the title ‘Lord’ at His exaltation
Baptize, Baptism - ...
This response was to the gospel of Jesus, Son of God and Savior, who was crucified, rose again, forgives sins, bestows the Spirit, and will come again as Judge, all summarized succinctly but clearly in baptism in or into the name of Jesus as Christ, Lord, Son of God (8:37)
Hebrews, Theology of - He is superior to the angelic hosts because no angel can boast of being the Son of God, fully divine (1:4-14), and yet fully human (2:5-18). As the sinless Son of God, his total involvement in the human predicament, especially in suffering and death, has destroyed the devil and his morbid agenda for our race
Henoticon, the - "that our Lord Jesus Christ is the only-begotten Son of God, and Himself God, incarnate, consubstantial with the Father according to His Godhead, and consubstantial with us according to His manhood, that He came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, Mother of God, and that He is One Son, not two. " That "it was this one and the same Son of God Who wrought miracles, and endured the sufferings which He underwent voluntarily in His flesh
Agony - His agony in Gethsemane was worthy of Him as the Son of God, for it was the recoil of His filial spirit from the interruption of His filial communion with His Father, which appeared to Him to be necessarily involved in the sacrifice which He was about to offer for the sins of the world. God did not withdraw Himself from, or abandon His only-begotten and well-beloved Son, but was with Him to sustain Him in His sacrifice; but the Son of God was so overshadowed and overwhelmed by His consciousness of the sin and the consequent curse of the race which He so loved as to make Himself one with it, that He dreaded in Gethsemane to lose, and did on Calvary lose for a moment, the comfort and help of His Father’s love
Nicodemus - To you, Jesus of Nazareth is the Son of God, and your Saviour, and Lord, and Master. " John, our evangelist, was present all that night, and he has written this chapter also of his book so that we might believe that Jesus is the Christ, the Son of God, and that believing we might have life through His name
Cross, Crucifixion - In 2:20 Paul speaks of being crucified with Christ, yet no longer living, but Christ lives in him, and the life he now lives in the body he lives by faith in the Son of God, who loved him and gave himself for him
Saint - This claim receives its most striking admission in such utterances as ‘the Son of God, who loved me, and gave himself up for me’ (Galatians 2:20); ‘ye are not your own; for ye were bought with a price’ (1 Corinthians 6:20); ‘beloved of God, called to be saints’ (Revelation 1:7)
Death - It is distress which ennobles every great character, and distress was to glorify the Son of God
Son of Man - The Son of man is also Son of God, the One who came from above, the Ladder which links all humanity with God (John 1:51 )
Peter, First, Theology of - Jesus Christ is the Son of God (1:3), seated at his right hand; he shares with God the title of Lord (1:25; 2:3; 3:12,15)
Lie, Lying - ...
In the New Testament, Christ as the Son of God is spoken of as absolutely true (John 1:17 ; 14:6 )
Gods - His claim to be ‘the Son of God,’ whom the Father, in a unique sense, both ‘sanctified and sent,’ could be judged by His works, and it was sufficient to contrast those works which they could daily witness with the works of men whom God designated ‘sons of the Most High’ (בְּנִי עָלְיוֹן Psalms 82:6)
Jew - It was fulfilled in the advent of the Son of God, born of the seed of Abraham
Numbers as Symbols - The Lord Jesus is Prophet, Priest, and King; Son of God, Son of Man, and Son of David
Doxology - ...
Immediately after the Resurrection, Jesus is associated with the Father in glory, and receives worship as Messiah and Son of God
Gardens - The place was so small, that he was perfectly certain no man but himself was there; and so completely defended, that none could break through, or look over, the fence; and, by consequence, that no eye was upon him, but the all-seeing eye of God; and, therefore, since Christ saw him there, Nathanael knew he could be no other than the Son of God, and the promised Messiah
Scribes - But when he converses with Nicodemus, John 3, who appears to have been convinced by his miracles that he was "a teacher sent from God," when he came to Jesus by night," anxious to obtain farther information concerning his nature and his doctrine, our Lord, after intimating the necessity of laying aside all prejudices against the spiritual nature of his kingdom, asks, "Art thou a master in Israel, and knowest not these things?" that is, knowest not that Moses and the prophets describe the Messiah as the Son of God? and he then proceeds to explain in very clear language the dignity of his person and office, and the purpose for which he came into the world, referring to the predictions of the ancient Scriptures
Psalms, the Book of - Not a few of these are alluded to in the New Testament; and it is unquestionable that the language and structure of many others not quoted were intended to bear witness to the Son of God
Holiness, Holy, Holily - ...
A — 2: ἁγιωσύνη (Strong's #42 — Noun Feminine — hagiosune — hag-ee-o-soo'-nay ) denotes the manifestation of the quality of "holiness" in personal conduct; (a) it is used in Romans 1:4 , of the absolute "holiness" of Christ in the days of His flesh, which distinguished Him from all merely human beings; this (which is indicated in the phrase "the spirit of holiness") and (in vindication of it) His resurrection from the dead, marked Him out as (He was "declared to be") the Son of God; (b) believers are to be "perfecting holiness in the fear of God," 2 Corinthians 7:1 , i
Doxology - ...
Immediately after the Resurrection, Jesus is associated with the Father in glory, and receives worship as Messiah and Son of God
Leovigild, Arian King of the Visigoths - "I believe," he is reported to have said, "with firmness that Jesus Christ is the Son of God, equal to the Father, but I do not at all believe that the Holy Ghost is God, since in no book of Scripture do we read that He is God
Gospels (2) - Christian ethics is derived from and dependent upon the Person of Jesus the Son of God manifested in time. Romans 1:1-4 ‘the gospel of God … concerning his Son, who was born of the seed of David …, who was declared to be the Son of God … by the resurrection of the dead’; and 2 Timothy 2:8 ‘Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel. In any case, it is unreasonable to question that Saul the persecutor needed some instruction or study before he could ‘proclaim Jesus, that he is the Son of God
Matthew, Gospel According to - Though legally descended from David through Joseph ben-Jacob, He was also in a unique sense Son of God. He was the Divinely foreordained Messiah, the supernaturally-born King of Israel, the unique Son of God. Jesus was the Davidic Messiah and also the Son of God
Faith - Paul’s experience and teaching this act of faith leads to a life of faith, so that he can write of himself: ‘That life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me and gave himself for me’ (Galatians 2:20). ‘We know and have believed the love which God hath in us’ (1 John 4:16); but faith also develops into a deeper and surer knowledge: ‘These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God’ (1 John 5:13). Thus he that believes that Jesus is the Son of God passes by the way of forgiveness, knowledge, and love into an assured confidence and a great victory over the world and the things that are in the world
Annunciation, the - —The announcement of the fact that the Son of God was to be born of the Virgin Mary, who at the time was espoused to Joseph, the descendant and heir of David. ...
‘Wherefore also the holy thing which shall be born...
Shall be called the Son of God. ’...
‘Son of God’ was a recognized title of the Messiah
Faith - Paul’s experience and teaching this act of faith leads to a life of faith, so that he can write of himself: ‘That life which I now live in the flesh I live in faith, the faith which is in the Son of God, who loved me and gave himself for me’ (Galatians 2:20). ‘We know and have believed the love which God hath in us’ (1 John 4:16); but faith also develops into a deeper and surer knowledge: ‘These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God’ (1 John 5:13). Thus he that believes that Jesus is the Son of God passes by the way of forgiveness, knowledge, and love into an assured confidence and a great victory over the world and the things that are in the world
Inspiration - ...
Christ's argument, "if He called them gods, unto whom the word of God came, say ye of Him whom the Father hath sanctified and sent, Thou blasphemest, because I said, I am the Son of God?" rests on the one word "gods" being applied to rulers, as types of the Son of God, therefore still more applicable to the Antitype Himself
Trinity - The function of Israel was to guard God’s transcendence and omnipresence; it was for Christianity to develop the doctrine of the Godhead into the fulness, depth, and richness that we find in the revelation of the Incarnate Son of God
Incarnation - The attempt which met with the widest success, and most threatened the doctrine of the Church, was that of Arius, who taught that the Son of God was a created being, a sort of demi-god. Apollinaris taught that the Word of God took the place of the human mind or spirit in Christ, as at a later period the Monothelites held that He had no human will; Nestorius practically denied an Incarnation, by holding that the Son of God and Jesus Christ were two separate persons, though united in a singular degree; Eutyches taught that the manhood in Christ was merged in the Godhead so as to lose its proper and distinct nature
Confession (of Christ) - It is true that even in this earlier period Jesus is sometimes addressed or spoken of as the ‘Son of God’ (John 1:34; John 1:50, Matthew 8:29 || Matthew 14:33); but it is not probable that in these cases we are to understand the expression otherwise than as a recognized Messianic term (cf. In the Johannine Epistles a confession on the one hand that ‘Jesus Christ is come in the flesh’ (1 John 4:2-3, 2 John 1:7), and on the other that ‘Jesus is the Son of God’ (1 John 4:15), is represented as essential to the evidence of a true and saving Christian faith
David - ...
In the New Testament The New Testament tells the story of Jesus as the story of the Son of God but also as the story of the Son of David from His birth (Matthew 1:1 ) until His final coming (Revelation 22:16 )
Incarnation - Jesus, the Man from Nazareth, is the incarnate Word or Son of God, the focus of the God-human encounter
Alexander, of Alexandria - 11) prepared him to adopt and carry out to their consequences, with a peculiar boldness of logic, such views as he now began to disseminate in Alexandrian society: that the Son of God could not be co-eternal with His Father; that He must be regarded as external to the Divine essence, and only a creature
Rock - It represents a church group which resists the teaching of the Word of GOD, has no interest in the Son of God, and will not listen to the Spirit of GOD
Egypt - The people of the land send to the idol to inquire the reason of the commotion, and are told that an ‘occult god’ has come, who alone is worthy of worship, because he is truly Son of God
Satan - Disbelief of God is what first Satan tempts men to (Genesis 3); "IF Thou be the Son of God" was the dart he aimed at Christ in the wilderness temptation, and through human emissaries on the cross
Abgar - And having heard all these things concerning thee, I have concluded that one of two things must he true: either thou art God and hast come down from heaven to do these things, or else thou who doest these things art the Son of God
Simeon - This is such a horrible pit of a world that not even the Son of God Himself could come down into it, and do the work of God in it, without being hunted to death by evil tongues
Attributes of Christ - —In a few passages only does Jesus call Himself the Son of God (Luke 22:70, John 5:25; John 9:35; John 11:4, cf
Judah - They then made this memorable answer: "We have a law, and by our law he ought to die, because he made himself the Son of God
Unitarians - Arius, a presbyter in the church of Alexandria, a man of consummate talent and address, but of a cold and speculative mind, impiously maintained that there had been a time when the Son of God was not; that he was capable of virtue and vice; and that he was a creature, and mutable as creatures are! It is true that Arius held a qualified preexistence, when he said that God created the Son from nothing before he created the world; in other words, that the Son was the first of created beings; but such preexistence does not imply coexistence or coeternity with the Father
John, Gospel of - ...
Because the signs were designed to show that Jesus was the messianic Son of God (John 20:30-31), they were often followed by long debates with the Jews (e
Egypt - The people of the land send to the idol to inquire the reason of the commotion, and are told that an ‘occult god’ has come, who alone is worthy of worship, because he is truly Son of God
Messiah - Well therefore may we say, Truly this was the Son of God. There he in writing styles himself the only and first-born Son of God, the Messias, the Saviour of Israel. And though he met with some opposition, yet he prevailed there at last to that degree, that some of his followers prophesied, and fell into strange ecstacies: four hundred men and women prophesied of his growing kingdom; and young infants, who could hardly speak, would plainly pronounce Sabatai, Messias, and Son of God
Matthew, the Gospel According to - From the beginning Matthew introduces Jesus as "Son of David," but Mark 1:1 as "the Son of God," Luke as "the Son of Adam, the Son of God" (Luke 3:38), John as "the Word" who "was God" (John 1:4)
Mission - The revelation could be made only by the Son of God (Matthew 11:27, Luke 10:22), and it was contained in Himself (John 1:18; John 14:7-10). ‘The Son of God’ gives men authority to become God’s sons (John 1:12-13), thereby causing men fully to unfold their manhood
Truth (2) - Jesus, as the perfect Son of God, is the final and adequate embodiment of God’s saving will; and the common term for that heavenly nature, in relation to man’s errors and ignorance, is the truth. The full revelation was in Christ as the Logos or Son of God par excellence, the Truth of God, and therefore of man, amid shadows and appearances
Matthew, Theology of - Who is this Jesus, according to Matthew? Jesus is the one who, as Messiah (1:1), fulfills the messianic expectations of the Old Testament, and who, as Son of God, brings the salvation of God ( Son of God, Jesus teaches the will of God (5:17-20) and inaugurates the kingdom by obeying God's will ( Evolution (Christ And) - The Christian contention is that in Him the Evolutionary process finds its consummation on the one side—He was the Ideal Man made actual; and that a fresh Evolutionary start was made by the fusion of the Divine and human natures in Him on the other—He was the Son of God Incarnate, ‘manifested to take away sin’ (1 John 3:5), and to project the race on the lines of its true development and life, which had been interrupted and swerved aside by the intrusion of sin into the world. In Evolutionary language, the ‘embryonic’ Christ of prophecy became in due course the actual Christ of history, or, less figuratively, the dimly outlined Ideal Life of aspiration took objective form in the manifested life of the Son of God
Devil - He dared ask even the Son of God to worship him as he tempted Jesus (Matthew 4:9 )
Nativity of Christ - "It is matter of just complaint, " says a divine, "that such irregular and extravagant things are at this time commonly done by many who call themselves Christians; as if, because the Son of God was at this time made man, it were fit for men to make themselves beasts
Hunger - ‘If thou art the Son of God, command that these stones become bread’ (Matthew 4:3, cf
Bible, - This was graciously accomplished by the Son of God becoming a man and dying a sacrificial death on the cross, which glorified God and met the question of man's responsibility
Consecrate, Consecration (2) - ...
The rendering ‘consecrated’ better suits the context of John 10:36 ‘Say ye of him, whom the Father consecrated and sent into the world, Thou blasphemest; because I said, I am Son of God?’ Jeremiah 1:8 supplies a suggestive OT analogy, for the word of the Lord reminds the young prophet that, in the Divine counsel, he was set apart for holy uses before his birth
Galatians, Epistle to the - With Christ he was crucified (was judicially dead); yet he lived, but no longer himself, for Christ lived in him, and his life as still in this world was by faith — the faith of the Son of God, a living object whose love filled his soul
Christianity - ...
(2) On the other hand, we must avoid the error of those who, when they insist on going ‘back to Christ,’ and demand the substitution of the Christ of history for the Christ of dogma, assume that nothing that is supernatural can he historical, and that the Christ whom we find in the NT the Christ of the Incarnation and the Resurrection and the Atonement, the Christ who wrought miracles and claimed to be the Son of God, and was so accepted by those who had known Him in the flesh and subsequently knew Him in the Spirit is not the Jesus of history at all. Paul and the sermons reported in Acts the gospel of One who not only lived a spotless life and spake as never man spake, but died for our sins and was raised again for our justification, and was thereby declared to be the Son of God with power
Union With God - That perfect spiritual union of man with God which the natural head of our human race, the first Adam, failed to attain to, through sin, has, however, been attained to and realized in the Person of Jesus Christ the second Adam, who is the perfect ‘son of man’ and also ‘son of God’ (1 Corinthians 15:22; 1 Corinthians 15:45-49). ...
The fall of mankind under the power of sin, with all its bitter consequences, conditioned the task which the perfect Son of man and Son of God, when He appeared on earth, had to undertake and accomplish, in order to bring about reconciliation and effect the redemption and restoration of sinful men, and establish the Kingdom of God
Descent Into Hades - Now the ‘apostles and teachers’ differed from the rest in that they had been baptized before they passed into the under world; but when there, ‘after they had fallen asleep in the power and faith of the Son of God, they preached also to them that had fallen asleep before them, and themselves gave unto them the seal of the preaching,’ sc. : ‘Sheol saw me, and was made miserable: Death cast me up and many along with me … I made a congregation of living men amongst his dead men, and I spake with them by living lips … and those who had died … said, Son of God, have pity on us … and bring us out from the bonds of darkness; and open to us the door by which we shall come out to thee
Abraham - And Jesus Christ, Son of God, and Son of Abraham, laid down His life at the same call. Ye are My friends, says the Son of God, if ye do that
Satan - The Son of God is manifested for the express purpose of destroying the devil’s works ( 1 John 3:8 )
John, the Letters of - Whereas the Gospel was written “that ye might believe that Jesus is the Christ, the Son of God” (John 20:31 ), 1John insists that one must confess that Jesus Christ has come in flesh (1 John 4:2 )
Vengeance (2) - The sons of God must be like the Son of God, like God Himself, who loves and forgives without limit
Hearing - For example, Jesus predicts the coining of the hour ‘when the dead shall hear the voice of the Son of God’ (John 5:25; John 5:28)
Hopefulness - ]'>[1] As regards His possessing ‘all fulness’ as the God-man, and so being thought incapable of feeling hopefulness, it may be said that we clearly start our thoughts on a wrong line if we commence an investigation of this kind with our own a priori views of what the incarnate Son of God must have felt or not felt
Pentecost - " (John 7:39) But now that the Son of God hath finished the whole of his ministry upon earth, and is returned to glory, the Holy Ghost comes down in a fulness of blessings, and to him is committed the whole efficiency of the work, as the Almighty Minister in the church, to render the whole effectual; and to this agree the words of the prophets: Isaiah 44:3-5; Joel 2:28, etc
Brother - It was the Son of God alone, and not either of the other persons of the GODHEAD which be came our Brother
Pilate - But when Jesus came forth from the scourging, the Jews for the first time brought forward the cry that He ‘made himself the Son of God’ ( John 19:7 )
Psalms, Book of, - --The moral struggle between godliness and ungodliness, so vividly depicted in the Psalms, culminates in Holy Scripture, in the life of the Incarnate Son of God upon earth
Jonathan - Jonathan's pious and filial self devotion appears in his readiness (like Isaac) to die at his father's command because of the rash adjuration of the latter; type of the Son of God, volunteering to die for us because Adam by eating the forbidden fruit had his "eyes opened" (Genesis 3; 1 Samuel 14:27; 1 Samuel 14:43); again in his continuing to the last faithful to Saul, though his father had attempted his life, and though he knew that his father's kingdom was doomed to fall and David to succeed
Lactantius - "The same person is the Son of God and of man, for He was twice born: first of God in the Spirit before the origin of the world; and afterwards in the flesh of man, in the reign of Augustus
Maxentius, Joannes, Presbyter And Archimandrite - The archimandrite refuses to believe the letter can have been written by Hormisdas, but argues that whether it was so or not, its author was "unquestionably a heretic," as he considers that to "maintain that Christ, the Son of God, is one of the Trinity is to contend about words
Neighbour (2) - Hence towards all who are our brethren in the Lord we must be humble and meek and forgiving, ‘in honour preferring one another’ (Romans 12:10), seeking greatness not in dominion but in service (Matthew 20:26-27 || Luke 22:26); for it is ever the over-estimate of self that takes offence and causes hate (Mark 7:22); and to the sinner and the unbeliever who are Ignorant of love, there is but the greater need to make love manifest by unwearying self-sacrifice and unceasing kindness; for so the evil in the other’s heart will be overcome, and the Divine germ of love within him will be fanned into a living flame, and he also will become a true Son of God (Matthew 6:12 || Luke 6:28-31 || Romans 12:19-21)
Christ in the Middle Ages - the rational soul and flesh of the man Christ, by an assumption singularly wonderful and wonderfully singular, that, no merits of his own righteousness having preceded, he should thus become Son of God from the beginning in which he began to be man, that he himself (the man Christ) and the Word might be one person’ (de Correptione et Gratia, 30). This soul and body, the Person of the Son of God, who is the eternal Word and the reflexion of the Father’s glory, from genuine love and mercy, for the sake of our blessedness, took upon Himself and united with Himself into the unity of the Person. Satisfaction to the Divine majesty could not be made by man, seeing that he is finite, or by the Son of God alone, seeing that He owed no satisfaction; but it must be made by the God-man
Confession - In his treatise against heresies, this father affirms that "the faith of the church planted throughout the whole world," consisted in the belief of "one God, the Father Almighty, Maker of heaven and earth and sea, and all that are in them; and one Christ Jesus, the Son of God, who became incarnate for our salvation; and one Holy Spirit, who foretold, through the Prophets, the dispensations and advents, and the generation by the virgin, and the passion, and the resurrection from the dead, and the ascension in the flesh into heaven, of Jesus Christ our beloved Lord, and his appearing from heaven in the glory of the Father, to unite together all things under one head, and to raise every individual of the human race; that unto Christ Jesus, our Lord and God, and Saviour and King, every knee may bow, and every tongue confess; that he may pronounce just sentence upon all. 325,) in which Arianism was not only condemned, but proscribed, the confession established as the universal standard of truth and orthodoxy runs thus: "I believe, in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus, the only begotten Son of God, begotten of the Father, before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, descended from heaven, and became incarnate by the Holy Ghost, of the virgin Mary; and was made man, was crucified for us under Pontius Pilate. But, in an evangelical sense, and as it occurs in the New Testament, it includes much more: it means the whole Christian scheme of redemption and justification by the Son of God, with all the glorious privileges and promises contained in that scheme
Death of Christ - Human sins are not just swept aside as inconsequential; God's justice is shown in that they are borne by the sinless Son of God, and because they are borne, those who have faith in him are justified (Romans 3:24-26 ). Hengel, The Cross of the Son of God ; L
Teaching - In order that men should intelligently believe that Jesus was the promised Christ, as proved by His resurrection ‘according to the scriptures’ (1 Corinthians 15:4), that He was the Saviour of sinful men through His expiatory death upon the Cross (Romans 5:6; Romans 5:8, 2 Corinthians 5:18; 2 Corinthians 5:21), that He was the redeeming head of the human race (Romans 5:15, 1 Corinthians 15:22), that, moreover, He was the eternal Son of God and the creative ideal of the whole universe (Ephesians 1:10, Colossians 1:16 f. In his later Epistles the cosmical aspect of ‘things to come’ emerges as implicated in his maturer and final teaching concerning Christ as the eternal Son of God, who existed before the visible universe and in whom all created things are recapitulated (Ephesians 1:10 f
Life And Death - John, the eternal life which men enjoy resides in God’s Son (1 John 5:11), and that in so absolute a sense that ‘he that hath the Son hath the life; he that hath not the Son of God hath not the life’ (1 John 5:12). But in any case death to the law meant life unto God, because crucifixion with Christ meant the death of the former self and the substitution for it of a life of faith in the Son of God (Galatians 2:19 f
Type - Paul contrasts the two covenants, in Hebrews 9:9, where the author represents the first tabernacle as a παραβολή ‘for the time now present,’ and very notably in Hebrews 5:7, where he works out at length the relation between Melchizedek, ‘made like unto the Son of God’ (Hebrews 7:3), and Jesus Himself, ‘a priest for ever after the order of Melchizedek’ (Hebrews 5:6 etc. Melchizedek, he says, the mysterious king-priest, was ‘made like unto the Son of God’ (Hebrews 7:3); and he describes Christ not only as ‘a high priest for ever after the order of Melchizedek’ (Hebrews 6:20; cf
Redemption (2) - ), its acknowledgment of Him as ‘the Son of God,’ and the descent upon Him of the Holy Spirit (Matthew 3:13-17, Mark 1:9-11, Psalms 106:10 John 1:31-34); and the Synoptics relate His Temptation, in which false ideals of Messiahship were rejected, and His true vocation was definitely grasped and chosen (Matthew 4:1-11 ||). John, who declares that the wrath of God ‘abideth’ on him who believes (or obeys) not the Son of God (John 3:36), and habitually speaks of the world as perishing in its sin (John 3:16-17, John 5:29, John 6:53, John 8:24 etc
Sanctify, Sanctification - He claimed to set forth the moral ideal, because He was the Son of God (John 14:6). ’...
(γ) Sanctification is secured by union with Jesus as the Son of God
Miracles (2) - The prevailing negative attitude of science shows signs of being abandoned in view of enlarging understanding of the possibilities both in Matter and in Spirit, and theology is coming to see that the miraculous events recorded of Him who was the Son of God and the Regenerator of the Race must not be conceived of as in any sense or degree a violation of the order of Nature; and that viewed in this way they become, instead of difficulties and stumbling-blocks in the way of faith, some of its most convincing reinforcements. But the perfect Personality was realized in the Son of Man who was also Son of God
Athenagoras - We easily recognize this view in his language about matter and the souls, angels, natures sensible and intelligible, and the contemplation of God as the end of man's being; and also in that referring to the Son of God as the Logos and Creator (except that this is not at all peculiar to Athenagoras), more especially in his calling the Word "idea (or archetype) and energy" in the work of Creation. ...
The Son of God
Christ in the Seventeenth Century - He who is Son of Man and Son of God): the blood of Christ cleanses (i. Their theory results practically in the doctrine of a double life, the eternal life of the Son of God, the pure Logos ex carnc, who remains unchanged in heavenly dominion and glory; and the life in time of the man Christ Jesus, the Logos Incarnate, the God-man in lowly form
Isaac - The manhood and Godhead formed one Christ, at once the Son of man and the Son of God, as Isaac and the ram formed one joint type
Trinity - Although these two persons were distinct, they were uniquely united (John 5:18; John 5:37; John 8:42; John 14:16-17; John 11:41; John 14:9; John 16:26-28; see FATHER; Son of God)
Son, Sonship - Children of God, Son of God
Preach, Proclaim - Here it is the converted Saul who proclaims Jesus as the Son of God in the synagogues of Damascus
Judaea - Zion was the dwelling-place of Jehovah; but, more than all else in its wonderful history, it was the place of the incarnation, the self-denying ministry, the agony, the death, the resurrection, and the ascension of the Son of God, the Saviour of the world
Stone - John 11:8) we read how the enemies of Jesus took up stones to cast them at Him, because He claimed that He was the Son of God
Psalms, Book of - ...
In Psalm 2 (and Psalm 1 and Psalm 2 may be said to be introductory to the whole) we have Christ rejected by Jew and Gentile, yet set as King in Zion, and declared to be the Son of God, having the earth for His possession, and judging His enemies, the nations
Dominion (2) - Thus, as He withstood the temptation of Satan (Luke 4:6) to assume the royal sceptre which belonged to Him as Son of God, and to reign as the Divinely appointed king of a visible and temporal realm, so He resisted, as a repetition of that temptation, every suggestion or appeal that was made to Him, by the people or by His disciples, formally and publicly to appear as the Messiah
Judaea - Zion was the dwelling-place of Jehovah; but, more than all else in its wonderful history, it was the place of the incarnation, the self-denying ministry, the agony, the death, the resurrection, and the ascension of the Son of God, the Saviour of the world
Omnipotence - It is through the possession of these qualities that Christ is one with the Father, and approves Himself as the Son of God
Pre-Eminence - Here, again, it is because of what He is—the Son of God (Ephesians 1:13, Ephesians 4:13)—that He brings us to perfection, and that all these facts can be true of Him
Pride (2) - The imagination of succeeding generations has been intensely impressed by the spectacle of the Son of God washing the travel-stained feet of His poor followers
Holy Spirit - They probably had no more understanding of the Spirit of God as a person within a triune Godhead than they had of the Son of God as a person within a triune Godhead
Mark, Gospel According to - , was to Mark ‘the beginning of the gospel of Jesus Christ the Son of God’ (1:1), whether these words are part of the record or are the title prefixed by an early scribe. , which makes the Baptist begin by calling Jesus the Lamb of God and the Son of God, and makes Andrew, Philip, and Nathanael at once recognize Him as Messiah (John 1:29; John 1:34; John 1:41; John 1:45; John 1:49), bears all the marks of probability
Jesus Christ - Simeon and Anna were the divinely appointed welcomers of the Son of God at His lowly presentation in the temple, the former discerning in Him" God's salvation," the "light to lighten the Gentiles and the glory (especially) of His people Israel"; the latter "speaking of Him to all who looked for redemption in Jerusalem. Satan's aim was to tempt Him to doubt His sonship, "if Thou be the Son of God," etc
Lazarus - Yea, Lord, I believe that Thou art the Christ the Son of God
Ransom (2) - The Son of God, in humanity, renders it for the world
King, Christ as - Nathanael declares, "Rabbi, you are the Son of God; you are the King of Israel" (John 1:49 )
Endurance - , John 13:14; John 19:30), in which Christ met continually the Father’s approval (Luke 2:40; Luke 2:52, Matthew 3:17; Matthew 17:5, John 12:28), being declared to be the ‘Son of God’ ideally as well as actually
Atonement - “For this purpose the Son of God was manifested, that he might destroy the works of the devil” (1 John 3:8 )
Demon - 39 (the Son of God not a demon), Cypr
Evil (2) - The eternal Son of God has taken upon Him human nature, to raise it into fellowship with God, to clothe it with the garment of the Divine righteousness, and to cause it to partake of the Divine immortality
Socinians - He inculcated in the strictest sense, the unity of God; considered the Word and the Holy Ghost as attributes of the supreme Being; taught that Christ was a man peculiarly honoured by the Almighty, having been born through the operation of the Spirit; and that he was so highly exalted, in consequence of his office as the Saviour of the world, that he might be styled the Son of God, and ought to be worshipped
Resurrection - ‘Son of God’ is not used by St. Also ‘according to the spirit of holiness’ would seem to refer to the personal holiness of the human life of Jesus, so that the Resurrection marks out or distinguishes Jesus in virtue of His absolute holiness as Son of God, possessing that character
Regeneration - ]'>[1] The gospel of regeneration was not a striking novelty either to the Jewish or to the pagan world, and if the condition of regeneration were simply stated as a belief that Jesus was the Messiah the Son of God, it might seem quite consonant with the common faith of the time. If, then, in the non-Jewish world Jesus was proclaimed as the Son of God, who had become incarnate, had died the sacrificial death, had risen from the dead and ascended into heaven, was coming again to give immortality to His followers, it would be quite in accord with the religious ideas of the time to believe that an acceptance of these redemptive facts would constitute one a child of God, and would avail to secure the gifts of the Spirit, which would be the attestation of having passed from death unto life
Religion (2) - Into the secrets of His sublime self-consciousness as the beloved Son of God and one with the Father we cannot penetrate. ‘Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession … let us draw near with boldness unto the throne of grace’ (Hebrews 4:14; Hebrews 4:16)
John, Theology of - ...
No doubt Son of God is central to John's theology. Seven signs not merely display the miraculous power of Jesus, but reveal his role as the Son of God and savior of the world
Hebrews Epistle to the - -Christ’s perfection may be expressed in one sentence-He is the Son of God (Hebrews 1:2; Hebrews 4:14; Hebrews 5:8; Hebrews 6:6; Hebrews 7:3; Hebrews 7:28; Hebrews 10:29). He is the Son of God, inseparable from the Father as the ray is inseparable from the light, revealing the essence of the Father as completely as the device engraved upon a seal is revealed by its impress on wax (ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, Hebrews 1:3)
Gospel (2) - God is the Heavenly Father; man is the Son of God; God loves man; man ought to love God; the relation between the principle of the universe and the individual is one of love, in which the two terms subsist. In several of His parables He referred to Himself as the Son of God (Luke 20:13), as the Judge and King of men (Matthew 25:31), as the bridegroom (Matthew 9:15; Matthew 25:6); these and other titles indicate the peculiar value of His person
Gospels - The central figure of the book is introduced under the description ‘Jesus Messiah, Son of God’ (Mark 1:1), but nothing is said of His human parentage. Jesus is depicted as one whose words and deeds proved Him to be endowed with power, and so to be the Son of God
Logos - To the Stoics the eternal Reason was itself an ultimate principle, and the necessity was not felt of explaining it as the reason of God. This prepared the way for a complete personification; but Philo himself thinks only of a Divine principle, the creative reason of God. He desires so to assert the majesty of Christ that men may be drawn to believe in Him as the Son of God, and enter into life-giving fellowship with Him. From the impression created in him by the earthly life of Jesus, still more from the knowledge he had received of Him in inward fellowship, he has arrived at the conviction that this is the Christ, the Son of God
Death of Christ - This is an order of things which has its foundations in the moral nature of God; in the moral nature of man as made in the image of God as a Moral Being; in the fact and in the nature of the moral relations between God and men and between man and man; and also in the fact that Christ as the Son of God came into the world to qualify Himself for occupying His momentous position of mediation within the sphere of the moral relations of God to men and of men to God. All the moral powers of holy love, self-sacrifice, and service that were individualized in Him as the incarnate Son of God and man’s Redeemer,—these powers, which were His life, He laid down, consecrated, employed, every moment and in every situation of His life of free activity, in order perfectly to fullil His life’s vocation as determined for Him by His Father’s will and purpose, and by the moral necessities of the world which He had come to save
Mary, the Virgin - " She asked, not incredulously as Zacharias (Luke 1:18), but in the simplicity of faith which sought instruction, taking for granted it shall be, only asking as to the manner, "how shall this be, seeing I know not a man?"...
The angel therefore explained, "the Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee (as with a cloud, denoting the mildest, gentlest operation of the divine power, coveting, quickening, but not consuming: Mark 3:31-352), therefore also that Holy thing which shall be born of thee shall be called the Son of God" (from whence our creed saith, "He was conceived by the Holy Spirit," etc
Daniel, the Book of - ...
The Son of God as "the Son of man" is the true ideal Standard and Head of humanity
Seven Words, the - But they did not Know all, they did not know that they were crucifying the Lord of glory, they were but unconscious instruments doing what they were bidden; and so the Saviour prayed for them and made excuse for them, and not for them only, but for all who had taken part in that deed of violence, for all who, during all the ages that have since elapsed, have been crucifying the Son of God afresh
Stranger, Alien, Foreigner - They who ‘knew that the Son of God was come’ (1 John 5:20) were not led astray by false Messiahs
Mark, the Gospel of - However, Mark penned a Gospel which was also designed to evoke faith in the deity of Jesus: the divine voice announced it from heaven, demons screamed it in agony, Peter professed it boldly, even a Roman soldier acknowledged, “Truly this man was the Son of God!” (Mark 15:39 )
Proverbs, Theology of - If not, the murder of Abel in Genesis 4 , of the innocent blood in Proverbs 1:8-19 , and of the Son of God deconstructs both the Bible and this book, for the wicked will have triumphed over the righteous
Ephesus - ’ When, therefore, the startling news came from Syria to Ephesus that the Son of God had lived, died, and risen again, it ran like wildfire; its first announcement created another Pentecost (Acts 19:6); and in two years ‘all they who dwelt in Asia heard the word of the Lord, both Jews and Greeks’ (Acts 19:10)
Laughter - Was Jesus an exception to this rule? Is there any real reason for refusing to apply to His case the saying, Ridentem dicere verum quid vetat? Can it be said that He never used the Socratic method of proving the reasonableness of His teaching by showing the incongruous and even ridiculous position in which those who rejected it involved themselves? It has been very generally assumed that such a method was beneath the dignity, or foreign to the nature of the Son of God
Majesty (2) - And this poor Carpenter of Nazareth further assumes without the least hesitation the name and dignity of the promised Messiah of Israel; He affirms, in a sense altogether unique, that He is the Son of God, unto whom all things have been delivered of the Father (Matthew 11:27, Luke 10:22; cf
the Man Who Had Not on a Wedding Arment - You will go home at peace with God and with your own conscience through the sin-atoning death of the Son of God
the Angel of the Church of the Laodiceans - And at such times of temptation, Satan would say to Him-'If thou be the Son of God, command these stones to become bread, and command the wayside streams to run with wine and milk
Samuel, First Book of - In returning triumphant, David is a type of the risen Christ; he must have the first place, even as Christ of the seed of David according to the flesh is declared Son of God with power by resurrection from the dead
the Bidden to the Reat Marriage Supper And Some of Their Excuses - For this is nothing less than the marriage of the Eternal Son of God with your own immortal soul
Manichees - ...
Those souls who believe Jesus Christ to be the Son of God, renounce the worship of the god of the Jews, who is the prince of darkness, and obey the laws delivered by Christ, and illustrated by Manes the comforter, are gradually purified from the contagion of matter; and their purification being completed, after having passed through two states of trial, by water and fire, first in the moon and then in the sun, their bodies return to the original mass (for the Manicheans derided the resurrection of bodies, ) and their souls ascend to the regions of light
Adam - Luke closes his genealogy with the significant words ‘the son of Adam, the Son of God’ (τοῦ Ἀδάμ, τοῦ Θεοῦ)
Peter - ...
Peter proclaimed to them the riches of pardoning mercy through the divine blood of the Son of God; and they that gladly received his doctrine were baptized and added to the church, Acts 2:37-43
Chronicles, Books of - But most importantly, there the Son of God, our great High Priest, sacrificed Himself on the cross in our stead to bring His people into the glorious presence of God (Hebrews 2:17 ; Hebrews 5:1-10 )
Adam - Luke closes his genealogy with the significant words ‘the son of Adam, the Son of God’ (τοῦ Ἀδάμ, τοῦ Θεοῦ)
Macarius Magnus, Magnes, a Writer - His words then were not worthy of a Son of God, nor even of a wise man who despises death
Peace - Macgregor, Jesus Christ the Son of God, 1907, pp
Divinity of Christ - As has been well said, ‘If the Christian God really made the human race, would not the human race tend to rumours and perversions of the Christian God? If the centre of our life is a certain fact, would not people far from the centre have a muddled version of the fact? If we are so made that a Son of God must deliver us, is it odd that Patagonians (and others) should dream of a Son of God?’ (Chesterton, Religious Doubts of Democracy, p
Bible, Authority of the - But there is also a fundamental difference: On page after page of the four Gospels, the incarnate Son of God speaks in human flesh the words of God
Mission - So significant is the redemptive mission of the Messiah, the Son of God, that God sends an angel not only to announce his birth (Luke 1:26 ), but to announce the birth of John the Baptist, the messenger who will be sent to prepare his way and introduce him (1:19; Matthew 11:10 ; cf
Righteousness - From the human standpoint what God looks for in those who receive the gospel is "faith in the Son of God, who loved me and gave himself for me" (Galatians 2:20 ). He commends striving for righteousness (1 Timothy 6:11 ) as the right motivation of a person of God; and he sees the use of the inspired Scriptures as being to train Christians in righteousness (2 Timothy 3:16 )
Adam (1) - "Image" (eikon ) alone is applied to the Son of God (Colossians 1:15); compare Hebrews 1:3, "the express image of His person" (Greek character, the impress)
Knowledge - Macgregor, Jesus Christ the Son of God, 1907, p
Esdras, the Second Book of - ); at another time he appears as a superhuman, pre-existent being, to whom the title ‘Son of God’ can be applied (7:28, 29; 13:32, 37, 52; 14:9)
Brotherhood (2) - For He is Son of God in a unique sense (μονογενής, John 3:16; John 1:18, in which the reading θεός is probably correct and explains the uniqueness)
Cross, Cross-Bearing - The true philosophy of the cross lies in the spiritual interpretation of man’s victorious conflict with sin, which is made possible by the shameful death of the Son of God on the cross as the supreme expression of the love of the Father for sinful men, and as the propitiatory sacrifice on the basis of which the repentant soul can find access to the Father
John the Baptist - " No thanks to John not to be jealous of the Son of God! But had Jesus been simply a carpenter of Nazareth, and John's cousin to boot, turned suddenly such a popular preacher with all men, and with all John's baptized disciples going after him; and had John, in that case, said all this about his own decreasing, then I would down on the spot and kiss his feet
Joseph And Mary - " Gabriel was sent to reassure Joseph's despairing heart, to demand the consummation of the broken-off marriage, and to announce the Incarnation of the Son of God
Alexander the Coppersmith - "Nevertheless I live: yet not I, but Christ liveth in me: liveth in me and forgiveth Alexander the coppersmith in me: and the life I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me
John, the Epistles of - The essential feature of sonship or birth of God is unslavish love to God, because God first loved us and gave His Son to die for us (1 John 4:18-19), and consequent love to the brethren as being God's sons like ourselves, and so victory over the world through belief in Jesus as the Son of God (1 John 5:4-5)
Name (2) - , as occurring in close juxtaposition, John 3:15 with John 3:18, and 1 John 5:10 with 1 John 5:13), it seems plain that by ‘the name of Jesus’ is meant the Personality of Jesus as that has been summed up in ‘the name’—the name, above all, of ‘only-begotten Son of God’ (John 3:18, cf
Providence - Their statements as to the incarnation of the Son of God furnish a supreme proof of a Providence that overrules the laws of nature by an indwelling governance, and moves down the long paths of history to the accomplishment of its own ends (Luke 13:1-536 ff
Eutyches And Eutychianism - The synod professed its belief in "Jesus Christ the only-begotten Son of God, perfect God and perfect man, of a reasonable soul and body subsisting, begotten before all ages, without beginning; of the Father according to the Godhead, but in these last days for our sake and for our salvation born of the Virgin Mary, according to the manhood; consubstantial with the Father, as touching His Godhead, and consubstantial with the mother, as touching His manhood. If you wish me to add that His body is consubstantial with ours, I will do so; but I cannot use the word consubstantial in such a manner as to deny that He is the Son of God
Originality - Though He was the Son of God, He was also the child of His own age and people. Pfleiderer does not descend so much into detail, but groups his parallels together under general heads, such as Christ as Son of God, as miraculous Saviour, as victor over Satan, as King of kings, etc
Paul (2) - The first Christians had their simple formulations: such as that ‘Jesus is Lord’ (1 Corinthians 12:3), ‘Jesus is the Christ’ (Acts 5:42; Acts 17:3), ‘Jesus is the Son of God’ (Acts 9:20), ‘He died for our sins according to the scriptures’ (1 Corinthians 15:3), ‘Christ rose from the dead the third day’ (1 Corinthians 15:4), ‘The Lord is at hand’ (James 5:8, 1 Peter 4:7). The impression that the Apostle received was so overpowering, that it seemed to make his whole life a different thing; ‘a new creation,’ he called it himself (Galatians 6:15); ‘the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me’ (Galatians 2:20)
Perfection (of Jesus) - At the visit of the Greeks He said that, were He lifted up, He would draw all men to Him (John 12:32); He told the high priest that He was the Son of God, and that he would see the Son of Man sitting on the right hand of power and coming in the clouds of heaven (Mark 14:62). Though He proclaimed, when need was, His greatness as the Son of God, yet He turned aside from personal questions as to whether He was the Messiah
Eunomius, Bishop of Cyzicus - The generation of the Son of God must therefore have had its beginning, as it must have had its termination, at a definite point of time
Mediation Mediator - Immediately on his conversion Saul ‘proclaimed Jesus, that he is the Son of God’ (Acts 9:20)
Hebrews, Epistle to - The writer is holding before the minds of his readers the Son of God, who, as man, has spoken ‘at the end of these days’ (Hebrews 1:2 )
Satan (2) - The complete revelation of such a being as the malignant author of evil was reserved for the time when, with the advent of Christ’s Kingdom, the minds of God’s people were prepared, without risk of idolatry, or of the mischievous dualism of such a religion as that of Zoroaster, to recognize in the serpent of Eden and in the Satan who appeared as the adversary of Job and of Joshua, the great Adversary of God and man, whose power is to be feared and his temptations resolutely resisted, but from whose dark dominion the Son of God had come to deliver mankind
Unpardonable Sin - Once they were enlightened, but they too loved the darkness rather than the light, and so shut the light out of their hearts, and trampled under foot the Son of God, and did despite unto the Spirit of grace
Testimony - John the Baptist also offers testimony endorsing Jesus' self-claims about his divinity (3:26; 5:32-33): Jesus is the true light through whom all people can be saved (1:7-9), is preexistent (1:15), will baptize with the Spirit (1:32-33), and is the Son of God (1:34)
Eternal Punishment - As a working principle, then, ‘eternal’ may be accepted as descriptive of things belonging to, essentially bound up with, the Kingdom, and is almost the equivalent of ‘Messianic,’ in the Christian, as opposed to the merely Jewish significance of the term, ‘that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name’ (John 20:31)
Insight - When Nathanael, struck by Jesus’ recognition of him under the figtree, hails Him as the Son of God, Jesus says: ‘Because I said unto thee, I saw thee under the figtree, believest thou?… Verily, verily, I say unto you, Henceforth ye shall see heaven open, and the angels of God ascending and descending upon the Son of man’ (John 1:50, John 1:51)
Law of God - Therefore in the case of the cripple at Bethesda, He declared that, as God’s providential government of the world recognized no distinction between the Sabbath and other days, so Christ Himself, as Son of God, must, like the Father, seek man’s benefit even on the Sabbath
Lazarus - ‘This sickness,’ He said, ‘is not unto death, but for the glory of God, that the Son of God (i
Common Life - In this lowly sphere the Son of God grew ‘in wisdom and stature, and in favour with God and man’ (Luke 2:52)
Devotion - The last clause in John 15:5 means by implication that possibilities to the disciple are proportionate to the closeness of his devout union with his Lord; and that union may, and should, reach a stage of completeness, in which the indwelling Christ becomes the unquestioned ruler of all within the heart, and the whole life in the flesh is lived ‘in faith, the faith which is in the Son of God’ (Galatians 2:20)
the Man Who Cast Seed Into the Round And it Grew up he Knew Not How - It was only after He was more than thirty years of age that we come on the Son of God Himself giving up whole nights at a time to secret prayer
Paul's Great Heaviness And Continual Sorrow of Heart - The Son of God created this world for this very end, to communicate to us through it a certain image of His own excellency, so that when we are delighted with flowery meadows and gentle breezes of wind we may see in all that only the sweet benevolence of Jesus Christ
Hormisdas, Bishop of Rome - We anathematize Nestorius the man-worshipper, and those who think with him, who deny that our Lord Jesus Christ, the Son of God and our God, Incarnate, made man, and crucified, was One of the holy consubstantial Trinity" ( Lex Justinian
Advent (2) - As the Son of God (Matthew 10:32, John 3:16-17), revealing and representing God in His own person (John 5:30; John 14:9-10), whose mission it was to redeem men from sin (Matthew 18:11, Luke 4:43; Luke 17:21), Jesus was to prove Himself in the truest sense the Messiah whom the Jewish people had long been expecting,—‘a Saviour, who is Christ the Lord’ (Luke 2:11)
Atonement - The voluntary sufferings of the Divine Son of God "for us," that is, in our room and stead, magnify the justice of God; display his hatred to sin; proclaim "the exceeding sinfulness" of transgression, by the deep and painful manner in which they were inflicted upon the Substitute; warn the persevering offender of the terribleness, as well as the certainty, of his punishment; and open the gates of salvation to every penitent
Obedience (2) - There is evidence in these passages, taken as a whole, and regarded as containing the concurrent and consistent Evangelical idea of the death of Christ, that to Christ the burden of death consisted partly in its physical pain, from which One shrank who possessed the instinct of life among other human qualities (see Humanity of Christ), but still more as something unbecoming to the pure and holy Son of God, associated, as it was in human history, with the idea of sin and condemnation
Judges, the Book of - The Angel of Jehovah, the Son of God, at the call of Moses appeared to him, then the Spirit of Jehovah qualified him (Exodus 3:1-6; Exodus 13:21)
Evangelize, Evangelism - Still, when Mark entitles his account of Jesus' life and ministry, he labels it "The beginning of the gospel about Jesus Christ, the Son of God" (Mark 1:1 )
Witness (2) - The witness of the disciples to Jesus Christ the Son of God, supported by the witness of the Holy Spirit
Bible, Theology of - Jesus Christ is the eternal Son of God who took on human life, living as one Person who was both God and human in a single human life on this earth
Grace - ‘He spoke as the sinless Son of God; they wrote from the standpoint of regenerated men
Entry Into Jerusalem - The sense of power was derived from the sense of His mission and the consciousness that He was the Son of God, which made Him soar beyond the Messianic rôle and see Himself the Lord of the whole earth, holding sway by peace, spiritual peace, and by power, spiritual power
Humiliation of Christ - When the procession had reached the place, the cross was laid upon the ground, Jesus was denuded of all His clothing, He was stretched out upon the cross, long iron nails were driven through His hands and feet, the cross bearing His naked body was lifted up and dropped into its socket, and there, looking out on the sea of angry faces and suffering the infamous fate of the most abandoned criminal, hung Jesus, who, though He had the consciousness of having come from God and of being the sinless Son of God, yet willingly endured this humiliation that He might become the Redeemer of men
Gregorius (32) Turonensis, Bishop of Tours - "It was his teaching and preaching that, next to the Psalms of David, led me to recognize that Jesus Christ the Son of God had come into the world to save sinners, and caused me to reverence and honour those as the friends and disciples of Christ who take up His cross and follow in His steps " (V
Peter, Second Epistle of - and in 2Peter Jesus Christ is the strong Son of God, whose death ransomed sinners, and whose return to judgment is described in generally similar outlines
Philippians, Epistle to - Paul had learned from his own Intercourse with the risen Christ His extraordinary power and grace as the eternal, Divine Son of God
Pilate - In the Acts of Pilate he is acquitted of all blame, and represented as in the end confessing Jesus to be the Son of God (ch
Hannah - It is the sorrow of the great saints; it is the sorrow of the Son of God
Calvinists - The following positions are contained in the resolutions of the synod of Dort, under this need of doctrine:...
"The death of the Son of God is the only and most perfect sacrifice and satisfaction for sins, of infinite value and price, abundantly sufficient to expiate the sins of the whole world
Faith - That the mission of Jesus Christ was an appeal for faith, with His own Person as its chief ground and matter, is strikingly stated in John 20:31 : ‘These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life in his name
Gentiles - ...
(5) Finally, as a historical account of certain incidents and crises in the life of Christ which showed Him to be the Son of God (John 20:31), the Fourth Gospel claims to have the authority of an eye-witness behind it
Paul as a Student - I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me
Force - He was both the Son of God and the Son of man in all that He was as a moral Being when on the earth, exercising the high moral powers that He claimed to possess
Achan - Lie down on the floor of your room,-you need not think it too much for you to do that, or that it is an act unworthy of your manhood to do it; the Son of God did it for you on the floor of Gethsemane, Yes, lie down on the floor of your room, lay your head in the dust of it, and say this about yourself: Say that you, naming yourself, are the offscouring of all men
Nebuchadnezzar - ' And, then, after his abominably despotic edict about the image of gold in the plain of Dura, and the furnace seven times heated, when the intoxicated king came to himself he said, Lo! I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God
Temple - The rancour and virulence they had conceived against him for this speech, was not softened by all the affecting circumstances of that wretched death they saw him die; even as he hung upon the cross, with triumph, scorn, and exultation, they upbraided him with it, contemptuously shaking their heads, and saying, "Thou that destroyest the temple, and buildest it in three days, save thyself! If thou be the Son of God, come down from the cross!" Matthew 27:40
Grace - ‘He spoke as the sinless Son of God; they wrote from the standpoint of regenerated men
Necessity - ...
The necessary character of the Divine perfections is fully recognized in Scripture† Physical - And so it becomes obvious that if He had not entered into these incarnate relations with the physical order of things, He never could have become the Son of Man, and if He had never become the Son of Man He never could have revealed Himself to humanity as the Son of God (John 1, 2 Corinthians 4:6)
Restoration - ’ The Son of Man and Son of God has ‘thrown light’ not only upon the intimations of immortality which existed in the heart of man, but also upon the problem as to future restoration, not so much by what He says as by His whole Personality, His revelation of and abiding relation to the unseen Father
Gospel - Paul’s heart, as perhaps never in the heart of man besides, to the ‘Son of God who loved me and gave himself for me
Guilt (2) - To believe on the name of the Son of God is to escape judgment (John 3:18; John 5:24)
Humility - In presence of the holy revelation of the Son of God, conscience becomes sensitive, and the sense of guilt, as in the case of Peter (Luke 5:8), weighs men down
Sacrifice - ...
Their victims were arbitrary and inadequate representatives of the offerer; but He is one with man the offerer, and one with God the Accepter of the sacrifice, so our true and only mediating Priest, representative Offerer, and Victim (Leviticus 16:21-22), ordained by God with an oath a High Priest forever after the order of Melchizedek, "tempted in all points like as we are, yet without sin," yet as Son of God above all creatures, ever living to intercede for us, opening once for all access into the holiest by a new and living way (not by dead sacrifce: Leviticus 1:9; Hebrews 4:14-16)
Christian Life - The devotion to a living historical Person, the Son of God and Redeemer of the world, who was capable of communicating His Spirit to all mankind-this is the note of the earliest preaching of the gospel
John the Apostle - Only a minute and delicate personal knowledge of Him who was Son of Man and Son of God, combined with a sensitive and ardent natural temperament and the spiritual maturity attained by long experience and patient brooding meditation on what he had seen and heard long before, could have produced such a picture of the Saviour of the world as is presented in the Fourth Gospel
Doctrines - Thus He familiarized His disciples with the use of names and titles, as ‘Son of Man,’ ‘He who should come,’ ‘Son of God,’ ‘the Sent of God,’ ‘the Holy One of God,’ ‘the Christ,’ which, they gradually came to recognize as indicative of those claims
Ebionism And Ebionites - He was "a mere man nothing more than a descendant of David and not also the Son of God" (Tert
Judea - They form, indeed, a most appropriate scene for that wilderness in which the Son of God is said to have dwelt with the wild beasts, ‘while the angels ministered unto him
Serpent - " We cannot, therefore, wonder that the same being who had the presumption to make this proposal to the Son of God, should have had the address to insinuate himself into the worship of the children of men
Wisdom of Solomon - -This apocryphal book is not quoted by name in the NT, unless the citation from ‘the wisdom of God’ in Luke 11:49 can be regarded as a paraphrase of Wisdom of Solomon 2:19-20, but it is used in the Epistle to the Romans where 9:21 is a reproduction of Wisdom of Solomon 15:7, while in the Epistle to the Hebrews 1:3 is a reference to Wisdom of Solomon 7:26 (for, indeed, the word ἀπαύγασμα occurs nowhere else in the NT); further, in Matthew 27:43 a reference to Wisdom of Solomon 2:18 appears to be conflated with one to Psalms 22:8, which perhaps has displaced the former (‘If the just man be the Son of God, he will help him and deliver him from his enemies’), though enough remains to permit of the identification
Righteous, Righteousness - So He claims to be the Son of God (Luke 22:70 ||), and suffers condemnation for blasphemy; as such, He is transfigured, before three of His Apostles, with the Divine glory (Matthew 17:1-8 ||)
Sin - That the Son of God had to bear the cross to accomplish redemption shows the gravity of sin
Sanctification - He sanctified himself by fulfilling his unique calling as the Messiah (John 17:19 ), being declared the Son of God at his resurrection (Romans 1:4 )
Gospels - His chief aim is to set forth Jesus as the Incarnate Word, the everlasting Son of God, a truth which some gnostics preceding Cerinthus even already began to impugn
Genealogies of Jesus Christ - ) back to Abraham; but, not stopping there, he carries the pedigree back to ‘Adam the Son of God,’ thus bringing the Son of man into relation with all men whom God has created
Life - ...
The subjective condition, apart from which the gift cannot be bestowed, is belief in Jesus as the Son of God
Holiness Purity - Paul says that Jesus was ‘designated (almost = ‘installed,’ ὁρισθέντος) Son of God with power according to the Spirit of holiness (κατὰ πνεῦμα ἁγιωσύνης) by a resurrection of the dead
Jerusalem - It is still the "Sacred City," however, to the Jew, the Christian, and the Moslem, hallowed by the footsteps and sufferings of the Son of God
Fall (2) - ‘The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the Son of God’ (Luke 1:35)
Jesus Christ - He now calls himself greater than Solomon; one who can command legions of angels; and giver of life to whomsoever he pleaseth; the Son of God, who shall sit on his glorious throne to judge the world: at other times we find him embracing young children; not lifting up his voice in the streets, nor quenching the smoking flax; calling his disciples not servants, but friends and brethren, and comforting them with an exuberant and parental affection
Absolution - And following as they do on his great confession—being a prize and reward of that confession—they belong to him as a man who had attained by the revelation of the Father to a true faith that Jesus was the Christ the Son of God: they belonged to all the Apostles as men of like faith: and they belong to the whole Church of which these twelve were the nucleus, in proportion as that faith is alive in it
Adam - O, if Adam had only believed God about sin and death! O, if he had only stopped his ears against the father of lies! O, if he could only have foretasted guilt and remorse and agony of conscience as he was led up to the tree! O, if he could only at that fatal moment have foreseen that coming garden where the Son of God Himself lay among the dark olive-trees recoiling from sin and death in a sweat of blood! O, if he could only have seen spread out before him all the death-beds of all his children on the earth, and all the beds of their second death in hell! O Adam and Eve in Eden, and still under the tree of temptation, look before it is too late; look on through the endless ages at the unutterable woes that you are working! 'Ye shall not eat of it, neither shall ye touch it, lest ye die
Mark, Gospel According to - ; and so the change from ‘Son of God’ ( Mark 15:39 , so Matthew 27:54 ) to ‘a righteous man’ ( Luke 23:47 )
Romans, Theology of - Paul quickly moves off his own role as servant in verse 1 to honor the archetypal source of all generous servanthood in Christ, who is designated Son of God by his resurrection from the dead (v
Holiness - The writers of the Epistles, under the guidance of the promised Teacher, unfolded the implications of their own experience and the purpose of the Incarnation, the Passion, and the abiding Priesthood of the Son of God
Immortality - the ‘deification’ of man through the Incarnation of the Son of God
Consciousness - His victory was an overcoming of the tendency to escape from the limitation, the lowliness, and the self-sacrifice which, to human thought, seem so unbecoming the Son of God in His great work of establishing the Kingdom
Paul - "...
Saul directly, on his conversion "preached Christ in the synagogues that He is the Son of God," to the astonishment of his hearers (Acts 9:20-21); then followed his retirement to Arabia for a considerable part of the whole "three years" between his conversion and his visit to Jerusalem
Joshua - For, in the manifold wisdom and abounding grace of God, the Son of God appears to each one of us as we enter life, and summons us to put the shoes oft' our feet as we stand on that holy ground
Humility - In presence of the holy revelation of the Son of God, conscience becomes sensitive, and the sense of guilt, as in the case of Peter (Luke 5:8), weighs men down
Priest (2) - His priesthood inheres in His Person as Son of God
Moses - The traditional site of his call by the divine "Angel of Jehovah" (the uncreated Shekinah , "the Word" of John 1, "the form like the Son of God" with Shadrach, Meshach, and Abednego in the furnace, Daniel 3:25) is in the valley of Shoayb or Hobab, on the northern side of jebel Musa
Quakers - By this the snares of the enemy are detected, his allurements avoided, and deliverance is experienced through faith in its effectual operation; whereby the soul is translated out of the kingdom of darkness, and from under the power of Satan, unto the marvellous light and kingdom of the Son of God
Jesus Christ - He was the eternal Son of God who had come to die for the sins of the world
Grace - He then argues that in living "by faith in the Son of God, who loved me and gave himself for me, " that he is not "setting aside the grace of God" (2:20-21)
Eschatology (2) - ]'>[4] ), and perhaps others also (Matthew 14:33), expressed their belief in the Messiahship of Jesus by calling Him the Son of God, the prevalence of a belief among Jewish theologians of the 1st cent
John the Baptist - Mark describes John’s mission in the very first words of his narrative as ‘the beginning of the gospel of Jesus Christ, the Son of God’ mark (Mark 1:1)
John, Epistles of - ’ And the Epistle, as well as the Gospel, makes it abundantly clear that the spring of Christian love and the secret of Christian victory over evil are alike to be found in ‘believing’: in the immovable and ineradicable faith that Jesus Christ, the Son of God, is come in the flesh, and that in Him the love of God to man is so manifested and assured that those who trust Him already possess eternal life, together with all that it implies of strength and joy, and all that flows from it of obedience and loving service
John, Gospel of - More than this, in the Prologue of a Gospel which describes the humanity of the Son of Man, He is set forth as the ‘only’ Son of God, the Word made flesh, the Word who in the beginning was with God and was God, Creator and Sustainer of all that is
Announcements of Death - The Son of Man (John 3:14) who ‘must’ be lifted up is the Son of God (John 3:16)
Mahometanism - In the Koran are advanced the following assertions, among others already noticed: That both Jews and Christians are idolaters; that the patriarchs and Apostles were Mohammedans; that the angels worshipped Adam, and that the fallen angels were driven from heaven for not doing so; that our blessed Saviour was neither God, nor the Son of God; and that he assured Mohammed of this in a conference with the Almighty and him; yet that he was both the word and Spirit of God: not to mention numberless absurdities concerning the creation, the deluge, the end of the world, the resurrection, the day of judgment, too gross to be received by any except the most debased understandings
Personality - ‘Actually and in fact Justification is only accomplished by an act of human freedom, an act of the deepest self-consciousness in man, appropriating the redeeming love of the Son of God by the power of awakening and life-giving grace’ (Martensen, Dogmatics, p
Atonement - -the Son of God as King, and the Buffering Servant of the Lord
Gospels - , the Baptist begins by calling Jesus ‘the Lamb of God’ and ‘the Son of God’ ( John 1:29 ; John 1:34 ); Andrew, Philip, and Nathanael at once recognize him as Messiah ( John 1:41 ; John 1:45 ; John 1:49 )
Gospels, Apocryphal - ...
This Gospel supplies still further stories concerning the infancy of Jesus, and begins by declaring that Jesus, as He was lying in His cradle, said to Mary, ‘I am Jesus, the Son of God, the Logos, whom thou hast brought forth
Psalms, Theology of - It is clear that the psalmist does not regard his subject to be the divine Son of God because he depicts the speaker readily acknowledging personal sin (v. Psalm 45 , a psalm composed for the occasion of a royal wedding in which the Israelite king is greatly revered, is employed to celebrate the divine Son of God's eternal kingship (Hebrews 1:8-9 )
Holy Spirit (2) - The most elementary notion of the Spirit may be that of Divine power, but where we see it first at work in Jesus it is Divine power which is at the same time holy; it is at war, in principle, with everything which is unworthy of God; the kingdom which the Son of God is to found in the power of the Spirit is one which can make no kind of compromise with evil
Christ in Art - It carried with it also the thought of the sacramental feeding upon the Son of God, which is so prominent in early Christian art: e
Dates (2) - Luke give details, may have been due not only to a desire to be alone to reflect upon His mission, but also to the feeling of the necessity of a great self-restraint in order to check the urgings of His Messianic consciousness to manifest Himself to the Passover crowds in His connexion with His country as its Redeemer, with the Temple as the Son of God and its Priest, and with the world as its King
Church - The Jewish idea of a chosen people in relation to God received a fuller meaning, and to this was added the idea of a chosen people in relation to the Incarnate and Risen Son of God and to the Spirit of God
Jesus Christ - In proof of this it is sufficient to point out that it describes itself at the outset as setting forth the gospel of Jesus Christ, the Son of God ( Mark 1:1 ), that the faith of the disciples culminates in Peter’s confession that He is the Christ ( Mark 8:29 ), that the ground of His condemnation is that He claims to be ‘the Christ, the Son of the Blessed’ ( Mark 14:61-62 ), and that the accusation written over His cross is ‘The King of the Jews’ ( Mark 15:26 )
Freedom of the Will - Paul could not free himself; but Christ, as the Son of God, was free; and through His reconciliation the spirit of freedom, of sonship, of life, was sent forth (Romans 8:11; Romans 8:15, Galatians 4:6)
Apocrypha - ‘Son of God’ in Hasting's Dictionary of the Bible, vol
Forgiveness (2) - He put His own claims to an easily applied test, Whether is it easier to tell a sufferer that his sins are forgiven, or to heal him of an incurable malady? In other words, any prophet may speak words of comfort or absolution, but one who shows the power of healing in order to establish his claim to pronounce forgiveness is no ordinary messenger, but proves Himself to be the Son of God with power
Christianity - It not only professes to be from God, but to have been taught to men by the Son of God incarnate in our nature, the Second Person in the adorable trinity of divine Persons, "the same in substance, equal in power and glory
Paul - It was in Damascus that he was received into the church by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the synagogues, declaring him to be the Son of God
Polycarpus, Bishop of Smyrna - Him as the Son of God they worshipped; martyrs they loved on account of the abundance of their zeal and love for Him
Prophet - And being the Son of God, and so the perfect recipient of all that the Father willed to teach Him during His state of humiliation, He knew perfectly all He knew
John, Gospel of (ii. Contents) - Though faint echoes of this idea may possibly be met with here and there in the Gospel,—I confess I do not notice them,—the predominating thought is essentially that of Christ as the Son of God, who obediently executes what the Father has shown and appointed Him’ (ZThK Incarnation (2) - Son of God: (1) use by demoniacs, (2) use by high priest, (3) ascription by Peter, (4) our Lord’s use, (5) Divine attestation
Athanasius, Archbishop of Alexandria - 19) if their legitimate sense could have been bonâ fide admitted; although too he was far from imagining that any form or expression of human thought would adequately represent a Divine mystery; yet his convictions went thoroughly with the adoption of the term "Homoousion" or "co-essential," explained, as it was, in a sense which made it simply equivalent to "truly Son of God," and proposed as a test of adherence to the Scriptural Christology
Christ in Jewish Literature - By the help of this he worked miracles, and proclaimed himself the Son of God, born of a virgin
Christ in Reformation Theology - ...
‘It is,’ he says in his exposition of John 1:14, ‘the most precious treasure and highest comfort that we Christians have, that the Word, the true natural Son of God, became man, having flesh and blood, like any other man, and became man for our sakes, that we might come to the great glory: thereby our flesh and blood, skin and hair, hands and feet, belly and back, sit in heaven above, equal to God, so that we can boldly bid defiance to the devil and all else that harasses us
Criticism - Baur and his followers had fixed men’s attention upon Paul, Keim insists upon the unique and supreme importance of Jesus, and he sees in Him the Sinless One, the Son of God
Hermas, Known as the Shepherd - Usually their danger is described as no more than of loss of goods and of injury to worldly business; but there had been (though perhaps not recently) martyrs who had given their lives and endured crosses and wild beasts for the Name of the Son of God
Authority of Christ - Jesus, he holds, could only have used ‘Son of God’ in the Messianic official sense of " translation="">Psalms 2:7; here, therefore, where the meaning is clearly more than official, it cannot be the voice of a Jewish Messiah which is heard, but the voice of the Christian consciousness in a Gentile environment: the larger Church has universalized the Jewish conception, elevated the official Son—the Messianic King—into a Son by nature, and put its own faith and its own experience of Jesus into Jesus’ own lips
Methodists, Protestant - There is no more of power than of merit in man; but as all merit is in the Son of God, in what he has done and suffered for us, so all power is in the Spirit of God
Clement of Alexandria - In the seventh book Clement regards the Christian philosopher as the one true worshipper of God (§§ 1–5), striving to become like the Son of God (5–21), even as the heathen conversely made their gods like themselves (22–27)
Clementine Literature - At length a rumour that there had arisen in Judaea a preacher of truth possessed of miraculous power is confirmed by the arrival of Barnabas in Rome, who declares that the Son of God was even then preaching in Judaea, and promising eternal life to His disciples
Calvinism - " Passing over, for brevity's sake, what is said of the necessity of atonement, in order to pardon, and of Christ having offered that atonement and satisfaction, it is added, "This death of the Son of God is a single and most perfect sacrifice and satisfaction for sins; of infinite value and price, abundantly sufficient to expiate the sins of the whole world; but because many who are called by the Gospel do not repent, nor believe in Christ, but perish in unbelief; this doth not arise from defect or insufficiency of the sacrifice offered by Christ upon the cross, but from their own fault
Odes of Solomon - 17-25), which, according to Harnack, exhibits the most distinct traces of interpolation:...
‘Sheol saw me and was made miserable: Death cast me up and many along with me; I was gall and bitterness to him, and I went down with him to the utmost of his depths: and the feet and the head he let go, for they were not able to endure my face: and I made a congregation of living men amongst his dead men, and I spake with them by living lips: in order that my word might not be void: and those who had died ran towards me: and they cried and said, Son of God, have pity on us and do with us according to thy kindness, and bring us out from the bonds of darkness: and open to us the door by which we shall come out to thee
Preaching Christ - It is natural to suppose that in the account of Jesus’ baptism (Matthew 3:17 ||) the heavenly voice which pronounces Him Son of God, in words borrowed from Psalms 2, means the term there to be taken in the Messianic ‘official’ sense; it is the Messianic consciousness of Jesus, as the accompanying narrative of the Temptation proves, which is expressed in ὁ υἱός μον
Christ in Mohammedan Literature - ...
Mohammed here adopts the view of Basilides, an early heretic, who affirmed that the spirit who constituted Jesus the Son of God left Him before the crucifixion