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I Know Who You Are Son of the Most High God Demon

Written By Sunday, March 13, 2022 Add Comment Edit

Jesus every bit the son of God the Father

In Christianity, the title Son of God refers to the status of Jesus as the divine son of God the Father. In Trinitarian Christianity, it also refers to his status as God the Son, the 2nd divine person or hypostasis of the Trinity, although the phrase "God the Son" cannot exist constitute in the Bible.

It derives from several uses in the New Testament and early Christian theology. The terms "son of God" and "son of the LORD" are found in several passages of the Old Testament.

Old Testament usage [edit]

Genesis [edit]

In the introduction to the Genesis alluvion narrative, Genesis six:ii refers to "sons of God" who married the daughters of men and is used in a polytheistic context to refer to angels.[one] [2]

Exodus [edit]

In Exodus iv:22, the Israelites as a people are called "my firstborn son" by God, using the singular class.

Deuteronomy [edit]

In some versions of Deuteronomy, the Dead Sea Scrolls refer to the sons of God rather than the sons of State of israel, probably in reference to angels. The Septuagint reads similarly.[3] : 147 [iv]

Psalms [edit]

In Psalms 89:26–28, David calls God his father. God in plough tells David that he will make David his commencement-born and highest male monarch of the world.[5] : 45 [3] : 150

In Psalms 82:1-8, the Biblical judges are called gods and the sons of God.[6]

Royal psalms [edit]

Psalm 2 is thought to exist an enthronement text. The rebel nations and the uses of an atomic number 26 rod are Assyrian motifs. The bearing of the male monarch is an Egyptian one.[5] : 26 State of israel's kings are referred to as the son of the LORD. They are reborn or adopted on the day of their enthroning as the "son of the LORD".[3] : 150 [vii]

Some scholars think that Psalm 110 is an alternative enthronement text. Psalm 110:1 distinguishes the king from the LORD. The LORD asks the male monarch to sit down at his correct hand.[eight] [ix] Psalm 110:three may or may not accept a reference to the bearing of kings. The verbal translation of 110:3 is uncertain. In the traditional Hebrew translations his youth is renewed similar the morning dew. In some alternative translations the king is begotten past God like the morning dew or by the morning dew. 1 possible translation of 110:4 is that the male monarch is told that he is a priest like Melchizedek. Another possibility is to translate Melchizedek not as a name simply rather every bit a championship "Righteous King".[x] If a reference is made to Melchizedek this could be linked to pre-Israelite Canaanite belief. The invitation to sit at the correct hand of the deity and the male monarch'south enemy's being used as footstools are both classic Egyptian motifs, as is the clan of the king with the rising lord's day. Many scholars now remember that Israelite behavior evolved from Canaanite beliefs.[5] : 29–33 [3] : 150 Jews have traditionally believed that Psalm 110 practical only to King David. Being the first Davidic king, he had certain priest-like responsibilities.[11] [12] [13]

Some believe that these psalms were not meant to employ to a single king, merely rather were used during the enthronement anniversary. The fact that the Royal psalms were preserved suggests that the influence of Egyptian and other nearly eastern cultures on pre-exile faith needs to be taken seriously. Aboriginal Egyptians used similar linguistic communication to describe pharaohs. Assyrian and Canaanite influences amid others are also noted.[5] : 24–38

Samuel [edit]

In 2 Samuel 7:13–16, God promises David regarding his offspring that "I will be to him as a father and he will be to me as a son." The promise is i of eternal kingship.[v] : 39–44

Isaiah [edit]

In Isaiah 9:6, the next king is greeted, similarly to the passages in Psalms. Like Psalm 45:7–8 he is figuratively likened to the supreme king God.[three] : 150 [14] Isaiah could also be interpreted as the birth of a regal child, Psalm two withal leaves the accession scenario as an attractive possibility.[five] : 28 The rex in 9:6 is thought to take been Hezekiah by Jews and various bookish scholars.[5] : 28 [fifteen]

Jeremiah [edit]

In Jeremiah 31:9, God refers to himself as the father of State of israel and Ephraim as his first born son. Ephraim in Jeremiah refers collectively to the northern kingdom.[16] : 43

Apocrypha [edit]

Wisdom [edit]

The Book of Wisdom refers to a righteous man equally the son of God.[three] : 157

Ecclesiasticus [edit]

In the Book of Ecclesiasticus 4:ten, in the Hebrew text, God calls a person who acts righteously his son. The Greek reads slightly differently; here, he will be "similar a son of the Near High".[3] : 157–158

Theological evolution [edit]

Through the centuries, the theological evolution of the concept of Son of God has interacted with other Christological elements such as pre-existence of Christ, Son of man, the hypostatic union, etc. For example, in Johannine "Christology from above" which begins with the pre-existence of Christ, Jesus did not become Son of God through the virgin birth, he always was the Son of God.[17] The term "Son of God" is besides found equally a small fragment along with other Dead Bounding main Scrolls, numbered every bit 4Q246.

Early on Christians developed various view of how Jesus related to God and what role he played in God'south plan for salvation.[18]

By the 2nd century, differences had developed among diverse Christian groups and to defend the mainstream view in the early on Church, St. Irenaeus introduced the confession: "One Christ simply, Jesus the Son of God incarnate for our salvation".[19] By referring to incarnation, this professes Jesus as the pre-existing Logos, i.e. The Word. It too professes him as both Christ and the only-begotten Son of God.[19]

To establish a common basis, the Nicene Creed of 325 began with the profession of the Father Omnipotent and and so states belief:

"...in ane Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of 1 substance with the Father."[20]

Saint Augustine wrote at length on the Son of God and its relationship with the Son of human, positioning the two issues in terms of the dual nature of Jesus as both divine and human in terms of the hypostatic wedlock.[21] He wrote:

Christ Jesus, the Son of God, is God and Human being: God before all worlds, man in our world.... Only since he is the only Son of God, past nature and not by grace, he became likewise the Son of Human that he might be full of grace every bit well.[21]

However, different Son of God, the announcement of Jesus equally the Son of man has never been an article of faith in Christianity.[22] The interpretation of the apply of "the Son of man" and its human relationship to Son of God has remained challenging and later 150 years of contend no consensus on the issue has emerged among scholars.[23] [24]

Just equally in Romans x:nine–13 Paul emphasized the salvific value of "professing by mouth" that Jesus is Lord (Kyrion Iesoun), Augustine emphasized the value of "professing that Jesus is the Son of God" every bit a path to salvation.[25] [26]

For St. Thomas Aquinas (who also taught the Perfection of Christ), the "'Son of God' is God equally known to God".[27] Aquinas emphasized the crucial part of the Son of God in bringing forth all of creation and taught that although humans are created in the paradigm of God they fall short and only the Son of God is truly similar God, and hence divine.[27]

Meaning [edit]

Of all the Christological titles used in the New Testament, Son of God has had one of the most lasting impacts in Christian history and has become function of the profession of religion by many Christians.[28] In the mainstream Trinitarian context the title implies the divinity of Jesus every bit part of the Trinity of Father, Son and the Spirit.[28]

The New Attestation quotes Psalm 110 extensively every bit applying to the son of god. A new theological understanding of Psalm 110:1 and 110:4, distinct from that of Judaism, evolved.[29] Jesus himself quotes Psalm 110 in Luke 20:41–44, Matthew 22:41–45 and Marker 12:35–37.[30] : 211 The meanings and authenticity of these quotations are debated amongst modern scholars.[30] : 204 Various modernistic critical scholars reject that David wrote this psalm. In the Masoretic Text many Psalm including this one are explicitly attributed to David. The superscription is "of David a psalm." Some accept suggested that this indicates that Psalm 110 was not written by David. The superscription equally information technology stands is cryptic. However, Jewish tradition ascribes Psalm 110 and indeed all Psalms to male monarch David.[31] [32] : 314–315 In Christianity David is consider to be a prophet. The New Testament records several psalms as having been spoken through David by the Holy Spirit.[31] Acts 2:29–xxx explicitly calls David a prophet.[33] Jesus himself affirms the authorship of this psalm by David in Mark 12:36 and Matthew 22:43.[32] : 314–315 In the Christian reading, David the king is presented as having a lord other than the Lord God. The second lord is the Messiah, who is greater than David, because David calls him "my lord".[34] : 371–373 In Hebrew, the first "Lord" in Psalm 110 is "Yahweh" (יהוה), while the 2d is referred to as "adoni" (אדני), (my adon), a form of accost that in the Old Attestation is used more often than not for humans but also, in Judges 6:13, for the theophanic Angel of the Lord.[32] : 319 [35] The Greek-speaking Jewish philosopher Philo, a gimmicky of Jesus, identified the Affections of the Lord with his version of the logos distinct from the subsequently Christian logos.[36] [37]

It is debated when exactly Christians came to sympathize Psalm 110 as introducing a distinction of persons in the Godhead and indicating that Jesus was more than a human or angelic messiah, only also a divine entity who was David'southward lord.[30] : 202–205, 210–eleven [38] Hebrews ane:13 again quotes Psalm 110 to show that the Son is superior to angels.[30] : 272 [34] : 939 Psalm 110 would play a crucial role in the development of the early Christian understanding of the divinity of Jesus. The terminal reading of Psalm 110:1 incorporated a Preexistent Son of God greater than both David and the angels. The Apostles' Creed and the Niceno-Constantinopolitan Creed would all included references to Psalm 110:1.[xxx] : 272 [39]

Psalm 2:7 reads:

I will tell of the decree of the Lord:

He said to me, "You are my son; today I take begotten y'all. Ask of me, and I will brand the nations your heritage, and the ends of the earth your possession. Y'all shall break them with a rod of fe, and dash them in pieces like a potter's vessel."

Psalm 2 tin be seen as referring to a particular king of Judah, but has likewise been understood to reference the awaited Messiah.[40] In the New Attestation, Adam,[41] and, most notably, Jesus Christ[40] References to Psalm ii in the New Attestation are less common than Psalm 110. The passages in Acts, Hebrews and Romans that refer to information technology give the advent of being linked with Jesus' resurrection and/or exaltation. Those in the Gospels associate information technology with Jesus' baptism and transfiguration. The majority of scholars believe that the primeval Christian employ of this Psalm was in relation to his resurrection, suggesting that this was initially thought of as the moment when he became Son, a condition that the early Christians later extended dorsum to his earthly life, to the beginning of that earthly life and, later nevertheless, to his pre-existence, a view that Aquila Hyung Il Lee questions.[30] : 250–251

The terms "sons of God" and "son of God" appear frequently in Jewish literature, and leaders of the people, kings and princes were called "sons of God".[40] What Jesus did with the language of divine sonship was first of all to apply it individually (to himself) and to make full it with a meaning that lifted "Son of God" across the level of his being just a human beingness fabricated like Adam in the image of God, his being perfectly sensitive to the Holy Spirit (Luke 4:one, xiv, 18), his bringing God's peace (Luke 2:14; Luke 10:v–6) albeit in his own way (Matt 10:34, Luke 12:51), or even his being God's designated Messiah.[42]

In the New Testament, the title "Son of God" is applied to Jesus on many occasions.[xl] It is oftentimes used to refer to his divinity, from the beginning of the New Attestation narrative when in Luke 1:32–35 the affections Gabriel announces: "the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be chosen the Son of God."[xl]

The announcement that Jesus is the Son of God is echoed by many sources in the New Attestation.[43] On two split occasions the declarations are by God the Father, when during the Baptism of Jesus and and then during the Transfiguration every bit a voice from Heaven. On several occasions the disciples telephone call Jesus the Son of God and even the Jews scornfully remind Jesus during his crucifixion of his claim to exist the Son of God."[40]

However, the concept of God every bit the begetter of Jesus, and Jesus as the exclusive divine Son of God is singled-out from the concept of God as the Creator and begetter of all people, every bit indicated in the Apostles' Creed.[44] The profession begins with expressing belief in the "Father almighty, creator of heaven and earth" and and so immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.[44]

New Attestation usage [edit]

First page of Marking: "The beginning of the gospel of Jesus Christ, the Son of God", past Sargis Pitsak. 14th century.

The Gospel of Mark begins past calling Jesus the Son of God and reaffirms the championship twice when a vocalism from Heaven calls Jesus: "my Son" in Mark 1:eleven and Mark 9:7.[45]

In Matthew 14:33, after Jesus walks on water, the disciples tell Jesus: "You really are the Son of God!"[46] In response to the question by Jesus, "But who do yous say that I am?", Peter replied: "You lot are Christ, the Son of the living God". And Jesus answered him, "Blessed are y'all, Simon Bar-Jonah! For flesh and blood has not revealed this to yous, but my Father who is in sky" (Matthew 16:15–17).[47] In Matthew 27:43, while Jesus hangs on the cantankerous, the Jewish leaders mock him to ask God help, "for he said, I am the Son of God", referring to the claim of Jesus to be the Son of God.[48] Matthew 27:54 and Mark fifteen:39 include the assertion past the Roman commander: "He was surely the Son of God!" after the convulsion post-obit the Crucifixion of Jesus.

In Luke 1:35, in the Annunciation, before the birth of Jesus, the angel tells Mary that her child "shall exist chosen the Son of God". In Luke 4:41 (and Marking three:11), when Jesus casts out demons, they fall down earlier him, and declare: "You are the Son of God."

In John 1:34, John the Baptist bears witness that Jesus is the Son of God and in John 11:27 Martha calls him the Messiah and the Son of God. In several passages in the Gospel of John assertions of Jesus being the Son of God are ordinarily also assertions of his unity with the Male parent, as in John 14:seven–ix: "If you know me, then yous will too know my Father" and "Whoever has seen me has seen the Father".[45]

In John 19:seven, the Jews weep out to Pontius Pilate "Crucify him" based on the charge that Jesus "made himself the Son of God." The charge that Jesus had declared himself "Son of God" was essential to the argument of the Jews from a religious perspective, every bit the charge that he had called himself Rex of the Jews was important to Pilate from a political perspective, for it meant possible rebellion against Rome.[49]

Towards the end of his Gospel (in John 20:31), John declares that the purpose for writing it was "that y'all may believe that Jesus is the Messiah, the Son of God".[45]

In Acts 9:20, after the Conversion of Paul the Campaigner, and following his recovery, "straightway in the synagogues he proclaimed Jesus, that he is the Son of God."

Synoptic Gospels [edit]

According to the Synoptic Gospels, Jesus referred to himself obliquely equally "the Son" and even more than significantly spoke of God every bit "my Father" (Matt. 11:27 par.; 16:17; Luke 22:29). He not merely spoke like "the Son" but besides acted similar "the Son" in knowing and revealing the truth about God, in changing the divine law, in forgiving sins, in being the one through whom others could become children of God, and in acting with total obedience as the agent for God'south concluding kingdom.[42] This clarifies the charge of blasphemy brought against him at the stop (Marker 14:64 par.); he had given the impression of claiming to stand on a par with God. Jesus came beyond as expressing a unique filial consciousness and equally laying claim to a unique filial relationship with the God whom he addressed as "Abba".[50]

Fifty-fifty if historically he never called himself "the only" Son of God (cf. John 1:14, xviii; John 3:16, 18), Jesus presented himself as Son and not just as 1 who was the divinely appointed Messiah (and therefore "son" of God). He fabricated himself out to be more but someone called and anointed as divine representative to fulfil an eschatological role in and for the kingdom. Implicitly, Jesus claimed an essential, "ontological" human relationship of sonship towards God which provided the grounds for his functions as revealer, lawgiver, forgiver of sins, and agent of the final kingdom. Those functions (his "doing") depended on his ontological relationship every bit Son of God (his "existence"). Jesus invited his hearers to accept God equally a loving, merciful Father. He worked towards mediating to them a new human relationship with God, even to the indicate that they besides could utilize "Abba" when addressing God in prayer. Yet, Jesus' consistent stardom between "my" Father and "your" Father showed that he was not inviting the disciples to share with him an identical human relationship of sonship. He was obviously conscious of a qualitative distinction between his sonship and their sonship which was derived from and depended on his. His mode of being son was different from theirs.[42]

Gospel of John [edit]

In the Gospel of John, Jesus is the eternally pre-existent Son who was sent from heaven into the world past the Father (eastward.g., John 3:17; John iv:34; John v:24–37). He remains conscious of the divine pre-existence he enjoyed with the Father (John eight:23, John 8:38–42). He is one with the father (John x:thirty; John fourteen:7) and loved by the Father (John iii:35; John 5:20; John 10:17; John 17:23–26). The Son has the divine ability to requite life and to judge (John 5:21–26; John vi:40; John viii:xvi; John 17:2). Through his expiry, resurrection, and ascension the Son is glorified past the Father (John 17:1–24), but it is not a glory that is thereby essentially enhanced. His celebrity not simply existed from the fourth dimension of the incarnation to reveal the Father (John ane:14), but also pre-existed the creation of the world (John 17:v–seven–24). Where Paul and the writer of Hebrews motion picture Jesus nigh as the elder brother or the get-go-born of God's new eschatological family (Rom 8:14–29; Heb two:10–12), John insists even more on the clear qualitative difference between Jesus' sonship and that of others. Being God's "merely Son" (John ane:fourteen–1:xviii; John 3:16–iii:18), he enjoys a truly unique and sectional relationship with the Father.[42]

At least four of these themes go back to the earthly Jesus himself. First, although ane has no real bear witness for holding that he was humanly aware of his eternal pre-existence every bit Son, his "Abba-consciousness" revealed an intimate loving relationship with the Father. The total Johannine evolution of the Father-Son relationship rests on an authentic ground in the Jesus-tradition (Mark 14:36; Matt. 11:25–26; 16:17; Luke 11:2). Second, Jesus not only thought of himself as God'south Son, but likewise spoke of himself every bit sent past God. In one case again, John develops the theme of the Son's mission, which is already present in sayings that at least partly go back to Jesus (Mark 9:37; Matt fifteen:24; Luke x:16), specially in 12:half-dozen, where it is a question of the sending of a "honey Son". Tertiary, the Johannine theme of the Son with power to judge in the context of eternal life finds its original historical source in the sayings of Jesus about his ability to dispose of things in the kingdom assigned to him by "my Father" (Luke 22:29–30) and almost ane's relationship to him deciding one's concluding destiny before God (Luke 12:eight–ix). 4th, albeit less insistently, when inviting his audience to take a new filial relationship with God, Jesus — equally previously seen — distinguished his own relationship to God from theirs.[42] The exclusive Johannine language of God's "only Son" has its real source in Jesus' preaching. All in all, Johannine theology fully deploys Jesus' divine sonship, merely does so by building up what i already finds in the Synoptic Gospels and what, at least in part, derives from the earthly Jesus himself.[42]

Pauline epistles [edit]

In their ain way, John and Paul maintained this distinction. Paul expressed their new human relationship with God as taking place through an "adoption" (Gal. 4:5; Rom. 8:fifteen), which makes them "children of God" (Rom. eight:16–17) or, alternatively, "sons of God" (Rom. eight:14; (Rom. 4:vi–7). John distinguished between the but Son of God (John ane:14, 18; John three:sixteen, 18) and all those who through organized religion can get "children of God" (John 1:12; 11:52; and 1 John 3:ane–2,x 1 John 5:two). Paul and John likewise maintained and developed the correlative of all this, Jesus' stress on the fatherhood of God. Over 100 times John'south Gospel names God as "Male parent". Paul's typical greeting to his correspondents runs every bit follows: "Grace to you lot and peace from God our Father and the/our Lord Jesus Christ" (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal i:three; Phil i:2; 2 Thess 1:two; Philem 3). The greeting names Jesus equally "Lord", but the context of "God our Father" implies his sonship.[42]

Paul therefore distinguished betwixt their graced state of affairs as God'southward adopted children and that of Jesus every bit Son of God. In understanding the latter'due south "natural" divine sonship, Paul firstly spoke of God "sending his own Son in the likeness of sinful nature and to deal with sin" (Rom. viii:three). In a similar passage, Paul says that "when the fullness of time had come God sent his Son, built-in of a adult female, born nether the law" (Gal. 4:4). If one examines these 3 passages in some detail, it raises the question whether Paul thinks of an eternally pre-existent Son coming into the earth from his Begetter in sky to set humanity free from sin and decease (Rom. viii:iii, 32) and make it God'southward adopted children (Gal. 4:four–7). The respond will partly depend, first, on the way one interprets other Pauline passages which practice not utilise the championship "Son of God" (2 Cor. 8:nine; Phil. 2:6–xi). These latter passages present a pre-existent Christ taking the initiative, through his "generosity" in "becoming poor" for us and "assuming the form of a slave".[51] The answer will, 2nd, depend on whether ane judges ane Corinthians 8:6 and Colossians ane:xvi to imply that every bit a pre-existent existence the Son was active at creation.[52] one Corinthians viii:half dozen without explicitly naming "the Son" as such, runs:

At that place is one God, the Begetter, from whom are all things and for whom nosotros exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

Calling God "the Father" clearly moves i toward talk of "the Son". In the case of Colossians 1:xvi, the whole hymn (Col. one:15–20) does not give Jesus whatsoever championship. Nevertheless, he has merely been referred to (Col. 1:xiii) as God's "beloved Son". Third, it should be observed that the linguistic communication of "sending" (or, for that matter, "coming" with its stress on personal purpose (Mark x:45 par.; Luke 12:49, 51 par.) by itself does not necessarily imply pre-being. Otherwise one would have to accredit pre-existence to John the Baptist, "a man sent from God", who "came to show to the light" (John 1:half-dozen–8; cf. Matt. eleven:x, 18 par.). In the Sometime Testament, angelic and human messengers, especially prophets, were "sent" by God, simply ane should add at once that the prophets sent by God were never called God's sons. It makes a difference that in the cited Pauline passages it was God'southward Son who was sent. Here being "sent" by God means more than than merely receiving a divine commission and includes coming from a heavenly pre-being and enjoying a divine origin.[42] Fourth, in their context, the three Son of God passages here examined (Rom. 8:3, 32; Gal. 4:iv) certainly do non focus on the Son's pre-beingness, simply on his being sent or given up to free human beings from sin and decease, to make them God's adopted children, and to let them live (and pray) with the power of the indwelling Spirit. Nevertheless, the Apostle'south soteriology presupposes here a Christology that includes divine pre-existence. It is precisely because Christ is the pre-existent Son who comes from the Father that he can turn human beings into God's adopted sons and daughters.[53]

Jesus' ain assertions [edit]

When in Matthew 16:15–16, Saint Peter states: "Y'all are Christ, the Son of the living God", Jesus not only accepts the titles, merely calls Peter "blessed" because his announcement had been revealed him by "my Father who is in Heaven". According to John Yieh, in this account the evangelist Matthew is unequivocally stating this as the church building's view of Jesus.[54]

In the Sanhedrin trial of Jesus in Mark 14:61 when the high priest asked Jesus: "Are you the Messiah, the Son of the Blessed Ane?" In the side by side verse, Jesus responded "I am". Jesus' merits here was emphatic enough to make the loftier priest tear his robe.[55]

In the new Testament Jesus uses the term "my Begetter" every bit a direct and unequivocal exclamation of his sonship, and a unique relationship with the Male parent beyond any attribution of titles by others:[48]

  • In Matthew xi:27 Jesus claims a direct relationship to God the Father: "No one knows the Son except the Begetter and no one knows the Father except the Son", asserting the mutual cognition he has with the Father.[48]
  • In John 5:23 he claims that the Son and the Father receive the same blazon of honour, stating: "so that all may honor the Son, just as they accolade the Begetter".[48] [56]
  • In John v:26 he claims to possess life as the Male parent does: "Simply as the Male parent has life in himself, so also he gave to his Son the possession of life in himself".[48] [57]

In a number of other episodes Jesus claims sonship past referring to the Father, e.g. in Luke 2:49 when he is plant in the temple a young Jesus calls the temple "my Begetter's firm", just every bit he does later in John ii:16 in the Cleansing of the Temple episode.[48] In Matthew iii:17 and Luke 3:22 Jesus allows himself to be called the Son of God by the vox from above, not objecting to the championship.[48]

References to "my Father" past Jesus in the New Testament are distinguished in that he never includes other individuals in them and only refers to his Begetter, nonetheless when addressing the disciples he uses your Begetter, excluding himself from the reference.[58]

New Attestation references [edit]

In numerous places in the New Testament, Jesus is chosen the Son of God past diverse parties.

Humans, including evangelists, calling Jesus "Son of God" [edit]

  • Matthew 14:33, Matthew xvi:16, Matthew 27:54, Marking 1:i, Mark 15:39, John 1:49, John eleven:27, John 20:31, Acts 8:37, Acts nine:20, Romans 1:iv, two Corinthians 1:19, Galatians two:20, Ephesians 4:xiii, Hebrews 4:14, Hebrews 5:8, Hebrews vi:6, Hebrews 7:iii, Hebrews 10:29, one John 3:8, ane John iv:15, one John 5:1, 1 John v:5, 1 John v:10, ane John five:12, one John 5:thirteen, 1 John 5:twenty, 2 John 1:3
  • his (i.e. God'south) son, in various forms: John 3:xvi, John 3:17, Acts 3:thirteen, Acts 3:26, Romans 1:3, Romans 1:ix, Romans 5:10, Romans eight:3, Romans 8:29, Romans 8:32, ane Corinthians 1:9, Galatians 1:16, Galatians 4:four, Galatians four:half-dozen, Colossians 1:13, ane Thessalonians ane:10, Hebrews i:two, 1 John 1:3, 1 John one:7, i John iii:23, 1 John four:9, i John 4:x, 1 John 4:14, 1 John 5:ix, ane John 5:10, 1 John five:xi

Jesus calling himself "Son of God" [edit]

Matthew 26:63–64, Mark fourteen:61–62, Luke 22:seventy, John 3:xviii, John v:25, John ten:36, John eleven:4, Revelation 2:18

Jesus calling God his male parent [edit]

Matthew 7:21, Matthew 10:32, Matthew 10:33, Matthew 11:25, Matthew 11:26, Matthew 11:27, Matthew 12:fifty, Matthew 15:13, Matthew 16:17, Matthew xvi:27, Matthew 18:10, Matthew eighteen:19, Matthew 18:35, Matthew 20:23, Matthew 25:34, Matthew 26:29, Matthew 26:39, Matthew 26:42, Matthew 26:53, Mark 8:38, Marker xiv:36, Luke 2:49, Luke x:21, Luke 10:22, Luke 22:29, Luke 22:42, Luke 23:34, Luke 23:46, Luke 24:49, John 2:sixteen, John v:17, John 5:19, John five:43, John 6:32, John six:40, John 8:19, John eight:38, John 8:49, John 8:54, John 10:17, John 10:eighteen, John 10:25, John x:29, John x:37, John 12:26, John 12:27, John 14:2, John 14:7, John 14:xx, John 14:21, John 14:23, John 14:31, John 15:1, John 15:8, John 15:x, John 15:15, John fifteen:23, John 15:24, John 16:10, John xvi:23, John sixteen:25, John 16:32, John 17:1, John 17:5, John 17:11, John 17:21, John 17:24, John 17:25, John 18:11, John 20:17, John 20:21, Acts 1:four, Revelation two:27, Revelation iii:five, Revelation 3:21

God the Male parent calling Jesus his Son [edit]

Matthew 2:15, Matthew 3:17, Matthew 17:5, Mark 1:eleven, Marker 9:seven, Luke 3:22, Luke 9:35, Hebrews 1:five, Hebrews 5:5, ii Peter 1:17

Angels calling Jesus "Son of God" [edit]

Luke i:32, Luke 1:35

Satan or demons calling Jesus "Son of God" [edit]

Matthew 4:3, Matthew 4:vi, Matthew 8:29, Mark 3:xi, Mark five:vii, Luke 4:3, Luke four:9, Luke 4:41, Luke 8:28

Jesus called "the Son" [edit]

Matthew 11:27, Matthew 24:36, Matthew 28:19, Marker xiii:32, Luke 10:22, John ane:14, John 1:xviii, John 3:35, John 3:36, John 5:xix–26, John 6:40, John 14:13, John 17:1, i Corinthians 15:28, Colossians i:fifteen, Hebrews 1:3, Hebrews ane:8, Hebrews 3:half dozen, Hebrews 7:28, 1 John 2:22–24, 1 John 4:14, i John v:12, 2 John 1:ix

God called "the God and Father of Jesus" [edit]

The New Testament also contains six[59] references to God as "the God and Begetter" of Jesus.[lx]
  • Romans 15:6, two Corinthians 1:three, 2 Corinthians 11:31, Ephesians 1:3, 1 Peter ane:3, Revelation one:6

Run across also [edit]

  • Names and titles of Jesus in the New Testament
  • Divine filiation

References [edit]

  1. ^ The Oxford Lexicon of the Jewish Religion by Maxine Grossman and Adele Berlin (Mar fourteen, 2011) ISBN 0199730040 page 698
  2. ^ A Critical and Exegetical Commentary on the Gospel Book III by W. D. Davies and Dale C. Allison Jr. (November x, 2000) ISBN folio 229
  3. ^ a b c d e f g Riemer Roukema (2010). Jesus, Gnosis and Dogma. T&T Clark International. ISBN9780567466426 . Retrieved 30 January 2014. {{cite volume}}: CS1 maint: uses authors parameter (link)
  4. ^ Michael S. Heiser (2001). "DEUTERONOMY 32:8 AND THE SONS OF GOD". Retrieved 30 January 2014.
  5. ^ a b c d e f g Adela Yarbro Collins, John Joseph Collins (2008). King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature. Wm. B. Eerdmans Publishing. ISBN9780802807724 . Retrieved 3 February 2014. {{cite volume}}: CS1 maint: uses authors parameter (link)
  6. ^ Jerome H. Neyrey (2009). The Gospel of John in Cultural and Rhetorical Perspective. Wm. B. Eerdmans Publishing. pp. 313–316. ISBN9780802848666.
  7. ^ Eerdmans commentary on the Bible James D. G. Dunn, John William Rogerson 2003 ISBN 0-8028-3711-v page 365
  8. ^ James Limburg (2000). Psalms: Westminster Bible companion. Westminster John Knox Press. p. 380. ISBN9780664255572 . Retrieved 29 April 2014.
  9. ^ Susan Gillingham (2008). Psalms Through the Centuries. John Wiley & Sons. p. 86. ISBN9780470691083 . Retrieved 29 April 2014.
  10. ^ Walter de Gruyter (2010). Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110, Book 23. Walter de Gruyter GmbH & Co. pp. 196–198. ISBN9783110223453 . Retrieved 5 February 2014.
  11. ^ Doron Mendels (1997). The Rise and Autumn of Jewish Nationalism . Wm. B. Eerdmans Publishing. p. 76. ISBN9780802843296 . Retrieved 8 February 2014.
  12. ^ Scott Hahn (2009). Kinship past Covenant: A Canonical Approach to the Fulfillment of God's Saving Promises. Yale Academy Press. p. 193. ISBN0300140975 . Retrieved 8 February 2014.
  13. ^ Allan Russell Juriansz (2013). King David's Naked Dance: The Dreams, Doctrines, and Dilemmas of the Hebrews. iUniverse. pp. 4–6. ISBN9781475995688 . Retrieved 8 February 2014.
  14. ^ Jonathan Bardill (2011). Constantine, Divine Emperor of the Christian Gilded Historic period. Cambridge University Printing. p. 342. ISBN9780521764230 . Retrieved 4 February 2014. {{cite book}}: CS1 maint: uses authors parameter (link)
  15. ^ William J. Dumbrell (2002). The Faith of Israel: A Theological Survey of the Old Testament. Baker Academic. ISBN9781585584963 . Retrieved 2 February 2014.
  16. ^ Matthias Henze (2011). Hazon Gabriel. Society of Biblical Lit. Retrieved 2 April 2014.
  17. ^ Who do you say that I am?: essays on Christology past Jack Dean Dean Kingsbury, Marking Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-half-dozen pages 73–75
  18. ^ Sanders, E. P. The historical figure of Jesus. Penguin, 1993. p. eleven–14
  19. ^ a b Irenaeus of Lyons by Eric Francis Osborn 2001 ISBN 978-0-521-80006-8 pages 11–114
  20. ^ Placher, William Carl (1988). "The Trinitarian and Christological Controversies". Readings in the History of Christian Theology. Vol. ane: From Its Beginnings to the Eve of the Reformation. Louisville, Kentucky: Westminster John Knox Press. pp. 52–53. ISBN9780664240578 . Retrieved 22 June 2016.
  21. ^ a b The Augustine Catechism by Saint Augustine of Hippo 2008 ISBN one-56548-298-0 page 68
  22. ^ Jesus and the Son of Human past A J B Higgins 2002 ISBN 0-227-17221-three pages 13–15
  23. ^ Jesus Remembered: Christianity in the Making by James D. G. Dunn (Jul 29, 2003) ISBN 0802839312 pages 724–725
  24. ^ The Son of Man Contend: A History and Evaluation by Delbert Royce Burkett (Jan 28, 2000) Cambridge Univ Printing ISBN 0521663067 pages 3–5
  25. ^ Augustine: Later Works past John Burnaby 1980 ISBN 0-664-24165-4 page 326
  26. ^ Lord Jesus Christ by Larry W. Hurtado 2005 ISBN 0-8028-3167-two page 142
  27. ^ a b The thought of Thomas Aquinas by Brian Davies 1993 ISBN 0-19-826753-3 page 204
  28. ^ a b Christology and the New Testament Christopher Marker Tuckett 2001 ISBN 0-664-22431-8 page
  29. ^ S Edward Tesh, Walter Zorn (2004). Psalms Volume two of College Press NIV Commentary. College Press. pp. 326–327. ISBN9780899008882 . Retrieved 30 April 2014. {{cite volume}}: CS1 maint: uses authors parameter (link)
  30. ^ a b c d e f Aquila H. I. Lee (2009). From Messiah to Preexistent Son. Wipf and Stock Publishers. ISBN9781606086308 . Retrieved 30 Apr 2014.
  31. ^ a b Flint, Peter W; Jr Miller, Patrick D; Brunell, Aaron; Roberts, Ryan (2005). Peter W. Flintstone, Patrick D. jr Miller, Aaron Brunell, Ryan Roberts (editors), The Book of Psalms: Composition and Reception, Book 99 (Brill 2005 ISBN 978-90-0413642-seven), p. 53. ISBN9004136428 . Retrieved 7 October 2014.
  32. ^ a b c Southward Edward Tesh, Walter Zorn (2004). Psalms Volume 2 of College Press NIV Commentary. College Press. ISBN9780899008882 . Retrieved ii May 2014. {{cite book}}: CS1 maint: uses authors parameter (link)
  33. ^ James L. Kugel, ed. (1990). Poetry and Prophecy: The Beginnings of a Literary Tradition. Cornell University Printing. p. 45. ISBN0801495687 . Retrieved 3 May 2014.
  34. ^ a b Grand. Chiliad. Beale; D. A. Carson, eds. (2007). Commentary on the New Attestation Use of the Old Testament. Baker Bookish. ISBN9780801026935 . Retrieved 29 April 2014.
  35. ^ "Brown-Commuter-Briggs Hebrew and English Lexicon of the Onetime Testament". Retrieved 7 Oct 2014.
  36. ^ Frederick Copleston, A History of Philosophy, Volume one, Continuum, 2003, p. 460.
  37. ^ J.Northward.D. Kelly, Early Christian Doctrines, 5th ed., HarperOne, 1978, p. 11.
  38. ^ Matthew V. Novenson (2012). Christ Amidst the Messiahs: Christ Linguistic communication in Paul and Messiah Linguistic communication in Ancient Judaism. Oxford Academy Printing. pp. 145–146. ISBN9780199844579 . Retrieved 29 Apr 2014.
  39. ^ Ronald Due east. Heine (2007). Reading the Old Testament with the Ancient Church (Evangelical Ressourcement): Exploring the Formation of Early Christian Thought. Baker Academic. pp. 132–133. ISBN9781441201539 . Retrieved one May 2014.
  40. ^ a b c d e f "Cosmic Encyclopedia: Son of God". Retrieved 7 October 2014.
  41. ^ Luke 3:38
  42. ^ a b c d e f yard h For this subsection and the themes treated hereinafter, compare Gerald O'Collins, Christology: A Biblical, Historical, and Systematic Written report of Jesus. Oxford:Oxford University Press (2009), pp. 130–140; cf. likewise J. D. G. Dunn, The Theology of Paul the Campaigner, Edinburgh: T&T Clark (1998), pp. 224ff.; id., Christology in the Making, London: SCM Press (1989), passim; Thou.D. Fee, Pauline Christology: An Exegetical-Theological Written report, Peabody, Mass.: Hendrickson (2007), pp. 508–557; A.C. Thiselton, The First Epistle to the Corinthians, Chiliad Rapids, Mich.: Eedermans (2000), pp. 631–638.
  43. ^ "'Just who practise you say that I am?' Peter answered him, 'You lot are Christ, the Son of the living God'. Jesus replied: 'Blest are you lot, Simon son of Jonah'". (Matthew 16:fifteen–17) in: Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-half-dozen page xvi
  44. ^ a b Symbols of Jesus: a Christology of symbolic engagement by Robert C. Neville 2002 ISBN 0-521-00353-ix page 26
  45. ^ a b c Who do you say that I am?: essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-vi pages 246–251
  46. ^ Dwight Pentecost The words and works of Jesus Christ 2000 ISBN 0-310-30940-9 page 234
  47. ^ Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-half-dozen page xvi
  48. ^ a b c d east f thousand The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 pages 571–572
  49. ^ Studies in Early Christology by Martin Hengel 2004 ISBN 0-567-04280-4 page 46
  50. ^ Jesus' (human) consciousness of such divine sonship is one thing, whereas such (man) consciousness of divine pre-existence would be quite another affair. Cf. Byrne, loc. cit.
  51. ^ Cf. J.D.M. Dunn, The Theology of Paul the Apostle, cit., pp. 224–225, 242–244, 277–278; Fee, Pauline Christology, cit., pp. 508–512, 530–557.
  52. ^ For the implications of Corinthians, cf. A. C. Thiselton, The First Epistle to the Corinthians, cit., pp. 631–638.
  53. ^ Other Son of God passages in Paul middle on the crucifixion and resurrection of Jesus and their (immediate and last) salvific consequences. Cf. int. al., Rom. v:10, one Cor. one:ix, Rom. eight:xiv–17, Gal. 4:6–7.
  54. ^ One teacher: Jesus' didactics function in Matthew'southward gospel by John Yueh-Han Yieh 2004 ISBN iii-eleven-018151-7 pages 240–241
  55. ^ Who is Jesus?: an introduction to Christology by Thomas P. Rausch 2003 ISBN 978-0-8146-5078-3 pages 132–133
  56. ^ The Wiersbe Bible Commentary by Warren W. Wiersbe 2007 ISBN 978-0-7814-4539-9 page 245
  57. ^ The person of Christ by Gerrit Cornelis Berkouwer 1954 ISBN 0-8028-4816-eight page 163
  58. ^ Jesus God and Human by Wolfhart Pannenberg 1968 ISBN 0-664-24468-8 pages 53–54
  59. ^ Romans xv:6, 2 Corinthians 1:3, 2 Corinthians 11:31, Ephesians one:3, 1 Peter 1:3, Revelation 1:half-dozen
  60. ^ Charles H. H. Scobie The ways of our God: an approach to biblical theology 2003 ISBN 0-8028-4950-iv p. 136 "God is "the God and Father of our Lord Jesus Christ" (Rom 15:vi; Eph ane:3), but besides the Father of all believers (cf. Bassler 1992: 1054–55). Clearly this derives from the usage and instruction of Jesus himself."

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Source: https://en.wikipedia.org/wiki/Son_of_God_%28Christianity%29

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