Reference: Son of God
Easton
The plural, "sons of God," is used (Ge 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 (Job 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 (Ro 8:14,19; 2Co 6:18; Ga 4:5-6; Php 2:15; 1Jo 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 (Ro 1:3-4. Comp. Ga 4:4; Joh 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 Lu 3:38, where it is used of Adam.
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In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. read more. All things were made by Him, and without Him nothing was made, that has been made. In Him was life, and the life was the light of the men. And the light shineth in the darkness, and the darkness comprehended it not. There was a man having been sent from God, whose name was John; The same came for a witness, that he might bear witness concerning the light, in order that all through him might believe. He was not the light, but came that he might bear witness concerning the light. That was the true light, which lighteth every man, coming into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But so many as received Him, to them gave He the right to become the children of God, to those believing on His name: who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God. The Word was made flesh, and tented among us (and we beheld His glory, the glory as of the only begotten with the Father), full of grace and truth.
Therefore the Jews the more sought to kill Him, because He not only broke the Sabbath, but said that God was His Father, making himself equal to God. Then Jesus responded and said to them, Truly, truly, I say unto you, The Son is not able to do anything Himself, unless He may see the Father doing it: for whatsoever He may do, the Son likewise also doeth the same. read more. For the Father loveth the Son, and showeth Him all things which He doeth; and will show Him greater things than these, in order that you may be astonished. For as the Father raiseth up the dead and createth life in them, so the Son also createth life in whom He will. For the Father judgeth no one, for He hath given all judgment to the Son; in order that all may honor the Son, as they may honor the Father. He that honoreth not the Son honoreth not the Father who sent Him. Truly, truly, I say unto you, that every one hearing my word, and believing on Him that sent me hath eternal life, and doth not come into judgment, but has passed out of death into life. Truly, truly, I say unto you, that the hour cometh and now is, when the dead will hear the voice of the Son of God; and having heard will live.
I and the Father are one. Again the Jews took up stones, that they might stone Him. read more. Jesus responded to them, I have shown unto you many beautiful works from the Father; on account of which of these do you stone me? The Jews responded to Him, We do not stone Thee for good work, but for blasphemy; because Thou, being a man, art making Thyself God. And Jesus responded to them, Is it not written in your law, that I said, Ye are gods? If He called them gods, to whom the word of God came (and the Scripture is not able to be broken), whom the Father sanctified and sent into the world, do you say; Thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. If I do, believe not me, believe the works: that you may know and understand that the Father is in Me, and I in the Father.
concerning his Son, having been born of the seed of David according to the flesh; having been ordained the Son of God with power, according to the spirit of holiness, from the resurrection of the dead, of Jesus Christ our Lord:
For so many as are led by the Spirit of God, these are the sons of God.
For the earnest expectation of the creature awaits the revelation of the sons of God.
in order that you may be blameless and pure, the children of God, irreproachable, amid a crooked and perverse generation, among whom you shine as lights in the world,
Fausets
Applied in the plural to the godly Seth's descendants (not angels, who "neither marry nor are given in marriage," Lu 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 (Ge 6:2-4). In Job 1:6; 2:4, angels. In Ps 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 "Him whom the Father sanctified and sent into the world" (Joh 10:36). Israel the type was Son of God (Ex 4:22-23; Ho 11:1). Faith obeying from the motive of love constitutes men "sons of God" (Jer 3:4; Ho 1:10). Unbelief and disobedience exclude from sonship those who are sons only as to spiritual privileges (De 32:5; Hebrew).
It (the perverse and crooked generation) hath corrupted itself before Him (Isa 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" (Ro 9:8; Ga 3:26). The doctrine of regeneration or newborn sonship to God by the Spirit is fully developed in the New Testament (Joh 1:12-13; 3:3,5; 1Jo 3:1-3; Ro 8:15; Ga 4:5-6). The Son of God, Antitype to Israel, is co-equal, co-eternal, co-essential (consubstantial) with the Father; by eternal generation (Col 1:15), "begotten far before every creature" (Greek), therefore not a creature. So Pr 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", Re 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" (Pr 8:22-31; Joh 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" (Joh 1:18; 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; Ps 2:7; 45:6-7). His divine Sonship from everlasting was openly manifested by the Father's raising Him from the dead (Ac 13:33; Ro 1:4; Re 1:5). Nebuchadnezzar called Him "the Son of God," unconsciously expressing a truth the significance of which he imperfectly comprehended (Da 3:25).
The Jews might have known Messiah's Godhead from Ps 45:6-7, and Isa 9:6, "a Son ... the mighty God, the Everlasting Father"; (Isa 7:4) Immanuel "God with us"; (Mic 5:2) "whose goings forth have been from of old, from everlasting." The Scripture-asserted unity of God was their difficulty (De 6:4), and also the palpable woman-sprung humanity of Jesus. Their supposing John the Baptist to be Messiah (Lu 3:15) shows they did not expect Messiah or Christ to be more than man (Mt 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" ('Adonay), 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 (Mr 14:64) condemned Him to death, not for His claim to Messiahship but to Godhead (Joh 19:7; Lu 22:70-71, "art Thou the Son of God?" etc., Lu 23:1; Mt 26:63-66). So contrary to man's thoughts was this truth that, Jesus says, not flesh and blood, but the Father revealed it to Peter (Mt 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): Joh 5:18. Again,
(2) in claiming divine pre-existence, "before Abraham was created ("began to be", genesthai), I am" (eimi): Joh 8:58-59. And
(3) in saying, "I and the Father are one" (hen, one "essence", not person): Joh 10:30-31,33.
The apostles preached His divine Lordship as well as Messiahship (Ac 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 De 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 De 18:15, etc., and so incurred the there foretold penalty of rejecting Him. His miracles they attributed to Satan's help (Mt 12:24,27; Mr 3:22; Lu 11:15; Joh 7:20; 8:48; Mt 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 (Lu 23:34; Ac 3:17; 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.
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It is sufficient for the disciple that he may be as his teacher, and the servant, as his lord: if they call the landlord Beelzebul, how much more the inmates of his house?
And the Pharisees hearing, said, This man casts not out demons, except through Beelzebul the prince of the demons.
lf I through Beelzebul cast out demons, through whom do your sons cast them out? Therefore they shall be your judges.
And Jesus responding said to him, Blessed art thou, Simon the son of Jonah: because flesh and blood did not reveal it to thee, but my Father who is in the heavens.
saying, What seems to you concerning the Christ? whose son is He? They say to Him, Of David. He says to them, How then does David in the Spirit call Him Lord, saying, read more. The Lord said to my Lord, Sit thou on my right hand, until I may make thine enemies the footstool of thy feet? Then if David calls Him Lord, how is He his son?
And Jesus was silent; and the high priest responding said to Him, I adjure thee by the living God, that thou tell us if thou art the Christ, the Son of God. Jesus says to him, Thou didst say it. Moreover I say unto you, that, Hereafter you shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. read more. Then the high priest tore his robes, saying, He blasphemed: why have we yet need of witnesses? behold, now you heard His blasphemy: what seems to you? They responding said, He is worthy of death.
And the scribes having come down from Jerusalem were saving, He has Beelzebul and He is casting out the demons through the prince of the demons.
You heard the blasphemy: what seems to you? And all answered, He is worthy of death.
And the people waiting and all reasoning in their hearts concerning John, lest he might be the Christ.
And certain ones of them said, He casts out the demon through Beelzebul, the prince of the demons.
but those counted worthy to attain that age and the resurrection, which is from the dead, neither marry nor are given in marriage; for they are not able yet to die; for they are like the angels, and sons of God, being sons of the resurrection.
And all said, Art thou the Son of God? And He said to them, You say that I am. And they said, Why have we yet need of testimony? for we heard from His own mouth.
And Jesus said, Father, forgive them, for they know not what they are doing. And dividing His garments, they were casting the lots.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. read more. All things were made by Him, and without Him nothing was made, that has been made.
But so many as received Him, to them gave He the right to become the children of God, to those believing on His name: who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God.
No one has ever seen God; the only begotten Son, the one being in the bosom of the Father, He hath declared him.
Jesus responded and said to him, Truly, truly, I say unto thee, unless any one may be born from above, he is not able to see the kingdom of God.
Jesus responded, Truly, truly, I say unto thee, Unless any one may be born of water and Spirit, he is not able to enter into the kingdom of the heavens.
Therefore the Jews the more sought to kill Him, because He not only broke the Sabbath, but said that God was His Father, making himself equal to God.
For the Father loveth the Son, and showeth Him all things which He doeth; and will show Him greater things than these, in order that you may be astonished.
And the multitude responded, Thou hast a demon: who seeks to kill thee?
The Jews responded and said to Him, Do we not truly say that you are a Samaritan, and have a demon?
Jesus said unto them, Truly, truly, I say unto you, Before Abraham was, I am. Then they took up stones that they might cast at Him: and Jesus was hidden, and departed out from the temple.
I and the Father are one. Again the Jews took up stones, that they might stone Him.
The Jews responded to Him, We do not stone Thee for good work, but for blasphemy; because Thou, being a man, art making Thyself God.
whom the Father sanctified and sent into the world, do you say; Thou blasphemest; because I said, I am the Son of God?
And the Jews responded, We have a law, and according to law He ought to die, because He made Himself the Son of God.
Then let all the house of Israel assuredly know that God hath made this same Jesus, whom you crucified, both Lord and Christ.
And now, brethren, I know that you did it through ignorance, as did your rulers also;
For those dwelling in Jerusalem, and the rulers, having rejected him, condemning him, have
that God has fulfilled this unto our children, raising up Jesus, as in the second Psalm it has been written, Thou art my Son, this day have I begotten thee.
having been ordained the Son of God with power, according to the spirit of holiness, from the resurrection of the dead, of Jesus Christ our Lord:
For you did not receive the spirit of bondage again unto fear; but you received the Spirit of adoption, in which we cry; Father, Father.
that is the children of the flesh the same are not the children of God; but the children of the promise are counted for the seed.
For you are all the sons of God, through faith, in Christ Jesus;
who is the image of the invisible God, being the first begotten of all creation,
and from Jesus Christ, who is the faithful witness, the firstbegotten of the dead, and the prince of the kings of the earth. To the one loving us with divine love, and having washed us from our sins in His own blood,
And to the angel of the church in Laodicea write; The Amen, the faithful and true witness, the beginning of the creation of God, says these things;