"Son of God" is a phrase which, according to most Christian denominations Trinitarian in belief, refers to the relationship between Jesus and God, specifically as "God the Son". To a minority of Christians, nontrinitarians, the term "Son of God", applied to Jesus in the New Testament, is accepted, while the non-biblical but less ambiguous "God the Son" is not.
Throughout history, emperors have assumed titles that amount to being "a son of god", "a son of a god" or "son of Heaven".[1] Roman Emperor Augustus referred to his relation to the deified adoptive father, Julius Caesar as "son of a god" via the term divi filius which was later also used by Domitian and is distinct from the use of Son of God in the New Testament.[2]
In the New Testament, the title "Son of God" is applied to Jesus on many occasions.[3] It is often seen as referring to his divinity, from the beginning in the Annunciation up to the Crucifixion.[3] The declaration that Jesus is the Son of God is made by many individuals in the New Testament, and on two separate occasions by God the Father as a voice from Heaven, and is asserted by Jesus himself.[3][4][5][6]
For thousands of years, emperors and rules ranging from the Western Zhou dynasty (c. 1000 B.C.) in China to Jimmu Tenno of Japan (perhaps c. 600 B.C.) to Alexander the Great (c. 360 BC) have assumed titles that reflect a filial relationship with deities.[1][7][8][9]
Around the time of Jesus, the title divi filius (son of the divine one) was specially, but not exclusively, associated with Emperor Augustus (as adopted son of Julius Caesar). Later, it was also used to refer to Domitian (as son of Vespasian).[2][10] Augustus used the title "Divi filius", not "Dei filius", and respected the distinction.[11]
In the Book of Exodus Israel as a people is called "God's son", using the singular form.[12] Both the terms sons of God and "son of God" appear in Jewish literature predating the New Testament. In Jewish literature, the leaders of the people, kings and princes were called "sons of God" based on the view of the king as the lieutenant of God.[3] However, the Messiah, the Anointed One, was uniquely called the Son of God, as in Psalm 2:7: The "Lord hath said to me: Thou art my son, this day have I begotten thee".[3] This psalm can obviously be seen as referring to a particular king of Judah, but has also been understood of the awaited Messiah.[13]
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"But who do you say that I am?" Peter answered him, "You are Christ, the Son of the living God". Jesus replied: "Blessed are you, Simon son of Jonah". — Matthew 16:15-17.[14] |
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In the New Testament, the title "Son of God" is applied to Jesus on many occasions.[3] It is often used to refer to his divinity, from the beginning of the New Testament narrative when in Luke 1:32-35 the angel Gabriel announces: "the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God."[3]
The declaration that Jesus is the Son of God is echoed by many sources in the New Testament. On two separate occasions the declarations are by God the Father, when during the Baptism of Jesus and then during the Transfiguration as a voice from Heaven. On several occasions the disciples call Jesus the Son of God and even the Jews scornfully remind Jesus during his crucifixion of his claim to be the Son of God."[3]
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 part of the profession of faith by many Christians.[15] In the mainstream Trinitarian context the title implies the full divinity of Jesus as part of the Holy Trinity of Father, Son and the Spirit.[15]
However, the concept of God as the father of Jesus, and Jesus as the exclusive Son of God is distinct from the concept of God as the Creator and father of all people, as indicated in the Apostle's Creed.[16] The profession begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.[16]
First page of
Mark: "
The beginning of the gospel of Jesus Christ, the Son of God", by
Sargis Pitsak 14th century.
The Gospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus: "my Son" in Mark 1:11 and Mark 9:7.[17]
In Matthew 14:33 after Jesus walks on water, the disciples tell Jesus: "You really are the Son of God!"[5] In Matthew 27:43, while Jesus hangs on the cross, 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.[6] Matthew 27:54 and Mark 15:39 include the exclamation by the Roman commander: "He was surely the Son of God!" after the earthquake following the Crucifixion of Jesus.
In Luke 1:35, in the Annunciation, before the birth of Jesus, the angel tells Mary that her child "shall be called the Son of God". In Luke 4:41, (and Mark 3:11) when Jesus casts out demons, they fall down before him, and declare: "Thou art 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 usually also assertions of his unity with the Father, as in John 14:7-9: "If you know me, then you will also know my Father" and "Whoever has seen me has seen the Father".[17]
In John 19:7 the Jews cry 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, as the charge that he had called himself King of the Jews was important to Pilate from a political perspective, for it meant possible rebellion against Rome.[18]
Towards the end of his Gospel (in 20:31) John declares that the purpose for writing it was "that you may believe that Jesus is the Messiah, the Son of God".[17]
In Acts 9:20, after the Conversion of Paul the Apostle, and following his recovery, "straightway in the synagogues he proclaimed Jesus, that he is the Son of God."
When in Matthew 16:15-16 Apostle Peter states: "You are Christ, the Son of the living God" Jesus not only accepts the titles, but calls Peter "blessed" and declares the profession a divine revelation by stating: "flesh and blood did not revealed it to you, but my Father who is in Heaven."[4] By emphatically endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God in Matthew 16:15-16. The reference to his Father in Heaven is itself a separate assertion of sonship within the same statement.[4]
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 one?" Jesus responded "I am". Jesus' claim here was emphatic enough to make the high priest tear his robe.[19]
In the new Testament Jesus uses the term "my Father" as a direct and unequivocal assertion of his sonship, and a unique relationship with the Father beyond any attribution of titles by others:[6]
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- In Matthew 11:27 Jesus claims a direct relationship to God the Father: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.[6]
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- In John 5:23 he claims that the Son and the Father receive the same type of honor, stating: "so that all may honor the Son, just as they honor the Father".[6][20]
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- In John 5:26 he claims to possess life as the Father does: "Just as the Father has life in himself, so also he gave to his Son the possession of life in himself".[6][21]
In a number of other episodes Jesus claims sonship by referring to the Father, e.g. in Luke 2:49 when he is found in the temple a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode.[6] In Matthew 1:11 and Luke 3:22 Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title.[6]
References to "my Father" by Jesus in the New Testament are distinguished in that he never includes other individuals in them and only refers to his Father, however when addressing the disciples he uses your Father, excluding himself from the reference.[22]
Humans, including the New Testament writers, calling Jesus Son of God
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- Matthew 14:33, Matthew 27:54 Mark 1:1 , Mark 15:39 , Romans 1:4, John 1:34 , John 1:49 , John 11:27, John 20:31 , Acts 9:20 , Galatians 2:20, Hebrews 4:14 , Hebrews 6:6 , Hebrews 7:3, Hebrews 10:29 , 1 John 3:8 , 1 John 4:15, 1 John 5:1 , 1 John 5:5, 1 John 5:10 , 1 John 5:13, 1 John 5:20 , Revelation 2:18, 2 Corinthians 1:19
-
- his (i.e. God's) son, in various forms: John 3:16, Romans 1:9, Romans 5:10, Romans 8:3, Romans 8:32, 1 Corinthians 1:9, Galatians 4:4, Galatians 4:6, 1 John 4:9, 1 John 4:10, 1 John 5:11
Attributed to Jesus himself
-
Unclear whether attributed to Jesus himself or only a comment of the evangelist
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The devil or demons calling Jesus Son of God
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Jesus referred to as the Son:
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- Matthew 11:27 , Matthew 24:36, Matthew 28:19, Luke 10:22, John 1:18 , John 3:35 , John 5:19-26 , John 6:40 , John 14:13 , John 17:1, 1 John 2:22-24 , 1 John 4:14 , 2 John 1:9
The God and Father of Jesus
- The New Testament also contains six[23] references to God as "the God and Father" of Jesus.[24]
Through the centuries, the theological development 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 instance, 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.[25]
By the 2nd century, differences had developed among various Christian groups and to defend the mainstream view in the early Church, St. Irenaeus introduced the confession: "One Christ only, Jesus the Son of God incarnate for our salvation".[26] By referring to incarnation, this professes Jesus as the pre-existing Logos, i.e. The Word. It also professes him as both Christ and the only-begotten Son of God.[26]
To establish a common ground, the Nicene Creed of 325 began with the profession of the Father Almighty and then states the belief:[27]
- "And in one Lord Jesus Christ, the Son of God, begotten of the Father [the only-begotten; that is, of the essence of the Father, God of God], Light of Light, very God of very God, begotten, not made, being of one substance with the Father."
Saint Augustine wrote at length on the Son of God and its relationship with the Son of man, positioning the two issues in terms of the dual nature of Jesus as both divine and human in terms of the hypostatic union.[28] He wrote:
Christ Jesus, the Son of God, is God and Man: God before all worlds, man in our world.... But since he is the only Son of God, by nature and not by grace, he became also the Son of Man that he might be full of grace as well.[28]
Just as in Romans 10:9-13 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" as a path to salvation.[29][30]
For Saint Thomas Aquinas (who also taught the Perfection of Christ) the "'Son of God' is God as known to God".[31] Aquinas emphasized the crucial role of the Son of God in bringing forth all of creation and taught that although humans are created in the image of God they fall short and only the Son of God is truly like God, and hence divine.[31]
Islam considers Jesus a respected prophet, but not the "Son of God". In Islam Jesus has no earthly father and is born through the breathing of the "Spirit of God" on Mary. However, Jesus is not considered the Son of God.[32][33] Rather, the Quran compares the nature of his birth to the birth of Adam, who had neither mother nor father.[34]
In the writings of the Bahá'í Faith, the term Son of God is a term that is applied to Jesus.[35] However the term is not seen as a literal physical relationship between Jesus and God;[36] instead the Bahá'í teachings state that the term is symbolic and is used to indicate the very strong spiritual relationship between Jesus and God,[35] and the source of his authority.[36] Shoghi Effendi, the Guardian of the Bahá'í Faith, also noted that the term Son of God does not indicate that the station of Jesus is superior to other prophets and messengers, that Bahá'ís name Manifestations of God, and include Jesus, Buddha, Muhammad and Baha'u'llah among others.[37] Shoghi Effendi notes that since all Manifestations of God share the same intimate relationship with God and reflect the same light, the term Sonship can in a sense be attributable to all the Manifestations.[35]
Throughout history, emperors and rules in diverse cultures have assumed titles that reflect their filial relationship with deities.[1] The title "Son of Heaven" i.e. 天子 (from 天 meaning sky/heaven/god and 子 meaning child) was first used in the Western Zhou dynasty (c. 1000 B.C.). It is mentioned in the Shijing book of songs, and reflected the Zhou belief that as Son of Heaven (and as its delegate) the Emperor of China was responsible for the well being of the whole world by the Mandate of Heaven.[7][8] This title may also be translated as "son of God" given that the word Ten or Tien in Chinese may either mean sky or god.[38]
Jimmu Tenno, the first Emperor of Japan (perhaps c. 600 BC) was also called the Son of Heaven, (Ten for Heaven and O for son).[9] Given that in Greek mythology, Heracles and many other figures, were considered sons of gods such as Zeus, from around 360 BC onwards Alexander the Great may have implied he was a demigod by using the title "Son of Ammon–Zeus".[39] The reference in Psalm 2 to the king as the son of God implies the authority of the king and the confirmation of his being adopted as the son of God at coronation time.[40]
A
denarius minted circa 18 BC. Obverse: CAESAR AVGVSTVS; reverse: DIVVSIVLIV(S)
Around the time of Jesus, the title "son of a god" was specially, but not exclusively, associated with Emperor Augustus. Later, it was also used to refer to Domitian.[2] There are textual and contextual arguments for and against the translation of the Greek phrase used of Jesus by non-Jewish soldiers in Matthew 27:54 as "the son of God", "a son of God" or "a son of a god".[41]
In 42 BC, Julius Caesar was formally deified as "the divine Julius" (divus Iulius). His adopted son, Octavian (better known by the title "Augustus" given to him 15 years later, in 27 BC) thus became known as "divi Iuli filius" (son of the divine Julius) or simply "divi filius" (son of the Divine One) because of being the adopted son of Julius Caesar.[10] As a daring and unprecedented move, Augustus used this title to advance his political position in the Second Triumvirate, finally overcoming all rivals for power within the Roman state.[10][42]
The word applied to Julius Caesar as deified was "divus", not the distinct word "deus". Thus Augustus called himself "Divi filius", and not "Dei filius".[11] The line between been god and god-like was at times less than clear to the population at large, and Augustus seems to have been aware of the necessity of keeping the ambiguity.[11] However, the subtle semantic distinction was lost outside Rome, where Augustus began to be worshiped as a deity.[43] The inscription DF thus came to be used for Augustus, at times unclear which meaning was intended.[11][43]
The assumption of the title "son of a God" by Augustus meshed with a larger campaign by him to exercise the power of his image. Official portraits of Augustus made even towards the end of his life continued to portray him as a handsome youth, implying that miraculously, he never aged. Given that few people had ever seen the emperor, these images sent a distinct message.[44]
As a purely semantic mechanism, and to maintain ambiguity, the court of Augustus sustained the concept that any worship given to an emperor was paid to the "position of emperor" rather than the person of the emperor.[45] Later, Tiberius (emperor from 14-37 AD) came to be accepted as the son of divus Augustus and Hadrian as the son of divus Trajan.[10] By the end of the 1st century, the emperor Domitian was being called "dominus et deus" i.e. master and god.[46] Outside the Roman Empire, the 2nd century Kushan King Kanishka I used the title devaputra meaning "son of God".[47]
- ^ a b c Introduction to the Science of Religion by Friedrich Muller 2004 ISBN 1-4179-7401-X page 136
- ^ a b c Matthew and empire by Warren Carter 2001 ISBN 1-56338-342-X page 69
- ^ a b c d e f g h Catholic Encyclopedia: Son of God
- ^ a b c One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pages 240-241
- ^ a b Dwight Pentecost The words and works of Jesus Christ 2000 ISBN 0-310-30940-9 page 234
- ^ a b c d e f g h The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 571-572
- ^ a b China : a cultural and historical dictionary by Michael Dillon 1998 ISBN 0-7007-0439-6 page 293
- ^ a b East Asia: A Cultural, Social, and Political History by Patricia Ebrey, Anne Walthall, James Palais 2008 ISBN 0-547-00534-2 page 16
- ^ a b A History of Japan by Hisho Saito 2010 ISBN 0-415-58538-4 page
- ^ a b c d Early Christian literature by Helen Rhee 2005 ISBN 0-415-35488-9 pages 159-161
- ^ a b c d The world that shaped the New Testament by Calvin J. Roetzel 2002 ISBN 0-664-22415-6 page 73
- ^ The second book of the Bible: Exodus by Benno Jacob 1992 ISBN 0-88125-028-7 page 105
- ^ The latter interpretation was adopted by Christians from the start, as shown in the Acts of the Apostles and the Letter to the Hebrews, and is found also in Jewish tradition (see Jewish Messianic Interpretations of Psalm 2).
- ^ Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-6 page xvi
- ^ a b Christology and the New Testament Christopher Mark Tuckett 2001 ISBN 0-664-22431-8 page
- ^ a b Symbols of Jesus: a Christology of symbolic engagement by Robert C. Neville 2002 ISBN 0-521-00353-9 page 26
- ^ a b c Who do you say that I am?: essays on Christology by Jack Dean Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-6 pages 246-251
- ^ Studies in Early Christology by Martin Hengel 2004 ISBN 0-567-04280-4 page 46
- ^ Who is Jesus?: an introduction to Christology by Thomas P. Rausch 2003 ISBN 978-0-8146-5078-3 pages 132-133
- ^ The Wiersbe Bible Commentary by Warren W. Wiersbe 2007 ISBN 978-0-7814-4539-9 page 245
- ^ The person of Christ by Gerrit Cornelis Berkouwer 1954 ISBN 0-8028-4816-8 page 163
- ^ Jesus God and Man by Wolfhart Pannenberg 1968 ISBN 0-664-24468-8 pages 53-54
- ^ Romans 15:6, 2 Corinthians 1:3, 2 Corinthians 11:31, Ephesians 1:3, 1 Peter 1:3, Revelation 1:6
- ^ Charles H. H. Scobie The ways of our God: an approach to biblical theology 2003 ISBN 0-8028-4950-4 p136 "God is "the God and Father of our Lord Jesus Christ" (Rom 15:6; Eph 1:3), but also the Father of all believers (cf. Bassler 1992: 1054-55). Clearly this derives from the usage and teaching of Jesus himself."
- ^ Who do you say that I am?: essays on Christology by Jack Dean Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-6 pages 73-75
- ^ a b Irenaeus of Lyons by Eric Francis Osborn 2001 ISBN 978-0-521-80006-8 pages 11-114
- ^ Readings in the History of Christian Theology by William Carl Placher 1988 ISBN 0-664-24057-7 pages 52-53
- ^ a b The Augustine Catechism by Saint Augustine of Hippo 2008 ISBN 1-56548-298-0 page 68
- ^ Augustine: Later Works by John Burnaby 1980 ISBN 0-664-24165-4 page 326
- ^ Lord Jesus Christ by Larry W. Hurtado 2005 ISBN 0-8028-3167-2 page 142
- ^ a b The thought of Thomas Aquinas by Brian Davies 1993 ISBN 0-19-826753-3 page 204
- ^ Jesus: A Brief History by W. Barnes Tatum 2009 ISBN 1-4051-7019-0 page 217
- ^ The new encyclopedia of Islam by Cyril Glassé, Huston Smith 2003 ISBN 0-7591-0190-6 page 86
- ^ The Noble Quran V.3:59-60
- ^ a b c Lepard, Brian D (2008). In The Glory of the Father: The Baha'i Faith and Christianity. Bahá'í Publishing Trust. pp. 74–75. ISBN 1-931847-34-7.
- ^ a b Taherzadeh, Adib (1977). The Revelation of Bahá'u'lláh, Volume 2: Adrianople 1863-68. Oxford, UK: George Ronald. pp. 182. ISBN 0-85398-071-3.
- ^ Hornby, Helen, ed. (1983). Lights of Guidance: A Bahá'í Reference File. New Delhi, India: Bahá'í Publishing Trust. pp. 491. ISBN 81-85091-46-3. http://bahai-library.com/hornby_lights_guidance.
- ^ The Problem of China by Bertrand Russell 2007 ISBN 1-60520-020-4 page 23
- ^ Cartledge, Paul (2004). "Alexander the Great". History Today 54: 1.
- ^ Eerdmans commentary on the Bible James D. G. Dunn, John William Rogerson 2003 ISBN 0-8028-3711-5 page 365
- ^ The Gospel of Matthew by R. T. France 2007 ISBN 0-8028-2501-X page 1084
- ^ Augustus by Pat Southern 1998 ISBN 0-415-16631-4 page 60
- ^ a b A companion to Roman religion edited by Jörg Rüpke 2007 ISBN 1-4051-2943-3 page 80
- ^ Gardner's art through the ages: the western perspective by Fred S. Kleiner 2008 ISBN 0-495-57355-8 page 175
- ^ Experiencing Rome: culture, identity and power in the Roman Empire by Janet Huskinson 1999 ISBN 978-0-415-21284-7 page 81
- ^ The Emperor Domitian by Brian W. Jones 1992 ISBN 0-415-04229-1 page 108
- ^ Encyclopedia of ancient Asian civilizations by Charles Higham 2004 ISBN 978-0-8160-4640-9 page 352
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