|Greek: tosouto kreitton genomenos (AMPMSN) ton aggelon hoso diaphoroteron par' autous kekleronomeken (3SRAI) onoma.
ICB: The Son became much greater than the angels. And God gave him a name that is much greater than theirs. (ICB: Nelson)
KJV: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
Phillips: thus proving himself, by the more glorious name that he has won, far greater than all the angels of God. (Phillips: Touchstone)
Wuest: having become by so much superior to the angels as He has inherited a more excellent name than they. (Eerdmans)
Young's Literal: having become so much better than the messengers, as he did inherit a more excellent name than they.
HAVING BECOME AS MUCH BETTER THAN THE ANGELS: tosouto kreitton genomenos (AMPMSN) tôn aggelôn: (Torrey's Topic Preciousness of Christ, ANGELS) (Nave's ANGELS) (Click in depth ISBE Article on Angels) (See excellent booklet from RBC What Can We Learn From The Angels?) (Heb 1:9 - note; Heb 2:9- note; Ep 1:21- note; Col 1:18-note; Col 2:10-note; 2Th 1:7; 1Pe 3:22 - note; Rev 5:11 - note; Rev 5:12 - note)
I like John MacArthur's introductory comments to Hebrews 1:4-14 - In this chapter we are going to be dealing with meat as opposed to milk. I cannot remember a passage on which I have spent more time. To some extent, it is like an iceberg. You can see the top clearly enough, but it may not appear too impressive or meaningful. We will be looking below the surface of this passage into its deep truths. In that sense, verses 4 through 14 are not easy to understand. If, even in a small measure, I can help make these truths more understandable, I have succeeded in what I asked God to help me do.Keep in mind that the book of Hebrews is written to Jewish people, primarily to Jewish believers but also to Jewish unbelievers. Both groups are pressed with the truth that the New Covenant is better than the Old—that Jesus Christ is the better Priest, and the better Mediator, and that He is the final Priest and the final Sacrifice at the same time. Throughout the book we have comparisons between the New Covenant and the Old Covenant and between Jesus Christ and everyone else, to show that Jesus is superior in every way. In the first three verses Jesus is shown as superior to everything and everyone. After unfolding all of the human "everyones" Christ is superior to, the Holy Spirit teaches us that Jesus Christ is also superior to angels. (MacArthur, John: Hebrews. Moody Press)
NOTE: Do not confuse this discussion of Jesus better than the angels with the Angel of the LORD a term found only in the Old Testament and referring not to a created angel but almost certainly to preincarnate appearances of the Lord Jesus Christ. Click for a Scriptural analysis of the Angel of the LORD. It is very interesting to note that the term the Angel of the Lord does not appear in the New Testament after the incarnation of Christ He becomes a man, for their was no longer any need for a "pre-incarnate" theophany (appearance in the form of God) for the God-Man Christ Jesus.
Spurgeon comments - So you perceive that Christ is no created angel. He is sometimes compared to an angel. He is sometimes called the angel of the covenant, but he is not a created angel. He is higher in nature, higher in rank, higher in intellect, and higher in power than they. He is nothing less than very God of very God. The very man who suffered on Calvary. The angels are servants, but they are not sons; they are created, but they are not begotten. You see what he says to the Son—“I will be to him a Father, and he shall be to me a Son.”
Paul had warned Timothy that "the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons (1Ti 4:1).
That these later times had already arrived in the first century church is clear for writing to the church at Colossae Paul warned the saints to reject false angelogly saying "Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind and not holding fast to the Head (Christ), from Whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God. (Colossians 2:18; 2:19-note)
Many people in the first century apparently believed that angels served as mediators between God and men and it was tempting to focus more on angels than upon the sufficiency of Christ as the Great High Priest and Mediator. Basing his arguments upon familiar Old Testament verses, specifically quoting from the Greek translation, the Septuagint (LXX), the author in eleven verses (Hebrews 1:4-14) brilliantly constructs a convincing contrast between Christ the Creator and the created angels, conclusively demonstrating that Christ is far superior to the angels and He Alone warrants the readers (and our) adoration, worship and obedience.
Modern Christianity enamored with widespread Scripturally "shallow" teaching on angels, is in desperate need of this sound doctrine which alone is able to nourish our faith (1Ti 4:6) and cause us to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2Pe 3:18-note)
Scripture has considerable teaching on the topic of angels with some 108 direct references in the OT and 165 in the NT. Study of these passages reveals that God's primary purpose for creating the angels was to render worship and service to God and in turn serve as God's messengers and ministers to men. For a synopsis of "angelology" I would recommend taking an hour or so and reading through the passages in Torrey's topic on Angels. Don't just read Torrey's conclusions (as good as I think they are) but as "you have an anointing from the Holy One" (1Jn 2:20), read the passages in context and allow your Teacher the Holy Spirit to lead you into all truth (i.e., Be a Berean - Acts 17:11-note).
Wuest - The writer says that the Son was made better than the angels. The informal and abrupt introduction of angels, shows that the writer was addressing Jews, who were familiar with the important part the angels played in the Old Testament, particularly in the giving of the law.
James Townsend in Emmaus Journal (Vol 9. Page 97. 2000) writes the following summary of Jesus and angels…
Become (1096) (ginomai) is a word the meaning of which is in contrast to that of poieo (poieo) which means “to make.” The latter means “to construct or fashion something out of existing materials.” The former is the word used of the universe coming into existence. It means “to become.” The Son became better than the angels, inferring that at one time He was lower than the angels. 2:7, 9 during His incarnation.
A number of cults and other unorthodox religious organizations deny the deity of Christ on the basis of the KJV translation of Jesus “being made” incorrectly interpreting this out of context (which will usually lead to an erroneous interpretation) to mean that Jesus was created ("made").
The Greek verb however is not poieo, meaning to “to make or create,” but ginomai, which means “to become” and is the meaning conveyed by most modern translations. Jesus Christ always existed, but He became better than the angels in His exaltation, a statement which is better understood when we learn that in His incarnation on earth He was "made for a little while lower than the angels… that by the grace of God He might taste death for everyone. (see note Hebrews 2:9)
Better (2909) (kreitton from kratos = strong which denotes power in activity and effect) is the comparative degree of agathos meaning good (intrinsically good).
Robertson renders it as "by how much more".
Vine comments that
As Wuest puts it Jesus is so much superior to the angels.
Better is a KEYWORD (see key words) in Hebrews. This repetition of "better" demonstrates beyond all doubt to the Jewish reader that the New is better than the Old system. Study the uses below. What is better? You will need to read the surrounding context to answer this question.
Uses of "Better"
Angels (32) (aggelos or angelos) is the Greek word used to describe a messenger sent in order to announce, teach or perform anything in place of one who has sent him. In Scripture aggelos refers to transcendent (exceeding usual limits) celestial spirit beings, messenger, superior in power and intelligence to man, who are
Angels are often referred to as the hosts (for more discussion click here) of God (LORD of hosts or Sabaoth) and equate with His "army" in heaven. God is represented as surrounded by a host of beings of a higher order than man. As to their number, the writer of Hebrews says there are "myriads (murias = indefinite large number that cannot be counted) of angels" (Hebrews 12:22-note) The writer of Hebrews writes that in the Old Testament God spoke
Why would the writer even need to address the issue of Jesus as much better than the angels? For one thing, from the very fact the writer had to address this issue implies that ancient Jews, even those who were now believers in the Messiah held angels in high regard. It is not surprising that Jews might have a high regard for angels, because Scripture teaches that the law had been given through angels (Acts 7:53).
Paul writes that
Cherubim were woven into the veil of the tabernacle, and cherubim were fashioned of gold for the mercy seat. Furthermore, in the OT, angelic beings had made frequent appearance to the Jewish people (eg Da 8:16-note, etc).
Finally, it is evident from Paul's letter to the Colossians that those with a strong Jewish background (Col 2:16, 17-note) were being tempted to "delight in false humility and the worship of angels" (Col 2:18-note).
Those to whom this letter is sent were either already entertaining or being encouraged to entertain, teaching which elevated angels to a position rivaling that of Christ himself.
Thomas Aquinas explains that "Angels mean messengers and ministers. Their function is to execute the plan of divine providence, even in earthly things.
John Calvin - Angels are the dispensers and administrators of the divine beneficence towards us.
Billy Graham rightly declared "Of one thing we can be sure: Angels never draw attention to themselves but ascribe glory to God and press His message upon the heavens as a delivering and sustaining word of the highest order.
AS HE HAS INHERITED A MORE EXCELLENT NAME THAN THEY: hoso diaphoroteron par autous kekleronomeken (3SRAI) onoma: (Ps 2:7,8; Php 2:9, 2:10, 2:11)
Inherited (2816) (kleronomeo [word study] from kleros = a lot + nemomai = to possess) is in the perfect tense which conveys the idea in context of the permanence of His inherited Name. The verse could be more literally translated
The perfect tense of kleronomeo speaks of a past completed action and of the present abiding results. Jesus is the Heir Who forever possesses the more excellent name.
More (5118) (tosoutos) refers to a high degree of quantity and thus means so much, so great
Excellent (1313)(diaphoros from diaphéro = be different, superior) pertains to that which is different and in the present context the focus is on different in "value" and thus His Name is outstanding, exceptional (forming an exception, not ordinary), superior (of extraordinary worth or merit, of higher rank, quality, or importance), surpassing (greatly exceeding others, of very high degree) and excellent.
Diaphoros signifies more distinguished, more eminent and is used elsewhere only (He 8:6-note) describing the Son's “more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.”
Diaphoros - 4x in 4v - Ro 12:6; Heb 1:4; 8:6; 9:10. NAS = differ(1), more excellent(2), various(1).
Diaphoros - 5x in Septuagint (LXX) - Lev 19:19; Deut 22:9; Ezra 8:27; Dan 7:7, 19)
Name (3686) (onoma) is the distinctive designation of a person or thing and includes the ideas of title, character, reputation or authority.
In antiquity the name meant much more than it does today. We use a name as little more than a distinguishing mark or label to differentiate one person from other people. But in the NT "the name" concisely sums up all that a person is. One's whole character was somehow implied in the name.
Jesus (Greek Iesous, Hebrew = Yeshua = Jehovah is Salvation)… Who will save His people from their sins" (Mt 1:21), the "Name which is above every name" for as Peter declared…
Than they (par autous) is more literally “alongside of them” which expresses the idea that the Son has a name more excellent in comparison to the angels. The writer has already shown that the "Son" is superior to the prophets and now presents Him as superior to the angels, a conclusion he proceeds to substantiate in the remainder of the chapter relying primarily on the reliable testimony of the Old Testament Scriptures, which again directly addresses the concerns of his Jewish audience.
OF CHRIST'S OFFICE
"He hath by inheritance obtained a more excellent name." Hebrews 1:4.
APART from Scripture, we should have been disposed to infer the existence of other orders of intelligent and spiritual beings besides man. As the order of creation climbs up to man from the lowest living organism through many various stages of existence, so surely the series must be continued beyond man, through rank on rank of spiritual existence up to the very steps of the eternal throne. The divine mind must be as prolific in spiritual as it has been in natural forms of life.
But we are not left to conjecture. From every part of Scripture come testimonies to the existence of angels. They rejoiced when the world was made, and they are depicted as ushering in with songs that new creation for which we long. They stood sentries at the gate of a lost paradise; and at each of the twelve gates of the New Jerusalem an angel stands (Rev 21:12-note). They trod the plains of Mamre, and sang over the fields of Bethlehem. One prepared the meal on the desert sands for Elijah; another led Peter out of gaol and a third flashed through the storm to stand by the hammock where the Apostle Paul was sleeping (Acts 27:23,24).
But in the mind of the pious Hebrew the greatest work which the angels ever wrought was in connection with the giving of the law. The children of Israel received the law "as it was ordained by angels" (Acts 7:53, R.v.). It was necessary, therefore, in showing the superiority of the Gospel to the Law, to begin by showing the superiority of him through whom the Gospel was given, over all orders of bright and blessed spirits, which, in their shining ranks and their twenty thousand chariots, went and came during the giving of the decalogue from the brow of Sinai (Psalm 68:17).
It is not difficult to prove the Lord's superiority to angels. It is twofold: in Nature and in Office.
In Nature. "He hath by inheritance obtained a more excellent name than they" (Heb 1:4). In verse 7, quoted from Psalm 104:4 (R.v. marg.), where they are distinctly spoken of as messengers and ministers, they are compared to winds and flames.-winds, for their swiftness and invisibility; flames, because of their ardent love. But how great the gulf between their nature, which may thus be compared to the elements of creation, and the nature of that glorious Being whom they are bidden to worship, and who is addressed in the sublime title of Son! (Heb 1:6-note; Psalm 97:7)
In Office. In Heb 1:14 they are spoken of as ministering spirits, "sent forth to do service for the sake of them that shall inherit salvation" (RV). This liturgy of service is a literal fact. When struggling against overwhelming difficulties; when walking the dark, wild mountain-pass alone; when in peril or urgent need-we are surrounded by invisible forms, like those which accompanied the path of Jesus, ministering to him in the desert, strengthening him in the garden, hovering around his cross, watching his grave and accompanying him to his home. They keep pace with the swiftest trains in which we travel. They come unsoiled through the murkiest air. They smooth away the heaviest difficulties. They garrison with light the darkest sepulchers. They bear us up in their hands, lest we should strike our foot against a stone. Many an escape from imminent peril; many an unexpected assistance; many a bright and holy thought whispered in the ear, we know not whence or how-is due to those bright and loving spirits. "The good Lord forgive me," says Bishop Hall, "for that, amongst my other offenses, I have suffered myself so much to forget the presence of his holy angels." But valuable as their office is, it is not to be mentioned in the same breath as Christ's, which is set down for us in this chapter.
He Is The Organ of Creation. "By whom also he made the worlds." To make that which is seen out of nothing, that is creation: it is a divine work; and creation is attributed to Christ. "By him were all things created that are in heaven and that are in earth." "All things were made by him; and without him was not anything made that was made" (Col 1:16-note; John 1:3). But the word here and in xi. 3 translated worlds means ages. Not only was the material universe made by him, but each of the great ages of the world's story has been instituted by Jesus Christ.
When genius aspires to immortality, it leaves the artist's name inscribed on stone or canvas: and so Inspiration, "dipping her pen in indelible truth, inscribes the name of Jesus on all we see-on sun and stars, flower and tree, rock and mountain, the unstable waters and the firm land; and also on what we do not see, nor shall, until death has removed the veil-on angels and spirits, on the city and heavens of the eternal world."
This thought comes out clearly in the sublime quotation made in Psalm 102:10. That inspired poem is obviously inscribed to Jehovah: "Thou, Jehovah, in the beginning hast laid the foundation of the earth; and the heavens are the work of thy hands." But here, without the least apology, or hint of accommodating the words to an inferior use, it is applied directly to Christ. Mark the certainty of this inspired man that Jesus is Jehovah! How sure of the Deity of his Lord! And what a splendid tribute to his immutability!
Mark how the Epistle rings with the unchangeableness of Jesus, in his human love (He 13:8), in his priesthood (Heb 7:24-note), and here in his divine nature (He 1:10, 11, 12-note). We live in a world of change. The earth is not the same today as it was ages ago, or as it will be ages on. The sun is radiating off its heat. The moon no longer as of yore burns and glows; she is but an immense opaque cinder, reflecting the sunlight from her disk. Stars have burnt out, and will. The universe is waxing old, as garments which from perpetual use become threadbare. But the wearing out of the garment is no proof of the waning strength or slackening energy of the wearer. Nay, when garments wear out quickest, it is generally the time of robustest youth or manhood. You wrap up and lay aside your clothes when they have served their purpose; but you are the same in the new suit as in the old. Creation is the vesture of Christ. He wraps himself about in its ample folds. Its decay affects him not. And, when he shall have laid it all aside, and replaced it by the new heavens and the new earth, he will be the same forevermore.
With what new interest may we not now turn to the archaic record, which tells how God created the heavens and the earth. Those sublime syllables, "Light, be!" were spoken by the voice that trembled in dying anguish on the cross. Rolling rivers, swelling seas, waving woods, bursting flowers, caroling birds, innumerable beasts, stars sparkling like diamonds on the pavilion of night-all newly made; all throbbing with God's own life; and all very good: but, mainly and gloriously, all the work of those hands which were nailed helplessly to the cross, which itself, as well as the iron that pierced him, was the result of his creative will.
He Is The God of Providence. "Upholding all things by the word of his power" (He 7:3-note). He is the prop which underpins creation. Christ, and not fate. Christ, and not nature. Christ, and not abstract impersonal law. Law is but the invariable method of his working. "In him all things live, and move, and have their being." "By him all things consist." He is ever at work repeating on the large scale of creation the deeds of his earthly life. And if he did not do them, they must be forever undone. At his word rainwater and dew become grape-juice; tiny handfuls of grain fill the autumn barns; storms die away into calm; fish are led through the paths of the sea; rills are sent among the mountains; and stars are maintained in their courses, so that "not one faileth."
All power is given unto him in heaven and on earth. Why, then, art thou so sad? Thy best Friend is the Lord of Providence. Thy Brother is Prime Minister of the universe, and holds the keys of the divine commissariat. Go to him with the empty sacks of thy need; he will not only fill them, but fill them freely, without money and without price; as Joseph did in the old story of the days of the Pharaohs.
He Is The Saviour of Sinners. "He purged our sins." We shall have many opportunities of dwelling on this glorious fact. Jesus is Saviour, Redeemer, and the High-Priest. This is his proudest title; in this work no angel or created spirit can bear him rivalry. In the work of salvation he is alone. No angel could atone for sin, or plead our cause, or emancipate us from the thrall of evil.
But notice the finality of this act. "He made purging of sins " (see Greek). It is finished; forever complete; done irrevocably and finally. If only we are one with him by a living faith, our sins, which were many, are washed out; as an inscription from a slate, as a stain from a robe, as a cloud from the azure of heaven. Gone-as a stone into the bottomless abyss! Gone-never to confront us here or hereafter! "Who is he that condemns? It is Christ that died, yea, rather, that is risen again; who is even at the right hand of God; who also makes intercession for us" (Ro 8:34-note).
He Is Also King. And on what does his kingdom rest? What is the basis of that Royalty of which we constantly sing, in the noble words of the primitive Church? "Thou art the King of Glory, Christ." It is a double basis.
He is King by right of his divine nature. "Thy throne, O God, is forever and ever." Well might Psalm xlv. be entitled the poem of the lilies, as if to denote its pure and choice and matchless beauties. It celebrated the marriage of Solomon: but, after the manner of those inspired singers, its authors soon passed from the earthly to the heavenly; from the transient type of the earthly realm to the eternal and imperishable realities of the divine royalty of Christ.
He is also King as the reward of his obedience unto death. "He became obedient unto death, even the death of the cross: wherefore, God also hath highly exalted him" (Php 2:8,9-note). Satan offered him sovereignty in return for one act of homage, and Christ refused, and descended the mountain to poverty and shame and death; but through these things he has won for himself a Kingdom which is yet in its infancy, but is destined to stand when all the kingdoms of this world have crumbled to dust.
As Christ emerged from the cross and the grave, where he had purged our sins, it seemed as if words were addressed to him which David had caught ages before: "The LORD said unto my Lord, Sit on my right hand, until I make thine enemies thy footstool" (He 1:13-note; Psalm 110:1). This is the interpretation which the Apostle Peter, in the flush of Pentecostal inspiration, put upon these words (Acts 2:34). And, accordingly, we are told, "He was received up into heaven, and sat on the right hand of God " (Mark 16:19). "He sat down on the right hand of the Majesty on high" (He 1:3).
"He sat down." Love is regnant. The Lamb is in the midst of the Throne. Behold his majesty, and worship him with angels and archangels, and all the throng of the redeemed. Prostrate yourself at his feet, consecrating to him all you are and all you have. Comfort yourself also by remembering that he would not sit to rest from his labors in redemption, and in the purging away of sins, unless they were so completely finished that there was nothing more to do. It is all accomplished; and it is all very good. He has ceased from his works, because they are done; and therefore he is entered into his rest. And that word "until" is full of hope. God speaks it, and encourages us to expect the time when he shall have put down all rule and all authority and power; and when death itself, the last enemy, shall be destroyed (1Co 15:24, 25, 26).
FOR TO WHICH OF THE ANGELS DID HE EVER SAY: Tini gar eipen (3SAAI) pote ton aggelon:
For (gar - term of explanation) ties the two halves of the chapter tightly together indicating the cause for something just stated, here specifically the reason that Jesus is superior to the angels. He then proceeds to interweave seven OT quotations to testify to the fact that Jesus is better.
Spurgeon - Christ is no created angel. He is sometimes compared to an angel, He is sometimes called the angel of the covenant, but He is not a created angel. He is higher in nature, higher in rank, higher in intellect, and higher in power than they. He is nothing less than very God of very God. The very man who suffered on Calvary.
Hebrew 1:5-14 emphasizes the superiority of the Son to the angels. The author already announced that the Son is superior to both the prophets and the angels. Now in Hebrews 1:5-14 this theme of superiority of the Son to the angels is further developed in three series of contrasts between the Son and the angels.
By these three series of argument the author clearly demonstrates that the Son is superior to the angels in His position, His attributes, and His role.
And so beginning with Hebrews 1:5 there is a series of 7 quotations from the Old Testament, six from the Psalms which has much to say about the Messiah.
J Vernon McGee comments that Psalms (Songs) is "a H-I-M book—it was the hymn book of the temple, but it is all about Him; it is praise to Him. You have a more complete picture of Christ in the Psalms than you have in the Gospels."
The first Scripture is quoted from the Septuagint (LXX) of Psalm 2:7 a coronation psalm when kings took their throne and a psalm widely accepted by the Old Testament Jewish rabbis as Messianic (a psalm that prophesied of the coming Messiah) and that it would be fulfilled through the lineage of King David (and so it was).
THOU ART MY SON. TODAY I HAVE BEGOTTEN THEE: Huios mou ei (2SPAI) su ego semeron gegenneka (1SRAI): (Heb 5:5; Ps 2:7; Acts 13:33) (2Sa 7:14; 1Chr 17:13; 22:10; 28:6; Ps 89:26, 27)
Be wary of how some versions translate this verse. For example the normally well worded NET, translates it as Today I have fathered You, a translation that could be used to "justify" a very erroneous interpretation. Some cults for example teach that God the Father went in to Mary and "fathered" the Son. Virgin Birth of Christ One of the Mormon founders, Brigham Young, commenting on the Virgin Birth has unequivocally stated,
Mormon doctrine also teaches that "When our father Adam came into the garden of Eden, he came into it with a celestial body, and brought Eve, one of his wives, with him. He is our FATHER and our GOD, and the only God with whom WE have to do."
The Mormons could appeal to the NET translation (out of context of course) as a potential substantiation of this abominable heresy.
Spurgeon - If this refers to the Godhead of our Lord, let us not attempt to fathom it, for it is a great truth, a truth reverently to be received, but not irreverently to be scanned. It may be added that if this relates to the Begotten One in His human nature, we must here also rejoice in the mystery, but not attempt to violate its sanctity by intrusive prying into the secrets of the Eternal God. The things that are revealed are enough, without venturing into vain speculations. In attempting to define the Trinity, or unveil the essence of Divinity, many have lost themselves: here great ships have foundered. What have we to do in such a sea with our frail skiffs?
Son (huios) - Son is mentioned 4x in chapter 1. His name Son conveys the revelation of what and Who He is, the Son of God in contrast to the angels who in Job are spoken of as the "sons of God" (Job 1:6, 38:7) in a different context and with a different meaning. In both of these verses in Job the phrase "sons of God" is translated by the Greek Septuagint using aggelos, the same word translated "angel" in Hebrews.
The NASB translates Job1:6 as
In summary, the angels of God were called "sons" in the OT but they are never referred to as "My Son".
Wiersbe adds that
Thou art My Son - A perennial objection of the Jews to Jesus has been that God has no son since He is one God (Dt 6:4), so the writer begins by showing that their own Scriptures prove God to be both Father and Son. The idea of Jesus as the Son of God is woven throughout the NT.
Luke quoting a message from the angel Gabriel to Mary says of Jesus that
He goes on to relate that
Notice that even thought this announcement was less than a year before His birth, His sonship was still referred to as future. The sonship of Christ is inextricably connected with His incarnation and only after Christ’s incarnation did God say, “This is My Son.”
The gospel of Mark records that when Jesus was baptized by John in the Jordan River and the Spirit like a dove descended upon Him,
Later in His Ministry at His transfiguration
In his introductory comments in Romans, Paul wrote that the "Gospel of God" was about
Here we see that the resurrection is the event that ultimately "declared" Jesus to be the Son of God because if He had been just any man, He could not have been resurrected from the grave, but He was the Son of God and death could not hold Him.
Even the venerated
Today I have begotten Thee - When was Jesus begotten by God? When is "Today"?
In Acts Luke records a sermon by Paul in the Jewish synagogue at Pisidian Antioch where he says…
To be sure, Jesus became (or was "begotten") a Son at birth. He was declared to be a Son in resurrection. "Today" then began with His incarnation and extended up to the resurrection, which flung open the gates of salvation making possible the redemption of any who would enter through Him.
What angel has been resurrected from the dead and brought about redemption? Jesus is the Son not only because He was virgin-born into humanity, at that time being "made for a little while lower than the angels" (see note Hebrews 2:9), but also because He was begotten again from the dead. Just as you and I become "sons of God" (Gal 3:29, Ro 8:14, 19- see notes Ro 8:14; 19) in the fullest sense not by being born once but by being born twice, so Jesus Christ became Son in the fullest sense by being born not once, but twice. Jesus is Son in His resurrection (the first-born from the dead) as well as in His birth.
John MacArthur wrote that "Christ is never called the Son until His incarnation. Before that He was eternal God. It is therefore incorrect to say the Jesus Christ is eternally inferior to God because He goes under the title of Son. He is no “eternal son” always subservient to God, always less than God, always under God. Sonship is an analogy to help us understand Christ’s essential relationship and willing submission to the Father for the sake of our redemption. As already mentioned, the today of verse 5 shows that His sonship began in a point of time, not in eternity. His life as Son began in this world. (MacArthur, John: Hebrews. Moody Press)
As a result of Dr MacArthur's preceding comments, critics questioned his belief in the deity of Jesus, and he was prompted to review his original statement made in 1983. Here is an excerpt of his comments regarding his correction and retraction…
AND AGAIN I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME: kai palin Ego esomai (1SFMI) auto eis patera kai autos estai (3SFMI) moi eis huion:
Key Words in Hebrews: Son - 25x in 22v (not all refer to God's Son) - Heb 1:2, 5 (2x), He 1:8; 2:6, 10; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 5, 28; 10:29; 11:17, 21, 22, 24; 12:5 (2x), He 12:6, 7, (2x), He 12:8
Speaking to David God makes a promise that 2Sa 7:12-13