L19.在教会，人们以为神的儿子是神性的第二个位格，不同于父的位格；对自永恒而生的神儿子的信仰便由此而来。由于这种信仰被普遍接受，并且它涉及神，所以人们没有任何机会或自由用任何程度的理解力去思想它，甚至去思想什么叫自永恒而生。事实上，凡用理解力思想它的人必对自己说，这完全超出了我的理解范畴；但我仍肯定它，因为别人就是这么说的，我也相信它，因为别人就是这么相信的。然而，要知道，没有什么永恒之子，只有永恒之主。当知道主是什么，子是什么时，出于对三一神的理解来思想才有可能，在此之前则不可能。
从耶和华父成孕并从童女马利亚出生的主之人身就是神的儿子，这一点从以下经文很清楚地看出来，路加福音：
天使加百列奉神的差遣往加利利的一座叫拿撒勒的城去，到一个童女那里，是已经许配大卫家的一个人，名叫约瑟，童女的名字叫马利亚。天使进去到她那里，说，恭喜！你是蒙大恩，主和你同在了！你在女人中是蒙祝福的。她一看见，就因这话很惊慌，又反覆思想这样问候是什么意思。天使对她说，马利亚，不要怕！你在神面前已经蒙恩了。看哪，你要怀孕生子，可以给祂起名叫耶稣。祂要为大，称为至高者的儿子。马利亚对天使说，我没有和男人亲近，怎会有这事呢？天使回答她说，圣灵要临到你身上，至高者的能力要荫庇你，因此你所要生的圣者必称为神的儿子。（路加福音1:26-35）
此处经上说：“你要怀孕生子，祂要为大，称为至高者的儿子”；又说：“你所要生的圣者必称为神的儿子”。由此明显可知，从神成孕并从童女马利亚出生的人身就是那被称为神儿子的。
以赛亚书：
主自己要给你们一个兆头；看哪，必有童女怀孕生子，给祂起名叫神与我们同在（以马内利）。（以赛亚书7:14）
显然，从神成孕并从童女所生的儿子就是那要被称为“神与我们同在”的，因而是那为神儿子的。事实的确如此，这一点在马太福音中也得到证实（马太福音1:22，23）。
以赛亚书：
有一婴孩为我们而生，有一子赐给我们，政权必担在祂的肩头上。祂名称为奇妙、策士、神、勇士、永恒的父、和平的君！（以赛亚书9:6）
此处也清楚说明了这一点；因为经上说“有一婴孩为我们而生，有一子赐给我们”，祂不是来自永恒的一个儿子，而是生在世上的儿子。这一点从下一节经文中先知所说的话也明显看出来，这些话与天使加百列对马利亚说的话（路加福音1:32，33）很相似。
诗篇：
我要传圣旨：耶和华说，你是我的儿子，我这日生你。当亲吻儿子，免得祂发怒，你们便在路上灭亡。（诗篇2:7，12）
此处也不是指来自永恒的儿子，而是指生在世上的儿子；因为这是一个关于将要到来的主的预言；因此，它被称为一道圣旨或法令，是耶和华颁布给大卫的。“这日”不是来自永恒，而是在时间之中。
诗篇：
我要使祂的左手伸到海上。祂要称呼我说，你是我的父，我也要立祂为我的长子。（诗篇89:25-27）
这整个诗篇都在论述那要到来的主；因此，那要称呼耶和华为祂的父，被立为长子，因而为神儿子的，正是祂。
在其它地方也是如此，如在那里，祂被称为从耶西的茎生出的一根枝条（以赛亚书11:1）；大卫的苗裔（耶利米书23:5）；女人的种（创世记3:15）；独生子（约翰福音1:18）；永远的祭司和主（诗篇110:4，5）。
在犹太教会，神的儿子被理解为他们所期盼的弥赛亚，他们知道弥赛亚要生在伯利恒。他们将神的儿子理解为弥赛亚，这一点从以下经文明显看出来，约翰福音：
彼得说，我们已经信了，又知道你是基督，永生神的儿子。（约翰福音6:69）
同一福音书：
你是基督，是神的儿子，就是那要到世界上来的。（约翰福音11:27）
马太福音：
大祭司问耶稣，祂是神的儿子基督不是。耶稣说，我是。（马太福音26:63，64；马可福音14:62）
约翰福音：
记这些事，要叫你们信耶稣是基督，是神的儿子。（约翰福音20:31；马可福音1:1）
“基督”是希腊语，意思是“受膏者”，和希伯来语的“弥赛亚”一样；故在约翰福音，经上说：
我们遇见弥赛亚了，弥赛亚翻出来就是基督！（约翰福音1:41）
在另一处：
妇人说，我知道弥赛亚，就是那称为基督的，要来。（约翰福音4:25）
第一章已经说明，律法和先知，也就是旧约的整个圣言都论述主。因此，那要来的神的儿子不可能是指别的，而是指主在世上所取的人身。由此可知，耶稣受洗时，耶和华以天上来的声音所称呼的儿子就是指这人身：
这是我的爱子，我所喜悦的。（马太福音3:17；马可福音1:11；路加福音3:22）
因为受洗的是祂的人身；当祂变了形像时：
这是我的爱子，我所喜悦的，你们要听祂。（马太福音17:5；马可福音9:7；路加福音9:35；马太福音8:29；14:33；马可福音3:11；15:39；约翰福音1:34，49；3:18；5:25；10:36；11:4）
19. The Lord as the Divine-Human One Is Called “The Son of God” and as the Word Is Called “The Son of Humanity”
The church knows only that the Son of God is the second person of the Godhead, distinct from the person of the Father, which results in a belief in a Son of God born from eternity. Since this is everywhere accepted and is about God, there is neither ability nor permission to think about this matter at all intelligently, not even about what it means to be “born from eternity.” This is because people who think about it intelligently inevitably find themselves saying, “This is completely beyond me. Still, I say it because everybody else says it, and I believe it because everybody else believes it.” They should realize, though, that there is no Son from eternity; rather, the Lord is from eternity. Only when they realize what “the Lord” means and what “the Son” means can they think intelligently about a triune God.
[2] As for the fact that the Lord’s human side-conceived by Jehovah the Father and born of the Virgin Mary-was the Son of God, this is obvious from the following in Luke:
The angel Gabriel was sent by God to a city in Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, from the house of David. The virgin’s name was Mary. Having come in, the angel said to her, “Greetings, you who have attained grace. The Lord is with you; you are blessed among women.” When she saw him, she was troubled by what he said and considered what kind of salutation this was. The angel said to her, “Do not be afraid, Mary: you have found favor with God. Behold, you will conceive and bear a Son, and you will call his name Jesus. He will be great and will be called the Son of the Highest.” But Mary said to the angel, “How will this take place, since I have not had intercourse?” The angel replied and said to her, “The Holy Spirit will descend upon you, and the power of the Highest will cover you; therefore the Holy One that is born from you will be called the Son of God.” (Luke 1:26-35)
This passage says “you will conceive and bear a Son. He will be great and will be called the Son of the Highest, ” and again, “The Holy One that is born from you will be called the Son of God.” We can see from this that it is the human nature conceived by God and born of the Virgin Mary that is called “the Son of God.”
[3] In Isaiah,
The Lord himself is giving you a sign. Behold, a virgin will conceive and bear a son, and she will call his name “God with us.” (Isaiah 7:14)
We can see that the Son born of the Virgin and conceived by God is the one who will be called “God with us” and is therefore the one who is the Son of God. There is further support for this in Matthew 1:22-23.
[4] In Isaiah:
A Child has been born to us; a Son has been given to us. Leadership is upon his shoulder; and his name will be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. (Isaiah 9:6)
It is the same here, since it says “A Child has been born to us; a Son has been given to us, ” who is not a Son from eternity but a Son born into the world. We can see this also from what the prophet says in 6 there and from the words of the angel Gabriel to Mary (Luke 1:32-33), which are similar.
[5] In David:
“I will proclaim concerning the statute, ‘Jehovah has said, “You are my Son; today I have begotten you.”’” Kiss the Son or he will become angry and you will perish on the way. (Psalms 2:7, 12)
It does not mean a Son from eternity here either, but a Son born in the world, because this is a prophecy about the Lord who is going to come. So it is called a statute about which Jehovah was making a proclamation to David. “Today” is not “from eternity” but is in time.
[6] In David:
I will place his hand on the sea. He will cry out to me, “You are my Father.” I will make him the firstborn. (Psalms 89:25-27)
This whole psalm is about the Lord who is going to come, which is why it means the one who will call Jehovah his Father and who will be the firstborn-therefore the one who is the Son of God.
[7] The same holds true elsewhere, when he is called “a shoot from the trunk of Jesse” (Isaiah 11:1), “the branch of David” (Jeremiah 23:5), “the seed of the woman” (Genesis 3:15), “the only-begotten” (John 1:18), “a priest forever” and “the Lord” (Psalms 110:4-5).
[8] The Jewish church understood “the Son of God” to mean the Messiah whom they were awaiting, knowing that he would be born in Bethlehem. We can see from the following passages that they understood “the Son of God” to be the Messiah. In John:
Peter said, “We believe and know that you are the Christ, the Son of the living God.” (John 6:69)
In the same:
You are the Christ, the Son of God, who is going to come into the world. (John 11:27)
In Matthew:
The high priest asked Jesus whether he was the Christ, the Son of God. Jesus said, “I am.” (Matthew 26:63-64; Mark 14:62)
In John:
These things have been written so that you may believe that Jesus is the Christ, the Son of God. (John 20:31; also Mark 1:1)
“Christ” is a Greek word and means “anointed, ” which is what “messiah” means in Hebrew. This is why it says in John, “We have found the Messiah (which is translated, the Christ)” (John 1:41). And in another passage, “The woman said, ‘I know that the Messiah is coming, who is called the Christ’” (John 4:25).
[9] I pointed out in the first chapter that the Law and the Prophets (or the whole Word of the Old Testament) are about the Lord, so the Son of God who is going to come cannot mean anything but the human nature that the Lord took upon himself in the world.
[10] It follows, then, that this is the meaning of the Son mentioned by Jehovah from heaven when Jesus was being baptized: “This is my beloved Son, in whom I am well pleased” (Matthew 3:17; Mark 1:11; Luke 3:22), since his human nature was being baptized. Likewise when he was transfigured: “This is my beloved Son, in whom I am well pleased. Hear him” (Matthew 17:5; Mark 9:7; Luke 9:35).
Then there are other passages as well, such as Matthew 8:29; 14:33; 27:43, 54; Mark 3:11; 15:39; John 1:18, 34, 49; 3:18; 5:25; 10:36; 11:4.
19. In Relation to His Divine Humanity the Lord Is Called the Son of God, and in Relation to the Word the Son of Man
People in the church know no other than that the Son of God is the second person in the Godhead, distinct from the person of the Father. This has led to the belief that the Son of God was born from eternity.
Because this notion has been universally accepted and has to do with God, no opportunity or consent has been granted for thinking about it with any understanding, not even about what being born from eternity implies. For someone who thinks about this intellectually inevitably says to himself, “This surpasses understanding. But still I say it because others say it, and I believe it because others believe it.”
Be it known, however, that there is no Son from eternity, but that there is a Lord from eternity. When people know who the Lord is, and what the Son is, they may also be able to think intellectually about a triune God, and not before.
[2] The Lord’s humanity, conceived of Jehovah as the Father and born of the virgin Mary , is the Son of God, and this is clearly apparent from the following verses.
In Luke:
...the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. Having come in, the angel said to her, “Hail, highly favored one, the Lord is with you; blessed are you among women!”
When she saw him, she was troubled at his saying, and considered how great a greeting this was.
But the angel said to her, “Do not be afraid, Mary, ...you have found favor with God. Behold, you will conceive and bear a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest....
However, Mary said to the angel, “How will this be, since I do not know a man?”
And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, the Holy One who is born (of you) will be called the Son of God. (Luke 1:26-35)
It says here “you will conceive and bear a Son;” “He will be great, and will be called the Son of the Highest.” And furthermore, “The Holy One who is born (of you) will be called the Son of God.” This makes apparent that the humanity conceived of God and born of the virgin Mary is what is called the Son of God.
[3] In Isaiah:
...the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name God-With-Us. (Isaiah 7:14)
It is apparent that the Son born of the virgin and conceived of God is the one who is called “God-With-Us, ” thus who is the Son of God. The reality of this is confirmed in Matthew 1:22-23.
[4] Again in Isaiah:
...unto us a Child is born, unto us a Son is given; the government will be upon His shoulder. And He will call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. (Isaiah 9:6-7)
So, too, here, for He is called a Child born to us, a Son given to us, who is not a Son from eternity, but a Son born in the world. This is apparent as well from the prophet’s declarations in verse 7 of the same chapter, and from the declaration of the angel Gabriel to Mary (Luke 1:32-33), where similar words are found.
[5] In Psalms:
I will declare a decree, “Jehovah has said..., ‘You are My Son, today I have begotten You....” ...Kiss the Son, lest He be angry, and you perish in the way....” (Psalms 2:7, 12)
Neither is a Son from eternity meant here, but a Son born in the world, for it is prophetic of the Lord to come. That is why it is called a decree which Jehovah declared to David. “Today” does not mean from eternity, but in time.
[6] Again in Psalms:
I will set His hand on the sea.... He shall cry to Me, “You are my Father.... ...I will make him My firstborn....” (Psalms 89:25-27)
The subject of this Psalm throughout is the Lord to come. Therefore it is He who will call Jehovah His Father and who will be His firstborn, thus who is the Son of God.
[7] It is the same elsewhere, as where the Lord is called a rod from the stem of Jesse (Isaiah 11:1), an offshoot of David (Jeremiah 23:5-6), the seed of the woman (Genesis 3:15), the only begotten (John 1:18), a priest forever and the Lord (Psalms 110:4-5).
[8] People in the Jewish Church interpreted the Son of God to be the Messiah they were waiting for, whom they knew would be born in Bethlehem.
That they interpreted the Son of God to be the Messiah is apparent from the following passages.
In John:
(Peter said:) “We believe and acknowledge that You are the Christ, the Son of the living God.” (John 6:69)
Again in John:
“...You are the Christ, the Son of God, who is to come into the world.” (John 11:27)
In Matthew, the chief priest asked Jesus if He were the Christ, the Son of God. Jesus said, “I am.” (Matthew 26:63-64, Mark 14:62)
In John:
These have been written that you may believe that Jesus is the Christ, the Son of God.... (John 20:31)
See also Mark 1:1.
[9] “Christ” is a Greek word and means “anointed, ” as does “Messiah” in Hebrew. John says, therefore, “We have found the Messiah, which means, if you translate it, the Christ.” (John 1:42) And in another place, “The woman said..., ‘I know that Messiah is coming, who is called Christ.’ ” (John 4:25)
The Law and the Prophets, or in other words the entire Word of the Old Testament, has as its subject the Lord, as we showed in the first section, and consequently the Son of God to come can only mean the humanity that the Lord took on in the world.
[10] It follows from this that that humanity was meant by the Son when the Lord was baptized and Jehovah from heaven said, “This is My beloved Son, in whom I am well pleased” (Matthew 3:17, Mark 1:11, Luke 3:22); for it was His humanity that was baptized. And when He was transfigured, “This is my beloved Son, in whom I am well pleased. Hear Him!” (Matthew 17:5, Mark 9:7, Luke 9:35)
See also elsewhere, as Matthew 8:29, 14:33, 27:43, 54; Mark 3:11, 15:39; John 1:34, 49, 3:18, 5:25, 10:36, 11:4.
19. VI. THE LORD AS TO THE DIVINE HUMAN IS CALLED THE SON OF GOD; AND AS TO THE WORD, THE SON OF MAN.
In the Church no other idea is entertained than that the Son of God is a second Person of the Divinity, distinct from the Person of the Father; whence has arisen the belief in a Son of God born from eternity. In consequence of this being universally received, and of its relating to God, there has been no scope or liberty in thinking about it from any degree of understanding, not even so far as to think, What can be meant by being born from eternity? For any one who thinks about it from his understanding must surely say within himself, This is quite beyond me; but still I affirm it, because others say it, and I believe it, because others believe it. Be it known, however, that there is no Son from eternity, but that the Lord is from eternity. When it is known what the Lord is, and what the Son, one can then think from the understanding of the Triune God, and not before.
[2] That the Lord's Human, conceived of Jehovah the Father, and born of the Virgin Mary, is the Son of God, is plainly manifest from the following passages:
In Luke:
The angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
To a virgin espoused to a man (vir) whose name was Joseph, of the house of David; and the virgin's name was Mary.
When the angel came in unto her he said, Hail thou that hast obtained favour, the Lord is with thee: blessed art thou among women.
And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.
And the angel said unto her, Fear not, Mary; for thou hast found favour with God.
Behold, thou shalt conceive ... and bring forth a Son, and thou shalt call His name Jesus.
He shall be great, and shall be called the Son of the Highest ...
But Mary said unto the angel, How shall this be, seeing I know not a man (vir)?
And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of God. Luke 1:26-35.
It is here said, Thou shalt conceive and bring forth a Son: He shall be great, and shall be called the Son of the Highest. And again, That Holy Thing which shall be born of thee shall be called the Son of God. From this it is evident that the Human conceived of God and born of the Virgin Mary is what is called the Son of God.
[3] In Isaiah:
The Lord Himself shall give you a sign: Behold, a virgin shall conceive and bear a Son, and shall call His name God with us (Immanuel). Isaiah 7:14.
It is clear that the Son conceived of God and born of the virgin is He who was to be called God with us, and consequently who is the Son of God. That this is so, is also confirmed in Matthew 1:22-23.
[4] Again in Isaiah:
Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, God, Hero (AV. the Mighty), the Everlasting Father, the Prince of Peace. Isaiah 9:6-7.
The same is clearly stated here; for it is said, Unto us a Child is born, unto us a Son is given, who is not a Son from eternity, but the Son born in the world. This is also evident from the words of the prophet in the following verse, No. 7, which are similar to those of angel Gabriel to Mary in Luke 1:32-33.
[5] In the Psalms:
I will declare the decree: Jehovah hath said
Thou art my Son; this day have I begotten thee
Kiss the Son, lest He be angry, and ye perish in the way. Psalm 2:7, 12.
Here no Son from eternity is meant, but the Son born in the world; for this is a prophecy concerning the Lord who was to come; and therefore it is called a decree, which Jehovah announced to David. "This day" is not from eternity, but in time.
[6] Again in the Psalms:
I will set His hand in the sea ... He shall cry unto me, Thou art my Father, I will make Him my First-born. Psalm 89:25-27.
The whole of this Psalm treats of the Lord who should come. Therefore it is He that is meant who should call Jehovah His Father, and who should be the First-born, and consequently who is the Son of God.
[7] So also in other passages, as where He is called
A Rod out of the stem of Jesse. Isaiah 11:1; A branch of David. Jeremiah 23:5-6; The seed of the woman. Genesis 3:15; The Only Begotten. John 1:18; A Priest to eternity, and, the Lord. Psalm 110:4-5.
[8] In the Jewish Church, by the Son of God was understood the Messiah, whom they expected, and of whom they knew that He should be born in Bethlehem. That by the Son of God they understood the Messiah is plain from the following passages:
In John:
Peter said, We believe and are sure that thou art the Christ, the Son of the living God. John 6:69.
In the same:
Thou art the Christ, the Son of God, who should come into the world. John 11:27.
In Matthew:
The high priest asked Jesus, whether He was the Christ, the Son of God. Jesus said, I am. Matthew 26:63-64; Mark 14:62.
In John:
These are written, that ye might believe that Jesus is the Christ, the Son of God. John 20:31; and Mark 1:1.
[9] Christ is a Greek word which signifies Anointed, the same as Messiah in the Hebrew tongue; and therefore it is said in John:
We have found the Messiah, which is, being interpreted, the Christ. John 1:41; and in another place,
The woman said, I know that the Messiah cometh, who is called the Christ. John 4:25.
It has been pointed out in the first chapter that the Law and the Prophets, that is, the whole Word of the Old Testament, treats of the Lord. Therefore, no other can be meant by the Son of God who was to come, but the Human which the Lord, assumed in the world.
[10] From this it follows that this Human was meant at His baptism by Son, so called by Jehovah in a voice from heaven, when Jesus was being baptised:
This is my beloved Son, in whom I am well pleased. Matthew 3:17; Mark 1:11; Luke 3:22; for it was His Human that was baptised; and when He was transfigured:
This is my beloved Son, in whom I am well pleased hear ye Him. Matthew 17:5; Mark 9:7; Luke 9:35; and also in other passages, as:
Matthew 8:29; 14:33; 27:43, 54; Mark 3:11; 15:39; John 1:18, 34, 49; 3:18; 5:25; 10:36; 11:4.
19. THE LORD IN RESPECT TO THE DIVINE HUMAN IS CALLED THE SON OF GOD; AND IN RESPECT TO THE WORD, THE SON OF MAN.
In the church, the Son of God is supposed to be the second Person of the Godhead, distinct from the Person of the Father, whence comes the belief about the Son of God born from eternity. As this belief has been universally received, and as it relates to God, no one has had any opportunity or permission to think about it from any understanding; not even as to what it is to be born from eternity; for anyone who thinks about it from the understanding must needs say to himself, This transcends my understanding; but still I say it because others say it, and I believe it because others believe it. Be it known, then, that there is no Son from eternity; but that the Lord is from eternity. When it is known what the Lord is, and what the Son, it will be possible, and not before, to think with understanding of the Triune God.
[2] That the Lord's Human, conceived of Jehovah the Father, and born of the virgin Mary, is the Son of God, is plainly evident from the following passages. In Luke:
The angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel entered in to her, and said, Hail, thou that art highly favored, the Lord is with thee, blessed art thou among women. And when she saw, she was troubled at his word, and cast in her mind what manner of salutation this might be. And the angel said unto her, Fear not, Mary; for thou hast found grace with God. And behold, thou shalt conceive and bear a Son, and shalt call His name Jesus. He shall be great, and shall be called THE SON OF THE MOST HIGH. But Mary said unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee, Wherefore also that HOLY THING which shall be born of thee shall be called THE SON OF GOD (Luke 1:26-35).
It is here said, "thou shalt conceive and bear a Son; He shall be great, and shall be called THE SON OF THE MOST HIGH;" and further, "that holy thing which shall be born of thee shall be called THE SON OF GOD;" from which it is evident that the Human conceived of God, and born of the virgin Mary, is what is called "the Son of God."
[3] In Isaiah:
The Lord Himself shall give you a sign; Behold, a virgin shall conceive and bear a Son, and shall call His name GOD-WITH-US (Isaiah 7:14).
That the Son born of the virgin, and conceived of God, is He who is called "God-with-us," thus is He who is the Son of God, is evident. That this is the case is confirmed also by Matthew 1:22-23.
[4] In Isaiah:
Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, FATHER OF ETERNITY, Prince of peace (Isaiah 9:6).
The burden is the same here; for it is said, "Unto us a Child is born, unto us a Son is given," who is not a Son from eternity, but a Son born in the world, as is also evident from the words of the prophet in the next verse, which are similar to those of the angel Gabriel to Mary in Luke 1:32, 33.
[5] In David:
I will make an announcement concerning a statute, Jehovah hath said, Thou art My Son; this day have I begotten Thee. Kiss the Son, lest He be angry, and ye perish in the way (Psalm 2:7, 12).
Neither here is there meant a Son from eternity, but a Son born in the world; for it is a prophecy concerning the Lord who was to come; and therefore it is called "a statute concerning which Jehovah has made an announcement" to David. "This day," is not from eternity, but is in time.
[6] In David:
I will set His hand in the sea. He shall call Me, Thou art My Father. I will make Him My Firstborn (Psalm 89:25-27).
This whole Psalm treats of the Lord who was to come, and therefore He is meant by Him who "shall call Jehovah His Father," and who shall be the "Firstborn," thus who is the Son of God.
[7] And so in other places, where He is called
A rod out of the stem of Jesse (Isaiah 11:1);
An Offshoot of David (Jeremiah 23:5);
The seed of the woman (Genesis 3:15);
The Only-begotten (John 1:18);
A Priest to eternity, and the Lord (Psalm 110:4, 5).
[8] In the Jewish Church there was understood by the Son of God the Messiah whom they had expected, and of whom they knew that He was to be born at Bethlehem. That by the Son of God they understood the Messiah, is evident from the following passages. In John:
Peter said, We believe and know that Thou art THE CHRIST, THE SON OF THE LIVING GOD (6:69).
In the same Evangelist:
Thou art THE CHRIST THE SON OF GOD, who should come into the world (11:27).
In Matthew:
The chief priest asked Jesus whether He was THE CHRIST THE SON OF GOD. Jesus said, I am (26:63, 64; Mark 14:62).
In John:
These things are written, that ye might believe that Jesus is THE CHRIST THE SON OF GOD (20:31; also Mark 1:1).
"Christ" is a Greek word, and means "the Anointed," as also does "Messiah" in the Hebrew language; and therefore John says:
We have found the Messiah, which is, being interpreted, THE CHRIST (John 1:41).
And in another place:
The woman said, I know that MESSIAH cometh, who is called CHRIST (4:25).
[9] It has been shown in the first chapter that the Law and the Prophets, that is, the whole Word of the Old Testament, is concerning the Lord, and therefore by the Son of God who was to come, nothing else can be meant than the Human which the Lord assumed in the world. From this it follows that the Human was what was meant, when Jesus, at His baptism, was called by Jehovah, in a voice from heaven, His Son:
This is MY BELOVED SON, in whom I am well pleased (Matthew 3:17; Mark 1:11; Luke 3:22).
For it was His Human that was baptized. And when He was transfigured:
This is MY BELOVED SON, in whom I am well pleased, hear ye Him (Matthew 17:5; Mark 9:7; Luke 9:35.
And in Matthew 8:29 other places also, as 14:33; Mark 3:11; 15:39; John 1:34, 49; 3:18; 5:25; 10:36; 11:4.
19. (VI.) QUOD DOMINUS QUOAD DIVINUM HUMANUM DICATUR "FILIUS DEI," ET QUOAD VERBUM DICATUR "FILIUS HOMINIS."
In ecclesia non aliud scitur, quam quod Filius Dei sit altera Persona Divinitatis, distincta a Persona Patris; inde est fides de Filio Dei nato ab aeterno. Hoc quia universaliter receptum est, et de Deo, non data est copia ac venia cogitandi de eo ex aliquo intellectu; ne quidem ita, quid est nasci ab aeterno: nam qui cogitat de eo ex intellectu, omnino secum dicet, "Hoc transcendit; sed usque dico quia dicunt, et credo quia credunt." At sciant quod non sit Filius ab aeterno, sed quod sit Dominus ab aeterno. Dum scitur quid Dominus, et quid Filius, potest etiam ex intellectu cogitare de Deo triuno, et non prius.
[2] Quod Humanum Domini conceptum a Jehovah Patre, et natum a Maria virgine, sit Filius Dei, patet manifeste ex his sequentibus:- Apud Lucam,
"Missus est angelus Gabriel a Deo in urbem Galilaeae, cui nomen Nazareth, ad virginem desponsatam viro cui nomen Joseph, e domo Davidis; nomen autem virginis, Maria. Quum ingressus est angelus ad illam, dixit, Salve, gratiam consecuta, Dominus tecum est, benedicta inter mulieres. Illa... videns conturbata est super verbo ejus, et cogitavit quanta esset salutatio illa. Sed dixit angelus illi, Ne timeto, Maria, invenisti... gratiam apud Deum:... ecce concipies... et paries Filium, et vocabis nomen Ipsius Jesum. Hic erit magnus, et Filius Altissimi vocabitur. ...Maria vero dixit ad angelum, Quomodo fiet hoc, quoniam virum non cognosco? Cui respondens angelus dixit, Spiritus sanctus veniet super te, et virtus Altissimi obumbrabit te; unde etiam quod nascitur ex te sanctum, vocabitur Filius Dei" (1:26-35):
Dicitur hic, "Concipies et paries Filium, Hic erit magnus, et vocabitur Filius Altissimi;" ac iterum, "Quod nascetur ex te sanctum, vocabitur Filius Dei;" ex quo patet quod Humanum conceptum a Deo, et natum a Maria virgine, sit quod vocatur Filius Dei.
[3] Apud Esaiam,
"Dat Dominus Ipse vobis signum; ecce virgo concipiet et pariet Filium, et vocabit nomen Ipsius Deus nobiscum" (7:14):
Quod Filius natus a Virgine, et conceptus a Deo, sit qui vocabitur "Deus nobiscum," ita qui est Filius Dei, patet; quod sit, etiam confirmatur apud 1:22-23.
[4] Apud Esaiam,
"Puer natus est nobis, Filius datus est nobis; super cujus humero principatus; et vocabit nomen Ipsius, Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis" (9:5-6 (B.A. 6-7)):
Similiter hic; nam dicitur, "Puer natus est nobis, Filius datus est nobis," qui non est Filius ab aeterno, sed Filius natus in mundo; quod etiam patet a Prophetae verbis vers. Esaiam 9:6 ibi, et a Gabrielis angeli verbis ad Mariam, Lucam 1:32-33, quae similia sunt.
[5] Apud Davidem,
"Annuntiabo de statuto, Jehovah dixit..., Filius meus tu, Ego hodie genui Te. ...Osculamini Filium, ne irascatur, et pereatis in via" (Psalm 2:7, 12):
Hic nec intelligitur Filius ab aeterno, sed Filius natus in mundo: nam est propheticum de Domino venturo; quare vocatur statutum, de quo Jehovah annuntiavit Davidi: "hodie" non est ab aeterno, sed est in tempore.
[6] Apud Davidem,
"Ponam in mari manum Ipsius;... Ille vocabit Me, Pater meus Tu. ...Ego Primogenitum dabo Ipsum" (Psalm 89:(26,) 27-28, 37 (B.A. 25-27, 36)):
In toto hoc psalmo agitur de Domino venturo; quare intelligitur Ipse, qui vocabit Jehovam Patrem suum, et qui erit Primogenitus, ita qui est Filius Dei.
[7] Pariter alibi, ubi vocatur
"Virga e trunco Jischaji" (Esaiam 11:1 1);
"Germen Davidis" (Jeremiam 23:5-6);
"Semen Mulieris" (Genesis 3:15);
"Unigenitus" (Johannem 1:18 2);
"Sacerdos in aeternum" et "Dominus" (Psalm 110:4-5).
[8] In Ecclesia Judaica per "Filium Dei" intellectus est Messias, quem exspectaverunt, de quo sciebant quod nasceretur in Bethlechem. Quod per "Filium Dei" ab illis intellectus sit Messias, patet ex his locis: Apud Johannem,
Dixit Petrus, "Credimus et agnoscimus quod Tu sis Christus, Filius Dei viventis" (6:69).
Apud eundem,
"Tu es Christus, Filius Dei, qui in mundum venturus est" (11:27).
Apud Matthaeum,
Princeps sacerdotum interrogavit Jesum num esset Christus, Filius Dei; Jesus dixit, "Ego sum" (26:63-64; Marcus 14:62 3).
Apud Johannem,
"Haec scripta sunt, ut credatis quod Jesus sit Christus, Filius Dei" (20:31; tum Marcum 1:1).
Christus est vox Graeca, et significat Unum, similiter Messias in lingua Hebraea; quare dicit Johannes,
"Invenimus Messiam, quod est, si interpreteris, Christus" (1:42 [NCBSP: 41]),
Et alibi,
"Dixit mulier, Scio quod Messias veniat, qui dicitur Christus" (4:25).
[9] Quod Lex et Prophetae, seu totum Verbum Veteris Testamenti, sit de Domino, in primo articulo indicatum est; quare non alius per "Filium Dei" venturum potest intelligi, quam Humanum quod Dominus suscepit in mundo.
Ex quo sequitur, quod hoc intellectum sit per "Filium" a Jehovah e caelo dictum, cum baptizabatur,
"Hic est Filius meus dilectus, in quo complacuit Mihi" (Matthaeus 3:17 4; Marcus 1:11; Lucam 3:22);
Nam Humanum Ipsius baptizabatur. Et quando transformatus,
"Hic est Filius meus dilectus, in quo Mihi complacuit, Ipsum audite" (Matthaeus 17:5; Marcus 9:7; Lucam 9:35).
Tum etiam alibi
(Ut Matthaeus 8:29, 14:33, 27:43, 54 5; Marcus 3:11, 15:39; Johannem 1:18, 34, 50 (B.A. 18, 34, 49); 3:18, 5:25, 10:36, 11:4).
Footnotes:
1. 1 pro "1-2, 20"
2. Joh. pro "Gen."
4. iii. pro "xiii."
5. xxvii. pro "xviii."