The Son Of God
THE SON OF GOD
The Old Testament refers to the Beni-HaElohim (~yhil{a/h'-ynEb.), the “sons of God” to refer both to men (Genesis 6:2-4) as well as to angels (Job 1:6; Job 2:1; Job 38:7). In this same way, Hosea 1:10 speaks of the Israelites as being “sons of the living God.” But at no time is a single individual specifically given the title, “Son of God” in the unique sense. On the other hand, the Psalmist speaks of the decree of the LORD: He said to Me, 'Thou art My Son, Today I have begotten Thee' (Psalms 2:7). This is a Messianic Psalm in which we see the Lord's anointed (Psalms 2:2), the Lord's Son (Psalms 2:7) and the King (Psalms 2:6).
Usage by Jesus.
Jesus applies the title of “Son of God” to Himself infrequently and upon several special occasions. One of these was at the Feast of Dedication in Jerusalem.
30 “I and the Father are one.” 31 The Jews took up stones again to stone Him. 32 Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?”
33 The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.”
34 Jesus answered them, “Has it not been written in your Law, ‘I said, you are gods'? 35 If he called them gods, to whom the word of God came (and the Scripture cannot be broken), 36 do you say of Him, whom the Father sanctified and sent into the world, ‘You are blaspheming,' because I said, ‘I am the Son of God'?” (John 10:30-36). This passage begins with Jesus making what seems to be an extremely strong statement regarding His divinity: “I and the Father are one.” The strength of this statement is seen in the immediate reaction of the Jews. They took up stones again to stone Him (John 10:31). Why? He asks the same question. Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” (John 10:32).
Jesus was not ignorant. He knew that His words had incited their action. He was well aware of the significance of the statement that He had just made. That is not the question. Rather the question is whether they were truly aware.
They had already seen Him giving sight to a blind man and hearing to a deaf man. They had heard how He fed the hungry and gave forgiveness to sinners. Before it is all over, He will raise a man from the dead. In all of this, He challenges them to find one thing that He has done wrong. The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.” (John 10:33). They took the words of Jesus to be blasphemous. They understood that He had claimed to be God. For a mere man to make such a claim would indeed be blasphemous. Notice the reaction of Jesus. He does not retract His statement. He does not say, “Oh, you misunderstood Me. I did not mean to imply such a position for Myself.”
Instead, Jesus appeals to Psalms 82:6. It is a Psalm that calls for justice. In the Old Testament there were judges who were placed in positions in which they were to rule over Israel. Their responsibility was to judge the people of Israel. They judged in the place of God who was the Supreme Judge. The idea was that any justice they dispensed was to be God's justice. Any judgments they made were to be God's judgments. Any rebellion against them was considered to be rebellion against God.
Because of this ministry of representation, these judges were called “gods” -- Elohim. They received their office by divine appointment. They were called gods because they ruled and judged in the place of God. When Jesus quotes this passage, He is making a point from the lesser to the greater. Here is the point. If these judges of Israel were called gods when they were mere human judges, then how much more is it proper that Jesus who came down from heaven be called the Son of God? In essence, Jesus says, “If the Old Testament calls certain men gods (and they were not), then why are you screaming “blasphemy” when the one whom God send and sanctified says that He is One with the Father (and He is)? If I didn't do the Father's work, then don't believe. But if I do the Father's work, then you know that I am indeed God.” The Only Begotten Son. This phrase appears several times in the Gospel of John (John 1:14; John 3:16; John 3:18). The Greek phrase is ton ui`o.n ton monogenh. There is some debate as to how we are to understand the word monogenhj. The prefix mono means “only.” It is the rest of the word that is the subject of the debate.
Gennaw means “to give birth” (only-born son).
Ginomai means “to be” (only existing son).
It is interesting to note that this same term -- monogenhj -- is used of Abraham's only son, Isaac in Hebrews 11:17, even though Abraham already another son in Ishmael. It is for this reason that some scholars prefer to view this as the “unique son.”