01.05. Two Texts used Support New Theory
Dronsfield ESOF: 05 Two Texts used to Support the New Theory TWO TEXTS USED TO SUPPORT THE NEW THEORY "This day I have begotten Thee"
We now come to certain texts which have been used to support temporal sonship. One of these is first mentioned in Psalms 2:7, "Thou art My Son, this day have I begotten Thee". It is quoted three times in the New Testament Acts 13:33, Hebrews 1:5; Hebrews 5:5. This sentence is taken up to show that the Lord’s Sonship began when He was begotten on a certain day. The usual interpretation by those leaders whom we should remember with respect (Hebrews 13:7) is that this does refer to the Lord’s incarnation when He was born in time, and that it speaks of the Lord’s Sonship in manhood. These brethren never thought of it as casting a doubt on the Lord’s Eternal Sonship which they regarded as true and distinct, not to be confused with the text. Some divided the text into two — "Thou art My Son" being His Eternal Sonship, and "This day have I begotten Thee" His Sonship in time. One would not contend with anybody who is satisfied with this explanation. For those who may feel that this interpretation is not quite convincing, it may be as well to look at the passage more closely. It was not the interpretation made by the ancient orthodox scholars who lived before the so-called Brethren movement, for they regarded it as an affirmation of the Lord’s Divine Sonship throughout.
Firstly, let us look at Psalms 2:1-12. Beginning with the time when the nations are raging against the LORD’s anointed, it goes on to speak of the day when the King is established on the holy hill of Zion, ruling the nations with a rod of iron. We find that in this context the decree is made, "Thou art My Son; this day have I begotten Thee". So "this day" in the Psalm appears to be referring to the beginning of His glorious reign.
Secondly, Acts 13:33. This is in the context of the resurrection (Acts 13:30). In Acts 13:33, the quotation from the psalm is given to support the statement that God has raised up Jesus. Many think that this does not refer to His being raised from among the dead as in Acts 13:30, but to His being raised high above all, but in either case it does not refer to His lowly birth in a manger.
Thirdly, Hebrews 1:5. Here the quotation is given to show that He is so much better than the angels having obtained by inheritance a more excellent Name than they. Is this inheritance connected with His birth in manhood? If not, why is the quotation given here? Does it not fit in better if it has to do with the inheritance that is His Own by Eternal Sonship?
Fourthly, Hebrews 5:5. Here it is connected with the text, "Thou art a priest for ever after the order of Melchisedec". Melchisedec is seen (as a type) made like the Son of God, without father or mother, descent, beginning of days or end of life (Hebrews 7:3). But the Lord by incarnation had a legal father, true mother, descent (genealogy) and beginning of days. To bring in a quotation which refers to the days of His birth, when the whole point is the eternal continuance of His priesthood does not seem right. It is His Sonship in eternity that is more suitable to the context. So orthodox Christians have taught that this verse refers to "eternal generation", to which we have already referred; that "This day" or "Today" has the well known meaning (to them) of the Eternal Today, the ever present now, a decree declared by the Infinite God.
One leaves it to the reader to decide. We have shown, however, that it is a very inadequate reference to support such a revolutionary new doctrine as temporal sonship.
Luke 1:35. "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing that shall be born of thee shall be called the Son of God". This verse is much used by opponents of Eternal Sonship. Attention is drawn to the words "therefore also", and it is said that the child became the Son of God by the Holy Spirit and the overshadowing of the power of the Highest. But the passage before us is indited with the perfect accuracy of the Holy Spirit, and the exact words need to be examined.
One of the points stressed by the ancient expositors is the term "Holy Thing". The adjective "holy" is definitely neuter, and "Holy Thing" is the accurate English translation. There must be a reason why it is neuter and not masculine, and the reason is that the perfect manhood conceived by the Holy Ghost in the womb of the Virgin Mary, was not a person in itself, but a nature. Though body, soul and spirit, it was personal only because the Eternal Person of the Son of God took it to Himself. It had no separate personality. This brings us to the heart of the mystery of the incarnation which no human mind can comprehend. Body, soul and spirit make up a person in every merely human individual, but in His case it was a nature, made personal only because He took it into His Person. He is One Person, not two. Everything that the Man Christ Jesus experienced was the experience of the Son of God. There were not two sons, but only one. Because of the overshadowing of the power of the Highest, that Holy Thing, conceived of the Holy Ghost, born of the Virgin Mary, is rightly called the Son of God. He went through human experiences from birth to death, with human body, human soul and human spirit, yet the Person who did so was never anyone else but the Eternal Son of God. This is a great mystery, and all the historic fundamental errors concerning His Person have been attempts to explain it in some measure. It is inexplicable. He is a real Man and true God in One Person. The two natures, manhood and Deity, are not joined together to form one nature, but are united in One Person. They ever remain distinct but are never separated. Their union is personal, not consubstantial.
Therefore, it is quite true that the Holy Thing born of the Virgin Mary could not be called the Son of God without the overshadowing of the power of the Highest, but neither His Eternal Person nor His Eternal Sonship changed at all at that time.