Further, the Son of God in his divinity was "eternally begotten." He was never the divine Son of God by being adopted. We say "eternally" begotten because we do not believe that there was ever a time when there was no Son of God. Since God the Father has always been "Father" so has there always been the "Son" of God. When we deny the past eternity of the Son of God, we at the same time deny the eternity of God the Father. When the Father uttered the words "this day have I begotten you" (Psa. 2: 7; Acts 13: 33; Heb. 5: 5) to the Son of God, is a day in eternity past as respects his divinity. It is similar to the words applied to Wisdom in the eighth chapter of Proverbs where we have these words: "I have been established from everlasting, From the beginning, before there was ever an earth." (Prov. 8: 23 nkjv) There seems to be an oxymoron in these words. The word "have been established" ('set up' kjv) seems to imply a beginning while the words "from everlasting" do not. So too in the words "this day have I begotten you." They do not imply that there was a time when God had no Son, a time before this divine begetting, just as God has always had Wisdom to dwell with him, even though the language of Solomon might seem to imply otherwise.
However, the title "Son of God" is also applicable to Christ the man. In his humanity he is both "Son of Man" and "Son of God." When we look at the Scriptures, we find “son of God” used in a variety of ways.
Wrote David Schrock (emphasis mine):
"More specifically, Christ himself receives the title “Son of God” in at least 4 ways. He is the “son of God” in the sense that he fulfills the role of (1) Adam, (2) Israel, and (3) David. Yet, beyond being a covenant mediator who supersedes these previous “sons of God,” Jesus is also the (4) divine Son. Clearly, we can see why this title is “sometimes misunderstood.” (AN ESSAY BY David Schrock at the Gospel Coalition web page here)
“When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4–5). To put it differently, when the divine Son took on humanity he came to fulfill the role marked out for him by Adam, Israel, and David. Only, it is not as though Jesus Christ was an afterthought. These “earlier” sons of God were types and shadows of the true Son, who actually came before them for the Son was the eternally begotten God (John 1:18)." (Ibid)
"Indeed, what we find in the New Testament is that Jesus is the Son of God in two senses. He is the son of God like Adam, Israel, and David, and he is also God the Son, the second person of the Trinity. This truth brings us to the mystery of the incarnation, but it also resolves the tension we find in the many uses of “son of God.”
Some Christians fail to see these things, not understanding the wide range of meaning for the title "Son of God." So Schrock writes further:
"More explicit to the title “Son of God,” Luke 1:35 identifies Jesus as possessing no earthly father. Instead, “Jesus is designated as God’s Son because he was conceived by the Holy Spirit instead of by a human father.”
"In the Gospels, we find Jesus is not only the son of God, according to his humanity; he is the Son of God, according to his deity. And in the rest of the New Testament, this testimony continues (see Acts 20:28; Rom. 9:5; Col. 1:19; 2:9; Titus 2:13; Heb. 1:8; 2Pet. 1:1)."
What we will see, however, is that "the huiothesia" or "son placing" was experienced by the Son of God in his humanity, although not in his divinity. Jesus "grew in wisdom and stature" (Luke 2: 52). The end of that growth marked the time when he was declared to be God's Son, now fully perfected. That fact is clear from several texts, particularly this: "though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him." (Heb. 5: 8-9 nkjv) By "Son" in this passage is not meant his being the Son of God in his divinity, for in that respect he did not learn obedience, or did not grow in wisdom and stature, for in that respect he did not have a physical body, and he also did not need to be "perfected." It was when Christ in his humanity had matured to an adult man and had learned obedience under the supervision of his heavenly Father that he was then formally declared and recognized as being the Son of God in his humanity and experienced the "son placing."
Monarchianism & Adoptionism
Adoptionism is a Christian heresy that teaches Jesus became the Son of God at his baptism, resurrection, or ascension. It's also known as dynamic monarchianism.
The problem with this view is evident when they speak of the man Christ Jesus becoming the Son of God in the context of Christ' becoming divine or God the Son. This is where they see Christ as having been "adopted," acknowledging that he was not the Son of God by generation, certainly not by eternal generation, but affirming that he became the Son of God after his having learned obedience. This they say occurred in conjunction with the Father's audible voice at the baptism or Christ or at the mount of transfiguration and that said "this is my beloved Son." However, though this is an error it nevertheless has some truth in it. As respects his being the Son of God in his humanity, however, Christ still was not adopted for he was born miraculously by the Father and Spirit, via a virgin.
In "Jesus as the Son of God," an essay by David Schrock (at the Gospel Coalition - See here), there is a lot of good information on what it means for Christ to be called God's "Son," and also as respects believers being called "sons." Schrock said (highlighting mine):
"Jesus is God’s Son. This doctrinal statement is both true and troubled. In church history, it has been a source of great debate, and in the Bible, it is a theological axiom that requires careful consideration. Starting with a biblical theology of sonship, we will see how Scripture speaks of Jesus as God’s son in multiple ways. By understanding how Adam, Israel, and David were all “sons of God,” we will better understand what it means that Jesus is the Son of God. Yet, we will also see how his eternal Sonship is maintained and revealed through his perfect human sonship, so that we who follow Christ must always affirm and defend the confession—Jesus is the Christ, the Son of God."
Schrock writes further:
"Yes indeed, there is a manifold signification to the title "son of God." Christ is Son of God in several ways. As the first Adam was called "the son of God" (Luke 3: 38), so too the second Adam. In this, and in other ways, he is "the figure of him who was to come," a figure of Christ "the second (or last) Adam." (Rom. 5: 12; I Cor. 15: 47) Israel also is called by God "my son." (Exo. 4: 22; Hosea 11: 1) But, Jesus is the true antitypical Israel. Israel's sonship, like that of Adam, is a figure of Christ's sonship. David too is specially called God's son. (Psa. 89: 26-28) But again, David is a type of Christ, who is "the son of David."
This is the error of the monarchians and adoptionists. They do not realize how the title "Son of God" has several usages. They err in rejecting his having always been the Son of God from eternity.
Schrock wrote:
"Jesus is God’s Son. This statement is eminently biblical and axiomatic to Christian orthodoxy. At the same time, it has also been one of the most misunderstood, debated, and confused propositions in the history of the Church. The councils of Nicea (AD 325) and Chalcedon (AD 451), among others, responded to heresies related to what it meant that Jesus is the son of God. More inductively, when we look at the Scriptures, we find “son of God” used in a variety of ways. How are we to make sense of this immense title?
In what follows, I will trace the topic of sonship across the Bible to see how it leads to Jesus Christ. From this survey, we will be positioned to understand how Christ is the son of God. And importantly, we will see how Jesus’s sonship is both related to his preeminent humanity and his eternal Sonship."
This is, however, what the monarchians do not understand or believe. They restrict the title "Son of God" to his humanity.
Schrock wrote:
"More specifically, Christ himself receives the title “Son of God” in at least 4 ways. He is the “son of God” in the sense that he fulfills the role of (1) Adam, (2) Israel, and (3) David. Yet, beyond being a covenant mediator who supersedes these previous “sons of God,” Jesus is also the (4) divine Son. Clearly, we can see why this title is “sometimes misunderstood.”
A full study on Jesus as God’s Son would consider of all of these uses. Here, I will treat the ways in which Jesus is a son of God like Adam, Israel, and David. Then I will relate how his fulfillment of these roles relates to his own divine nature as God the Son."
Though I cannot cite the whole article of Schrock, yet I advise all to read it in full. The above statement is totally in line with my own views and any time I can find another writer who says the same thing, I would rather cite them (saving time me time in writing). Further, I despise plagiarism and always want to give credit where credit is due.
Schrock wrote:
"As the true man, Jesus is God’s true son. And importantly, as a son of God like Adam, all that was true of the first man is true of Jesus—only better."
Again, that deserves a hearty amen. Christ's sonship in time via the incarnation is but a manifestation or illustration of the eternal father son relationship he has always had with the Father in the divine nature.
Schrock wrote:
"In his Gospel, Matthew identifies Jesus as the True Israel when he cites Hosea 11:1 in Matthew 2:13–15—“Out of Egypt I have called my son.” By taking Israel’s title and applying it to Jesus, he explains how Jesus is God’s Son. Similarly, when Jesus is led by the Spirit into the wilderness for forty days (Matt. 4:1–11), he repeats the events of Israel, signifying the kind of son Jesus is—a son like Israel. But Jesus will not disobey his Father like Israel did; he will prove himself obedient unto death, thus becoming the firstborn from the dead (Col. 1:18)."
That is so well stated that it stands without further comment. However, I will remind the reader of what I have affirmed in previous chapters. Israel was God's "son" by having been begotten and not by being adopted. So too Jesus was not adopted in any of the ways in which he is the Son of God. Yes, as a man he progressed in his sonship, and thus finally experienced "the huiothesia," but not in his divinity.
Schrock wrote:
"The most important “son of God” title that Jesus receives is related to David. In Psalm 2:7, we find the words: “You are my Son; today I have begotten you.” In its original context, this statement is a poetic expansion of God’s covenant with David in 2 Samuel 7, not a direct statement about Jesus divinity. For earlier, in 2 Samuel 7, God promised to build a house (i.e., a dynasty) for David. In this covenant with David, God promised David a son who would sit on an eternal throne (vv. 12–14) and be the son of God. As God says of David’s son, “I will be to him a father, and he shall be to me a son” (v. 14). In the immediate history of Israel, Solomon fulfilled this promise. He ruled with wisdom and justice, bringing peace and blessing to the people by leading the nation from Zion."
All this does not take away from Christ being the Son of God as respects his eternal union with the Father. As stated, however, there are aspects to the title "Son of God" that are applicable to Christ in his human nature. His being the Son of God in the ways mentioned by Schrock are founded upon his being the Son of God in his eternal divine nature. The Father's "declaration" that Jesus is "the Son of God" (at his baptism) and at his resurrection and exaltation has respect to all of the ways in which Christ is "the Son of God."
Schrock wrote:
"In fact, it is instructive that the gospel message is based on promises to David (Rom. 1:3; 2 Tim. 2:8). To limit ourselves to one passage, Romans 1:2–4 explains how Jesus, as David’s son, is the Son of God and the hope of salvation.
In these verses, Paul speaks of Christ receiving the title “Son of God” at his resurrection. Verses 3–4 read, “concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord.” Critically, this passage is best understood of Christ’s exaltation in his resurrection. While Jesus is God the Son throughout his entire human life, his resurrection assigns him the title “Son of God.” This is the testimony of Acts 13:32–33 and Hebrews 5:5–6, as well."
Jesus was perfected in his sonship in regard to his humanity. This is when he became an adult Son and became the "heir of all things." Wrote Paul: "has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds." (Heb. 1: 2 nkjv)
Schrock wrote:
"This exalted title goes back to 2 Samuel 7:14. Only now, it is applied to Jesus who has proven to be God’s true son and worthy of an eternal throne. As Hebrews confirms, it is only after Jesus’s humanity is “perfected” that he receives the title, “Son of God” (Heb. 5: 5–6). This is why Hebrews argues that is was necessary for the Son to learn obedience through suffering (v. 8). In other words, when Christ rose from the dead and ascended to the Father’s right hand (fulfilling Psa. 110:1), all creation was put under his feet. In his exaltation, Jesus received he right to rule over heaven and earth (Matt. 28:18), as the son of David, who is the son of God."
Again, what is said above concerns Christ being "the Son of God" as respects his incarnate state as a human being. His being the Son of God by being the true son of David respects his being such in his human nature. And again, we must affirm that his human character as "Son of God" manifests and illustrates his divine character as the Son of God.
Schrock wrote:
"The Divine Son: The Son of God is God the Son “When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4–5). To put it differently, when the divine Son took on humanity he came to fulfill the role marked out for him by Adam, Israel, and David. Only, it is not as though Jesus Christ was an afterthought. These “earlier” sons of God were types and shadows of the true Son, who actually came before them for the Son was the eternally begotten God (John 1:18)."
If we do not see the sonship of Adam, Israel, and David as figures of the unique sonship of Christ, we will be missing the full picture. As the eternal Son of God in his divinity Christ did not go from a babe to an adult son, although in his being the Son of God in his humanity he did progress towards full sonship and be later openly declared by the Father as being his Son.
Schrock wrote:
"Indeed, what we find in the New Testament is that Jesus is the Son of God in two senses. He is the son of God like Adam, Israel, and David, and he is also God the Son, the second person of the Trinity. This truth brings us to the mystery of the incarnation, but it also resolves the tension we find in the many uses of “son of God.” In what follows, we will consider a few places where we see this truth in Scripture—namely, that Jesus is the divine Son."
Well, amen to that! So well stated!
Schrock wrote:
"In the Gospels, we find Jesus is not only the son of God, according to his humanity; he is the Son of God, according to his deity. And in the rest of the New Testament, this testimony continues (see Acts 20:28; Rom. 9:5; Col. 1:19; 2:9; Titus 2:13; Heb. 1:8; 2 Pet. 1:1). Space does not permit a full examination of these passages, but suffice it to say in the worship of Jesus Christ, as God’s Son, we find clear evidence that Jesus Christ as God’s Son, fully human, is yet more than a man and greater than any other Son of God. As Larry Hurtado concludes, “From the entire fabric of Paul’s Christology, it is apparent that Paul saw Jesus as participating in God’s attributes and roles, as sharing in the divine glory and, most importantly, as worthy to receive formal veneration with God in Christian assemblies.” Truly, such worship is only possible if Jesus, the Son of God, is God."
Since huiothesia does not mean adoption, but becoming recognized as a grown son, God the Son was not adopted. Nor was he adopted as the Father's Son in his humanity, although he did go through stages of development towards perfect sonship and manhood. On this we will enlarge upon in the next chapter.
Consider the fact that if our sonship reflects the sonship of Christ, either in his humanity or divinity, and he was begotten but not adopted, then we too are not both born and adopted children.
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