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Son of God

From Wikipedia, the free encyclopedia
For the second person of the Christian Trinity, seeGod the Son.
"God's Son" redirects here. For the 2002 Nas album, seeGod's Son (album).For the 2014 film, seeSon of God(film).For other uses, seeSon of God (disambiguation).
Not to be confused withDemigodorSon of Heaven.
Miniature inLes Très Riches Heures du Duc de Berrydepicting theBaptism of Jesus,whenGod the Fatherproclaimed thatJesusis his Son.

Historically, many rulers have assumed titles such as theson of God,theson of a godor theson of heaven.[1]

The term "Son of God" is used in theHebrew Bibleas another way to refer to humans who have a special relationship withGod.InExodus,thenation of Israelis called God's firstborn son.[2]Solomon is also called "son of God".[3][4]Angels,just and pious men, and thekings of Israelare all called "sons of God."[5]

In theNew Testamentof theChristian Bible,"Son of God" is applied toJesuson many occasions.[5]On two occasions, Jesus is recognized as the Son of God by a voice which speaks from Heaven. Jesus explicitly and implicitly describes himself as the Son of God and he is also described as the Son of God by various individuals who appear in the New Testament.[5][6][7][8]Jesus is called the "Son of God," and followers of Jesus are called, "Christians."[9]As applied to Jesus, the term is a reference to his role asthe Messiah,orChrist,the King chosen by God.[10][11]The contexts and ways in which Jesus' title, Son of God, means something more or something other than the title Messiah remain the subject of ongoing scholarly study and discussion.

The term "Son of God" should not be confused with the term "God the Son"(Greek:Θεός ὁ υἱός), the secondpersonof theTrinityinChristian theology.Thedoctrineof the Trinity identifies Jesus as God the Son, identical in essence but distinct in person with regard toGod the Fatherand God theHoly Spirit(the First and Third Persons of the Trinity).NontrinitarianChristians accept the application to Jesus of the term "Son of God", which is found in the New Testament.

Rulers and imperial titles[edit]

Main articles:Divi filius,Imperial cult,Imperial cult (ancient Rome),Son of Heaven,andSacred king

Throughout history, emperors and rulers ranging from theWestern Zhou dynasty(c. 1000 BC) in China toAlexander the Great(c. 360 BC) to theEmperor of Japan(c. 600 AD) have assumed titles that reflect a filial relationship withdeities.[1][12][13][14]

The title "Son of Heaven"i.e.Thiên tử(fromThiênmeaning sky/heaven/god andTửmeaning child) was first used in theWestern Zhou dynasty(c. 1000 BC). It is mentioned in theShijingbook of songs, and reflected theZhoubelief that as Son of Heaven (and as its delegate) theEmperor of Chinawas responsible for the well-being of the whole world by theMandate of Heaven.[12][13]This title may also be translated as "son of God" given that the wordTiānin Chinese may either mean sky or god.[15]TheEmperor of Japanwas also called the Son of Heaven ( thiên tửtenshi) starting in the early 7th century.[16]

Among theEurasian nomads,there was also a widespread use of "Son of God/Son of Heaven" for instance, in the third century BC, the ruler was called Chanyü[17]and similar titles were used as late as the 13th century by Genghis Khan.[18]

Examples of kings being considered the son of god are found throughout theAncient Near East.Egypt in particular developed a long lasting tradition. Egyptianpharaohsare known to have been referred to as the son of a particular god and their begetting in some cases is even given in sexually explicit detail. Egyptian pharaohs did not have full parity with their divine fathers but rather were subordinate.[19]: 36 Nevertheless, in the first four dynasties, the pharaoh was considered to be the embodiment of a god. Thus, Egypt was ruled by direct theocracy,[20]wherein "God himself is recognized as the head" of the state.[21]During the laterAmarna Period,King Amenhotep IV/Akhenatenredefined the pharaoh's godship. He taught "there was only one god and only one person who now knew the god: Akhenaten himself" and assumed position of the ḥm ntr tpy (first servant of god).[22]He eventually eliminated all representation on his behalf by the priests of Amun as he also eliminated the god Amun, to solely lead worship identifying as the Son of the God he called Father, the latter which he recognized through the aten (sun), the vehicle through which the power of the God manifested to him.[23]Within a few years of his first epiphany and becoming king, King Akhenaten had dropped the priestly title of ḥm ntr tpy, but remained serving as the sole cleric and son of the Father in his rule of the Two Lands.[24]Later still, the closest Egypt came to the Jewish variant of theocracy was during the reign ofHerihor.He took on the role of ruler not as a god but rather as a high-priest and king.[20]

According to the Bible, several kings of Damascus took the titleson of Hadad.From the archaeological recorda stela erected by Bar-Rakib for his father Panammuwa IIcontains similar language. The son of Panammuwa II a king ofSam'alreferred to himself as a son of Rakib.[19]: 26–27 Rakib-El is a god who appears in Phoenician and Aramaic inscriptions.[25]Panammuwa II died unexpectedly while in Damascus.[26]However, his son the king Bar-Rakib was not a native of Damascus but rather the ruler ofSam'alit is unknown if other rules of Sam'al used similar language.

InGreek mythology,Heracles(son ofZeus) and many other figures were considered to be sons of gods through union with mortal women. From around 360 BC onwardsAlexander the Greatmay have implied he was ademigodby using the title "Son ofAmmon–Zeus".[27]

Adenariusminted circa 18 BC. Obverse: CAESAR AVGVSTVS; reverse: DIVVS IVLIV(S)

In 42 BC,Julius Caesarwas formally deified as "the divine Julius" (divus Iulius) after hisassassination.His adopted son, Octavian (better known asAugustus,a title given to him 15 years later, in 27 BC) thus became known asdivi Iuli filius(son of the divine Julius) or simplydivi filius(son of the god).[28]As a daring and unprecedented move, Augustus used this title to advance his political position in theSecond Triumvirate,finally overcoming all rivals for power within the Roman state.[28][29]

The word which was applied to Julius Caesar when he was deified wasdivus,not the distinct worddeus.Thus, Augustus called himselfDivi filius,notDei filius.[30]The line between been god and god-like was at times less than clear to the population at large, and Augustus seems to have been aware of the necessity of keeping the ambiguity.[30]As a purely semantic mechanism, and to maintain ambiguity, the court of Augustus sustained the concept that any worship given to an emperor was paid to the "position of emperor" rather than the person of the emperor.[31]However, the subtle semantic distinction was lost outside Rome, where Augustus began to be worshiped as a deity.[32]The inscription DF thus came to be used for Augustus, at times unclear which meaning was intended.[30][32]The assumption of the titleDivi filiusby Augustus meshed with a larger campaign by him to exercise the power of his image. Official portraits of Augustus made even towards the end of his life continued to portray him as a handsome youth, implying that miraculously, he never aged. Given that few people had ever seen the emperor, these images sent a distinct message.[33]

Later,Tiberius(emperor from 14 to 37 AD) came to be accepted as the son ofdivus AugustusandHadrianas the son ofdivusTrajan.[28]By the end of the 1st century, the emperorDomitianwas being calleddominus et deus(i.e.master and god).[34]

Outside theRoman Empire,the 2nd-centuryKushanKingKanishka Iused the titledevaputrameaning "son of God".[35]

Baháʼí Faith[edit]

In the writings of theBaháʼí Faith,the term "Son of God" is applied to Jesus,[36]but does not indicate a literal physical relationship between Jesus and God,[37]but is symbolic and is used to indicate the very strong spiritual relationship between Jesus and God[36]and the source of his authority.[37]Shoghi Effendi,the head of the Baháʼí Faith in the first half of the 20th century, also noted that the term does not indicate that the station of Jesus is superior to other prophets and messengers that Baháʼís nameManifestation of God,includingBuddha,MuhammadandBaha'u'llahamong others.[38]Shoghi Effendi notes that, since all Manifestations of God share the same intimate relationship with God and reflect the same light, the term Sonship can in a sense be attributable to all the Manifestations.[36]

Christianity[edit]

Main article:Son of God (Christianity)
See also:God the Son,Jesus in Christianity,Divine filiation,andAdoptionism

InChristianity,the title "Son of God" refers to the status ofJesusas the divine son ofGod the Father.[39][40]It derives from several uses in the New Testament andearly Christiantheology.The term is used in all fourgospels,theActs of the Apostles,and thePaulineandJohannineliterature.

Another interpretation stems from the Judaic understanding of the title, which describes all human beings as being Sons of God. In parts of the Old Testament, historical figures like Jacob and Solomon are referred to as Sons of God, referring to their descent fromAdam.Biblical scholars use this title as a way of affirming Jesus' humanity, that he is fully human but, also sent from his father who is God almighty alone as mentioned in John 3:16.

Islam[edit]

See also:Jesus in Islam,Tawhid,andShirk (Islam)

InIslam,Jesus is known asĪsā ibn Maryam(Arabic:عيسى بن مريم,lit. 'Jesus, son of Mary'), and is understood to be aprophet and messengerofGod(Allah) andal-Masih,the Arabic term forMessiah(Christ), sent to guide theChildren of Israel(banī isrā'īlin Arabic) with a new revelation, theal-Injīl(Arabic for "the gospel").[41][42][43]

Islam rejects any kinship between God and any other being, including a son.[44][45]Thus, rejecting the belief that Jesus is the begotten son of God, God himself[46]or another god.[47]As in Christianity, Islam believes Jesus had no earthly father. In Islam Jesus is believed to be born due to the command of God "be".[48]God ordered[44]the angelJibrīl(Gabriel) to "blow"[49]the soul of Jesus intoMary[50][51]and so she gave birth to Jesus.

Judaism[edit]

Statue of KingDavidbyNicolas Cordierin the Borghese Chapel of theBasilica di Santa Maria Maggiore
Further information:Sons of GodandSon of God (Christianity) § Old Testament usage

Although references to "sons of God", "son of God" and "son of the LORD"are occasionally found in Jewish literature, they never refer to physical descent from God.[52][53]There are two instances where Jewish kings are figuratively referred to as a god.[54]: 150 [55]These terms are often used in the general sense in which the Jewish people were referred to as "children of the LORDyour God ".[52]

When it was used by therabbis,the term referred to Israel in particular or it referred to human beings in general, it was not used as a reference to theJewish mashiach.[52]In Judaism the termmashiachhas a broader meaning and usage and can refer to a wide range of people and objects, not necessarily related to theJewish eschaton.

Gabriel's Revelation[edit]

Main article:Messiah ben Joseph

Gabriel's Revelation,also called the Vision of Gabriel[56]or the Jeselsohn Stone,[57]is a three-foot-tall (one metre)stone tabletwith 87 lines ofHebrewtext written inink,containing a collection of shortprophecieswritten in the first person and dated to the late 1st century BC.[58][59]It is a tablet described as a "Dead Sea scrollin stone ".[58][60]

The text seems to talk about a messianic figure from Ephraim who broke evil before righteousness[clarification needed]by three days.[61]: 43–44 Later the text talks about a "prince of princes" a leader of Israel who was killed by the evil king and not properly buried.[61]: 44 The evil king was then miraculously defeated.[61]: 45 The text seems to refer to Jeremiah Chapter 31.[61]: 43 The choice of Ephraim as the lineage of the messianic figure described in the text seems to draw on passages in Jeremiah, Zechariah and Hosea. This leader was referred to as a son of God.[61]: 43–44, 48–49 

The text seems to be based on a Jewish revolt recorded by Josephus dating from 4 BC.[61]: 45–46 Based on its dating the text seems to refer toSimon of Peraea,one of the three leaders of this revolt.[61]: 47 

Dead Sea Scrolls[edit]

In some versions ofDeuteronomytheDead Sea Scrollsrefer to the sons of God rather than the sons of Israel, probably in reference to angels. TheSeptuagintreads similarly.[54]: 147 [62]

4Q174 is amidrashictext in which God refers to the Davidic messiah as his son.[63]

4Q246refers to a figure who will be called the son of God and son of the Most High. It is debated if this figure represents the royal messiah, a future evil gentile king or something else.[63][64]

In11Q13Melchizedekis referred to as god the divine judge. Melchizedek in the bible was the king ofSalem.At least some in theQumrancommunity seemed to think that at the end of days Melchizedek would reign as their king.[65]The passage is based onPsalm 82.[66]

Pseudepigrapha[edit]

In bothJoseph and Asenethand the related text The Story of Asenath, Joseph is referred to as the son of God.[54]: 158–159 [67]In thePrayer of Josephboth Jacob and the angel are referred to as angels and the sons of God.[54]: 157 

Talmud[edit]

This style of naming is also used for some rabbis in theTalmud.[54]: 158 

See also[edit]

References[edit]

  1. ^abIntroduction to the Science of Religionby Friedrich Muller 2004ISBN1-4179-7401-Xpage 136
  2. ^Exodus 4:22
  3. ^The Tanach - The Torah/Prophets/Writings.Stone Edition. 1996. p. 741.ISBN0-89906-269-5.
  4. ^The Tanach - The Torah/Prophets/Writings.Stone Edition. 1996. p. 1923.ISBN0-89906-269-5.
  5. ^abc"Catholic Encyclopedia: Son of God".Retrieved7 October2014.
  6. ^One teacher: Jesus' teaching role in Matthew's gospelby John Yueh-Han Yieh 2004ISBN3-11-018151-7pages 240–241
  7. ^Dwight PentecostThe words and works of Jesus Christ2000ISBN0-310-30940-9page 234
  8. ^The International Standard Bible Encyclopediaby Geoffrey W. Bromiley 1988ISBN0-8028-3785-9pages 571–572
  9. ^"International Standard Bible Encyclopedia: Sons of God (New Testament)".BibleStudyTools.com.Retrieved7 October2014.
  10. ^Merriam-Webster's collegiate dictionary(10th ed.) (2001). Springfield, MA: Merriam-Webster.
  11. ^Matthew 26:63
  12. ^abChina: a cultural and historical dictionaryby Michael Dillon 1998ISBN0-7007-0439-6page 293
  13. ^abEast Asia: A Cultural, Social, and Political HistorybyPatricia Ebrey,Anne Walthall, James Palais 2008ISBN0-547-00534-2page 16
  14. ^A History of Japanby Hisho Saito 2010ISBN0-415-58538-4page
  15. ^The Problem of Chinaby Bertrand Russell 2007ISBN1-60520-020-4page 23
  16. ^Boscaro, Adriana; Gatti, Franco; Raveri, Massimo, eds. (2003).Rethinking Japan: Social Sciences, Ideology and Thought.Vol. II. Japan Library Limited. p. 300.ISBN0-904404-79-X.
  17. ^Britannica, Encyclopaedia."Xiongnu".Xiongnu (people) article.Retrieved2014-04-25.
  18. ^Darian Peters (July 3, 2009)."The Life and Conquests of Genghis Khan".Humanities 360. Archived fromthe originalon April 26, 2014.
  19. ^abAdela Yarbro Collins; John Joseph Collins (2008).King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature.Wm. B. Eerdmans Publishing.ISBN978-0-8028-0772-4.Retrieved3 February2014.
  20. ^abJan Assmann (2003).The Mind of Egypt: History and Meaning in the Time of the Pharaohs.Harvard University Press. pp. 300–301.ISBN978-0-674-01211-0.Retrieved16 March2014.
  21. ^"Catholic Encyclopedia".Retrieved7 October2014.
  22. ^Stevens, Anna."Akhenaten, Nefertiti & Aten: From Many Gods to One".American Research Center in Egypt (ARCE).Retrieved12 January2024.
  23. ^Hoffmeier, James (2015).Akhenaten and the Origins of Monotheism.New York: Oxford University Press. pp. 198–206.ISBN978-0-19-979208-5.
  24. ^Hoffmeier, James (2015).Akhenaten and the Origins of Monotheism.New York: Oxford University Press. pp. 72–73.ISBN978-0-19-979208-5.
  25. ^K. van der Toorn; Bob Becking; Pieter Willem van der Horst, eds. (1999).Dictionary of Deities and Demons in the Bible DDD.Wm. B. Eerdmans Publishing. p. 686.ISBN978-0-8028-2491-2.Retrieved16 March2014.
  26. ^K. Lawson Younger Jr."Panammuwa and Bar-Rakib: two structural analyses"(PDF).University of Sheffield. Archived fromthe original(PDF)on 4 March 2016.Retrieved16 March2014.
  27. ^Cartledge, Paul (2004). "Alexander the Great".History Today.54:1.
  28. ^abcEarly Christian literatureby Helen Rhee 2005ISBN0-415-35488-9pages 159–161
  29. ^Augustusby Pat Southern 1998ISBN0-415-16631-4page 60
  30. ^abcThe world that shaped the New Testamentby Calvin J. Roetzel 2002ISBN0-664-22415-6page 73
  31. ^Experiencing Rome: culture, identity and power in the Roman Empireby Janet Huskinson 1999ISBN978-0-415-21284-7page 81
  32. ^abA companion to Roman religionedited byJörg Rüpke2007ISBN1-4051-2943-3page 80
  33. ^Gardner's art through the ages: the western perspectiveby Fred S. Kleiner 2008ISBN0-495-57355-8page 175
  34. ^The Emperor Domitianby Brian W. Jones 1992ISBN0-415-04229-1page 108
  35. ^Encyclopedia of ancient Asian civilizationsby Charles Higham 2004ISBN978-0-8160-4640-9page 352
  36. ^abcLepard, Brian D (2008).In The Glory of the Father: The Baháʼí Faith and Christianity.Baháʼí Publishing Trust. pp. 74–75.ISBN978-1-931847-34-6.
  37. ^abTaherzadeh, Adib (1977).The Revelation of Bahá'u'lláh, Volume 2: Adrianople 1863–68.Oxford, UK: George Ronald. p. 182.ISBN0-85398-071-3.
  38. ^Hornby, Helen, ed. (1983).Lights of Guidance: A Baháʼí Reference File.New Delhi, India: Baháʼí Publishing Trust. p. 491.ISBN81-85091-46-3.
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  40. ^Schubert M. Ogden,The Understanding of Christian Faith,Wipf and Stock Publishers, USA, 2010, p. 74
  41. ^Glassé, Cyril (2001).The new encyclopedia of Islam, with introduction by Huston Smith(Édition révisée. ed.). Walnut Creek, CA: AltaMira Press. p. 239.ISBN978-0-7591-0190-6.
  42. ^McDowell, Jim, Josh; Walker, Jim (2002).Understanding Islam and Christianity: Beliefs That Separate Us and How to Talk About Them.Euguen, Oregon: Harvest House Publishers. p. 12.ISBN978-0-7369-4991-0.
  43. ^The Oxford Dictionary of Islam,p.158
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  45. ^"Surah Al-Ma'idah [5:116]".Surah Al-Ma'idah [5:116].Retrieved2018-04-18.
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  47. ^"Surah Al-Ma'idah [5:75]".Surah Al-Ma'idah [5:75].Retrieved2018-04-18.
  48. ^"Surah Ali 'Imran [3:59]".Surah Ali 'Imran [3:59].Retrieved2018-04-18.
  49. ^"Surah Al-Anbya [21:91]".Surah Al-Anbya [21:91].Retrieved2018-04-18.
  50. ^Jesus: A Brief Historyby W. Barnes Tatum 2009ISBN1-4051-7019-0page 217
  51. ^The new encyclopedia of Islamby Cyril Glassé, Huston Smith 2003ISBN0-7591-0190-6page 86
  52. ^abcThe Oxford Dictionary of the Jewish Religionby Maxine Grossman and Adele Berlin (Mar 14, 2011)ISBN0-19-973004-0page 698
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  54. ^abcdeRiemer Roukema (2010).Jesus, Gnosis and Dogma.T&T Clark International.ISBN978-0-567-46642-6.Retrieved30 January2014.
  55. ^Jonathan Bardill (2011).Constantine, Divine Emperor of the Christian Golden Age.Cambridge University Press. p. 342.ISBN978-0-521-76423-0.Retrieved4 February2014.
  56. ^"By Three Days, Live": Messiahs, Resurrection, and Ascent to Heavon inHazon Gabriel[permanent dead link],Israel Knohl, Hebrew University of Jerusalem
  57. ^"The First Jesus?".National Geographic.Archived fromthe originalon 2010-08-19.Retrieved2010-08-05.
  58. ^abYardeni, Ada (Jan–Feb 2008)."A new Dead Sea Scroll in Stone?".Biblical Archaeology Review.34(1).
  59. ^van Biema, David; Tim McGirk (2008-07-07)."Was Jesus' Resurrection a Sequel?".Time Magazine.Archived fromthe originalon July 8, 2008.Retrieved2008-07-07.
  60. ^Ethan Bronner(2008-07-05)."Tablet ignites debate on messiah and resurrection".The New York Times.Retrieved2008-07-07.The tablet, probably found near the Dead Sea in Jordan according to some scholars who have studied it, is a rare example of a stone with ink writings from that era — in essence, a Dead Sea Scroll on stone.
  61. ^abcdefgMatthias Henze (2011).Hazon Gabriel.Society of Biblical Lit.ISBN978-1-58983-541-2.Retrieved2 April2014.
  62. ^Michael S. Heiser (2001)."DEUTERONOMY 32:8 AND THE SONS OF GOD".Archived fromthe originalon 29 May 2013.Retrieved30 January2014.
  63. ^abMarkus Bockmuehl; James Carleton Paget, eds. (2007).Redemption and Resistance: The Messianic Hopes of Jews and Christians in Antiquity.A&C Black. pp. 27–28.ISBN978-0-567-03043-6.Retrieved8 December2014.
  64. ^EDWARD M. COOK."4Q246"(PDF).Bulletin for Biblical Research5 (1995) 43-66 [© 1995 Institute for Biblical Research]. Archived fromthe original(PDF)on 4 March 2016.Retrieved8 December2014.
  65. ^David Flusser (2007).Judaism of the Second Temple Period: Qumran and Apocalypticism.Wm. B. Eerdmans Publishing. p. 249.ISBN978-0-8028-2469-1.Retrieved8 February2014.
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