Although there are core values of children that extend to all cultures, the idea of ‘sonship’ is a cultural issue that changes over time. By ‘sonship’ we mean one person being the child of another. Responsibilities and privileges of sons and daughters today include inheriting the family business, receiving property, or simply passing on the last name. The biblical view of sonship carries its own connotations. We can’t assume that sonship has always meant the same as it does today. Our experiences are only going to lightly impact the implications about another culture or literary frame. The Bible presents a unique culture within itself. While its events took place within real time and society, its themes and motif’s can be found by studying its own text. It claims self sufficiency and perfection.[1] Although cultural studies will impact our understanding of scripture, we should look most to the themes which it presents for itself.
I would like to suggest that the biblical usage of sonship carries with it two primary meanings: the identity of the predecessor, and the inheritance of all rights and privileges.[2] It begins with God’s creation of Man in His own image. With this blessing he gave man the responsibility to rule over the earth.[3] When Seth was born to Adam it says he was born in Adam’s image.[4] This pattern is set for the rest of mankind. We too follow in Adam’s image as we continue the problem of Sin and evil.[5] We, as sons of Adam (mankind), receive the responsibilities of dealing with the things of this earth.[6] We retain his identity and inheritance. For another example, God promised that Abram’s seed would come forth “from his own being,” and thereby inherit all that God had promise to Abram.[7] Due to this kind of thinking the Pharisees attempted to inherit righteousness by calling themselves sons of Abraham.[8] The “Children of Israel” took the same mode of thought when they relied on their sonship to save them from Justice.[9] Both sets of people shared the same problem. The Sonship did entitle them to the same rights and identity as their predecessors, but the rights and identity included the Curses as well as the Blessings.[10] Both Abram and Jacob were chastised for their lack of faith,[11] as their children were. The choices that Adam, Abram, and Israel made still effected their destiny.
The expectation for the Messiah was that he would be the “son of David.”[12] The expected implication was that the Messiah would inherit the throne, kingdom, and all the authority that David had.[13] God’s promise to David was like His promise to Abram in that this child of promise would come forth “from his own being.”[14] The Jews highly valued this blood relation and understood (in part) the responsibility it gave. The next in line to the throne always has the responsibility and rights of the king. The son of David would be king, but also a priest. On a more religious side, the priests, specifically the High Priest line, inherited the same authority and identity as their forefathers to serve the Temple.[15] No one else had that authority. That’s what makes Jesus’ priesthood to the order of Melchizedeck (who had no heritage) so different.[16]
What impact does this discussion have on the world of Christian apologetics? The significance lies in calling Jesus the “Son of God.”[17] By referring to Jesus as the Son of God, the NT authors are implying more than just a high status, they are calling Jesus the living identity of God Himself, with all rights and authority transferred.[18] The authority and power which God the Father has is inherited by Jesus Christ the Son. Jesus’ sonship displays His divinity. Jesus was divine before taking the role of son, but choose the relationship specifically to show that the Word can exist parallel to God and not loose or rob any status. By what scriptures can we make this argument? The Jews made this argument themselves in John 10:36. By Jesus referring to God as his Father in an exclusive way the Jews made the connection to identity. They were upset because Jesus was making himself equal with God. And by their worldview, one cannot be equal with God and not be God. Their lessons in sonship had failed them. In addition to identity, the authority also transfers as we see Jesus teaching with authority, unlike the scribes: “You have heard it said [God’s own Law quoted]… but I say to you”.[19] Jesus used His relationship to His Father to uphold His divine status. If this was a misunderstanding on part of the Jews then Jesus, as a responsible upholder of the truth, should have explained how His sonship did not give Him divine status and authority. Yet since John records this event the way that he does, he is using this very argument as an apologetic for Jesus’ deity.
Further scriptures include Matthew’s account of the angelic promise to Joseph.[20] When the angel was telling Joseph what to name the child he said He would be called “Jesus, for He will save His people from their sins.” The name Jesus means, “Yahweh will save.” Yet in the first statement Jesus is the antecedent for both the one doing the saving and the owner of the people. And the scripture referenced by the angel calls the son Immanuel: “God with us.” Zechariah 2 and 3 refer to Yahweh coming to dwell with his people. Just afterward, the high priest Joshua (the same name as Jesus) is set up as a forerunner to the one who would come from David’s branch (a connotation to direct descendent). Thus even God’s presence is tied to the seed of David. Just as much as the Jews expected the physical son of David to be the messiah, so God also expected His own person to fulfill this role. Isaiah 9 speaks of a child who, when born, would rule God’s people forever. This should vividly recall God’s promise to David that his seed would reign forever. In Isaiah one of the names of the child is “Mighty God, Eternal Father.”[21] Once more God himself is tied to the sonship promise to David.
If the Sonship of God implies deity as the NT claims, then we must recognize the metaphoric nature God’s relationship. God has chosen the analogy of father and son to describe His position with Himself as it concerns Jesus. He also uses that analogy to describe His relationship with us and our relationship to one another. Sonship is important to the theology of both the Jew and the Christian. We must see God’s word fulfilled as prophesied. God doesn’t always do things in the expected way, but He has made it clear that His son caries His own identity, authority, and power. Because of this, the phrase “Son of God” to the Jews, and hopefully to us, should cause respect for the person of Jesus and His authority over our lives.
[1] 2 Timothy 3:15-17 – the scriptures are fully adequate for salvation and for the knowledge Christians need. John 5:39 – Jesus completes scripture, stressing that the scriptures themselves only point to true life. John 10:35 – the scripture cannot be broken.
[2] Hebrews 7:9-10
[3] Genesis 1:27-30 – stresses the transferred authority. Luke 3:38; Genesis 5:1-3 – names Adam as “son of God” in the same way Seth was son of Adam.
[4] Genesis 5:3
[5] Romans 5:12, 15, 17, 19
[6] Psalm 8:4-6; Hebrews 2:6-8 – The psalm speaks of Mankind, the Hebrew writer applies to Jesus.
[7] Genesis 15:4
[8] Matthew 3:7-9; John 8:39, 53, 56
[9] Amos 3:1-2; Malachi 1:6
[10] Luke 1:73-75 – opportunity to serve. Isaiah 58:13-14 – the heritage of Jacob is dependent on keeping the law.
[11] Genesis 12:18; 20:9; 31:26 – the chastising comes from another man who felt wronged. Ultimately it can be seen that things were done because of a lack of Faith. The last example Jacob obeys God but does so in a fearful manor.
[12] 2 Samuel 7:12-17; Isaiah 11:1;10 Matthew 12:23
[13] Acts 2:25-31
[14] Compare Genesis 15:4 to 2 Samuel 7:12
[15] Exodus 27:21
[16] Hebrews 7:3, 12-14
[17] Examples: Matthew 8:29; 16:16; John 1:34, 49; 19:7; 20:31; Romans 1:4; 2 Corinthians 1:19; 1 John 3:8-9; 4:15
[18] Matthew 26:63-65; Hebrews 1:8; 4:14; 1 John 5:9-12
[19] Matthew 5:21, 27, 31, 33, 38, 43; 7:28. See also Matthew 9:6; John 17:1-2; Ephesians 1:21-23; Colossians 1:13-18; 2:10; Jude 1:25
[20] Matthew 1:21-23
[21] Isaiah 9:6