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ers of the people kings and princes were called sons of god 50 what jesus did with the language of divine sonship was first of all to apply it individually to himself and to fill it with a meaning that lifted son of god beyond the level of his being merely a human being made like adam in the image of god his being perfectly sensitive to the holy spirit luke 4 1 14 18 his bringing god s peace luke 2 14 luke 10 5 6 albeit in his own way matthew 10 34 52 luke 12 51 53 or even his being god s designated messiah 54 in the new testament the title son of god is applied to jesus on many occasions 50 it is often used to refer to his divinity from the beginning of the new testament narrative when in luke 1 32 35 55 the angel gabriel announces the power of the most high shall overshadow thee wherefore also the holy thing which is begotten shall be called the son of god 50 the declaration that jesus is the son of god is echoed by many sources in the new testament 56 on two separate occasions the declarations are by god the father when during the baptism of jesus and then during the transfiguration as a voice from heaven on several occasions the disciples call jesus the son of god and even the jews scornfully remind jesus during his crucifixion of his claim to be the son of god 50 however the concept of god as the father of jesus and jesus as the exclusive divine son of god is distinct from the concept of god as the creator and father of all people as indicated in the apostles creed 57 the profession begins with expressing belief in the father almighty creator of heaven and earth and then immediately but separately in jesus christ his only son our lord thus expressing both senses of fatherhood within the creed 57 new testament usage edit first page of mark the beginning of the gospel of jesus christ the son of god by sargis pitsak 14th century the gospel of mark begins by calling jesus the son of god and reaffirms the title twice when a voice from heaven calls jesus my son in mark 1 11 58 and mark 9 7 59 60 in matthew 14 33 61 after jesus walks on water the disciples tell jesus you really are the son of god 62 in response to the question by jesus but who do you say that i am peter replied you are christ the son of the living god and jesus answered him blessed are you simon bar jonah for flesh and blood has not revealed this to you but my father who is in heaven matthew 16 15 17 63 64 in matthew 27 43 while jesus hangs on the cross the judean leaders mock him to ask god help for he said i am the son of god referring to the claim of jesus to be the son of god 65 matthew 27 54 and mark 15 39 66 include the exclamation by the roman commander he was surely the son of god after the earthquake following the crucifixion of jesus in luke 1 35 in the annunciation before the birth of jesus the angel tells mary that her child shall be called the son of god in luke 4 41 and mark 3 11 67 when jesus casts out demons they fall down before him and declare you are the son of god in john 1 34 68 john the baptist bears witness that jesus is the son of god and in john 11 27 69 martha calls him the messiah and the son of god in several passages in the gospel of john assertions of jesus being the son of god are usually also assertions of his unity with the father as in john 14 7 9 70 if you know me then you will also know my father and whoever has seen me has seen the father 60 in john 19 7 the jews cry out to pontius pilate crucify him based on the charge that jesus made himself the son of god the charge that jesus had declared himself son of god was essential to the argument of the jews from a religious perspective as the charge that he had called himself king of the jews was important to pilate from a political perspective for it meant possible rebellion against rome 71 towards the end of the gospel of john in john 20 31 the author declares that the purpose for writing it was that you may believe that jesus is the messiah the son of god 60 in acts 9 20 after the conversion of paul the apostle and following his recovery straightway in the synagogues he proclaimed jesus that he is the son of god synoptic gospels edit according to the synoptic gospels jesus referred to himself obliquely as the son and even more significantly spoke of god as my father matthew 11 27 par 16 17 luke 22 29 he not only spoke like the son but also acted like the son in knowing and revealing the truth about god in changing the divine law in forgiving sins in being the one through whom others could become children of god and in acting with total obedience as the agent for god s final kingdom 54 this clarifies the charge of blasphemy brought against him at the end mark 14 64 par he had given the impression of claiming to stand on a par with god jesus came across as expressing a unique filial consciousness and as laying claim to a unique filial relationship with the god whom he addressed as abba 72 gospel of john edit in the gospel of john jesus is the eternally pre existent son who was sent from heaven into the world by god e g john 3 17 73 4 34 74 5 24 37 75 he remains conscious of the divine pre existence he enjoyed with the father john 8 23 76 8 38 42 77 he is one with the father john 10 30 78 14 7 79 and loved by the father john 3 35 80 5 20 81 10 17 82 17 23 26 83 the son has the divine power to give life and to judge john 5 21 26 84 6 40 85 8 16 86 17 2 87 through his death resurrection and ascension the son is glorified by the father john 17 1 24 but it is not a glory that is thereby essentially enhanced his glory not only existed from the time of the incarnation to reveal the father john 1 14 88 but also pre existed the creation of the world john 17 5 24 89 where paul and the author of hebrews picture jesus almost as the elder brother or the first born of god s new eschatological family romans 8 14 29 90 hebrews 2 10 12 91 john insists even more on the clear qualitative difference between jesus sonship and that of others being god s only son john 1 14 18 3 16 18 he enjoys a truly unique and exclusive relationship with the father 54 at least four of these themes go back to the earthly jesus himself first although one has no real evidence for holding that he was humanly aware of his eternal pre existence as son his abba consciousness revealed an intimate loving relationship with the father the full johannine development of the father son relationship rests on an authentic basis in the jesus tradition mark 14 36 matthew 11 25 26 16 17 luke 11 2 second jesus not only thought of himself as god s son but also spoke of himself as sent by god once again john develops the theme of the son s mission which is already present in sayings that at least partly go back to jesus mark 9 37 92 matthew 15 24 93 luke 10 16 94 especially in 12 6 where it is a question of the sending of a beloved son third the johannine theme of the son with power to judge in the context of eternal life finds its original historical source in the sayings of jesus about his power to dispose of things in the kingdom assigned to him by my father luke 22 29 30 95 and about one s relationship to him deciding one s final destiny before god luke 12 8 9 96 fourth albeit less insistently when inviting his audience to accept a new filial relationship with god jesus as previously seen distinguished his own relationship to god from theirs 54 the exclusive johannine language of god s only son has its real source in jesus preaching all in all johannine theology fully deploys jesus divine sonship but does so by building up what one already finds in the synoptic gospels and what at least in part derives from the earthly jesus himself 54 pauline epistles edit main article pauline epistles see also pre existence of christ the ascension jesus returning to his father by pietro perugino c 1500 musée des beaux arts de lyon in their own way the gospel of john the first epistle of john and paul the apostle maintain this distinction paul expressed their new relationship with god as taking place through an adoption galatians 4 5 romans 8 15 which makes them children of god romans 8 16 17 or alternatively sons of god romans 8 14 romans 4 6 7 john distinguished between the only son of god john 1 14 18 john 3 16 18 and all those who through faith can become children of god john 1 12 11 52 and 1 john 3 1 2 10 97 and 5 2 98 paul and john likewise maintained and developed the correlative of all this jesus stress on the fatherhood of god in the gospel of john god is given the title of father over 100 times paul s typical greeting to his correspondents runs as follows grace to you and peace from god our father and the our lord jesus christ 99 the greeting names jesus as lord but the context of god our father implies his sonship 54 paul therefore distinguishes between their graced situation as god s adopted children and that of jesus as son of god in understanding the latter s natural divine sonship paul firstly speaks of god sending his own son in the likeness of sinful nature and to deal with sin romans 8 3 in a similar passage paul says that when the fullness of time had come god sent his son born of a woman born under the law galatians 4 4 if one examines these three passages in some detail it raises the question whether paul thinks of an eternally pre existent son coming into the world from his father in heaven to set humanity free from sin and death romans 8 3 32 and make it god s adopted children galatians 4 4 7 the answer will partly depend first on the way one interprets other pauline passages which do not use the title son of god 2 corinthians 8 9 philippians 2 6 11 these latter passages present a pre existent christ taking the initiative through his generosity in becoming poor for us and assuming the form of a slave 100 the answer will second depend on whether one judges 1 corinthians 8 6 and colossians 1 16 to imply that as a pre existent being the son was active at creation 101 1 corinthians 8 6 without explicitly naming the son as such runs there is one god the father from whom are all things and for whom we exist and one lord jesus christ through whom are all things and through whom we exist 1 corinthians 8 6 new revised standard version 102 calling god the father clearly moves one toward talk of the son in the case of colossians 1 16 103 the whole hymn colossians 1 15 20 104 does not give jesus any title however he has just been referred to in colossians 1 13 as god s beloved son third it should be observed that the language of sending or for that matter coming with its stress on personal purpose mark 10 45 par luke 12 49 51 par by itself does not necessarily imply pre existence otherwise one would have to ascribe pre existence to john the baptist a man sent from god who came to bear witness to the light john 1 6 8 cf matthew 11 10 18 par in the old testament angelic and human messengers especially prophets were sent by god but the prophets sent by god were never called god s sons it makes a difference that in the cited pauline passages it was god s son who was sent here being sent by god means more than merely receiving a divine commission and includes coming from a heavenly pre existence and enjoying a divine origin 54 fourth in their context the three son of god passages here examined romans 8 3 32 galatians 4 4 certainly do not focus on the son s pre existence but on his being sent or given up to free human beings from sin and death to make them god s adopted children and to let them live and pray with the power of the indwelling spirit nevertheless the apostle s soteriology presupposes here a christology that includes divine pre existence it is precisely because christ is the pre existent son who comes from the father that he can turn human beings into god s adopted sons and daughters 105 jesus own assertions edit when in matthew 16 15 17 106 peter states you are christ the son of the living god jesus not only accepts the titles but calls peter blessed because his declaration had been revealed to him by my father who is in heaven according to john yieh in this account the gospel of matthew is unequivocally stating this as the church s view of jesus 107 in the sanhedrin trial of jesus in mark 14 61 108 when the high priest asked jesus are you the messiah the son of the blessed one in the next verse jesus responded i am jesus claim here was emphatic enough to make the high priest tear his robe 109 in the new testament jesus uses the term my father as a direct and unequivocal assertion of his sonship and a unique relationship with the father beyond any attribution of titles by others 65 in matthew 11 27 jesus claims a direct relationship to god the father no one knows the son except the father and no one knows the father except the son asserting the mutual knowledge he has with the father 65 in john 5 23 he claims that the son and the father receive the same type of honor stating so that all may honor the son just as they honor the father 65 110 in john 5 26 he claims to possess life as the father does just as the father has life in himself so also he gave to his son the possession of life in himself 65 111 in a number of other episodes jesus claims sonship by referring to the father e g in luke 2 49 112 when he is found in the temple a young jesus calls the temple my father s house just as he does later in john 2 16 113 in the cleansing of the temple episode 65 in matthew 3 17 and luke 3 22 114 jesus allows himself to be called the son of god by the voice from above not objecting to the title 65 references to my father by jesus in the new testament are distinguished in that he never includes other individuals in them and only refers to his father however when addressing the disciples he uses your father excluding himself from the reference 115 see also edit christianity portal names and titles of jesus in the new testament divine filiation jesus in manichaeism references edit the oxford dictionary of the jewish religion by maxine grossman and adele berlin mar 14 2011 isbn 0199730040 page 698 a critical and exegetical commentary on the gospel volume iii by w d davies and dale c allison jr nov 10 2000 isbn page 229 exodus 4 22 1 2 3 4 5 6 7 riemer roukema 2010 jesus gnosis and dogma t t clark international isbn 978 0 567 46642 6 retrieved 30 january 2014 michael s heiser 2001 deuteronomy 32 8 and the sons of god retrieved 30 january 2014 psalms 89 26 28 1 2 3 4 5 6 7 adela 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 isbn 978 0 8028 0772 4 retrieved 3 february 2014 psalms 82 1 8 jerome h neyrey 2009 the gospel of john in cultural and rhetorical perspective wm b eerdmans publishing pp 313 316 isbn 978 0 8028 4866 6 eerdmans commentary on the bible james d g dunn john william rogerson 2003 isbn 0 8028 3711 5 page 365 james limburg 2000 psalms westminster bible companion westminster john knox press...