The Son of God is God

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This is the historical, orthodox and biblical doctrine of the Eternal Son of God.

John 17:1, 5
“Father, the hour has come; glorify Your Son, that the Son may glorify You,

And now, Father, glorify Me in your own presence with the glory that I had with you before the world existed.

Notice above its the Son with the Father sharing the same glory together with Hm before creation, before the world came into existence. The same below. The Word who was God is the Son. Scripture interprets scripture. Hermeneutics 101.

Hebrews 1:1-2
1 In the past God spoke to our forefathers through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.

Verse 2 is talking about the son and it says that God made the universe through him, (in the context of him being a son).

Hebrews 1:8-12
But about the Son he says,

“Your throne, O God, will last for ever and ever;
a scepter of justice will be the scepter of your kingdom.
9;You have loved righteousness and hated wickedness;
therefore God, your God, has set you above your companions
by anointing you with the oil of joy.”
10He also says,
“In the beginning, Lord, you laid the foundations of the earth,
and the heavens are the work of your hands.
11They will perish, but you remain;
they will all wear out like a garment.
12You will roll them up like a robe;
like a garment they will be changed.
But you remain the same,
and your years will never end.

Colossians 1:15-19

The Son
is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.


And Here Jesus who is both God and man says that the Father sent the Son. This shows the Son existing before becoming man.

John 3:17
"For God did not send the Son into the world to judge the world, but that the world should be saved through Him.

John tells us the same below:

1 John 4:9
This is how God’s love was revealed among us: God sent His one and only Son into the world, so that we might live through Him.

1 John 4:10
10In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins.

1 John 4:14
And we have seen and testify that the Father has sent His Son to be the Savior of the world.

As does Paul below:

Romans 8:3
For what the law was powerless to do in that it was weakened by the flesh, God did by sending His own Son in the likeness of sinful man, as an offering for sin. He thus condemned sin in the flesh,

Galatians 4:4-5
But when the time had fully come, God sent His Son, born of a woman, born under the law, / to redeem those under the law, that we might receive our adoption as sons.

You cannot send Someone who does not exist, ie the Son.

Jamieson-Fausset-Brown Bible Commentary

1 John 4:9. toward us—Greek, "in our case."

sent—Greek, "hath sent."

into the world—a proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jo 4:9), our "propitiation" (1Jo 4:10), or our "Saviour" (1Jo 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.

1 John 1:1-4
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. 2 The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. 3 We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ.

1 John 3:8- The reason the Son of God appeared was to destroy the devil’s work.



We clearly see the Father in the O.T.

Isa 64:8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.

Isa 63:16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting.

Deu 32:6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?

Mal 2:10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?

And the Son

Daniel 3:25
He answered and said, “Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like the son of god

Psalm 2:12
Kiss his son, or he will be angry and your way will lead to your destruction, for his wrath can flare up in a moment. Blessed are all who take refuge in him.

Proverbs 30:4
Who has ascended into heaven and descended?Who has gathered the wind in His fists?Who has wrapped the waters in His garment?Who has established all the ends of the earth?What is His name or His son’s name?

Daniel 7:13
“In my vision at night I looked, and there before me was one like the son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.

Matthew 11:27: “All these things have been given to me by my Father, and no one knows the Son except the Father, and no one knows the Son except the Father and anyone to whom the Son of Man decides to reveal him.”

“Matthew’s use of ‘know’ ([epiginōskō is pronounced eh-pea-gih-noh-skoh, and the “g” is hard as in “get”] the present tense is gnomic, knowledge shared in eternal past, present, and eternal future) here is critical … it is likely that there is perfective force in the prefix [epi] –with the meaning ‘know exactly, completely, through and through’ (BAGD, 291), with the added idea of recognizing and acknowledging” (comment on 11:27).

The bottom line is that the Greek present tense is timeless and supports the notion that the Father and Son knew each other intimately for eternity, in the past, present and future—forever. Jesus did not become the Son at his birth or baptism (Matthew: Zondervan Exegetical Commentary on the New Testament [Zondervan, 2010], p. 440). https://drjimsebt.com/2023/04/17/when-did-jesus-become-the-son-of-god/


John 5:26: For as the Father has life in himself, so he has granted the Son also to have life in himself. (John 5:26)

This grant cannot be temporary because the Father also has life in himself eternally. Therefore the Son also has life in himself eternally–just as the Father has this.


John 17:24:
24 Father, those whom you have given me, I want them to be with me where I am, so that they may see my glory which you have given me because you have loved me before the foundation of the world. (My translation)

Being a Father implies a Son. What was the Father doing before the foundation or creation of the world? He was loving his Son.

John 1:18 says: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.” Jesus more fully reveals their status and nature–Father and Son–beyond God and Logos. Therefore the Father was in heaven with his Son before the incarnation and birth.

Jesus says that he was in the presence of the Father: “I am telling you what I have seen in the Father’s presence” […] (John 8:38). The term “presence” can be translated as “alongside” or “next to” the Father. The point: they were in close relationship as we see in John 1:1-2, 14 and 17:5. This relationship in the Father’s presence happened before the incarnation. To be the Father, he had to have at least one son in his presence. That Son is Jesus.

Hebrews 1:2 says: “but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.” That verse says that the Son was the person through whom God made the universe. He was the Son before creation, long before his birth. That verses also identifies who the Logos was in John 1:1-4.

Hebrews 1:3:
The Son is the radiance of God’s glory and the exact representation of his being […] (Heb. 1:3)

God’s radiance and his being are eternal because light that does not radiate is not light, and God’s being is not temporary with a beginning; therefore the Son is also eternal.


Conclusion
: above we can plainly see and identify that the Son is indeed eternal and has always existed as the Son per Jesus teaching ,the Apostles and the O.T. Prophets.

hope this helps !!!

Comments here:
 
The Angel/ Messenger of the Lord is a Christophany/ Theophany. The appearance of Christ in the O.T.

The angel of the Lord was worshipped by several of Gods chosen in the OT.

Gideon refers to the Messenger of YHWH as adoni.
Since the Messenger of YHWH is YHWH demonstrates Gideon was referring to YHWH as adoni.

Judges 6:11-23
11 The Messenger of the Lord came and sat under the oak tree in Ophrah that belonged to Joash from Abiezer’s family. Joash’s son Gideon was beating out wheat in a winepress to hide it from the Midianites.
12 The Messenger of the Lord appeared to Gideon and said, “The Lord is with you, brave man.”
13 Gideon responded, “Excuse me, sir! But if the Lord is with us, why has all this happened to us? Where are all the miracles our ancestors have told us about? Didn’t they say, ‘The Lord brought us out of Egypt?’ But now the Lord has abandoned us and has handed us over to Midian.”
14 The Lord turned to him and said, “You will rescue Israel from Midian with the strength you have. I am sending you.”
15 Gideon said to him, “Excuse me, sir! How can I rescue Israel? Look at my whole family. It’s the weakest one in Manasseh. And me? I’m the least important member of my family.”
16 The Lord replied, “I will be with you. You will defeat Midian as if it were only one man.”
17 Gideon said to him, “If you find me acceptable, give me a sign that it is really you speaking to me.
18 Don’t leave until I come back. I want to bring my gift and set it in front of you.”
“I will stay until you come back,” he said.
19 Then Gideon went into his house and prepared a young goat and unleavened bread made with 18 quarts of flour. He put the meat in a basket and the broth in a pot. Then he went out and presented them to the Messenger of the Lord under the oak tree.
20 The Messenger of the Lord told him, “Take the meat and the unleavened bread, put them on this rock, and pour the broth over them.” Gideon did so.
21 Then the Messenger of the Lord touched the meat and the bread with the tip of the staff that was in his hand. Fire flared up from the rock and burned the meat and the bread. Then the Messenger of the Lord disappeared.
22 That’s when Gideon realized that this had been the Messenger of the Lord. So he said, “Lord God! I have seen the Messenger of the Lord face to face.”
23 The Lord said to him, “Calm down! Don’t be afraid. You will not die.” (GW)



Verse 12 - The Messenger of YHWH appears unto Gideon.
Verse 14 - The Messenger is described as the Lord (YHWH) which spoke unto Gideon.
Verse 17, 18 - Gideon asks "Him" (the Messenger of YHWH) not to depart.
Verse 18 - The Messenger of YHWH says He will wait until Gideon returns.
Verse 19 - Gideon brings out the food unto the Messenger of YHWH under the oak tree. This is where the Messenger of YHWH was originally (verse 11).
Verses 20-22 - Describes what the Messenger of YHWH did to Gideons' offer.

Notice also in verse 22 that Gideon realized that the Messenger to whom he referred to as "sir" (adoni) in Judges 6:13 was in fact YHWH! By seeing the Messenger (YHWH) face to face Gideon was in fear that he would die (cf. Exodus 33:20). This is why in the very next verse (23) YHWH assures Gideon that he will not die even though Gideon saw YHWH face to face.

The Angel of the Lord in the OT was the pre incarnate Son which is why He is identified as YHWH and worshiped as God unlike the created angels who are not worshiped.

Gen 22:11-14
But the angel of the Lord called out to him from heaven, "Abraham! Abraham!"

"Here I am," he replied.

12 "Do not lay a hand on the boy," he said. "Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son."

13 Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The Lord Will Provide. And to this day it is said, "On the mountain of the Lord it will be provided."


Exodus 3:2, 5

And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed…And he said, Draw not nigh thither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.”



Well the main function or a general definition of a "shaliach" is as follows:

A shaliaḥ (שָלִיחַ; pl. שְלִיחִים, sheliḥim) in Halakha is a Jewish legal or agent. Accordingly, a shaliaḥ performs an act of legal significance for the benefit of the sender, as opposed to him or herself.
en.wikipedia.org/wiki/Shaliach


A Chabad shliach (שליח, pl. שליחים/שלוחים, shlichim/shluchim) is a Chabad member sent out to promulgate Judaism and Chasidut around the world. Chabad shluchim today number about 4,000 worldwide, and can be found in many of even the most remote worldly locales.
en.wikipedia.org/wiki/Shaliach_(Chabad)

Now, I am bringing this up for a very good reason and I want to cut to the chase of my point in this little exercise. The basic job of a "shaliach or the definition is an agent sent on a specfic mission to represent the interst of someon else. In short there are restrictions to the function of a shaliach and I will give you the best example.

Now, you have at Genesis 16:7 the very first appearance of the angel of the Lord. If you read the context from verse 7 to Genesis 17:1-2 you will discover that the Lord God Almighty is the speaker even though the the angel of the Lord is actually speaking. At verse 10 the angel of the Lord says that He will greatly multiply the descendents of Hagar. Then at Genesis 17:1 and 2 it's the Lord God Almighty who will multiply his descendents. You cannot get away from the fact that the same being is taking in the passages. Even at Genesis 16:13 Hagar says I have see the Lord God and am still alive.

Now, lets jump to Genesis 22 where God is going to test Abraham. You have the Lord God Almighty speaking from Genesis 22:1-10. There is no question about this fact. At verse 11 it states, "But the angel of the Lord called to him (Abraham) from heaven and said, "Abraham, Abraham!" And he said, "Here I am." Then at verse 15 the angel of the Lord called to Abraham from heaven a second time." (Note: why does the angel of the Lord have to call out for God Himself a second time from heaven?) Is not the Lord God Himself capable of calling out from heaven Himself. I mean He did call out from heaven at Mark 1:11. He did not need the so-called shaliah then.

After the angel of the Lord calls out from heaven the second time which is Genesis 22:15 here is what this so-called shaliach/emissary says, "By Myself I have sworn, declares the Lord, because you have done this thing, and have not withheld you son, you only son. Indeed, I will greatly multiply your seed as the stars of the heavens, and as the sand which is on the seashore etc."

So you see from following the sequence of events a shaliach is limited or he can only do so much on behalf of the sender. He cannot swear an oath for the sender as you see the scriptures say. He cannot multiply the seed of anyone as you see the scriptures say.

Not only that but the real kicker of all of this is found in the NT at Hebrews 6:13. The writer of the Hebrews states, "For when God made the promise to Abraham, SINCE HE COULD SWEAR BY NO ONE GREATER, HE SWORE BY HIMSELF, VS14, SAYING, "I WILL SURELY BLESS YOU , AND I WILL MULTIPLY YOU." This text is referring back to Genesis 22 and Abraham. A shaliach cannot swear an oath on behalf of the sender and it even says God swore by Himself. In short, the shaliach argument will not work and I maintain that the messenger of the Lord is the pre-incarnate Jesus Christ


From BDB Hebrew lexicon once again proving Trinitarians are correct about Adonai.

b. Adonay proper name of God, parallel with Yahweh, substitution for it often by scribal error, & eventually supplanting it. In earlier Isaiah 3:17 + (19 t. seeming to belong here), Amos 7:7, 8; Amos 9:1; Ezekiel 18:25, 29; Ezekiel 33:17, 20; Ezekiel 21:14 (probably ׳אֲדֹנָי י as in usual phrase); Zechariah 9:4; Malachi 1:12, 14; Lamentations 1:14 + (14 t.) Psalm 2:4; Psalm 37:13; Psalm 78:65; Psalm 90:17 (? יהוה) Psalm 110:5(Dalman puts most of these below (a); — many cases are doubtful); 1 Kings 3:10,15 (Masoretic אדני for יהוה compare Dalm 2 Kings 7:6; Dalm rightly questions; he reads יהוה). The phrases אֲדֹנָי אֱלֹהַיPsalm 38:16; Psalm 86:12, Adonay my God; אֲדֹנָי הָאֱלֹהִים Daniel 9:3, אֱלֹהֵינוּ ׳אDaniel 9:9,15, הָאֵל ׳א Daniel 9:4 favour taking ׳א Daniel 1:2; Daniel 9:7,8 (יהוה ?) Daniel 9:16; Daniel 9:17; Daniel 9:19; Daniel 9:19; Daniel 9:19 as the divine name.

4 אֲדֹנָי יהוה (a) my Lord Yahweh (see יהוה) Genesis 15:2,8 (JE) Joshua 7:7 (J, ᵐ5 omit ׳י) Deuteronomy 3:24; Deuteronomy 9:26; Judges 6:22; Judges 16:28; 2 Samuel 7:1 (6 t.) 1 Kings 2:26; 1 Kings 8:53; probably Amos 3:7, 8; Amos 7:2,4,5; Amos 9:8; Jeremiah 1:6; Jeremiah 4:10; Jeremiah 14:13; Jeremiah 32:17, 25; Ezekiel 4:14; Ezekiel 8:1; Ezekiel 9:6; Ezekiel 11:13; Ezekiel 20:49; Ezekiel 37:3 (׳יָדַע כִּי אֲני א ׳י) Ezekiel 13:9; Ezekiel 23:49; Ezekiel 24:24; Ezekiel 28:24; Ezekiel 29:16inappropriate in mouth of God; strike out אֲדֹנָי (Co) or read אֱלֹהֵיכֶם ׳י (Dalm); Micah 1:2; Zephaniah 1:7; Obadiah 1; Zechariah 9:14; Psalm 71:5; Psalm 71:16; Psalm 73:28; (b) apparently proper name Adonay Yahweh Isaiah 25:8; Jeremiah 44:26; exile Isaiah 40:10 + (10 t., but Isaiah 61:1,11 read יהוה, ᵐ5); (c) uncertain whether (a) or (b) in prophetic formula אָמַר ׳י ׳א Isaiah 7:7; Isaiah 28:16; Isaiah 30:15; Isaiah 49:22; Isaiah 51:4; Isaiah 65:13; Jeremiah 7:20; Amos 1:8; Amos 3:11; Amos 5:3; Amos 7:6; Obadiah 1; Ezekiel (131 t.); ׳י ׳נְאֻם אIsaiah 56:8; Jeremiah 2:22; Amos 3:13; Amos 4:5; Amos 8:3,9,11; Ezekiel (80 t.); ׳י ׳דְּבַראֿ Ezekiel 6:3; Ezekiel 25:3; Ezekiel 36:4; ׳י ׳נִשְׁבַּע א Amos 4:2; Amos 6:8; ׳י׳כֹּה הִרְאַנִי א Amos 7:1, 4; Amos 8:1.

5 יהוה אֲדֹנָי Yahweh my Lord Psalm 68:21; Psalm 109:21; Psalm 140:8; Psalm 141:8; Habakkuk 3:9.

6 אֲדֹנָי יהוה צְבָאוֺת (a) my Lord Yahweh .(see צבאות) Psalm 69:7; Amos 9:5; Isaiah 10:23; Isaiah 22:5, 12; Isaiah 28:22compare ׳אֱלֹהֵי הַצְבָאוֺת א ׳י, Yahweh, the God of Hosts my Lord Amos 5:16; (b) a divine name, Adonay, Yahweh . Jeremiah 46:10 (twice in verse); Jeremiah 50:25; (c) uncertain are ׳צ ׳י ׳כֹּה אָמַר א Isaiah 10:24; Isaiah 22:14, 15; ׳נְאֻם א ׳צ ׳י Isaiah 3:15; Jeremiah 2:19; Jeremiah 49:5; Jeremiah 50:31.

hope this helps !!!

 
MONOGENÊS

BAGD:
"In the Johannine lit[erature] m[onogenês] is used only of Jesus. The mngs. only, unique may be quite adequate for all its occurrences here...But some (e.g., WBauer, Hdb.) prefer to regard m[onogenês] as somewhat heightened in mng. in J and 1J to only-begotten or begotten of the Only One." (Bauer, it will be remembered, believed the Gospel of John was a gnostic text, and hence saw a theology behind John's writing compatible with the creation of the Logos as a semi-divine intermediary between the Monas and the creation with which He could not directly interact).

Louw & Nida: "Pertaining to what is unique in the sense of being the only one of the same kind or class - 'unique, only.'"

Moulton & Milligan: "Literally 'one of a kind,' 'only,' 'unique' (unicus), not 'only-begotten....'"

Grimm/Thayer: "Single of its kind, only, [A.V. only-begotten]." (Note that Thayer's insertion merely cites the KJV translation, which owes considerable debt to the Vulgate of Jerome, who translated monogenês "unigenitus").

NIDNTT: "The only begotten, or only....RSV and NEB render monogenês as 'only.' This meaning is supported by R. E. Brown, The Gospel According to John, Anchor Bible, I, 1966, 13 f., and D. Moody, “God’s Only Son: The Translation of John 3:16 in the Revised Standard Version,” JBL 72, 1953, 213-19. Lit. it means “of a single kind,” and could even be used in this sense of the Phoenix (1 Clem. 25:2). It is only distantly related to gennao, beget. The idea of “only begotten” goes back to Jerome who used unigenitus in the Vulg. to counter the Arian claim that Jesus was not begotten but made."

Newman: "Unique, only."

LSJ: "Only, single" (references John 1:14, the only NT verse cited).

TDNT: defines monogenês as "only begotten," but distinguishes between nouns ending in -genes and adverbs ending in -genês. The former denote the source of the derivation, the latter the nature of the derivation. Thus, the author (Buchsel) concludes that monogenês means "of sole descent." But Pendrick argues strongly against this view:


monogenes (‎monogenh/$‎, NT:3439) is used five times, all in the writings of the apostle John, of Christ as the Son of God; it is translated "only begotten" in Heb 11:17 of the relationship of Isaac to Abraham.

With reference to Christ, the phrase "the only begotten from the Father," John 1:14, RV (see also the marg.), indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The apostle's object is to demonstrate what sort of glory it was that he and his fellow apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man.

We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Gen 22:2, 12; "only son," Jer 6:26; Amos 8:10; Zech 12:10; "only beloved," Prov 4:3, and "darling," Ps 22:20, 35:17.

In John 1:18 the clause "the only begotten son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. Another reading is monogenes Theos, "God only-begotten." In John 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In John 3:18 the phrase "the name of the only begotten son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement "God hath sent His only begotten son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cf. the parallel statement, "God sent forth the Spirit of His Son," Gal 4:6, RV, which could not mean that God sent forth One who became His Spirit when He sent Him. (from Vine's Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)

hope this helps !!!
 
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