Son of God (Christianity): Difference between revisions

{{Christology|expanded=Concepts}}

In [[Christianity]], the title '''Son of God''' refers to the status of [[Jesus in Christianity|Jesus]] as the divine son of [[God the Father]]. In [[Trinity|Trinitarian]] Christianity, it also refers to his status as [[God the Son]], the second divine person or [[Hypostasis (philosophy and religion)|hypostasis]] of the [[Trinity]], although the phrase "God the Son" cannot be found in the Bible. How ever we can find many verses which indicate that Jesus is God who took human form.

It derives from several uses in the [[New Testament]] and [[early Christian]] [[Christian theology|theology]]. The terms "[[son of God]]" and "son of the {{Lord}}" are found in several passages of the [[Old Testament]]. But in New Testament we find that Jesus was indicated as begotten Son of God.

In Exodus 4:22,<ref>{{bibleref2bibleverse|Exodus|4:22}},</ref> the [[Israelites|Israelites as a people]] are called "my firstborn son" by God, using the singular form.

{{Main|Psalms}}In Psalm 89:26–28,<ref>{{bibleref2bibleverse|Psalms|89:26–28}},</ref> [[David]] calls God his father. God in turn tells David that he will make David his first-born and highest king of the earth.<ref name="MessianicFigures">{{cite book|url=https://books.google.com/books?id=3hRQFzbHroMC|title=King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature|publisher=Wm. B. Eerdmans Publishing|year=2008|authorsauthor=Adela Yarbro Collins, |author2=John Joseph Collins |access-date=3 February 2014|isbn=9780802807724978-0-8028-0772-4}}</ref>{{rp|45}}<ref name="Riemer">{{cite book|url=https://books.google.com/books?id=7b_gdO7H28AC&pg=PA158|title=Jesus, Gnosis and Dogma|publisher=T&T Clark International|year=2010|authorsauthor=Riemer Roukema |access-date=30 January 2014|isbn=9780567466426978-0-567-46642-6}}</ref>{{rp|150}}

In Psalm 82:1–8,<ref>{{bibleref2bibleverse|Psalms|82:1-81–8}},</ref> the [[Biblical judges]] are called gods and the sons of God.<ref name="rhetoricalPerspective">{{Cite book|url=https://books.google.com/books?id=X0JZ9uSc8SoC&pg=PA314|title=The Gospel of John in Cultural and Rhetorical Perspective|publisher=Wm. B. Eerdmans Publishing|year=2009|pages=313–316|author=Jerome H. Neyrey|isbn=9780802848666978-0-8028-4866-6}}</ref>

Some scholars think that [[Psalm 110]] is an alternative enthronement text. Psalm 110:1 distinguishes the king from the {{Lord}}. The {{LORD}} asks the king to sit at his right hand.<ref>{{cite book|url=https://books.google.com/books?id=8aeXR2N0hKwC|title=Psalms: Westminster Bible companion|publisher=Westminster John Knox Press|year=2000|page=380|author=James Limburg|access-date=29 April 2014|isbn=9780664255572978-0-664-25557-2}}</ref><ref>{{cite book|url=https://books.google.com/books?id=N6o6eQXe5q8C&pg=PA86|title=Psalms Through the Centuries|publisher=John Wiley & Sons|year=2008|page=86|author1=Susan Gillingham|author-link1=Susan Gillingham|access-date=29 April 2014|isbn=9780470691083978-0-470-69108-3}}</ref> Psalm 110:3 may or may not have a reference to the begetting of kings. The exact translation of 110:3 is uncertain. In the traditional Hebrew translations his youth is renewed like the morning dew. In some alternative translations the king is begotten by God like the morning dew or by the morning dew. One possible translation of 110:4 is that the king is told that he is a priest like [[Melchizedek]]. Another possibility is to translate Melchizedek not as a name but rather as a title "Righteous King".<ref>{{cite book|url=https://books.google.com/books?id=kBBrXzw3m2cC&pg=PA218|title=Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110, Volume 23|publisher=Walter de Gruyter GmbH & Co.|year=2010|pages=196–198|author=Walter de Gruyter|access-date=5 February 2014|isbn=9783110223453978-3-11-022345-3}}</ref> If a reference is made to Melchizedek this could be linked to pre-Israelite Canaanite belief. The invitation to sit at the right hand of the deity and the king's enemy's being used as footstools are both classic Egyptian motifs, as is the association of the king with the rising sun. Many scholars now think that [[Israelites|Israelite]] beliefs evolved from [[Canaanite religion|Canaanite beliefs]].<ref name="MessianicFigures" />{{rp|29–33}}<ref name="Riemer" />{{rp|150}} Jews have traditionally believed that Psalm 110 applied only to King David. Being the first Davidic king, he had certain priest-like responsibilities.<ref>{{cite book|url=https://archive.org/details/risefallofjewish0000mend|url-access=registration|title=The Rise and Fall of Jewish Nationalism|publisher=Wm. B. Eerdmans Publishing|year=1997|page=[https://archive.org/details/risefallofjewish0000mend/page/76 76]|author=Doron Mendels|access-date=8 February 2014|isbn=9780802843296978-0-8028-4329-6}}</ref><ref>{{cite book|url=https://books.google.com/books?id=YNU3CYIiEjUC&pg=PA193|title=Kinship by Covenant: A Canonical Approach to the Fulfillment of God's Saving Promises|publisher=Yale University Press|year=2009|page=193|author=Scott Hahn|access-date=8 February 2014|isbn=0300140975978-0-300-14097-2}}</ref><ref>{{cite book|url=https://books.google.com/books?id=RzkZQAwKIaMC&pg=PA74|title=King David's Naked Dance: The Dreams, Doctrines, and Dilemmas of the Hebrews|publisher=iUniverse|year=2013|pages=4–6|author=Allan Russell Juriansz|access-date=8 February 2014|isbn=9781475995688978-1-4759-9568-8}}</ref>

In 2 Samuel 7:13–16,<ref>{{bibleref2bibleverse|2 Samuel|7:13–16}},</ref> God promises [[David]] regarding his offspring that "I will be to him as a father and he will be to me as a son." The promise is one of eternal kingship.<ref name="MessianicFigures" />{{rp|39–44}}

[[File:Nicaea_icon.jpg|thumb|244x244pxupright=1.1|[[Constantine I and Christianity|Emperor Constantine]] and the Fathers of the [[First Council of Nicaea]] of 325 with the Niceno–Constantinopolitan Creed of 381]]

{{See also|Son of man (Christianity)|Trinity}}

Through the centuries, the theological development of the concept of Son of God has interacted with other [[Christology|Christological]] elements such as [[pre-existence of Christ]], [[Son of man (Christianity)|Son of man]], the [[hypostatic union]], etc. For instance, in [[Johannine]] "Christology from above" which begins with the [[pre-existence of Christ]], Jesus did not become Son of God through the [[Virgin birth of Jesus|virgin birth]], he always was always the Son of God.<ref>''Who do you say that I am?: essays on Christology'' by Jack Dean Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} pages 73–75</ref> The term "''Son of God"'' is also found as a small fragment along with other Dead Sea Scrolls, numbered as [[4Q246]].

By the 2nd century, differences had developed among various Christian groups and to defend the mainstream view in the [[Early Christianity|early Church]], St. [[Irenaeus of Lyons|Irenaeus]] introduced the confession: "One Christ only, Jesus the Son of God incarnate for our salvation".<ref name="Irenaeus">''Irenaeus of Lyons'' by Eric Francis Osborn 2001 {{ISBN|978-0-521-80006-8}} pages 11–114</ref> By referring to incarnation, this professes Jesus as the pre-existing [[Logos (Christianity)|Logos]], i.e. Thethe Word. It also professes him as both Christ and the only-begotten Son of God.<ref name="Irenaeus" />

<{{blockquote>"|...in one Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father."<ref name="Creed">{{Cite book|url=https://books.google.com/books?id=rya0v9bgwT8C|title=Readings in the History of Christian Theology|last=Placher|first=William Carl|publisher=Westminster John Knox Press|year=1988|isbn=9780664240578978-0-664-24057-8|volume=1: From Its Beginnings to the Eve of the Reformation|location=[[Louisville, Kentucky]]|pages=52–53|chapter=The Trinitarian and Christological Controversies|author-link=William Placher|access-date=22 June 2016|chapter-url=https://books.google.com/books?id=rya0v9bgwT8C&pg=PA48}}</ref>}}

[[Saint Augustine of Hippo]] wrote at length on the title "Son of God* and its relationship with the title "[[Son of man (Christianity)|Son of man]]", positioning the two issues in terms of the dual nature of Jesus as both divine and human in terms of the [[hypostatic union]].<ref name="Augustine">''The Augustine Catechism'' by Saint Augustine of Hippo 2008 {{ISBN|1-56548-298-0}} page 68</ref> He wrote:

{{blockquote|Christ Jesus, the Son of God, is God and Man: God before all worlds, man in our world{{nbsp}}[...] But since he is the only Son of God, by nature and not by grace, he became also the Son of Man that he might be full of grace as well.<ref name="Augustine" /></blockquote>}}

Just as in Romans 10:9–13 Paul emphasized the salvific value of "professing by mouth" that Jesus is Lord ({{transliteration|grc|Kyrion Iesoun}}), Augustine emphasized the value of "professing that Jesus is the Son of God" as a path to salvation.<ref>''Augustine: Later Works'' by John Burnaby 1980 {{ISBN|0-664-24165-4}} page 326</ref><ref>''Lord Jesus Christ'' by Larry W. Hurtado 2005 {{ISBN|0-8028-3167-2}} page 142</ref>

For St. [[Thomas Aquinas]] (who also taught the [[Perfection of Christ]]), the "'Son of God' is God as known to God".<ref name="acquinas">''The thought of Thomas Aquinas'' by Brian Davies 1993 {{ISBN|0-19-826753-3}} page 204</ref> Aquinas emphasized the crucial role of the Son of God in bringing forth all of creation and taught that although humans are created in the [[image of God]] they fall short and only the Son of God is truly like God, and hence divine.<ref name="acquinas" />

Of all the [[Christology|Christological]] titles used in the [[New Testament]], ''Son of God'' has had one of the most lasting impacts in Christian history and has become part of the profession of faith by many Christians.<ref name="Tuckett" /> In the mainstream [[Trinitarianism|Trinitarian]] context the title implies the divinity of Jesus as part of the [[Trinity]] of [[God the Father|Father]], Son and the [[Holy Spirit|Spirit]].<ref name="Tuckett">''Christology and the New Testament'' Christopher Mark Tuckett 2001 {{ISBN|0-664-22431-8}} page</ref>

The New Testament quotes Psalm 110 extensively as applying to the sonSon of godGod. A new theological understanding of Psalm 110:1 and 110:4, distinct from that of Judaism, evolved.<ref>{{cite book|url=https://books.google.com/books?id=ShZFPAVievMC&pg=PA326|title=Psalms Volume 2 of College Press NIV Commentary|publisher=College Press|year=2004|pages=326–327|authorsauthor=S Edward Tesh, |author2=Walter Zorn |access-date=30 April 2014|isbn=9780899008882978-0-89900-888-2}}</ref> Jesus himself quotes Psalm 110 in Luke 20:41–44,<ref>{{bibleverse|Luke|20:41-44|KJV41–44}},</ref> Matthew 22:41–45,<ref>{{bibleverse|Matthew|22:41-45|KJV41–45}}</ref> and Mark 12:35–37.<ref>{{bibleverse|Mark|12:35-37|KJV35–37}}.</ref><ref name="Aquila">{{cite book|url=https://books.google.com/books?id=3hxMAwAAQBAJ&pg=PA203|title=From Messiah to Preexistent Son|publisher=Wipf and Stock Publishers|year=2009|author=Aquila H. I. Lee|access-date=30 April 2014|isbn=9781606086308978-1-60608-630-8}}</ref>{{rp|211}} The meanings and authenticity of these quotations are debated among modern scholars.<ref name="Aquila" />{{rp|204}} Various modern critical scholars reject that David wrote this psalm. In the [[Masoretic Text]] many Psalm including this one are explicitly attributed to David. The superscription is "of David a psalm." Some have suggested that this indicates that Psalm 110 was not written by David. The superscription as it stands is ambiguous. However, Jewish tradition ascribes Psalm 110 and indeed all Psalms to king David.<ref name="Aaron">{{cite book|url=https://books.google.com/books?id=00ECWP4NZYYC&pg=PA53|title=Peter W. Flint, Patrick D. jr Miller, Aaron Brunell, Ryan Roberts (editors), ''The Book of Psalms: Composition and Reception, Volume 99'' (Brill 2005 ISBN 978-90-0413642-7), p. 53|access-date=7 October 2014|isbn=900413642890-04-13642-8|author1last1=Flint|first1=Peter W|last2=Jr Miller|first2=Patrick D|last3=Brunell|first3=Aaron| last4=Roberts|first4=Ryan| year=2005}}</ref><ref name="Walter">{{cite book|url=https://books.google.com/books?id=ShZFPAVievMC&pg=PA319|title=Psalms Volume 2 of College Press NIV Commentary|publisher=College Press|year=2004|authorsauthor=S Edward Tesh, |author2=Walter Zorn |access-date=2 May 2014|isbn=9780899008882978-0-89900-888-2}}</ref>{{rp|314–315}} In Christianity, David is considerconsidered to be a prophet. The New Testament records several psalms as having been spoken through David by the Holy Spirit.<ref name="Aaron" /> Acts 2:29–30<ref>{{bibleverse|Acts|2:29-30|KJV29–30}}</ref> explicitly calls David a prophet.<ref>{{cite book|url=https://books.google.com/books?id=jkiXKniWwjoC&pg=PA45|title=Poetry and Prophecy: The Beginnings of a Literary Tradition|publisher=Cornell University Press|year=1990|page=45|editor=James L. Kugel|access-date=3 May 2014|isbn=08014956870-8014-9568-7}}</ref> Jesus himself affirms the authorship of this psalm by David in Mark 12:36 and Matthew 22:43.<ref name="Walter" />{{rp|314–315}} In the Christian reading, David the king is presented as having a lord other than the Lord God. The second lord is the Messiah, who is greater than David, because David calls him "my lord".<ref name="Beale">{{cite book|url=https://books.google.com/books?id=e69R5GYemBgC&pg=PA372|title=Commentary on the New Testament Use of the Old Testament|publisher=Baker Academic|year=2007|editor1=G. K. Beale |editor2=D. A. Carson|access-date=29 April 2014|isbn=9780801026935978-0-8010-2693-5}}</ref>{{rp|371–373}} In Hebrew, the first "Lord" in Psalm 110 is "{{transliteration|hbo|Yahweh"}} ({{lang|hbo|יהוה}}), while the second is referred to as "{{transliteration|hbo|adoni"}} ({{lang|hbo|אדני)}}, ('my ''{{transliteration|hbo|[[adon]]'}}'), a form of address that in the Old Testament is used generally for humans but also, in Judges 6:13,<ref>{{bibleref2bibleverse|Judges|6:13|ESV}},</ref> for the [[Theophany|theophanic]] [[Angel of the Lord]].<ref name="Walter" />{{rp|319}}<ref>{{cite web|url=http://biblehub.com/hebrew/113.htm|title=Brown-Driver-Briggs Hebrew and English Lexicon of the Old Testament|access-date=7 October 2014}}</ref> The Greek-speaking Jewish philosopher [[Philo]], a contemporary of Jesus, identified the Angel of the Lord with [[Philo's view of God|his version of the ''logos'']] distinct from the later [[Logos (Christianity)|Christian ''logos'']].<ref>[[Frederick Copleston]], ''A History of Philosophy'', Volume 1, Continuum, 2003, p. 460.</ref><ref>J.N.D. Kelly, ''Early Christian Doctrines'', 5th ed., HarperOne, 1978, p. 11.</ref>

It is debated when exactly Christians came to understand Psalm 110 as introducing a distinction of persons in the Godhead and indicating that Jesus was more than a human or angelic messiah, but also a divine entity who was David's lord.<ref name="Aquila" />{{rp|202–205, 210–11}}<ref>{{cite book|url=https://books.google.com/books?id=naOG_qkeZBsC|title=Christ Among the Messiahs: Christ Language in Paul and Messiah Language in Ancient Judaism|publisher=Oxford University Press|year=2012|pages=145–146|author=Matthew V. Novenson|access-date=29 April 2014|isbn=9780199844579978-0-19-984457-9}}</ref> Hebrews 1:13 again quotes Psalm 110 to prove that the Son is superior to angels.<ref name="Aquila" />{{rp|272}}<ref name="Beale" />{{rp|939}} Psalm 110 would play a crucial role in the development of the early Christian understanding of the divinity of Jesus. The final reading of Psalm 110:1 incorporated a Preexistentpreexistent Son of God greater than both David and the angels. The Apostles' Creed and the [[Nicene Creed|Niceno-Constantinopolitan Creed]] would all included references to Psalm 110:1.<ref name="Aquila" />{{rp|272}}<ref>{{cite book|url=https://books.google.com/books?id=7cSua5-tLIgC&pg=PA132|title=Reading the Old Testament with the Ancient Church (Evangelical Ressourcement): Exploring the Formation of Early Christian Thought|publisher=Baker Academic|year=2007|pages=132–133|author=Ronald E. Heine|access-date=1 May 2014|isbn=9781441201539978-1-4412-0153-9}}</ref>

{{bibleref2|Psalm| 2:7}} reads:

He said to me, "You are my son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron, and dash them in pieces like a potter's vessel."|Psalm 2:7<ref>{{bibleverse|Psalm|2:7}}</ref>}}

Psalm 2 can be seen as referring to a particular king of Judah, but has also been understood to reference the awaited Messiah.<ref name=Cathenc>{{cite web|url=http://www.newadvent.org/cathen/14142b.htm|title=Catholic Encyclopedia: Son of God|access-date=7 October 2014}}</ref> In the New Testament, [[Adam]],<ref>{{Bibleverse|Luke|3:38}}</ref> and, most notably, [[Jesus in Christianity|Jesus Christ]]<ref name=Cathenc/> References to Psalm 2 in the New Testament are less common than Psalm 110. The passages in Acts, Hebrews and Romans that refer to it give the appearance of being linked with Jesus’Jesus' resurrection and/or exaltation. Those in the Gospels associate it with Jesus' baptism and transfiguration. The majority of scholars believe that the earliest Christian use of this Psalm was in relation to his resurrection, suggesting that this was initially thought of as the moment when he became Son, a status that the early Christians later extended back to his earthly life, to the beginning of that earthly life and, later still, to his pre-existence, a view that Aquila Hyung Il Lee questions.<ref name="Aquila" />{{rp|250–251}}

The terms "''sons of God"'' and "''son of God"'' appear frequently in Jewish literature, and leaders of the people, kings and princes were called "sons of God".<ref name="Cathenc" /> 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]] ([[s:Bible (American Standard)/Luke#4|Luke 4:1, 14, 18]]), his bringing God's peace ([[s:Bible (American Standard)/Luke#2|Luke 2:14]]; [[s:Bible (American Standard)/Luke#10|Luke 10:5–6]]) albeit in his own way (Matthew 10:34,<ref>{{bibleref2bibleverse|MattMatthew|10:34|esv}},</ref> Luke 12:51),<ref>{{bibleref2bibleverse|Luke|12:51|esv}}),</ref> or even his being God's designated [[Messiah]].<ref name="GOC">For this subsection and the themes treated hereinafter, compare [[Gerald O'Collins]], ''[[Christology: A Biblical, Historical, and Systematic Study of Jesus]]''. [[Oxford]]:[[Oxford University Press]] (2009), pp. 130–140; cf. also [[James Dunn (theologian)|J. D. G. Dunn]], ''The Theology of Paul the Apostle'', [[Edinburgh]]: T&T Clark (1998), pp. 224ff.; ''id.'', ''Christology in the Making'', London: SCM Press (1989), ''passim''; G.D. Fee, ''Pauline Christology: An Exegetical-Theological Study'', Peabody, Mass.: Hendrickson (2007), pp. 508–557; A.C. Thiselton, ''The First Epistle to the Corinthians'', Grand Rapids, Mich.: Eedermans (2000), pp. 631–638.</ref>

In the New Testament, the title "Son of God" is applied to Jesus on many occasions.<ref name="Cathenc" /> It is often used to refer to his [[divinity]], from the beginning of the New Testament narrative when in Luke 1:32–35<ref>{{bibleref2bibleverse|Luke|1:32–35}}</ref> 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."<ref name="Cathenc" />

The declaration that Jesus is the Son of God is echoed by many sources in the New Testament.<ref>"'But who do you say that I am?' Peter answered him, 'You are Christ, the Son of the living God'. Jesus replied: 'Blessed are you, Simon son of Jonah'". ([[s:Bible (American Standard)/Matthew#16:15|Matthew 16:15–17]]) in: ''Who do you say that I am? Essays on Christology'' by [[Jack Dean Kingsbury]], Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} page xvi</ref> On two separate occasions the declarations are by [[God the Father]], when during the [[Baptism of Jesus]] and then during the [[Transfiguration of Jesus|Transfiguration]] as a voice from Heaven. On several occasions the [[Disciple (Christianity)|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."<ref name="Cathenc" />

[[File:Sargis_Pitsak.jpg|left|thumb|182x182pxupright=0.8|First page of [[Gospel of Mark|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<ref>{{Bibleverse|Mark|1:11|KJV}}</ref> and Mark 9:7.<ref>{{Bibleverse|Mark|9:7|KJV}}.</ref><ref name="Kingsbury246">''Who do you say that I am?: essays on Christology'' by [[Jack Dean Kingsbury]], Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} pages 246–251</ref>

In Matthew 14:33,<ref>{{Bibleref2Bibleverse|Matthew|14:33}},</ref> after [[Jesus walks on water]], the disciples tell Jesus: "You really are the Son of God!"<ref name="Pentecost">Dwight Pentecost ''The words and works of Jesus Christ'' 2000 {{ISBN|0-310-30940-9}} page 234</ref> 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).<ref>{{Bibleref2Bibleverse|Matthew|16:15–17}}).</ref><ref>''Who do you say that I am? Essays on Christology'' by [[Jack Dean Kingsbury]], Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} page xvi</ref> In [[s:Bible (American Standard)/Matthew#27:43|Matthew 27:43]], while Jesus hangs on the cross, the JewishJudean leaders [[Mocking of Jesus|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.<ref name="Bromiley571">''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1988 {{ISBN|0-8028-3785-9}} pages 571–572</ref> [[Matthew 27:54]] and Mark 15:39<ref>{{Bibleverse|Mark|15:39|KJV}}</ref> include the exclamation by the Roman commander: "He was surely the Son of God!" after the earthquake following the [[Crucifixion of Jesus]].

In [[s:Bible (American Standard)/Luke#1:35|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 [[s:Bible (American Standard)/Luke#4:41|Luke 4:41]] (and Mark 3:11),<ref>{{Bibleref2Bibleverse|Mark|3:11}}),</ref> when Jesus casts out demons, they fall down before him, and declare: "You are the Son of God."

In John 1:34,<ref>{{Bibleref2Bibleverse|John|1:34}},</ref> [[John the Baptist]] bears witness that Jesus is the Son of God and in John 11:27<ref>{{Bibleref2Bibleverse|John|11:27}}</ref> Martha calls him the [[Christ|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:<ref>{{Bibleref2Bibleverse|John|14:7–9}}:</ref> "If you know me, then you will also know my Father" and "Whoever has seen me has seen the Father".<ref name="Kingsbury246" />

Towards the end of histhe Gospel (of John, in [[John 20:31]]), Johnthe author declares that the purpose for writing it was "that you may believe that Jesus is the Messiah, the Son of God".<ref name="Kingsbury246" />

According to the [[Synoptic Gospels]], Jesus referred to himself obliquely as "the Son" and even more significantly spoke of God as "my Father" ([[s:Bible (American Standard)/Matthew#11|Matt.Matthew 11:27 par.]]; [[s:Bible (American Standard)/Matthew#16|16:17]]; [[s:Bible (American Standard)/Luke#22|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 [[Antithesis of the Law|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 [[Kingdom of God|God's final kingdom]].<ref name="GOC" /> This clarifies the charge of [[blasphemy]] brought against him at the end ([[s:Bible (American Standard)/Mark#14|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 [[Aramaic of Jesus#Abba .28.CE.91.CE.B2.CE.B2.CE.B1.29|"Abba"]].<ref>Jesus' (human) consciousness of such divine sonship is one thing, whereas such (human) consciousness of divine pre-existence would be quite another thing. Cf. Byrne, ''loc. cit.''</ref>

In the [[Gospel of John]], Jesus is the eternally pre-existent Son who was sent from heaven into the world by the FatherGod (e.g., John 3:17;<ref>{{bibleverse||John|3:17|nrsv}};</ref> 4:34;<ref>{{bibleverse||John|4:34|nrsv}};</ref> 5:24–37).<ref> {{bibleverse||John|5:24–37|nrsv}}).</ref> He remains conscious of the divine pre-existence he enjoyed with the Father (John 8:23,<ref>{{bibleverse||John|8:23|nrsv}},</ref> 8:38–42).<ref> {{bibleverse||John|8:38–42|nrsv}}).</ref> He is one with the fatherFather (John 10:30,<ref>{{bibleverse||John|10:30|nrsv}};</ref> 14:7)<ref> {{bibleverse||John|14:7|nrsv}})</ref> and loved by the Father (John 3:35,<ref>{{bibleverse||John|3:35|nrsv}};</ref> 5:20,<ref>{{bibleverse||John|5:20|nrsv}};</ref> 10:17,<ref>{{bibleverse||John|10:17|nrsv}};</ref> 17:23–26).<ref>{{bibleverse||John|17:23–26|nrsv}}).</ref> The Son has the divine power to give life and to judge (John 5:21–26,<ref>{{bibleverse||John|5:21–26|nrsv}};</ref> 6:40,<ref>{{bibleverse||John|6:40|nrsv}};</ref> 8:16,<ref>{{bibleverse||John|8:16|nrsv}};</ref> 17:2).<ref>{{bibleverse||John|17:2|nrsv}}).</ref> Through his death, resurrection, and ascension the Son is glorified by the Father ([[s:Bible (American Standard)/John#17|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),<ref>{{bibleverse||John|1:14|nrsv}}),</ref> but also pre-existed the creation of the world (John 17:5–24).<ref>{{bibleverse||John|17:5-7-24|nrsv5–24}}).</ref> Where Paul and the author of [[Epistle to the Hebrews|Hebrews]] picture Jesus almost as the elder brother or the first-born of God's new eschatological family (Romans 8:14–29;<ref>{{bibleverse||RomRomans|8:14–29|nrsv}};</ref> Hebrews 2:10–12),<ref>{{bibleverse||HebHebrews|2:10–12|nrsv}}),</ref> John insists even more on the clear qualitative difference between Jesus' sonship and that of others. Being God's "only Son" ({{bibleverse||John| 1:14–1:18|nrsv}};14–18, {{bibleverse||John|3:16–3:18|nrsv}}16–18), he enjoys a truly unique and exclusive relationship with the Father.<ref name="GOC" />

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 ([[s:Bible (American Standard)/Mark#14:36|Mark 14:36]]; [[s:Bible (American Standard)/Matthew#11:25|Matt.Matthew 11:25–26]]; [[s:Bible (American Standard)/Matthew#16:17|16:17]]; [[s:Bible (American Standard)/Luke#11|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;<ref>{{bibleverse||Mark|9:37|nrsv}};</ref> Matthew 15:24;<ref>{{bibleverse||MattMatthew|15:24|nrsv}};</ref> Luke 10:16),<ref> {{bibleverse||Luke|10:16|nrsv}}),</ref> especially in [[s:Bible (American Standard)/Mark#12:6|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)<ref>{{bibleverse||Luke|22:29–30|nrsv}})</ref> and about one's relationship to him deciding one's final destiny before God (Luke 12:8–9).<ref>{{bibleverse||Luke|12:8–9|nrsv}}).</ref> 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.<ref name="GOC" /> 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.<ref name="GOC" />

{{Main|Pauline epistles}}
{{See also|Pre-existence of Christ}}

[[File:Pietro_Perugino_cat48c.jpg|thumb|249x249pxupright=1.1|''The Ascension'', [[Jesus]] returning to his [[God|Father]] – by [[Pietro Perugino]] ({{c. |1500}}), [[Musée des Beaux-Arts de Lyon]]]]

In their own way, [[the Gospel of John, the Evangelist|[[First Epistle of John]] and [[Paul the Apostle|Paul]] maintainedmaintain this distinction. Paul expressed their new relationship with God as taking place through an "adoption" ([[s:Bible (American Standard)/Galatians#4|Gal.Galatians 4:5]]; [[s:Bible (American Standard)/Romans#8|Rom.Romans 8:15]]), which makes them "children of God" ([[s:Bible (American Standard)/Romans#8|Rom.Romans 8:16–17]]) or, alternatively, "sons of God" ([[s:Bible (American Standard)/Romans#8|Rom.Romans 8:14]]; ([[s:Bible (American Standard)/Galatians#4|Rom.Romans 4:6–7]]). John distinguished between the only Son of God ([[s:Bible (American Standard)/John#1|John 1:14, 18]]; [[s:Bible (American Standard)/John#3|John 3:16, 18]]) and all those who through faith can become "children of God" ([[s:Bible (American Standard)/John#1|John 1:12]]; [[s:Bible (American Standard)/John#11|11:52]]; and 1 John 3:1–2,10<ref>{{bibleverse|1| John|3:1–2,10|nsrv}}</ref> and 5:2.<ref>{{bibleverse|1| John|5:2|nsrv}}).</ref> Paul and John likewise maintained and developed the correlative of all this, Jesus' stress on the fatherhood of God. OverIn 100the timesGospel of [[John's, Gospel]]God namesis Godgiven asthe 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" (.<ref>{{bibleverse||RomRomans|1:7|nsrv}}; {{bibleverse|1|Cor Corinthians|1:3|nsrv}}; {{bibleverse|2|Cor Corinthians|1:2|nsrv}}; {{bibleverse||GalGalatians|1:3|nsrv}}; {{bibleverse||PhilPhilippians|1:2|nsrv}}; {{bibleverse|2|Thess Thessalonians|1:2|nsrv}}; {{bibleverse||PhilemPhilemon|3|nsrv}}).</ref> The greeting names Jesus as "Lord", but the context of "God our Father" implies his sonship.<ref name="GOC" />

Paul therefore distinguisheddistinguishes 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 spokespeaks of God "sending his own Son in the likeness of sinful nature and to deal with sin" ([[s:Bible (American Standard)/Romans#8|Rom.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" ([[s:Bible (American Standard)/Galatians#4|Gal.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 ([[s:Bible (American Standard)/Romans#8|Rom.Romans 8:3, 32]]) and make it God's adopted children ([[s:Bible (American Standard)/Galatians#4|Gal.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" ([[s:Bible (American Standard)/2 Corinthians#8|2 Cor.Corinthians 8:9]]; [[s:Bible (American Standard)/Philippians#2|Phil.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".<ref>Cf. J.D.G. Dunn, ''The Theology of Paul the Apostle, cit.'', pp. 224–225, 242–244, 277–278; Fee, ''Pauline Christology, cit.'', pp. 508–512, 530–557.</ref> The answer will, second, depend on whether one judges [[s:Bible (American Standard)/1 Corinthians#8|1 Corinthians 8:6]] and [[s:Bible (American Standard)/Colossians#1|Colossians 1:16]] to imply that as a pre-existent being the Son was active at creation.<ref>For the implications of [[Corinthians]], cf. A. C. Thiselton, ''The First Epistle to the Corinthians, cit.'', pp. 631–638.</ref> {{bibleverse|1| Corinthians| 8:6|nrsv}}, without explicitly naming "the Son" as such, runs:

<{{blockquote>|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<ref>{{bibleverse|1|Corinthians|8:6|nrsv}}</blockquoteref>}}

Calling God "the Father" clearly moves one toward talk of "the Son". In the case of Colossians 1:16,<ref>{{bibleverse||Colossians|1:16|nrsv}},</ref> the whole hymn (Colossians 1:15–20)<ref>{{bibleverse||Col.Colossians|1:15–20|nrsv}})</ref> does not give Jesus any title. However, he has just been referred to ({{bibleverse||Col.|in Colossians 1:13|nrsv}}) 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 ([[s:Bible (American Standard)/Mark#10|Mark 10:45 par.]]; [[s:Bible (American Standard)/Luke#12|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" ([[s:Bible (American Standard)/John#1|John 1:6–8]]; cf. [[s:Bible (American Standard)/Matthew#11|Matt.Matthew 11:10, 18 par.]]). In the [[Old Testament]], angelic and human messengers, especially [[prophet]]s, were "sent" by God, but one should add at once that 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.<ref name="GOC" /> Fourth, in their context, the three Son of God passages here examined (Rom.Romans 8:3, 32; Gal.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.<ref>Other Son of God passages in Paul centre on the crucifixion and resurrection of Jesus and their (immediate and final) salvific consequences. Cf. ''int. al.'', [[s:Bible (American Standard)/Romans#5:10|Rom.Romans 5:10]], [[s:Bible (American Standard)/1 Corinthians#1:9|1 Cor.Corinthians 1:9]], [[s:Bible (American Standard)/Romans#8:14-17|Rom.Romans 8:14–17]], [[s:Bible (American Standard)/Galatians#4:6-7|Gal.Galatians 4:6–7]].</ref>

WhenIn the [[Sanhedrin trial of Jesus]] in Mark 14:61,<ref>{{bibleverse|MatthewMark|1614:15–1661|KJV}},</ref> [[Saintwhen Peter]]the stateshigh priest asked Jesus: "YouAre areyou the ChristMessiah, the Son of the livingBlessed GodOne?", JesusIn notthe only accepts thenext titlesverse, butJesus calls Peterresponded "blessed" because his declaration had been revealed him byI am"my. FatherJesus' whoclaim ishere inwas Heaven".emphatic Accordingenough to John Yieh, in this accountmake the evangelisthigh Matthewpriest istear unequivocallyhis stating this as the church's view of Jesusrobe.<ref name="YuehRausch132">''OneWho teacher:is Jesus'?: teachingan roleintroduction in Matthew'sto gospelChristology'' by JohnThomas Yueh-HanP. YiehRausch 20042003 {{ISBN|3978-110-0181518146-75078-3}} pages 240–241132–133</ref>

In a number of other episodes Jesus claims sonship by referring to the Father, e.g. in Luke 2:49<ref>{{bibleverse|Luke|2:49|KJV}}</ref> when he is [[Finding in the Temple|found in the temple]] a young Jesus calls the temple "my Father's house", just as he does later in John 2:16<ref>{{bibleverse|John|2:16|KJV}}</ref> in the [[Cleansing of the Temple]] episode.<ref name="Bromiley571" /> In [[Matthew 3:17]] and Luke 3:22<ref>{{bibleverse|Luke|3:22|KJV}}</ref> Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title.<ref name="Bromiley571" />

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 ''"{{em|his''}} Father", however when addressing the disciples he uses ''"{{em|your''}} Father", excluding himself from the reference.<ref name="Pannenberg53">''Jesus God and Man'' by Wolfhart Pannenberg 1968 {{ISBN|0-664-24468-8}} pages 53–54</ref>

:* {{bibleverse||Matthew|14:33}}, {{bibleverse|Matthew|16:16|KJV}}, [[Matthew 27:54]], [[Mark 1:1]], {{bibleverse|Mark|15:39|KJV}}, {{bibleverse|John|1:49|KJV}}, {{bibleverse|John|11:27|KJV}}, [[John 20:31]], {{bibleverse|Acts|8:37|KJV}}, {{bibleverse|Acts|9:20|KJV}}, {{bibleverse||Romans|1:4|KJV}}, {{bibleverse|2|Corinthians|1:19|KJV}}, {{bibleverse|Galatians|2:20|KJV}}, {{bibleverse|Ephesians|4:13|KJV}}, {{bibleverse||Hebrews|4:14}}, {{bibleverse||Hebrews|5:8|Easy-to-ReadVersion}}, {{bibleverse|Hebrews|6:6|KJV}}, {{bibleverse||Hebrews|7:3|KJV}}, {{bibleverse||Hebrews|10:29}}, {{bibleverse|1 John|3:8|KJV}}, {{bibleverse|1 John|4:15|KJV}}, {{bibleverse|1 John|5:1|KJV}}, {{bibleverse|1 John|5:5|KJV}}, {{bibleverse|1 John|5:10|KJV}}, {{bibleverse|1 John|5:12|KJV}}, {{bibleverse|1 John|5:13|KJV}}, {{bibleverse|1 John|5:20|KJV}}, {{bibleverse|2 John|1:3|KJV}}

: *{{bibleverse|Matthew|26:63–64|KJV}}, {{bibleverse|Mark|14:61–62|KJV}}, {{bibleverse|Luke|22:70|KJV}}, {{bibleverse|John|3:18|KJV}}, {{bibleverse|John|5:25|KJV}}, {{bibleverse|John|10:36|KJV}}, {{bibleverse|John|11:4|KJV}}, {{bibleverse|Revelation|2:18|KJV}}

: *[[Matthew 7:21]], {{bibleverse||Matthew|10:32|KJV}}, {{bibleverse|Matthew|10:33|KJV}}, {{bibleverse|Matthew|11:25|KJV}}, {{bibleverse|Matthew|11:26|KJV}}, {{bibleverse|Matthew|11:27|KJV}}, {{bibleverse|Matthew|12:50|KJV}}, {{bibleverse||Matthew|15:13|KJV}}, {{bibleverse||Matthew|16:17|KJV}}, {{bibleverse||Matthew|16:27|KJV}}, {{bibleverse||Matthew|18:10|KJV}}, {{bibleverse||Matthew|18:19|KJV}}, {{bibleverse||Matthew|18:35|KJV}}, {{bibleverse||Matthew|20:23|KJV}}, {{bibleverse||Matthew|25:34|KJV}}, {{bibleverse||Matthew|26:29|KJV}}, {{bibleverse||Matthew|26:39|KJV}}, {{bibleverse||Matthew|26:42|KJV}}, {{bibleverse||Matthew|26:53|KJV}}, {{bibleverse||Mark|8:38|KJV}}, {{bibleverse||Mark|14:36|KJV}}, {{bibleverse||Luke|2:49|KJV}}, {{bibleverse||Luke|10:21|KJV}}, {{bibleverse||Luke|10:22|KJV}}, {{bibleverse||Luke|22:29|KJV}}, {{bibleverse||Luke|22:42|KJV}}, {{bibleverse||Luke|23:34|KJV}}, {{bibleverse||Luke|23:46|KJV}}, {{bibleverse||Luke|24:49|KJV}}, {{bibleverse||John|2:16|KJV}}, {{bibleverse||John|5:17}}, {{bibleverse||John|5:19}}, {{bibleverse||John|5:43|KJV}}, {{bibleverse||John|6:32|KJV}}, {{bibleverse||John|6:40|KJV}}, {{bibleverse||John|8:19|KJV}}, {{bibleverse||John|8:38|KJV}}, {{bibleverse||John|8:49|KJV}}, {{bibleverse||John|8:54|KJV}}, {{bibleverse||John|10:17|KJV}}, {{bibleverse||John|10:18|KJV}}, {{bibleverse||John|10:25|KJV}}, {{bibleverse||John|10:29|KJV}}, {{bibleverse||John|10:37|KJV}}, {{bibleverse||John|12:26|KJV}}, {{bibleverse||John|12:27|KJV}}, {{bibleverse||John|14:2|KJV}}, {{bibleverse||John|14:7|KJV}}, {{bibleverse||John|14:20|KJV}}, {{bibleverse||John|14:21|KJV}}, {{bibleverse||John|14:23|KJV}}, {{bibleverse||John|14:31|KJV}}, {{bibleverse||John|15:1|KJV}}, {{bibleverse||John|15:8|KJV}}, {{bibleverse||John|15:10|KJV}}, {{bibleverse||John|15:15|KJV}}, {{bibleverse||John|15:23|KJV}}, {{bibleverse||John|15:24|KJV}}, {{bibleverse||John|16:10|KJV}}, {{bibleverse||John|16:23|KJV}}, {{bibleverse||John|16:25|KJV}}, {{bibleverse||John|16:32|KJV}}, {{bibleverse||John|17:1|KJV}}, {{bibleverse||John|17:5|KJV}}, {{bibleverse||John|17:11|KJV}}, {{bibleverse||John|17:21|KJV}}, {{bibleverse||John|17:24|KJV}}, {{bibleverse||John|17:25|KJV}}, {{bibleverse||John|18:11|KJV}}, [[John 20:17]], {{bibleverse||John|20:21|KJV}}, {{bibleverse||Acts|1:4|KJV}}, {{bibleverse||Revelation|2:27|KJV}}, {{bibleverse||Revelation|3:5|KJV}}, {{bibleverse||Revelation|3:21|KJV}}

: *[[Matthew 2:15]], [[Matthew 3:17]], {{bibleverse|Matthew|17:5|KJV}}, {{bibleverse|Mark|1:11|KJV}}, {{bibleverse|Mark|9:7|KJV}}, {{bibleverse|Luke|3:22|KJV}}, {{bibleverse|Luke|9:35|KJV}}, [[Hebrews 1:5]], [[Hebrews 5:5]], {{bibleverse|2 Peter|1:17|KJV}}

: *{{bibleverse|Luke|1:32|KJV}}, {{bibleverse|Luke|1:35|KJV}}

: *[[Matthew 4:3]], [[Matthew 4:6]], {{bibleverse|Matthew|8:29|KJV}}, {{bibleverse|Mark|3:11|KJV}}, {{bibleverse|Mark|5:7|KJV}}, {{bibleverse|Luke|4:3|KJV}}, {{bibleverse|Luke|4:9|KJV}}, {{bibleverse|Luke|4:41|KJV}}, {{bibleverse|Luke|8:28|KJV}}

: *{{bibleverse|Matthew|11:27|KJV}}, {{bibleverse|Matthew|24:36|KJV}}, [[Matthew 28:19]], {{bibleverse|Mark|13:32|KJV}}, {{bibleverse||Luke|10:22|KJV}}, {{bibleverse|John|1:14|KJV}}, {{bibleverse|John|1:18|KJV}}, {{bibleverse|John|3:35|KJV}}, {{bibleverse|John|3:36|KJV}}, {{bibleverse|John|5:19–26|KJV}}, {{bibleverse|John|6:40|KJV}}, {{bibleverse|John|14:13|KJV}}, {{bibleverse||John|17:1|KJV}}, {{bibleverse|1 Corinthians|15:28|KJV}}, {{bibleverse|Colossians|1:15|KJV}}, {{bibleverse|Hebrews|1:3|KJV}}, {{bibleverse|Hebrews|1:8|KJV}}, {{bibleverse|Hebrews|3:6|KJV}}, {{bibleverse|Hebrews|7:28|KJV}}, {{bibleverse|1 John|2:22–24|KJV}}, {{bibleverse|1 John|4:14|KJV}}, {{bibleverse|1 John|5:12|KJV}}, {{bibleverse|2 John|1:9|KJV}}

: *The New Testament also contains six<ref>Romans 15:6, 2 Corinthians 1:3, 2 Corinthians 11:31, Ephesians 1:3, 1 Peter 1:3, Revelation 1:6</ref> references to God as "the God and Father" of Jesus.<ref>Charles H. H. Scobie ''The ways of our God: an approach to biblical theology'' 2003 {{ISBN|0-8028-4950-4}} p. 136 "God is "the God and Father of our Lord Jesus Christ" (Rom 15:6; Eph 1:3), but also the Father of all believers (cf. Bassler 1992: 1054–55). Clearly this derives from the usage and teaching of Jesus himself."</ref>

:* {{bibleverse||Romans|15:6|KJV}}, {{bibleverse|2|Corinthians|1:3|KJV}}, {{bibleverse|2|Corinthians|11:31|KJV}}, {{bibleverse||Ephesians|1:3|KJV}}, {{bibleverse|1|Peter|1:3|KJV}}, {{bibleverse||Revelation|1:6|KJV}}