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Heirs with Christ
12 So then, brothers,5we are debtors, cnot to the flesh, to live according to the flesh. 13 For if you live according to the flesh you will die, but if by the Spirit you dput to death the deeds of the body, you will live. 14 For all who are eled by the Spirit of God are fsons6of God. 15 For gyou did not receive hthe spirit of slavery to fall back into fear, but you have received the Spirit of iadoption as sons, by whom we cry, j“Abba! Father!” 16 kThe Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then lheirs—heirs of God and fellow heirs with Christ, mprovided we suffer with him in order that we may also be glorified with him.
5Or brothers and sisters; also verse 29
cSee ver. 2
dCol. 3:5
eGal. 5:18
fver. 16, 19; ch. 9:8, 26; Deut. 14:1; Hos. 1:10; John 1:12
6See discussion on “sons” in the Preface
g1 Cor. 2:12
h2 Tim. 1:7; [Gal. 2:4; Heb. 2:15; 1 John 4:18]
iver. 23; Gal. 4:5; [ch. 9:4; Isa. 56:5; Jer. 31:9]
jGal. 4:6; [Mark 14:36]
k2 Cor. 1:22; 5:5; Eph. 1:13, 14; 1 John 3:24
lGal. 3:29; 4:7; Titus 3:7
m2 Cor. 1:7; 2 Tim. 2:12; See Acts 14:22
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 8:12–17.
12-13절) 그러므로 형제들아. 우리가 빚진 자이지만 육신에게 빚을져 육신을 따라 살아서는 안된다. 너희가 육신대로 살면 너희가 죽을 것이지만 만약 성령으로 네 육체의 행위를 죽이면 너희는 살게 될 것이다.
우리는 어디에 속해 있는 사람인가? 육신에 속한 사람들인가 성령에 속한 사람들인가? 문제는 우리가 그리스도를 믿음으로 받아들였다고 해서 자동적으로 육에 속한 속성이 없어지는 것이 아니라는 것이다. 우리는 계속해서 몸의 행실을 죽여야만 한다.
육신대로 살면 반드시 죽을 것이라는 바울의 경고에 그렇다면 신자가 구원을 잃게 되는 것인가라는 질문이 생긴다. 칼빈주의자들은 육신에 따라 살아가는 사람은 그리스도 없이 영원한 죽음의 심판으로부터 오직 연명하는 존재들로 이해했다. 반면에 중생한 사람은 죄를 지을지라도 그 사람은 성령께서 거듭나지 못한 증거를 보여주는 죄의 삶으로부터 지키실 것이다. 그리스도인은 성령님을 통해서 끊임없이 가르침과 권고와 훈련을 통해서 육체의 악행을 종식시키는 삶을 사는 사람들이다. 그리스도인의 삶 속에서 육체를 따라 살아가는 스냅샷이 보여질때에라도 시간이 지남에 따라 진보의 증거가 있어야 한다. 거룩은 그리스도인의 표준이자 목표일뿐만 아니라 그들의 운명이다. 아미니안주의자들은 영원한 죽음의 심판이 여전히 그리스도인들에게 현실적인 가능성으로 남아있다고 주장한다. 이러한 해석이 몇몇 구절에 의해서 가능하다 하더라도 다음의 몇몇 구절을 통해서 그런 주장은 철저히 배제된다.
- The question sometimes arises whether Paul’s warning that those who live according to their sinful nature will die means that it is possible for believers to lose their salvation. Calvinists and others correctly understand that one whose life is controlled by the lower nature is without Christ and lives constantly only a heartbeat away from the judgment of eternal death (cf. Rom 6:23). On the other hand, although a regenerate person will sin (1 John 1:8), that person will be kept by the Spirit from a p 181 life of sin that would give evidence of an unregenerate heart (Eph 1:13–14; 1 John 3:9; Jude 24).151The Christian is one in whom the Spirit is constantly at work through instruction, exhortation, and discipline to bring to an end “the misdeeds of the body.” Although there may be times in a Christian’s life when a snapshot would show a person living according to the flesh, over time there should be evidence of progress (Phil 1:6).152Clearly there is an imperative involved in sanctification, upon which this passage focuses, but there is also an indicative upon which it is based (cf. Rom 6:14; Phil 2:12).153Holiness is not only the standard and goal of Christians (1 Pet 1:15–16); it is also their destiny (Rom 8:29–30; cf. Phil 3:12–14; 1 John 3:2). The Arminian position is that the judgment of eternal death remains a real possibility for the Christian. Although that is a possible interpretation of this and a few other New Testament passages, it is excluded by others (see also John 10:28–29; Col 3:3–4; 1 Pet 1:3–5).
- 151See the brief but helpful discussion of the perseverance of the saints in S. J. Grenz, Theology for the Community of God(Nashville: Broadman & Holman, 1994), 593.
- 152C. H. Spurgeon said, “The believer, like a man on shipboard, may fall again and again on the deck, but he will never fall overboard,” quoted in A. H. Strong, Systematic Theology(Philadelphia: Judson, 1907), 885.
- 153See H. Ridderbos, Paul: An Outline of His Theology, trans. J. R. De Witt (Grand Rapids: Eerdmans, 1975), 254–55.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 180–181.
14절) 하나님의 영으로 인도함을 받는 사람은 곧 하나님의 아들이다.
구약에서 하나님께서는 이스라엘을 그분의 아들로 불렀다. 그리고 이스라엘 백성은 하나님을 아버지라고 불렀다. 믿는 신자들을 하나님의 자녀라고 명명함으로써 바울은 그들을 하나님의 백성으로, 생명을 얻기로 작정되어 있다라고 규정한다.
- In the OT, God calls Israel (sometimes also called “Ephraim”) his “son” (Exod 4:22; Jer 31:9, 20), and Israelites accordingly call God “Father” (Jer 3:19). So by naming believers “the children of God,” Paul is identifying them as the people of God, destined for “life” (v. 10).
- OT Old Testament
- v. verse in the chapter being commented on
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2306.
누가 하나님의 자녀인가라는 질문에 대한 충분한고 구체적인 대답이 바로 본 절이다. 바로 하나님의 인도하심을 받는 그 사람이 하나님의 아들이라는 것이다. 성령은 신자를 인도할 뿐만 아니라 또한 그 행동을 촉발한다. 하나님은 창조의 의미에서 있어서 모든 것의 아버지이시고 특히 기업의 의미에서 이스라엘의 아버지가 되신다. 사람이 하나님의 자녀가 되는 유일한 방법은 바로 예수 그리스도를 믿음을 통해서 이다. 결과적으로 사람이 성령에 의해서 계속 인도되지 않는다면 그들은 하나님의 가족의 구성원이 아니다. 하나님의 영에 이끌리는 것이 바로 이 관계의 특징이다.
- In contrast to those whose lives are controlled by their sinful nature are those who allow themselves to be led by the Spirit of God (v. 14).154Harrison writes that “the relation of the Spirit to the sons of God is presented as being much like that of a shepherd to his sheep. They are ‘led’ by him as their guide and protector.”155These, and only these, are sons of God.156This may be the most succinct and specific p 182 answer in Scripture to the question, Who is a child of God? While doctrinal correctness is important, no amount of theological acuity can substitute for the guiding presence of the Spirit. Not only does the Spirit guide the believer, but he initiates the action as well. While God is the Father of all in the sense of creation, and specifically the Father of Israel in a corporate sense (Deut 32:6; Isa 63:16; Jer 31:9), the only way for a person to become a child of God is through faith in Jesus Christ (John 1:12–13). The corollary is that unless people are continually being led (indicated by the Greek present tense) by the Spirit, they are not members of God’s family. The NIVSB note on 8:14 says that “being led by God’s Spirit is the hallmark of this relationship.” Beware of the temptation to adjust this requirement to the level of common practice.
- 154BAGD cites Rom 8:14 as an example of the passive ἄγονται (“be led, allow oneself to be led” [p. 14]). It is difficult to see the distinction Moo would like to make between being “led by the Spirit” and “as in Gal. 5:18 to have the direction of one’s life as a whole determined by the Spirit” (Romans 1–8, 534). Käsemann translates ἄγονται as “driven by the Spirit” since it is “taken from the vocabulary of the enthusiasts according to 1 Cor 12:2” (Romans, 226), but the connection is less than certain.
- 155Harrison, “Romans,” 92.
- 156This takes ὅσοι in a restrictive sense rather than inclusive (“only those” rather than “all those who”). Feeling that Paul may have intended to be ambiguous, Dunn translates “as many as” (Romans, 1:450). Among others who choose the restrictive sense are Montgomery (“only those”) and Conybeare (“they alone”). H. Rhys writes, “The people who are led are the Christians, and Paul would not have thought of including anyone else” (The Epistle to the Romans[New York: Macmillan, 1961], 102). Sanday and Headlam distinguish between υἱοί and τέκνον, pointing out that the latter “denotes the natural relationship of child to parent” while the former “implies, in addition to this, the recognized statusand legal privileges reserved for sons” (Romans, 202). No such distinction is being made, however, between υὶοί in v. 14 and τέκνα in v. 16.
- NIVSB New International Version Study Bible
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 181–182.
15절) 왜냐하면 너희는 두려움에 빠지게하는 종의 영을 받지 않았고 아들로서의 양자의 영을 받았으므로 우리가 아빠 아버지라고 부르짖는 것이다.
본문의 양자는 ‘휴이오데시아’로 당시 그레고 로만시대의 양자의 풍습을 설명하는 것이다. 이렇게 양자가 된 아이는 본래의 자녀가 지니는 모든 권리와 특권을 보장받났다. 우리는 이미 하나님의 가족으로 양자가 되었지만 그 상태의 많은 권리들은 하나님의 구속의 역사가 끝났을때 주어지게 될 것이다. 본문의 ‘아바’는 아람어로 아버지를 의미하는데 매우 친근한 호칭이다. 이 단어는 신약에 세번 등장한다. 막 14:36, 롬 8:15, 갈 4:6
- Greek huiothesia; refers to the Greco-Roman practice of adoption, which guaranteed to adopted children all the rights and privileges of natural children (v. 23; 9:4; Gal 4:5; Eph 1:5). See “Sonship,” p. 2664. While already adopted into God’s family, many of the benefits of that status will be given only when God’s work of redemption is finished (see v. 23). Abba.An Aramaic word for “Father” often used in intimate family settings. Jesus addressed God with this word (Mark 14:36), and believers adopted into God’s family enjoy the same kind of intimate relationship with God.
- v. verse in the chapter being commented on
- p. page
- v. verse in the chapter being commented on
- Douglas J. Moo, “The Letters and Revelation,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2306.
양자됨은 근본적으로 관계의 변화를 일으킨다. 누구의 자녀인가에 따라 엄청난 권한과 의무가 생기게 되는 것이다. 온전한 하나님의 자녀로, 하나님을 두려움없이 아빠라고 부를수 있다면 우리는 양자의 영을 받은 것이다.
본문은 종의 영과 양자의 영을 비교 대조한다. 종의 영은 두려움을 양자의 영은 하나님을 아바 아버지라고 부른다. 언제 그 영을 받느냐는 바로 그들의 회심의 순간이다. 바로 그 성령을 받는 순간 종됨의 시간은 끝나고 자녀됨이 시작되었다고 말한다.
- Paul clarifies this new sonship by contrasting two kinds of spirit, the spirit of slavery that produces fearand the Spirit of adoption*that cries out, Abba, Father. Receivedpoints back to their conversion when they received the Spirit. Paul is saying that at that moment enslavement ended and sonship began. The enslaving power of sin and the law has already been dealt with (6:6, 16–22; 7:6, 25). It
- *8:15Since the Spirit of adoptionis the Holy Spirit, many have concluded that the “spirit of slavery” (niv a spirit that makes you a slave) must also be the Holy Spirit, concluding that it is the Spirit’s work under the old epoch of the law, in which people were enslaved to the law (Calvin 1979; Dunn 1988a). However, it is unlikely that Paul would have said the Holy Spirit was behind the enslaving power of the law, and the consensus today is that spiritin the first instance is rhetorical, simply meaning that those without Christ are enslaved to sin and know only fear.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 205.
지금 시대에는 아들이 아버지의 가업을 잇는 확률이 5% 미만이라고 한다. 하지만 고대 사회에는 농부의 아들은 농부가 되고 어부의 아들은 어부가, 목수의 아들은 목수가 되었다. 이렇게 누구의 아들이냐하는 것이 자신의 정체성을 세우는 매우 중요한 동인이 되는 것이다. 그래서 우리는 예수님을 목수의 아들이라고 호칭한다.(마 13:55)
16-17) 성령이 친히 우리 영과 함께 우리가 하나님의 자녀인것을 증거하신다. 만약 자녀이면 하나님의 상속자 그리고 그리스도와 함께한 상속자로 그분과 함께 영광을 얻기 위하여 그분과 함께 고난도 받게 된다.
우리가 하나님을 아빠라고 부르게 되면 성령이 우리가 하나님의 자녀인 것을 증언하실 것이다. 또한 하나님의 자녀라면 상속자가 되는 것을 의미하는데 이 상속은 기업을 받는 것 뿐만 아니라 그 고난도 함께 받게 되는 것을 의미한다. 우리가 하나님의 백성, 자녀가 된다라고 할때 하나님의 나라를 기업으로 받게 된다. 그 하나님 나라의 기업이 항상 우리에게 축복을 가져다주는 것은 아니다. 도리어 고난이 우리에게 요청되기도 한 것이다.
나는 하나님의 자녀로서 영광과 고난을 함께 받을 준비가 되어 있는가? 실제로 부모가 돌아가시면 자녀들은 부모의 유업을 상속받는다. 하지만 만약 부모가 부채만을 가지고 있다면 그 부채를 갚아야하는 책임도 상속받게 되는 것이다. 그것을 갚기 싫어서 부모와의 연을 끊는 이들도 있다는 것을 기억하라. 하나님 나라의 축복만을 원하고 만약 고난이 예견될때 자신이 그리스도인임을, 상속자임을 포기한다면 우리는 온전한 하나님의 자녀가 될 수 없다.
본문에서의 증인은 성령과 우리의 영, 이 두분이시다. 성령과 우리의 영이 함께 우리가 하나님의 가족인 것을 증거한다는 것이다.
본문 17절에서 바울은 이제 하나님의 자녀에서 하나님의 상속자로 그 관점을 옮기고 있다. 구약으로부터 신약에 이르기까지 상속자가 된다는 것이 어떤 의미인지 아는 것은 매우 중요하다.
- Paul now turns to his second point: we are not only the children of God but are also the heirs of God(v. 17). In fact, the eschatological themes introduced here, the future promises for the people of God, are elaborated in verses 18–30. In a sense, the inheritance noted here is spelled out in what follows. The inheritance theme is certainly a major biblical emphasis. In the Old Testament it was first the land of Canaan that was Israel’s inheritance (Gen 15:7; Num 34:2; Deut 1:7–8, 38; Josh 23:4; Ps 78:55). In the later writings Israel itself becomes God’s inheritance/possession (Is 19:25; Jer 10:16; 16:18; 51:19), and Yahweh becomes Israel’s inheritance (Ezek 44:28). In later Judaism and the early church the kingdom blessings become associated with the inheritance of Israel (Psalms of Solomon14:10; 1 Enoch40:9; 4 Maccabees 18:3), in particular the kingdom and eternal life (Mk 10:17 and parallels; Mt 25:34; Gal 5:21; 1 Cor 15:50). In the New Testament and especially Paul, the emphasis is on the close connection between sonship and inheritance (Gal 3:29; 4:7; Rom 8:17; cf. Foerster and Hermann 1965:769–81; Byrne 1979:68–69). Paul here combines the latter two; sonship leads to the inheritance of all the kingdom blessings, especially life in its fullest and final sense. In Romans 4:13–15 Paul linked this with Abraham’s “inheritance” now given to all who come to God through faith in Christ (also Gal 3:18, 29). Heir of Godprobably means that we receive our inheritance fromGod (genitive of source), though several take this to mean we inherit God himself (Murray 1968; Cranfield 1975; Schreiner 1998). Because we are his adopted children, we are also his heirs. Yet we are not only heirs of God but also co-heirs with Christ.In the Roman world the adopted child’s inheritance depended to some extent on the willingness of the natural heir to include the adopted child. This means that Christ as well as the Father gives us our inheritance.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 207–208.
본문속에서 형식의 변화를 볼 수 있는데 예를 들면 11절에서 우리(we)라는 복수를, 13절에 너희(you)라는 2인칭 복수를, 14절에서는 3인칭 복수 they, 15절에서는 다시 you를 사용한다.
아들됨
SONSHIP(D. A. Carson)
When the Bible uses “son” metaphorically to refer to someone other than a biological son, the range of its usage is rather large. The high point is Jesus the Son of God; Christians too, both men and women, are called sons (NIV “children”) of God. The paths toward the full range of the biblical usage of “son” are rich and diverse.
OVERTONES OF SONSHIP
Sonship in the Ancient World
In addition to the many instances in the Bible where sonship is entirely natural and biological (e.g., Gen 22:2; Ruth 4:13, 17; 1 Sam 16:18; Ezek 18:14; Matt 10:37; Luke 15:11), sonship is often metaphoric. The root of these metaphoric uses lies in the way sons achieved their identity. In the Western world today, only about 5 percent of sons end up doing the same work their fathers did; in the ancient world, the overwhelming majority of sons took up the same vocation as that of their fathers. The sons of farmers became farmers, the sons of fishermen became fishermen—and in both cases the sons learned their trade from their fathers, not at a college or in an apprenticeship with someone outside the family. These realities established their identity. That is why Jesus can be identified as “the carpenter’s son” (Matt 13:55) and, presumably after the death of his (apparent) father Joseph, as himself “the carpenter” (Mark 6:3).
These social realities generate many of the sonship metaphors in the Bible. Jesus says that the peacemakers “will be called children [sons] of God” (Matt 5:9): he presupposes that God is the supreme peacemaker, and insofar as human beings make peace, they are acting like God; so that on that axis, at least, they can be called sons of God. Similarly, those who love their enemies are “children [sons] of God” (Luke 6:35). Biologically, of course, Abraham is the ancestor of all Israelites, but because faith characterized so much of his life, he is, more important, “the father of all who believe” (Rom 4:11), and believers are “the children [sons] of Abraham” (Gal 3:7). Biologically, the Judeans of Jesus’ day are Abraham’s descendants, but Jesus is prepared to challenge their claim to Abraham as their father on the grounds that they are not acting like Abraham (John 8:39–41). Their actions—their lies about who Jesus is and their efforts to kill him—demonstrate that their real “father” is the devil himself (John 8:44). In this metaphoric usage, paternity—who one’s father is—is established not by genes but by conduct.
The Range of “Sons”
Understandably, in the original languages there are many metaphoric uses of the expression “sons of [something]” that are translated into simpler expressions in English because English does not use “sons of [something]” in the same way. Translators rightly render “son of a murderer” as “murderer” (2 Kgs 6:32). The “son of a bow” is rendered “arrows” (Job 41:28). A “son of might” is a “fighter” (2 Sam 17:10); the “sons of wise men” are “wise counselors” (Isa 19:11). These and many more examples show us the patterns of thought that make some uses of “son(s) of God” easier to understand.
SON(S) OF GOD
The uses of this expression are diverse. The Bible designates Adam as “the son of God” (Luke 3:37): human beings were made in the image of God (Gen 1:27), designed to reflect God in all ways appropriate to their status. As soon as someone in the line of David becomes king, he is declared to be God’s “son” (2 Sam 7:14; Ps 2:7; cf. Ps 89:19–29). Even when a Davidic king reigns unjustly, he does not thereby cease being God’s “son” (e.g., Ezek 21:10), for the category of “sonship” discloses how he oughtto be like God.
Collectively, God calls the people of Israel his “son” (Exod 4:22–23), whether they are properly reflecting him or not. The Bible uses the plural expression “sons of God” to refer to angels (see NIV text notes on Job 1:6; 2:1; 38:7; see also Pss 29:1; 89:6, though the NIV renders the expression as “heavenly beings”), including the fallen angel called Satan (Job 1:6; 2:1). The collective “children [sons] of God” frequently refers to God’s covenant people, whether under the terms of the old covenant (e.g., Deut 14:1; Isa 43:6; Jer 3:19) or the new (e.g., Rom 8:14; Phil 2:15; 1 John 3:1). This Father-child relationship is in view not only when the Bible calls believers children, but also when believers refer to God as Father (e.g., Mal 2:10) or, in the NT, address him as Father (e.g., Matt 6:9).
One other facet of the Bible’s usage of “children [son(s)] of God” as applied to believers must be underscored. The final vision of the Bible ratchets up the intensity or perfection of many expressions introduced much earlier in the Bible—and it does the same for sonship. For example, “God’s dwelling place is now among the people … They will be his people, and God himself will be with them and be their God” (Rev 21:3). When similar words are said to the Israelites in the wake of the giving of the law at Sinai, God’s dwelling place is tied to the tabernacle (Exod 25:8) and later the temple (1 Kgs 8:13), and God will be with them, manifesting himself to them as they traverse the wilderness (Exod 29:44–45; Num 1:51). When similar words are connected with the promise of a new covenant (Jer 31:31–34), the focus is no longer on the tabernacle and priestly system but on the inward transformation characteristic of the new covenant. In Rev 21, in the context of a new heaven and a new earth, within the walls of the new Jerusalem, God’s presence with his people entails perfection: no more sin, no more of sin’s miserable entailments, and no need of tabernacle or temple because the entire city is the Most Holy Place (Rev 21:22; see “Temple,” p. 2652). In exactly the same way, this vision in Rev 21 ratchets up the significance of “son”: “he who is victorious will inherit all this, and I will be his God and he will be my son” (Rev 21:7, author’s paraphrase)—and in this context the son, the believer, is utterly sinless (contrast the sins of those who are not sons, v. 8), perfectly reflecting the heavenly Father so far as God’s image-bearers can.
JESUS THE SON OF GOD
The Bible applies the title “Son of God” to Jesus in several distinctive ways—and this is where the trajectories of biblical themes running throughout the Bible come together.
The True Israel
Just as Israel is depicted as God’s son—a frequently failing son—so Jesus recapitulates key episodes in Israel’s life to disclose himself as the Son who does not fail. “Out of Egypt I called my son” (Hos 11:1) pictures the exodus, but Jesus too is “called” out of Egypt (Matt 2:15). Israel was tested and tempted during 40 years in the wilderness and frequently failed; Jesus is tested and tempted during 40 days and nights in the wilderness—the devil casts doubts on whether Jesus really is “the Son of God”—but this Son proves utterly loyal (Matt 4:1–11).
The True Davidic King
As is true with other kings in David’s line, when Solomon ascends to the throne, God declares, “I will be his father, and he will be my son” (2 Sam 7:14; cf. Ps 2:7). That same passage, however, promises to David (ca. 1000 BC) an unending dynasty (2 Sam 7:16). God progressively discloses how this will be fulfilled. Less than three centuries later, the prophet Isaiah foresees a king “on David’s throne” whose “government and peace” will never end and who will be called “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9:6–7). Other passages closely identify this coming Davidic king, sometimes designated “Messiah” (see “The Kingdom of God: Jesus as the Davidic King,” p. 2663), with God the supreme Shepherd (e.g., Ezek 34:1–24). Jesus the Son of God insists that he has received from his Father the command to be the ideal good shepherd (John 10:1–18). Mark’s Gospel begins by announcing “Jesus the Messiah [almost certainly referring to the Davidic king], the Son of God” (Mark 1:1), and this is confirmed almost immediately at the baptism of Jesus, “You are my Son, whom I love” (Mark 1:11). When Mark’s Gospel draws to a close and the centurion who witnesses Jesus’ death exclaims, “Surely this man was the Son of God!” (Mark 15:39), whatever pagan notions the centurion presupposes by the expression, Mark’s readers recognize that Jesus is, at very least, the promised Davidic king, the Messiah. Jesus supremely enters into this kingly role by his resurrection from the dead (Rom 1:3–4). When Heb 1:5 ties Jesus to the promise of 2 Sam 7:14, it is not confusing Jesus with Solomon but connecting him through this verse with the trajectory of Davidic kings that finds its promise and culmination in him. This makes him superior to the angels, for only he reigns perfectly in the name of his heavenly Father.
The Unique Son, One With the Father
NT writers find diverse ways to distinguish Jesus’ sonship from ours. For example, in Paul’s writings, believers become sons/children of God by adoption; the same thing is never said of Jesus. But it is John who repeatedly insists that Jesus is the “one and only Son” (e.g., John 1:18; 3:16) and then explains more fully what he means. While human beings may be “sons/children of God” because along one axis or another we act like God (making peace, loving our enemies, reigning in David’s line), only Jesus is the perfect Son of God because “whateverthe Father does the Son also does” (John 5:19, emphasis added). For example, as the Word of God, Jesus the Son has created everything (John 1:3); like the Father, the Son raises the dead and “gives life to whom he is pleased to give it” (John 5:21). Small wonder that God is determined that all should honor the Son “just as they honor the Father” (John 5:23), which can certainly not be said of other “sons/children of God.” Jesus the Son is not only the one through whom God “made the universe” (Heb 1:2), but he is “the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word” (Heb 1:3).
Intertwinings
The different ways in which the Bible applies “Son of God” to Jesus do not always follow independent trajectories through the Bible. Frequently they intertwine. For example, while Matt 1–4 emphasizes that Jesus as the Son of God is the new Israel, in the midst of this passage are the words “This is my Son, whom I love” (3:17), almost certainly picking up the Davidic/kingly use of sonship that was also implicit in the initial genealogy (ch. 1). Again, while Heb 1:5–13 focuses on the Davidic/kingly theme of sonship, the preceding verses display Jesus as the unique Son who is one with his Father (Heb 1:1–4). These and other numerous instances of intertwined uses of “Son of God” applied to Jesus demonstrate that the diverse uses, rather than entirely separate uses, “cross-pollinate” one another to generate a theologically rich notion of Jesus the Son of God.
NIV New International Version
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NIV New International Version
NIV New International Version
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NT New Testament
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v. verse in the chapter being commented on
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D. A. Carson, “Sonship,”in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2664–2665.
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