What does it mean when Christians say “Jesus is the Son of God?” Even though divine sonship appears in the Hebrew Bible with regards to persons or people groups such as angels (Gen 6:2; Job 1:6; Dan 3:25), and Israel (Ex. 4:22-23; Hos 11;1; Mal. 2:10), the category that has special importance to the Son of God issue is the king. When the divine sonship is used in the context of the relationship between Israel and the king (2 Sam. 7:14; Ps. 2:7;89:26-27), the sonship theme places a large emphasis on the fact that the king is called or elected to a specific task as well. Furthermore, there is also a special intimacy between God and the king. The true king was the means by which the Lord related to his people as a nation.
While God promised that Israel would have an earthly king (Gen. 17: 6; 49:6; Deut.17: 14-15), he also promised King David that one of his descendants would rule on his throne forever (2 Sam.7:12-17; 1 Chr.17:7-15; Ps.89:28-37). In other words, David’s line would eventually culminate in the birth of a person whose eternality will guarantee David’s dynasty, kingdom, and throne forever.
The existence of Israel is directly related to God’s covenant with Israel and Israel’s relationship to God as the King. The Davidic covenant established David as the king over all of Israel. Under David’s rule, there was the defeat of Israel’s enemies, the Philistines. David also captured Jerusalem and established his capital there (2 Sam. 1-6).
As seen in 2 Sam. 7:1-4, David wanted to build a “house” (or Temple) for the Lord in Jerusalem. God’s response to David was one of rejection. However, as just mentioned, God did make an unconditional promise to raise up a line of descendants from the house of David that would rule forever as the kings of Israel (2 Sam. 7:5-16; 1 Chr.17:7-15; Ps.89:28-370. The desire for the restoration of the Davidic dynasty became even more fervent after the united kingdom of the Israelites split into two kingdoms, Israel and Judah, at the time of King Rehoboam.
The prophets even spoke of a Davidic Messiah who would be unlike any past Davidic king (Is. 9:6-7; 11:1-5; Jer 23:5-6; Mic. 5:2-5). Both Hosea and Ezekiel spoke of the Davidic aspect of the Messiah. While Hosea spoke of a time when the northern tribes of Israel would seek out David, Israel’s king (Hos. 3:5), Ezekiel spoke of a new David who would be a shepherd as well as a prince and a king to Israel (Ezek: 34:23-24; 37:24-25). This king’s function would help restore the Davidic dynasty after the exile.
A look at Psalm 2
“Why are the nations in an uproar And the peoples devising a vain thing? The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed, saying, “Let us tear their fetters apart And cast away their cords from us!” He who sits in the heavens laughs, The Lord scoffs at them. Then He will speak to them in His anger And terrify them in His fury, saying, “But as for Me, I have installed My King Upon Zion, My holy mountain.” “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. ‘You shall break them with a rod of iron, You shall shatter them like earthenware.’” Now therefore, O kings, show discernment; Take warning, O judges of the earth. Worship the LORD with reverence And rejoice with trembling. Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!” (NASB)
After reading this, a few things stand out:
1.The figure in the Psalm is called “The Lord’s Anointed” (v 2), his King (v 6) and his Son (vv. 7, 12).
2. Psalm 2 should be read as a coronation hymn, (similar to 2 Kings 11:12) and today marks the moment of the king’s crowning.
3. Is this passage referring to King David? God tells the person to whom he is speaking that He is turning over the dominion and the authority of the entire world to Him (v 8).
How does Jesus fulfill this text?
Let’s look at Romans 1:1-5
“Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, which He promised beforehand through His prophets in the holy Scriptures, concerning His Son, who was born of a descendant of David according to the flesh, who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name’s sake, among whom you also are the called of Jesus Christ; to all who are beloved of God in Rome, called as saints:Grace to you and peace from God our Father and the Lord Jesus Christ.”
We see the following:
Paul says through the resurrection, Jesus is installed (by God) as the Son of God (Rom. 1:4). Paul is not saying Jesus is being appointed as The Son of God is a change in Jesus’ essense. The appointment is not in terms of his nature but in terms of his work as a mediator—the messianic age has dawned. Jesus is the Lord—the anti-type of the previous “sons” in the Old Testament (Adam, David, Israel).
Remember, the New Testament authors unanimously declare Jesus as the one who is from the “seed of David,” sent by God to restore God’s kingship over mankind (Matt. 1:1; Acts 13:23; Rom. 1:3,4; 2 Tim:2:8; Rev. 22:16). As seen in 2 Samuel 7:12-17, the immediate prophecy is partially fulfilled in David’s son Solomon. However, the word “forever” shows there are future descendants to come. God promised David that his “seed” would establish the kingdom. There were two ways for this prophecy to come to pass. Either God could continually raise up a new heir or he could have someone come who would never die. Does this sound like the need for a resurrection?
As Murray Harris says,
“There is a loose parallel in the case of a royal family where a child is ‘born’ a king but subsequently ‘becomes’ king at his coronation. From this standpoint, the resurrection was the coronation or installation of Jesus as the Son of God.” (Harris, M. Raised Immortal: Resurrection and Immortality in the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. 1983, 74-75.
But does Jesus have a universal dominion over the nations? Part of Psalm 2 is not fulfilled. In this sense, Jesus will return and establish the earthly, national aspect of the kingdom of God (Is. 9:6; Amos 9:11; Dan. 2:44; 7:13-14; 27; Is. 11:11-12; 24:23; Mic. 4:1-4; Zech.14:1-9; Matt. 26:63-64; Acts 1:6-11; 3:19-26). In other words, one day the Messiah will be King over His people (Matt. 19:28).
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