Note 98 — Quest. IX., X., XI. (continued 2)

“In the Saviour’s exalted relation to his Father, the name Son of God comes chiefly under observation. It is known that in the sacred word, rational creatures are often dignified with the honorary title of Sons or Children of God; and that in various respects, and for obvious reasons. But certainly that name in Christ signifies something higher. John x. 35-38. He is not only a Son of God, but the Son, by way of eminence above all ο υιος: So that he is by this, as a peculiar and proper denomination, distinguished from other subjects. We know, that the Son of God is come. 1 John v. 20. John viii. 36.—He is God’s only-begotten Son. John i. 14, 18. iii. 16. God’s own Son. Rom. viii. 32. ‘To which of the angels said he at any time, Thou art my Son, this day have I begotten thee?’ Heb. i. 5. When Christ spoke to his disciples concerning the Father, he never said, our Father, (as he had taught them to pray;) but always with an express distinction my Father. Luke ii. 48, 49. John ii. 16. chiefly John xx. 17.——From the prophetic doctrine, that name was known in Israel, as in its full force applicable to the Messias; which can be clearly evinced from various passages. Mat. xvi. 15, 16. xxvi. 63. Mark iii. 11. John vi. 69. xi. 27. x. 36. Amidst all the confusion of their apprehensions, they found so much emphasis in it, that the acknowledgment of it was among them a ground of adoration, Mat. xiv. 33. John ix. 35-38.; so that when Jesus, with the distinction and appropriation of the divine works, called God his Father, they thence concluded, which the Saviour did not contradict, that he held God for his own Father, and thus made himself equal to God. John v. 18. x. 33-36. Indeed, however intimate the connexion is betwixt being the Messias, the Christ, and being the Son of God, this last signifies still something different, something more original. For Paul preached Christ, that he was the Son of God[99]. In the love of the truth, let us observe the divine testimony, he did not become the Son of God by or after his coming in the flesh, by or after the execution of his ministry; but herein is God’s great mercy celebrated, that ‘he sent him who was his Son, made him under the law, and delivered him up for us all.’ This is evident, from a variety of passages. Gal. iv. 4. Rom. viii. 32. Heb. v. 8. 1 John iv. 9, 10. It is plainly supposed in the parable, the lord of the vineyard sent to the husbandmen many servants, some of whom they beat, and others they slew. Having therefore yet one son who was dear to him, he sent him last of all to them, saying, ‘they will surely reverence my son.’ Mark xii. 6.——In his supreme excellence, as the Son of God, lies the reason of punishing unbelief. As the Son of God, ‘he is the brightness of his glory, and the express image of his person.’ Heb. i. 3. On the self-same account, he is, according to the language of men, his heir, that is, has a natural right to all the works of God, especially to his church; which are also made by him, in communion with the Father. See this described in a lofty strain by the apostle, Heb. i. 1-3. iii. 3-6. Col. i. 15-17. and also by Jesus himself. Mark xii. 6, 7.——Though, therefore, a further theological illustration of Christ’s divine sonship should best be preceded by the proof of his true Deity, yet in the meantime, the name Son of God, as ascribed to him, points us not only to his distinguished elevation above all creatures, which Arius acknowledged, but also to his unity of nature with the Father,[100] and to the ground of his existence in the eternal and necessary existence of the Father.”

Wynpersse.