Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.
Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; Isaiah 53:1-12; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.
If you thought “Christ” was Jesus’ last name or the title he gave himself, think again! The title Jesus most often used for himself is the “Son of Man.” In this video, we’ll explore the meaning of this fascinating phrase and see how it invites us into the larger biblical story.Son of Man, The Bible Project
God the Son is the divine person who is the Word spoken by God the Father; he is the perfect image of the Father; he is one in being with the Father, who begat the Son from eternity and in the fullness of time sent the Son to be born in human flesh in order to redeem those the Father has given him.
God the Son is only “Son” in relation to the Father, from whom the Son receives the one divine nature by an eternal act of generation. The concept of generation is derived from living creatures, who by a natural organic process are originated by birth from other living creatures, creatures who communicate unto them their very same nature (compare Gen 1:26–28 and Gen 5:3). Thus understood analogically, God the Son is generated (begotten) of the Father: he is originated by “birth” from the Father, who by generating the Son communicates to him the absolute and unitary divine nature (Col 1:15; John 3:16). The Son is therefore born of the Father, and it is that act of eternal generation that distinguishes them as Father and Son (called the “opposite relations” of “paternity” and “filiation”).
The concept of generation does not only entail opposed relations, it is also a communication of nature whereby the generator and the generated share in the same essence. Among living creatures, generation results in the generator and generated subsisting as two diverse beings that participate in the like nature. The divine nature, however, cannot be divided: God is absolutely one and “simple.” The Son’s eternal generation of the Father results in a distinct divine person who exists as the absolute “simple” God and is hence one being with the Father. One may observe that the doctrine of the eternal generation of the Son performs a double function of both distinguishing the Father and the Son as persons and also identifying them in being.
The generation and birth of the Son ought not be contemplated as material and sexual but spiritual and intellectual. As revealed in the Johannine writings of the New Testament, God the Son is the Word of God, the Logos, and this name provides the deepest analogy for contemplating the spiritual procession of God the Son. Through this analogy, the mystery of the eternal birth of the Son is pictured as a procession of a divine Word, conceived and spoken by the Father, who fully captures and expresses the whole of God’s perfection. The Word of God thus has his origin from the Father, his immanence in the Father, and is identical with the Father.
God the Son, the Word, is the image of the Father. To be an image of another is not to bear a general kind of similarity but a specific likeness, one that indicates a relation of origin from the one who is imaged. In the imaging of the Father, who is the principle of the Son, the Son is likewise a “principle from a principle,” because he is, with the Father, the principle of the Holy Spirit.
God the Son is the Word through whom all creatures were made; he is the image from whom all finite images of divine perfection came into being. Yet the fullest revelation of God the Son is in the man Christ Jesus, the Son of God, who eternally proceeds from the Father and in the fullness of time is sent by the Father to be born as a man (Gal 4:4). The Son is the last Adam, the true Word who became flesh, the image of the Father who has become image. He through whom the world was made (John 1:3) is now the mediator of a new covenant (Heb 9:15). The Son, who is begotten of the Father, is the only way of access back to the Father; the Son, from whom the Holy Spirit eternally proceeds, gives the gift of the Holy Spirit to the church.
Robert LaRocca, “God the Son,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).