Jesus - Both “Son of God” and “Son of Man”

These two titles—“Son of God” and “Son of man”—are used throughout the gospel records. They very clearly reveal that God was his Father, and yet at the same time, being a descendant of Adam, he was associated with mankind, whom he came to save. We see this dual parentage declared by Gabriel in his words to Mary. He was to be “the Son of the Highest” that is, of God, and he would sit on “the throne of his father David” (Luke 1:32; 2 Samuel 7:12–14; Acts 2:30).

Paul says: “When the fulness of the time was come, God sent forth His Son, made of a woman, made under the law” (Galatians 4:4). Of His Son, God could say: “Thou art my son, this day have I begotten thee” (Psalm 2:7; Hebrews 1:5; 5:5).

Although the birth of Jesus was long foretold in the prophets, his existence only commenced when God, through His Holy Spirit power, caused Mary to conceive 2000 years ago (Luke 1:35).

The prophet Isaiah expresses the birth of the Lord Jesus Christ in these terms: “And he [God] saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him” (Isaiah 59:16). God, looking upon the sinful state of humanity and realising that there was not one who could render perfect obedience or deliver mankind from the bondage of sin and death, acted to provide one through whom salvation would come. He strengthened one born of the human race so that he might overcome sin and death, thus opening the way to salvation and life for himself and for all who would come to God through him. The work of “the Son of man” is described in Hebrews 2:6–18.

The necessity for God to be so involved in the deliverance of man from sin was foreshadowed from the beginning when He said that “the seed of the woman” would bruise the head of “the serpent”, indicating that God would overshadow the woman to give birth to a son who would destroy the ‘serpent power’ of sin (Genesis 3:15; Hebrews 2:14; Galatians 4:4).

The Relationship of Jesus to his Father

Jesus carefully defined his relationship to his Father, always acknowledging his subordination to Him in everything. Jesus said: “My Father is greater than I” (John 14:28; cp John 5:19,30). This Father-Son relationship revealed a ‘oneness’ or unity of purpose between the Father and His Son (John 10:30). He came to do his Father’s will (John 5:30; Hebrews 10:7), and wonderfully revealed the character of his Father (John 14:9).

This remarkable relationship was clearly understood and stated by Jesus in his first recorded words at the age of twelve: “Wist ye not that I must be about my Father’s business?” (Luke 2:49). He realised that his Father had raised him up for a specific work and he was determined to do this. His life was one of dedication and obedience to his Father’s will, ending in suffering and death upon the cross, so that men might be delivered from sin and death.

Throughout his life he could say: “My meat is to do the will of him that sent me, and to finish his work” (John 4:34). Thus in those last agonising hours leading up to his crucifixion, he prayed for strength in the Garden of Gethsemane with these words: “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matthew 26:39). His Father’s will was paramount and must be done. As the awful ordeal came to an end on the cross, he cried out with satisfaction and relief, “It is finished” and bowed his head and died, knowing that his work was now accomplished (John 19:30). He could say, “I have finished the work which thou gavest me to do” (John 17:4).

As we consider the wonderful love and obedience which the Son rendered to his Father at all times, we can appreciate why God proclaimed on two occasions, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17; 17:5).

In reverence let us appreciate that Jesus, though a man born of our human nature, was also the Son of God, who through his victory over sin was raised from the dead and elevated to his Father’s right hand in heaven.

It is important that we clearly understand the relationship of the Father with His Son to correctly appreciate the work of the Lord Jesus Christ. Misunderstanding has resulted in the false concept of the Trinity—that Jesus was God, co-equal and co-eternal with the Father. Such teaching is not found in the Bible. There is ample evidence to prove that this doctrine, which has become so central to ‘Christian’ belief today, was not even formulated until 300 years after Christ. Expressions which are commonly used by those who adhere to the doctrine of the Trinity, such as “God the Son”, “co-equal” and “co-eternal”, and even the “Trinity”, are nowhere to be found in the Bible. Even eminent churchmen acknowledge that the teaching is not found in the Bible. It was developed as dogma by men who were influenced by pagan Greek philosophy, and imposed on the plain teaching of the Bible. Because it is readily accepted that it cannot be understood, it has been dubbed a “mystery”, and this has discouraged many from searching for the truth of the matter. Jesus himself, on the other hand, said it is a matter of life eternal to know God: “This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent” (John 17:3).

The apostle Paul puts the matter quite clearly: “There is one God, and one mediator between God and men, the man Christ Jesus (1 Timothy 2:5).

Jesus - The Word Made Flesh

God declared to Moses and the children of Israel: “I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” (Deuteronomy 18:18–19). God here foretells how He would intervene in world affairs and raise up a Son whom He would instruct to speak His words to the nation. As these verses speak in the future tense, Jesus, though in the purpose and plan of God, did not exist at that time.

Because God instructed His Son and placed His words in his mouth, Jesus was also called “the Word made flesh”. We read: “The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14). The word of God was not just an academic fact to him, but had a moral influence upon him so that he reflected the complete character of his Father, being full of grace and truth. Thus Jesus could say to Philip, “He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?” (John 14:9). Jesus is certainly not saying that he is the Father. What he is saying is, “I am doing exactly what God has asked me to do and I am speaking exactly what God has asked me to speak. If you have watched me you will have seen that I have revealed the character of the Father to you for I am His Son and always do His will”. Just before he was crucified he prayed to his Father saying, “I have manifested thy name unto the men which thou gavest me out of the world” (John 17:6).

Jesus always acknowledged that the words he spoke were not his own but those which God had taught him: “I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak” (John 12:49–50; 7:17; 8:28). Jesus was always emphatic that he was the Son of God and subordinate to his Father. Thus he insisted, “My Father is greater than I” (John 14:28). When the Jews said Jesus was “making himself equal with God” Jesus replied, “The Son can do nothing of himself”, and again “I can of mine own self do nothing” (John 5:18–19,30)

This wonderful relationship between God and His Son is a fundamental to be understood if we are to believe the truth. Jesus said, “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

Adapted from “The Exploring the Bible Course” by David Evans