Christ's begottens
The term "begotten" is used of Christ on two occasions: (1) As the Son of God before Creation and then (2) post-resurrection at his ascension and glorification. A third occasion, which relies on a minority reading of Luke 3:22 and the Hebrew version of Matthew 3:17, declares Jesus to be "begotten" at his baptism.
1. Begotten before Time
The subject of Christ begotten before Time is discussed at length in monogenes. The important distinction to be made is that Christ was not created as the angels, or adopted as forgiven sinners, but a Son begotten of the Father.
- Ellen G. White, ST May 30, 1895, par. 3: A complete offering has been made; for “God so loved the world, that he gave his only-begotten Son,”—not a son by creation, as were the angels, nor a son by adoption, as is the forgiven sinner, but a Son begotten in the express image of the Father's person
- E.J. Waggoner, SITI April 8, 1889, page 201.41: that Jesus is the only begotten Son of God. He was begotten, not created. He is of the substance of the Father, so that in his very nature he is God; and since that is so “it pleased the Father that in him should all fullness dwell.” Colossians 1:19.
- E.J. Waggoner, CHR 21.2: The Scriptures declare that Christ is “the only begotten son of God.” He is begotten, not created. As to when He was begotten, it is not for us to inquire, nor could our minds grasp it if we were told. The prophet Micah tells us all that we can know about it in these words, “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from the days of eternity.” Micah 5:2, margin. There was a time when Christ proceeded forth and came from God, from the bosom of the Father (John 8:42; 1:18), but that time was so far back in the days of eternity that to finite comprehension it is practically without beginning.
2. Begotten in the resurrection
The Scriptures also tell us that Christ was begotten after his resurrection and ascension to heaven. There are several passages that say this:
- Acts 13:33: God has fulfilled this for us their children, in that He has raised up Jesus. As it is also written in the second Psalm: ‘You are My Son, Today I have begotten you.’
- Hebrews 1:5: For to which of the angels did God ever say, “You are my Son, today I have begotten you”?
- Hebrews 5:5: So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: “You are My Son, Today I have begotten You.”
- Revelation 1:5 (KJV): And from Jesus Christ, who is the faithful witness, and the first begotten [firstborn in most other translations] of the dead...
In the above passages (expect for Revelation 1:5), the use of "begotten" is not the Greek word monogenes but gegenneka (γεγέννηκά). Revelation 1:5 uses the Greek word prōtotokos (i.e. "firstborn"). There is a difference in meaning to both gegenneka and prōtotokos that helps in interpretation.
Not "begotten" but "begat". It is important to distinguish between monogenes (only-begotten), gegenneka (begetter), and prōtotokos (first-begotten). In Greek (and Hebrew) the first-born (prōtotokos, πρωτότοκον) receives a birthright (prótotokia, πρωτοτόκιά) from the father, the "begetter" (gegenneka, γεγέννηκά). When there is only one child born to a father, he is regarded as "only-begotten" (monogenes, μονογενοῦς).
Commentators generaly regard the use of Psalm 2:7 with respect to Christ's resurrection that it fulfills the begetting of the birthright to the Eternal Reign promised to David and his heirs in the Davidic Covenant of 2 Samuel 7:14. In becoming the firstborn from the dead, Jesus becomes "the ruler of the kings of the earth" (Revelation 1:5). By virtue of the resurrection, Christ can rightly overrule Satan as the ruler of this world.
Romans 1:3-4: concerning his Son, who was descended from David according to the flesh 4 and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord
The begetting of Jesus at his ascension (Hebrews 1:3-5) speaks not of birth but of a new relationship of Jesus with God and humanity. At his ascension Jesus receives the spirit of God which Jesus pours out to his disciples and commences both his priestly role as our high priest (Hebrews 2:17) and his kingly role as the legitimate ruler of mankind ("he is Lord of all" Acts 10:36).
Specifically, Acts 13:33 speaks of the Father raising up (Greek, anistemi) Jesus from the dead and "begetting" (Greek, gennaō) him. This "begetting" is in the context of the Messiah fulfilling the kingly role promised to David as prophesied in Psalm 2:7.
Acts 13:32-37 (EHV): We are preaching to you the good news about the promise that was made to our fathers. 33 God has fulfilled this promise for us, their children, by raising up Jesus. As it is also written in the second Psalm: You are my Son. Today I have begotten you [Psalm 2:7]. 34 “That God would raise him from the dead never again to be subject to decay, God said in this way: I will give you the holy and sure blessings promised to David [Isaiah 55:3]. 35 “Therefore he also says in another place: You will not let your Holy One see decay [Psalm 16:10]. 36 “For David, after he had served God’s purpose in his own generation, fell asleep, was laid to rest with his fathers, and saw decay. 37 But the One God raised did not see decay.
Did not see decay (or "corruption"). The Greek word for "decay" is diapthoran which indicates destruction, decay or decomposition. The Jews were waiting for a Messiah to re-establish the political kingdom of Israel in the likeness to the Davidic kingdom. What Paul was preaching was the good news that Jesus fulfills this promise in a far greater manner than expected. Jesus not only receives the Davidic kingdom in sitting at the right hand of God (Acts 2:34; Ephesians 1:20-21; Colossians 3:1), but he also defeats death, is raised from the dead and lives forever.
Commentary from Witness Lee:
- On the one hand, John 3:16, "God so loved the world that He gave His only begotten Son." This verse indicates that Christ was God's only Son. On the other hand, Romans 8:29 says, "That He might be the firstborn among many brothers." Have you ever considered that Christ is the Son of God in two ways? In the first way, He was God's only begotten Son, and in the second way He is the firstborn Son among many sons. Romans 8:29 says that the believers are to be conformed not to the image of the only begotten Son but to the image of God's firstborn Son. —Witness Lee, The Secret of Experiencing Christ, p. 41.
- Eternally speaking, Christ is the only begotten Son of God. This is His eternal status. But through resurrection He, as a man, was born to be the firstborn Son of God. The word firstborn indicates that God now has many sons (Hebrews 2:10). Romans 8:29 and Hebrews 1:6 both speak of Christ as the Firstborn. We who believe in Christ are the many sons of God and the many brothers of the Lord, the many brothers of the firstborn Son of God (Romans 8:29). —Witness Lee, The Conclusion of the New Testament, p. 2994.
The Son of God in heaven becames the Son of Man on earth (by Mary) and in the resurrection and ascension became the Firstborn Son of God (i.e. "the firstborn among many brothers").
Christ "begotten" at his baptism
The belief that Christ was "begotten" at his baptism is a minority view based on the alternate wording found in Luke 3:22 (see notes on Luke 3:22) and Matthew 3:17 (in the Hebrew version of Matthew). This wording has less manuscript support and gives evidence to following extrabiblical interpolative traditions and thus can be considered as not original. This interpolative reading has its basis from connecting Psalm 2:7 with Jesus' baptism.
- Baptismal Account in Hebrew Matthew. Argues that the phrase "Today I have begotten you" was originally found in the baptismal words in Matthew 3:17 and was later deleted. Proof of this is how often it was quoted by the early church fathers (95-325 AD) with its inclusion.
- Did early Christians change the words to Luke 3:22? The standard reading of "in you I am well pleased" (instead of "today I have begotten you") has vast manuscript support. The alternate reading has some support but is likely following a distinctive extrabiblical interpolative tradition.
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