Hebrews 1:5
Verse
Context
Sermons
Walter Martin
Robert DowieWorth Ellis
Allan Halton
T. Austin-SparksT. Austin-Sparks
H.J. VineSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou art my Son, this day have I begotten thee - These words are quoted from Psa 2:7, a psalm that seems to refer only to the Messiah; and they are quoted by St. Paul, Act 13:33, as referring to the resurrection of Christ. And this application of them is confirmed by the same apostle, Rom 1:4, as by his resurrection from the dead he was declared - manifestly proved, to be the Son of God with power; God having put forth his miraculous energy in raising that body from the grave which had truly died, and died a violent death, for Christ was put to death as a malefactor, but by his resurrection his innocence was demonstrated, as God could not work a miracle to raise a wicked man from the dead. As Adam was created by God, and because no natural generation could have any operation in this case, therefore he was called the son of God, Luk 3:38, and could never have seen corruption if he had not sinned, so the human nature of Jesus Christ, formed by the energy of the eternal Spirit in the womb of the virgin, without any human intervention, was for this very reason called the Son of God, Luk 1:35; and because it had not sinned, therefore it could not see corruption, nor was it even mortal, but through a miraculous display of God's infinite love, for the purpose of making a sacrificial atonement for the sin of the world and God, having raised this sacrificed human nature from the dead, declared that same Jesus (who was, as above stated, the Son of God) to be his Son, the promised Messiah; and as coming by the Virgin Mary, the right heir to the throne of David, according to the uniform declaration of all the prophets. The words, This day have I begotten thee, must refer either to his incarnation, when he was miraculously conceived in the womb of the virgin by the power of the Holy Spirit; or to his resurrection from the dead, when God, by this sovereign display of his almighty energy, declared him to be his Son, vindicated his innocence, and also the purity and innocence of the blessed virgin, who was the mother of this son, and who declared him to be produced in her womb by the power of God. The resurrection of Christ, therefore, to which the words most properly refer, not only gave the fullest proof that he was an innocent and righteous man, but also that he had accomplished the purpose for which he died, and that his conception was miraculous, and his mother a pure and unspotted virgin. This is a subject of infinite importance to the Christian system, and of the last consequence in reference to the conviction and conversion of the Jews, for whose use this epistle was sent by God. Here is the rock on which they split; they deny this Divine Sonship of Jesus Christ, and their blasphemies against him and his virgin mother are too shocking to be transcribed. The certainty of the resurrection of Jesus refutes their every calumny; proves his miraculous conception; vindicates the blessed virgin; and, in a word, declares him to be the Son of God with power. This most important use of this saying has passed unnoticed by almost every Christian writer which I have seen; and yet it lies here at the foundation of all the apostle's proofs. If Jesus was not thus the Son of God, the whole Christian system is vain and baseless: but his resurrection demonstrates him to have been the Son of God; therefore every thing built on this foundation is more durable than the foundations of heaven, and as inexpugnable as the throne of the eternal King. He shall be to me a Son? - As the Jews have ever blasphemed against the Sonship of Christ, it was necessary that the apostle should adduce and make strong all his proofs, and show that this was not a new revelation; that it was that which was chiefly intended in several scriptures of the Old Testament, which, without farther mentioning the places where found, he immediately produces. This place, which is quoted from Sa2 7:14, shows us that the seed which God promised to David, and who was to sit upon his throne, and whose throne should be established for ever, was not Solomon, but Jesus Christ; and indeed he quotes the words so as to intimate that they were so understood by the Jews. See among the observations at the end of the chapter.
Jamieson-Fausset-Brown Bible Commentary
For--substantiating His having "obtained a more excellent name than the angels." unto which--A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13; Heb 2:16; Heb 7:3, Heb 7:14) [BENGEL]. this day have I begotten thee-- (Psa 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Act 13:33; Rom 1:4). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as sent by God; (3) By resurrection, as "the first-begotten of the dead" (compare Luk 20:36; Rom 1:4; Rev 1:5); (4) By actual possession, as heir of all [BISHOP PEARSON]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings (2Sa. 8:1-18; Psa 2:2-3, Psa 2:9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets (Hebrew, "anointed," Psa 2:6) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in Greek is emphatic; I the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-begotten of the dead" (Col 1:18; Rev 1:5). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. ALFORD refers "this day" to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" (Pro 30:4; Joh 10:30, Joh 10:38; Joh 16:28; Joh 17:8). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the inheritance (Heb 1:4). The "bringing the first-begotten into the world" (Heb 1:6), is not subsequent, as ALFORD thinks, to Heb 1:5, but anterior to it (compare Act 2:30-35).
John Gill Bible Commentary
For unto which of the angels said he at any time,.... That is, he never said to any of the angels what he has said to Christ; namely, what follows, thou art my Son, this day have I begotten thee for though angels are called the sons of God, Job 1:6 yet are never said to be begotten by him; or, with this clause annexed to it, "this day have I begotten thee"; nor are they ever so called in a proper sense, or in such sense as Christ is: this is said to Christ, and of him, in Psa 2:7 and that agreeably to the sense of the Jewish church at this time, or the apostle would never have produced it to the Hebrews in such a manner; and not only the whole psalm in general, but this verse in particular, is owned by Jewish writers (t), both ancient and modern, to belong to the Messiah. Christ is the Son of God, not by Creation, nor by adoption, nor by office, but by nature; he is the true, proper, natural, and eternal Son of God; and as such is owned and declared by Jehovah the Father, in these words; the foundation of which relation lies in the begetting of him; which refers not to his nature, either divine or human: not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also, being the same undivided nature, common to all three; much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without Father; nor to his office, as Mediator, in which he is not a Son, but a servant; besides, he was a Son, previous to his being a prophet, priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his divine person; for as, in human generation, person begets person, and like begets like, so it is in divine generation; though care must be taken to remove all imperfection from it, as divisibility and multiplication of essence, priority and posteriority, dependence, and the like; nor can the modus, or manner of it, be conceived, or explained by us: the date of it, today, designs eternity, as in Isa 43:13, which is one continued day, an everlasting now; and this may be applied to any time and case, in which Christ is declared to be the Son of God; as at his incarnation, his baptism, his transfiguration on the Mount, and his resurrection from the dead, as in Act 13:33 and at his ascension to heaven, when he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time, and case, more especially referred to here. And again, I will be to him a father, and he shall be to me a Son: which words are taken from Sa2 7:14 and the sense is, not that he should be his son by adoption; or that he would be instead of a father to him; or that he should be as dear to him as a son is to a father; but that he was really and properly so; and he would make it manifest, and own him as such, as he did at Jordan's river, upon the Mount, and at his resurrection and ascension; though the words are spoken of Solomon, as a type of Christ, they properly belong to the antitype, who is greater than Solomon. (t) Zohar in Numb. fol. 82. 2. Maimon. in Misn. Sanhedrin, c. 11. 1. & Abarbinel, Mashmia Jeshua, fol. 37. 4. & 38. 1.
Tyndale Open Study Notes
1:5-14 In these ten verses, the author uses a variety of Old Testament texts to show that Jesus is superior to the angels. Among ancient Jewish and Christian interpreters, Old Testament passages were strung together one after the other in “chain quotations” (called “pearl stringing”) to convince the hearers or readers of a certain theological point by presenting a lot of scriptural evidence together. 1:5 God . . . said: This verse quotes Ps 2:7 and 2 Sam 7:14. By exalting Jesus to his right hand (see Acts 1:9-11; 2:32-36; 7:55-56), the Father proclaimed his unique relationship with the Son. • Today I have become your Father (or Today I reveal you as my Son): Jesus did not become the Son at the exaltation—he had been involved in creation (Heb 1:2)—but the exaltation verified his identity to all.
Hebrews 1:5
The Supremacy of the Son
4So He became as far superior to the angels as the name He has inherited is excellent beyond theirs. 5For to which of the angels did God ever say: “You are My Son; today I have become Your Father” ? Or again: “I will be His Father, and He will be My Son” ?
- Scripture
- Sermons
- Commentary
Jehovah Witnesses - Part 2
By Walter Martin2.2K27:38Jehovah WitnessesACT 17:312CO 13:14HEB 1:5REV 1:8REV 22:7REV 22:12REV 22:20In this sermon, the speaker discusses the concept of the triple point of water, where water exists simultaneously as a solid, liquid, and gas. He uses this scientific phenomenon to illustrate the complexity and mystery of the Trinity in Christianity. The speaker emphasizes that while the Trinity may be difficult to fully comprehend, it is a fundamental belief in Christianity that there is one God who exists as three distinct persons: the Father, Son, and Holy Spirit. He also argues that rational proof is not always necessary for belief, using examples like sitting on atoms and the nature of light. The speaker encourages the audience to accept the existence of God as revealed in the Bible, even if it cannot be fully understood or explained rationally.
The Warning Stated
By Robert Dowie1.1K56:36WarningHEB 1:1HEB 1:5HEB 1:8HEB 2:2HEB 2:5In this sermon, the key theme in chapter one of the book is God speaking. Throughout the chapter, it is emphasized that God has spoken in various ways about His Son. This includes speaking to the fathers through the prophets in the past, speaking in His Son Jesus Christ in the present, speaking for His Son in His resurrection, relationship, and return, and speaking to His Son. The purpose of the sermon is to warn those who have heard the message of salvation but are in danger of neglecting it, as neglecting it can result in losing the promised salvation. The sermon also highlights the greatness of Jesus and the New Testament message, emphasizing the importance of not neglecting it. The sermon continues into chapter two, where the warning is stated and the significance of the word "therefore" is explained, indicating that it refers to what has already been said.
Diety of Christ 01 the Only Begotten
By Worth Ellis82045:21PSA 2:7HEB 1:5REV 1:5In this sermon, the speaker focuses on the deity of Jesus Christ and its importance for our salvation. He emphasizes that if Jesus is not God, then we are not saved. The speaker also addresses the confusion and doubts that people may have about understanding how Jesus' death can pay for their sins. He reassures the audience that God does not require them to fully comprehend this concept, but rather to believe in Him. The sermon also touches on the resurrection of Jesus and his second coming, highlighting the significance of these events in the Christian faith.
The Conflict of Two Ages
By Allan Halton0MRK 10:29JHN 6:53JHN 12:25JHN 16:8HEB 1:51JN 2:15Allan Halton preaches about living the life of the age to come in this present age, emphasizing the need to die to self and sow unto eternal life. He highlights the importance of being sold out for Christ, avoiding worldly traps, and being willing to suffer and face persecution for the Gospel. Halton urges Christians to partake in the fellowship of Christ's sufferings, emphasizing that true life is found in eternal life through partaking of Christ. He challenges believers to live according to the order of the age to come, even if it means conflict with the world, and to focus on eternal realities rather than earthly pleasures.
"In the Likeness of His Resurrection"
By T. Austin-Sparks0Spiritual GrowthResurrectionACT 4:25ACT 13:33ROM 1:4HEB 1:5HEB 2:5T. Austin-Sparks emphasizes the profound significance of resurrection throughout Scripture, asserting that all divine matters find their new beginning through the resurrection of Jesus Christ. He highlights that the resurrection serves as the ultimate attestation of Christ's Sonship, marking Him as the 'firstborn from the dead' and establishing a vital principle in Christian experience: true life emerges from death. Sparks illustrates this through biblical examples, such as Isaac and the experiences of believers, showing that spiritual growth often involves cycles of death and resurrection. He concludes by affirming that living in the power of resurrection life transcends natural limitations, urging believers to depend solely on the life of Christ for spiritual effectiveness.
Resurrection, the Hallmark of Sonship - 2
By T. Austin-Sparks0SonshipResurrectionMAT 27:46LUK 23:46JHN 20:17ACT 13:33ROM 1:4ROM 8:19GAL 3:26EPH 1:3HEB 1:51PE 1:3T. Austin-Sparks emphasizes the significance of resurrection as the hallmark of sonship, illustrating the transition from Jesus' cry of abandonment on the cross to His declaration of 'Father' after His resurrection. He explains that through Christ's resurrection, sonship is restored, allowing believers to call God 'Father' and experience a new relationship with Him. The sermon reflects on the implications of Jesus being declared the Son of God through His resurrection, highlighting the importance of living in the reality of this sonship amidst the challenges of life. Sparks encourages believers to recognize their identity as children of God, empowered by the resurrection, and to manifest this truth in their lives as a testimony to the world. Ultimately, he reassures that the forsakenness experienced by Christ ensures that those in Him will never face abandonment by God.
The Son's Rights in Creation
By H.J. Vine0PSA 2:10JHN 3:36COL 1:12HEB 1:5H.J. Vine preaches on the profound truth of being delivered from darkness and brought into the kingdom of God's Son, where we have redemption and forgiveness of sins. The focus is on the Son's pre-eminence as the image of the invisible God, the Creator of all things, visible and invisible, with all things created by Him and for Him. The Son's rights and glory as the Firstborn of all creation are highlighted, emphasizing the eternal and unquestionable nature of His authority and kingship.
Day 219, Hebrews 1
By David Servant0HEB 1:5David Servant delves into the book of Hebrews, written to strengthen Jewish Christians facing persecution and pressure to revert to Judaism. The author, possibly Paul or others, emphasizes the superiority of Christ over prophets and angels, showcasing Jesus as God's Son, the ruler of all things, and the exact representation of God's nature. Through Old Testament scriptures like Psalms 2 and 2 Samuel 7, the author reveals Jesus as the promised Messiah and the fulfillment of God's promises to David.
The Features of the Overcomer
By T. Austin-Sparks0OvercomingSpiritual AuthorityGEN 14:18GEN 18:17PSA 122:6HEB 1:5HEB 7:3REV 3:7REV 21:1T. Austin-Sparks explores the characteristics of the overcomer as depicted in Revelation, emphasizing that the name of the New Jerusalem signifies peace, righteousness, and the spiritual authority of Christ. He draws parallels between Melchizedek and Christ, highlighting the importance of kingship, priesthood, righteousness, peace, and endless life in the believer's journey. The sermon illustrates how true overcoming is rooted in spiritual detachment from worldly influences and a deep connection to heavenly realities. Sparks emphasizes that the overcomer's identity is intertwined with the eternal truths represented by the New Jerusalem, which embodies God's ultimate purpose for His people.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou art my Son, this day have I begotten thee - These words are quoted from Psa 2:7, a psalm that seems to refer only to the Messiah; and they are quoted by St. Paul, Act 13:33, as referring to the resurrection of Christ. And this application of them is confirmed by the same apostle, Rom 1:4, as by his resurrection from the dead he was declared - manifestly proved, to be the Son of God with power; God having put forth his miraculous energy in raising that body from the grave which had truly died, and died a violent death, for Christ was put to death as a malefactor, but by his resurrection his innocence was demonstrated, as God could not work a miracle to raise a wicked man from the dead. As Adam was created by God, and because no natural generation could have any operation in this case, therefore he was called the son of God, Luk 3:38, and could never have seen corruption if he had not sinned, so the human nature of Jesus Christ, formed by the energy of the eternal Spirit in the womb of the virgin, without any human intervention, was for this very reason called the Son of God, Luk 1:35; and because it had not sinned, therefore it could not see corruption, nor was it even mortal, but through a miraculous display of God's infinite love, for the purpose of making a sacrificial atonement for the sin of the world and God, having raised this sacrificed human nature from the dead, declared that same Jesus (who was, as above stated, the Son of God) to be his Son, the promised Messiah; and as coming by the Virgin Mary, the right heir to the throne of David, according to the uniform declaration of all the prophets. The words, This day have I begotten thee, must refer either to his incarnation, when he was miraculously conceived in the womb of the virgin by the power of the Holy Spirit; or to his resurrection from the dead, when God, by this sovereign display of his almighty energy, declared him to be his Son, vindicated his innocence, and also the purity and innocence of the blessed virgin, who was the mother of this son, and who declared him to be produced in her womb by the power of God. The resurrection of Christ, therefore, to which the words most properly refer, not only gave the fullest proof that he was an innocent and righteous man, but also that he had accomplished the purpose for which he died, and that his conception was miraculous, and his mother a pure and unspotted virgin. This is a subject of infinite importance to the Christian system, and of the last consequence in reference to the conviction and conversion of the Jews, for whose use this epistle was sent by God. Here is the rock on which they split; they deny this Divine Sonship of Jesus Christ, and their blasphemies against him and his virgin mother are too shocking to be transcribed. The certainty of the resurrection of Jesus refutes their every calumny; proves his miraculous conception; vindicates the blessed virgin; and, in a word, declares him to be the Son of God with power. This most important use of this saying has passed unnoticed by almost every Christian writer which I have seen; and yet it lies here at the foundation of all the apostle's proofs. If Jesus was not thus the Son of God, the whole Christian system is vain and baseless: but his resurrection demonstrates him to have been the Son of God; therefore every thing built on this foundation is more durable than the foundations of heaven, and as inexpugnable as the throne of the eternal King. He shall be to me a Son? - As the Jews have ever blasphemed against the Sonship of Christ, it was necessary that the apostle should adduce and make strong all his proofs, and show that this was not a new revelation; that it was that which was chiefly intended in several scriptures of the Old Testament, which, without farther mentioning the places where found, he immediately produces. This place, which is quoted from Sa2 7:14, shows us that the seed which God promised to David, and who was to sit upon his throne, and whose throne should be established for ever, was not Solomon, but Jesus Christ; and indeed he quotes the words so as to intimate that they were so understood by the Jews. See among the observations at the end of the chapter.
Jamieson-Fausset-Brown Bible Commentary
For--substantiating His having "obtained a more excellent name than the angels." unto which--A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13; Heb 2:16; Heb 7:3, Heb 7:14) [BENGEL]. this day have I begotten thee-- (Psa 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Act 13:33; Rom 1:4). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as sent by God; (3) By resurrection, as "the first-begotten of the dead" (compare Luk 20:36; Rom 1:4; Rev 1:5); (4) By actual possession, as heir of all [BISHOP PEARSON]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings (2Sa. 8:1-18; Psa 2:2-3, Psa 2:9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets (Hebrew, "anointed," Psa 2:6) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in Greek is emphatic; I the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-begotten of the dead" (Col 1:18; Rev 1:5). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. ALFORD refers "this day" to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" (Pro 30:4; Joh 10:30, Joh 10:38; Joh 16:28; Joh 17:8). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the inheritance (Heb 1:4). The "bringing the first-begotten into the world" (Heb 1:6), is not subsequent, as ALFORD thinks, to Heb 1:5, but anterior to it (compare Act 2:30-35).
John Gill Bible Commentary
For unto which of the angels said he at any time,.... That is, he never said to any of the angels what he has said to Christ; namely, what follows, thou art my Son, this day have I begotten thee for though angels are called the sons of God, Job 1:6 yet are never said to be begotten by him; or, with this clause annexed to it, "this day have I begotten thee"; nor are they ever so called in a proper sense, or in such sense as Christ is: this is said to Christ, and of him, in Psa 2:7 and that agreeably to the sense of the Jewish church at this time, or the apostle would never have produced it to the Hebrews in such a manner; and not only the whole psalm in general, but this verse in particular, is owned by Jewish writers (t), both ancient and modern, to belong to the Messiah. Christ is the Son of God, not by Creation, nor by adoption, nor by office, but by nature; he is the true, proper, natural, and eternal Son of God; and as such is owned and declared by Jehovah the Father, in these words; the foundation of which relation lies in the begetting of him; which refers not to his nature, either divine or human: not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also, being the same undivided nature, common to all three; much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without Father; nor to his office, as Mediator, in which he is not a Son, but a servant; besides, he was a Son, previous to his being a prophet, priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his divine person; for as, in human generation, person begets person, and like begets like, so it is in divine generation; though care must be taken to remove all imperfection from it, as divisibility and multiplication of essence, priority and posteriority, dependence, and the like; nor can the modus, or manner of it, be conceived, or explained by us: the date of it, today, designs eternity, as in Isa 43:13, which is one continued day, an everlasting now; and this may be applied to any time and case, in which Christ is declared to be the Son of God; as at his incarnation, his baptism, his transfiguration on the Mount, and his resurrection from the dead, as in Act 13:33 and at his ascension to heaven, when he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time, and case, more especially referred to here. And again, I will be to him a father, and he shall be to me a Son: which words are taken from Sa2 7:14 and the sense is, not that he should be his son by adoption; or that he would be instead of a father to him; or that he should be as dear to him as a son is to a father; but that he was really and properly so; and he would make it manifest, and own him as such, as he did at Jordan's river, upon the Mount, and at his resurrection and ascension; though the words are spoken of Solomon, as a type of Christ, they properly belong to the antitype, who is greater than Solomon. (t) Zohar in Numb. fol. 82. 2. Maimon. in Misn. Sanhedrin, c. 11. 1. & Abarbinel, Mashmia Jeshua, fol. 37. 4. & 38. 1.
Tyndale Open Study Notes
1:5-14 In these ten verses, the author uses a variety of Old Testament texts to show that Jesus is superior to the angels. Among ancient Jewish and Christian interpreters, Old Testament passages were strung together one after the other in “chain quotations” (called “pearl stringing”) to convince the hearers or readers of a certain theological point by presenting a lot of scriptural evidence together. 1:5 God . . . said: This verse quotes Ps 2:7 and 2 Sam 7:14. By exalting Jesus to his right hand (see Acts 1:9-11; 2:32-36; 7:55-56), the Father proclaimed his unique relationship with the Son. • Today I have become your Father (or Today I reveal you as my Son): Jesus did not become the Son at the exaltation—he had been involved in creation (Heb 1:2)—but the exaltation verified his identity to all.