John 3:16 calls Jesus the only begotten Son of God. However, many people use the phrase "eternal Son." Is this latter phrase correct? No. The Bible never uses it and it expresses a concept contradicted by Scripture. The word begotten is a form of the verb beget, which means "to procreate, to father, to sire." Thus begotten indicates a definite point in time - the point at which conception takes place. By definition, the begetter (father) always must come before the begotten (offspring). There must be a time when the begetter exists and the begotten is not yet in existence, and there must be a point in time when the act of begetting occurs. Otherwise the word begotten has no meaning. So, the very words begotten and Son each contradict the word eternal as applied to the Son of God.
We have already discussed that "Son of God" refers to the humanity of Jesus. Clearly the humanity of Jesus is not eternal but was born in Bethlehem. One can speak of eternality - past, present, and future - only with respect to God. Since "Son of God" refers to humanity or deity as manifest in humanity, the idea of an eternal Son is incomprehensible. The Son of God had a beginning.
The Beginning Of The Son
The Sonship - or the role of the Son - began with the child conceived in the womb of Mary. The Scriptures make this perfectly clear. Galatians 4:4 says, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law." The Son came in the fulness of time - not in eternity past. The Son was made of a woman - not begotten eternally. The Son was made under the law - not before the law. (See also Hebrews 7:28.) The term begotten refers to the conception of Jesus described in Matthew 1:18-20 and Luke 1:35. The Son of God was begotten when the Spirit of God miraculously caused conception to take place in the womb of Mary. This is evident from the very meaning of the word begotten and also from Luke 1:35, which explains that because the Holy Ghost would overshadow Mary, therefore her child would be the Son of God. We should notice the future tense in this verse: the child to be born "shall he called the Son of God."
Hebrews 1:5-6 also reveals that the begetting of the Son occurred at a specific point in time and that the Son had a beginning in time: "For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him." The following points can be deducted from these verses: the Son was begotten on a specific day in time; there was a time when the Son did not exist; God prophesied about the Son's future existence ("will be"); and God brought the Son into the world sometime after the creation of the angels.
Other verses of Scripture emphasize that the Son was begotten on a certain day in time - "this day" (Psalm 2:7; Acts 13:33). All the Old Testament verses that mention the Son are clearly prophetic, looking forward to the day when the Son of God would be begotten (Psalm 2:7, 12; Isaiah 7:14; 9:6). Daniel 3:25 refers to an angel. Even if it describes a theophany of God, it could not mean the then nonexistent body of Jesus Christ.)
From all of these verses, it is easy to see that the Son is not eternal, but was begotten by God almost 2000 years ago. Many theologians who have not fully accepted the great truth of the oneness of God have still rejected the doctrine of the "eternal Son" as self-contradictory, unscriptural, and false. Examples are Tertullian (father of trinitarian doctrine in early church history), Adam Clarke (the well-known Bible commentator), and Finis Dake (trinity Pentecostal Bible annotator who is essentially tritheistic).
The Ending Of The Sonship
Not only did the Sonship have a beginning, but it will, in at least one sense, have an ending. This is evident from I Corinthians 15:23-28. In particular, verse 24 says, "Then cometh the end, when he [Christ] shall have delivered up the kingdom to God, even the Father…" Verse 28 says, "And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." This verse of Scripture is impossible to explain if one thinks of a "God the Son" who is co-equal and co-eternal with God the Father. But it is easily explained if we realize that "Son of God" refers to a specific role that God temporarily assumed for the purpose of redemption. When the reasons for the Sonship cease to exist, God (Jesus) will cease acting in His role as Son, and the Sonship will be submerged back into the greatness of God, who will return to His original role as Father, Creator, and Ruler of all. Ephesians 5:27 describes this same scene in different terms: "That he [Christ] might present it to himself a glorious church…" Jesus will present the church to Himself! How can this be, in light of I Corinthians 15:24, which describes the Son presenting the kingdom to the Father? The answer is clear: Jesus in His role as Son, and as His final act as Son, will present the church to Himself in His role as God the Father.
We find another indication that the Sonship has an ending. In Acts 2:34-35, Peter quoted David in Psalm 110:1: "The LORD said unto my Lord, Sit thou on my right hand until I make thy foes thy footstool." We should note the word until. This passage describes the dual nature of Christ, with the Spirit of God (the LORD) speaking prophetically to the human manifestation of Christ (the Lord). The right hand of God represents God's power and authority. Making foes a footstool means utterly defeating the enemy and making an open show of their defeat. In ancient times, the victor sometimes did this literally, placing his foot on his enemies' heads or necks (Joshua 10:24). So the prophecy in Psalm 110 is this: The Spirit of God will give all power and authority to the man Christ Jesus, the Son of God, until the Son has completely vanquished the enemies of sin and the devil. The Son will have all power until He does this. What happens to the Son after this? Does this mean an eternal person of a trinity will stop sitting on the right hand of God or lose all power? No. It simply means that the role of the Son as ruler will cease. God will use His role as Son - God manifest in flesh - to conquer Satan, thereby fulfilling Genesis 3:15 in which God said the seed of the woman would bruise the head of the devil. After that, God will no longer need the human role to rule.
After Satan is cast into the lake of fire and all sin is judged at the last judgment (Revelation 20), there will be no further need for the Son to exercise the throne of power. Jesus Christ will cease acting in His Sonship role and will be God forever.
Does this mean that God will cease using the resurrected and glorified body of Christ? We believe that Jesus will continue to use His glorified body throughout eternity. This is indicated by Revelation 22:3-4, which describes a visible God even after the last judgment and after the creation of the new heaven and earth: "And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads." Jesus is a priest forever after the order of Melchisedec (Hebrews 7:21), even though He will cease acting in His role as priest after the last judgment. The Lord's glorified human body is immortal just like ours will be (I John 3:2; I Corinthians 15:50-54). Although the glorified body of Christ will continue to exist, all the reasons for the reign of the Sonship will be gone and all the roles played by the Son will be over. Even the Son will be placed under subjection so that God may be all in all. It is in this sense that the Sonship will end.
The Purposes For The Son
Since the role of the Son of God is temporary and not eternal, why did God choose to reveal Himself through the Son? Why did He beget the Son? The primary purpose of the Son is to be our Savior. The work of salvation required many roles that only a human being could fulfill, including the roles of sacrifice, propitiation, substitute, kinsman-redeemer reconciler, mediator, advocate, high priest, second Adam, and example. These terms overlap in many ways, but each represents an important aspect of the work of salvation that, according to the plan of God, could only be done by a human being.
According to God's plan, the shedding of blood was necessary for the remission of man's sins (Hebrews 9:22). The blood of animals could not take away man's sin because animals are inferior to man (Hebrews 10:4). No other human could purchase redemption for someone else because all had sinned and so deserved the penalty of death for themselves (Romans 3:23; 6:23). Only God was sinless, but He did not have flesh and blood. Therefore, God prepared a body for Himself (Hebrews 10:5), that He might live a sinless life in flesh and shed innocent blood to save mankind. He became flesh and blood so that He could through death defeat the devil and deliver mankind (Hebrews 2:14-15). In this way Christ is our propitiation - the means by which we obtain forgiveness, the satisfaction of God's justice, the appeasement of God's holy wrath (Romans 3:25). The sacrifice of Christ is the means by which God pardons our sin without compromising His righteousness. We are saved today through the sacrifice of Jesus Christ - through the offering of the Son of God (Hebrews 10:10-20; John 3:16). Thus the Son is the sacrifice and propitiation for our sins.
When the Son of God became a sacrifice, He also became a substitute for us. He died in our place, bore our sins, and paid the penalty of death for our sins (Isaiah 53:5-6; I Peter 2:24). He was more than a martyr; He actually took our place. He tasted death for every man (Hebrews 2:9). Of course, the only way Jesus could be our substitute and die in our place was by coming in flesh.
Christ's role as our kinsman-redeemer is also made possible by the Sonship. In the Old Testament, if a man sold his property or sold himself into slavery, a close relative had the right to buy back that man's property or freedom for him (Leviticus 25:25, 47-49). By coming in flesh, Jesus became our brother (Hebrews 2:11-12). Thus, He qualified Himself to be our kinsman-redeemer. The Bible describes Him as our redeemer (Romans 3:24; Revelation 5:9).
Through His humanity, Jesus Christ is able to mediate, that is, to go between man and God and represent man to God. As a mediator, Jesus reconciles man to God; He brings man back into fellowship with God (II Corinthians 5:18-19). The gap between a holy God and sinful man was bridged by the sinless man Jesus Christ: "For there is one God, and one mediator between God and men, the man Christ Jesus" (I Timothy 2:5). We should notice how carefully Paul maintained the oneness of God in this verse. There is no distinction in God, but a distinction between God and the man Christ Jesus. There are not two personalities in God; the duality is in Jesus as God and Jesus as man. It is not God who mediates between God and man; nor is it "God the Son" who does so. Rather it is the man Jesus who mediates; only a sinless man could approach a holy God on behalf of mankind.
Closely associated with Christ's role as mediator is His role as high priest (Hebrews 2:16-18; 4:14-16). In His humanity, Jesus was tempted just as we are; it is because of His human experience that He can help us as a compassionate high priest. He entered the heavenly tabernacle, went behind the veil into the most holy place, and there offered His own blood (Hebrews 6:19; 9:11-12). Through His sacrifice and atonement, we have direct access to the throne of God (Hebrews 4:16; 6:20). The Son is our high priest through whom we can boldly approach God.
Similarly, the Sonship allows Christ to be our advocate, one called alongside to help (I John 2:1). If we sin even after conversion, we have someone who will plead our case for mercy before God. Again, it is the role of the Son that accomplished this, for when we confess our sins the blood of Christ is applied to those sins, making His advocacy for us successful.
Through His humanity Jesus is the second Adam (I Corinthians 15:45-47). He came to conquer and condemn sin in the flesh and to defeat death itself (Romans 8:3; I Corinthians 15:55-57). He came as a man so that He could replace Adam as the representative of the human race. By so doing, He reversed all the consequences of Adam's fall for those who believe on Him (Romans 5:12-21). Everything that mankind lost because of Adam's sin, Jesus won it back as the second Adam, the new representative of the human race.
There is another aspect of Christ's victory over sin in the flesh. Not only did Jesus come in the flesh to die but He also came to give us an example of an overcoming life so that we could follow in His footsteps (I Peter 2:21). He showed us how to live victoriously over sin in the flesh. He became the Word of God enacted in flesh (John 1:1). He became the living Word so that we could understand clearly what God wanted us to be like. Of course, He also gives us power to follow His example. Just as we are reconciled by His death, we are saved by His life (Romans 5:10). His Spirit gives us the power to live the righteous life that He wants us to live (Acts 1:8; Romans 8:4). The Son not only represents man to God, but He also represents God to man. He is an apostle, one chosen by God and sent by God for a specific purpose (Hebrews 3:1). He is a prophet, representing God to man and revealing God's Word to man (Acts 3:20-23; Hebrews 1:1-2). His humanity is crucial in this regard, because God used the humanity of the Son to reach man on man's level.
In addition to proclaiming God's Word, the Son revealed God's nature to man. Through the Son, God communicated His great love for man and displayed His great power in a way that man could understand. God used the name of Jesus as the culminated revelation of His nature and the person of Jesus as the prophetic culmination of the Old Testament theophanies. This purpose of the Sonship is expressed by many verses of Scripture that teach the manifestation of God in flesh. John 1:18 describes this purpose of the Son: "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." Isaiah prophesied that this revelation would come: "And the glory of the LORD shall be revealed, and all flesh shall see it together" (Isaiah 40:5). Paul wrote that this indeed came to pass in Christ: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (II Corinthians 4:6). In other words, the Son of God became the means by which the invisible, incomprehensible God revealed Himself to man.
Another purpose of the Son is to provide a fulfillment of many promises in the Old Testament to Abraham, Isaac, Jacob, the nation of Israel, and David. Jesus Christ will fulfill completely the promises relating to the descendants of these men, and He will do it in the millennial kingdom on earth (Revelation 20:4). He will be literally the King of Israel and of all the earth (Zechariah 14:16-17; John 1:49). God promised David that his house and throne would be established for ever (II Samuel 7:16). Jesus will fulfill this literally in Himself, being of the actual bloodline of David through Mary (Luke 3) and being the heir to the throne of David through His legal father Joseph (Matthew 1).
The Sonship also allows God to judge man. God is just and fair. He is also merciful. In His justice and mercy He decided not to judge man until He actually had experienced all the temptations and problems of humanity and until He had demonstrated that it is possible to live righteously in the flesh (with divine power, of course, but with the same power He has made available to us). The Bible specifically states that the Father will judge no one; only the Son will judge (John 5:22, 27). God will judge through Jesus Christ (Romans 2:16). In other words, God (Jesus) will judge the world in the role of One who lived in the flesh, who overcame sin in the flesh, and who made the same overcoming power available to all humanity.
In summary, there are many purposes for the Son. In God's plan the Son was necessary to bring salvation to the world. This includes the roles of (1) sacrifice, (2) substitute, (3) kinsman-redeemer, (4) reconciler, (5) mediator, (6) high priest, (7) advocate, (8) second Adam, and (9) an example of righteousness. The Sonship also made it possible for Christ to be (10) apostle, (11) prophet, (12) revealer of God's nature, (13) king, and (14) judge. All of these roles required a human to fulfill them; from them we can see why God came to the world in flesh as the Son.
After studying the purposes of the Sonship, it is easy to see why the Son came into existence at a point in time instead of being in existence from all eternity. God simply awaited the fulness of time when all these purposes could be put into action best (Galatians 4:4). Thus the Son did not have substantial existence until the conception of Christ in Mary's womb.
After the millennial reign and the last judgment, the purposes for the Sonship will be fulfilled and the reign of the Son will end. When we view the purposes for the Son, we can understand that the Sonship is temporary and not eternal; in the Bible we are told when the Sonship began and when the ministry of the Sonship will end.
In order to review and further explain a number of concepts about the Son, we can explore Hebrews 1, which contains a number of interesting references to the Son. Verse 3 describes the Son as the brightness of the glory of God and the express image of His person The Greek word hypostasis, translated as "person" in the KJV; means substance, nature, or being. The NIV translates verse 3 as follows: "The Son is the radiance of God's glory and the exact representation of his being." In a similar passage, Colossians 1:15 says the Son is the image of the invisible God. Once again, we see that the Son is a visible manifestation of the Father in flesh. The Son is an exact representation or image of God with all the glory of God. In other words, the invisible God (Father) manifested Himself in visible flesh as the Son so that men could behold God's glory and could understand what God is truly like.
Hebrews 1 can be viewed as a restatement of John 1 in that God the Father was made flesh. Hebrews 1:2 says that God has spoken to us by His Son; John 1:14 says the Word was made flesh, and John 1:18 says the Son has declared God the Father. From these verses we understand that the Son is not distinct from the Father in personality, but is the mode by which the Father revealed Himself to man.
The Son and Creation
Hebrews 1:2 states that God made the worlds by the Son. Similarly, Colossians 1:13-17 says all things were created by the Son, and Ephesians 3:9 says all things were created by Jesus Christ. What does creation "by the Son" mean, since the Son did not have a substantial pre-existence before the Incarnation?
Of course, we know that Jesus as God pre-existed the Incarnation, since the deity of Jesus is none other than the Father Himself. We recognize that Jesus (the divine Spirit of Jesus) is indeed the Creator. These verses describe the eternal Spirit that was in the Son - the deity that was later incarnated as the Son - as the Creator. The humanity of Jesus Christ could not create, but God who came in the Son as Jesus Christ created the world. Hebrews 1:10 clearly states that Jesus as Lord was the Creator.
Perhaps these scriptural passages have a deeper meaning that can be expressed as follows: Although the Son did not exist at the time of creation except as the Word in the mind of God, God used His foreknowledge of the Son when He created the world. We know He created the world by the Word of God (Hebrews 11:3). He created the world with the knowledge of His plan for the Incarnation and the redemption of the cross in mind. Perhaps in this same foreknowledge He used the Sonship to create the world. That is, He predicated the entire creation on the future arrival of Christ. As John Miller explains, "Though He did not pick up His humanity till the fulness of time, yet He used it, and acted upon it, from all eternity." [16] Thus Romans 5:14 states that Adam was the figure of Him that was to come, namely Christ; for evidently God had the Son in mind when He created Adam.
We know that God does not live in time and He is not limited by time as we are. He knows the future with certainty and He can foreordain a plan with certainty. Thus, He can act on a future event because He knows it is going to happen. He can regard things that do not exist as though they do exist (Romans 4:17). That is how the Lamb was slain before the foundation of the world (Revelation 13:8), and that is why the man Jesus could pray, "O Father, glorify thou me with thine own self with the glory which I had with thee before the world was" (John 17:5). Although God created man so that man would love and worship Him (Isaiah 43:7; Revelation 4:11), man's sin would have thwarted God's purpose in the creation had not God had the plan to restore man through the Son. God foresaw the fall of man, but He nevertheless created man since He had foreordained (predestinated) the Son and the future plan of redemption (Romans 8:29-32). The plan of the Son was in God's mind at creation and was necessary for the creation to be successful. Therefore, He created the world by the Son.
We know that the verses of Scripture that speak of creation by the Son cannot mean the Son existed substantially at creation as a person apart from the Father. The Old Testament proclaims that one individual Being created us, and He is Jehovah, the Father: "Have we not all one father? hath not one God created us?" (Malachi 2:10); "Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself" (Isaiah 44:24).
Jesus was not crucified in a physical sense before creation, the Son was not begotten before creation, and the man Jesus did not exist to have glory before creation. (Note: Jesus spoke as a man in John 17:5, for by definition God does not pray and does not need to pray.) How can the Bible describe all these things as existing before creation? They existed in the mind of God as a predestined future plan. Apparently, the verses of Scripture that speak of God creating the world by the Son mean that God used and took advantage of His future plan of the Sonship when He created the world. Certainly the plan for the Son and for redemption existed in God's mind before and during creation.
In summary, we can view creation by the Son in two ways: (1) The one Spirit of God, who later incarnated Himself as the Son, was the Creator. (2) Even though the Son did not physically exist, God had the plan of the Son in His mind at creation. He relied on that plan - He relied on the Sonship - to fulfill His purpose in creation despite His foreknowledge of man's sin.
The Firstbegotten
Hebrews 1:6 calls the Son the firstbegotten. This does not mean the Son was the first being created by God or even that He was created, for this same verse indicates that the "begetting" occurred after the creation of the angels. Certainly, the Son is not "eternally begotten" because verse 5 describes the begetting as occurring at a certain point in time: "Thou art my son, this day have I begotten thee." So, in what sense is the Son the "firstbegotten"?
The term has several meanings. In one sense of the word, the Son was not just the first begotten but also the only begotten (John 3:16). That is to say, the Son is the only person literally conceived by the Holy Ghost (God); the virgin birth made it possible for complete deity and complete humanity to unite in one person. Moreover, the Son is the firstbegotten in the sense that He was planned in the mind of God before anything else. Furthermore, the Son is the firstbegotten in that He was the first to conquer sin and death. He is "the first-begotten of the dead" (Revelation 1:5), "the firstborn among many brethren" (Romans 8:29), and "the firstborn from the dead" (Colossians 1:18). All these verses of Scripture use the same Greek word, prototokos, as in Hebrews 1:6. Christ was the firstfruits of the resurrection since He was the first to be bodily resurrected and given a glorified body (I Corinthians 15:20).
Since Jesus Christ is the head of the church, which is called the "church of [belonging to] the firstborn" (Hebrews 12:23), we can interpret the designation of Christ as "the firstborn [prototokos] of every creature" in Colossians 1:15 to mean the firstborn of the spiritual family of God that is called out of all creation. Through faith in Him we can become sons and daughters of God by the new birth (Romans 8:14-17). Jesus is the author and finisher of our faith (Hebrews 12:2), the captain of our salvation (Hebrews 2:10), the apostle and high priest of our profession (Hebrews 3:1), and our brother (Hebrews 2:11-12). It is in His redemptive role that He can be called the firstbegotten or firstborn among many brethren.
Christ's title as firstborn has significance not only in the sense of first in order but also first in power, authority, and pre-eminence, just as the eldest brother has pre-eminence among his brothers. As applied to Christ, firstborn does not mean He was the first man physically born, but that He is first in power. This is the primary meaning of Colossians 1:15 when it says He is "the firstborn of every creature," as we see from subsequent verses. Verses 16-18 describe Jesus as the creator of all things, the head of all power, and the head of the church. In particular, verse 18 says He is "the firstborn from the dead; that in all things he might have the pre-eminence."
To summarize, Jesus is the firstbegotten or firstborn in several senses. (1) He is the first and only begotten Son of God in that He was conceived by the Holy Ghost. (2) The plan of the Incarnation existed in the mind of God from the beginning, before anything else. (3) In His humanity, Jesus is the first man to conquer sin and so He is the firstborn of the spiritual family of God. (4) In His humanity, Jesus is the first man to conquer death and so He is the firstfruits of the resurrection or the firstbegotten from the dead. (5) Jesus is the head of all creation and the head of the church, so He is the firstborn in the sense of having pre-eminence among and power over all things, just as the eldest brother traditionally has pre-eminence among his brothers. The first four points refer to being first in order while the fifth refers to being first in power and greatness.
Christ's designation as the firstborn does not mean that He was created or generated by another God. Rather, it means that as a man Christ is the first and eldest brother in the spiritual family of God and that He has power and authority over all creation.
Hebrews 1:8-9
"But unto the Son he saith, Thy throne, O God, is for ever and ever… God, even thy God, hath anointed thee with the oil of gladness above thy fellows." The first portion of the above passage clearly refers to the deity in the Son, while the second portion refers to the humanity of the Son. The writer of Hebrews is quoting a prophetic passage in Psalm 45:6-7. This is not a conversation in the Godhead but a prophetic utterance inspired by God and looking to the future incarnation of God in flesh. God was speaking prophetically through the psalmist to describe Himself in a future role.
Conclusion
In conclusion, we have learned that the term "Son of God" refers to the Incarnation, or the manifestation of God in flesh. God planned the Son before the world began, but the Son did not come into actual substantial existence until the fulness of time. The Son had a beginning, for the Spirit of God begat (caused the conception of) the Son in the womb of Mary. The Son's reign will have an ending, for when the church is presented to God and when Satan and sin and death are finally judged and subdued, the role of the Son will cease. The Son fills many roles that in the plan of God could only be fulfilled by a sinless human being. Of course, the ultimate purpose of the Son is to provide the means of salvation for fallen mankind.
We conclude three things about the use of the term "Son of God." (1) We cannot use it apart from the humanity of Christ, for the word always refers to the flesh or to the Spirit of God in flesh. (2) Son is always used with reference to time, for the Sonship had a beginning and will have an ending. (3) As God, Jesus had all power, but as the Son He was limited in power, Jesus was both God and man.
The biblical doctrine of the Son is a wonderful and beautiful truth. It presents some complex ideas primarily because it is difficult for the human mind to comprehend a being with both a human and a divine nature. Yet through the Son, God vividly presented His nature to man, particularly His matchless love.
The doctrine of the Son does not teach that God the Father so loved the world He sent another person "God the Son," to die and reconcile the world to the Father. On the contrary, it teaches that God the Father so loved the world that He robed Himself in flesh and gave of Himself as the Son of God to reconcile the world to Himself (II Corinthians 5:19). The one Jehovah God of the Old Testament, the great Creator of the universe, humbled Himself in the form of man so that man could see Him, understand Him, and communicate with Him. He made a body for Himself, called the Son of God.
God Himself provided a means of redemption for mankind: "He saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him" (Isaiah 59:16). His own arm provided salvation. A proper understanding of the Son, therefore, has the effect of magnifying and glorifying the Father. In His role as the Son, Jesus prayed to the Father, "I have glorified thee on the earth… I have manifested thy name… I have declared unto them thy name" (John 17:4, 6, 26). The Father has both revealed Himself to the world and reconciled the world to Himself through the Son.
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