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Selected Verse: Romans 1:4 - King James

Verse	Translation	Text
Ro 1:4	King James	And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And declared--literally, "marked off," "defined," "determined," that is, "shown," or "proved." to be the Son of God--Observe how studiously the language changes here. He "was MADE [says the apostle] of the seed of David, according to the flesh" (Rom 1:3); but He was not made, He was only "declared [or proved] to BE the Son of God." So Joh 1:1, Joh 1:14, "In the beginning WAS the Word . . . and the Word was MADE flesh"; and Isa 9:6, "Unto us a Child is BORN, unto us a Son is GIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Luk 1:35; Act 13:32-33). with power--This may either be connected with "declared," and then the meaning will be "powerfully declared" [LUTHER, BEZA, BENGEL, FRITZSCHE, ALFORD, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate, CALVIN, HODGE, PHILIPPI, MEHRING, &c.]. according to the spirit of holiness--If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"--an eternal, uncreated nature. This is here styled the "spirit," as an impalpable and immaterial nature (Joh 4:24), and "the spirit of holiness," probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit," the reader would have thought he meant "the Holy Ghost"; and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And declared--literally, "marked off," "defined," "determined," that is, "shown," or "proved."

to be the Son of God--Observe how studiously the language changes here. He "was MADE [says the apostle] of the seed of David, according to the flesh" (Rom 1:3); but He was not made, He was only "declared [or proved] to BE the Son of God." So Joh 1:1, Joh 1:14, "In the beginning WAS the Word . . . and the Word was MADE flesh"; and Isa 9:6, "Unto us a Child is BORN, unto us a Son is GIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Luk 1:35; Act 13:32-33).

with power--This may either be connected with "declared," and then the meaning will be "powerfully declared" [LUTHER, BEZA, BENGEL, FRITZSCHE, ALFORD, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate, CALVIN, HODGE, PHILIPPI, MEHRING, &c.].

according to the spirit of holiness--If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"--an eternal, uncreated nature. This is here styled the "spirit," as an impalpable and immaterial nature (Joh 4:24), and "the spirit of holiness," probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit," the reader would have thought he meant "the Holy Ghost"; and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness."

Notes on the Bible, by Albert Barnes, [1834]
And declared - In the margin, "determined." Τοῦ ὁρισθέντος Tou horisthentos. The ancient Syriac has, "And he was known to be the Son of God by might and by the Holy Spirit, who rose from the house of the dead." The Latin Vulgate, "Who was "predestinated" the Son of God," etc. The Arabic, "The Son of God destined by power special to the Holy Spirit," etc. The word translated "declared to be" means properly "to bound, to fix limits to," as to a field, to determine its proper limits or boundaries, to "define," etc. Act 17:26, "and hath determined the bounds of their habitation." Hence, it means to determine, constitute; ordain, decree; i, e. to fix or designate the proper boundaries of a truth, or a doctrine; to distinguish its lines and marks from error; or to show, or declare a thing to be so by any action. Luk 22:22, "the Son of man goeth as it was determined, as it was fixed; purposed, defined, in the purpose of God, and declared in the prophets. Act 2:23, "him being delivered by the determinate counsel, the definite. constituted will, or design, of God. Act 11:29; Heb 4:7, "he limiteth a certain day," fixes it, defines it. In this sense it is clearly used in this place. The act of raising him from the dead designated him, or constituted him the Son of God. It was such an act as in the circumstances of the case showed that he was the Son of God in regard to a nature which was not "according to the flesh." The ordinary resurrection of a man, like that of Lazarus, would not show that he was the Son of God; but in the circumstances of Jesus Christ it did; for he had claimed to be so; he had taught it; and God now attested the truth of his teaching by raising him from the dead. The Son of God - The word "son" is used in a great variety of senses, denoting literally a son, then a descendant, posterity near or remote, a disciple or ward, an adopted son, or one that imitates or resembles another; see the note at Mat 1:1. The expression "sons of God," or "son of God," is used in an almost equal latitude of signification. It is: (1) Applied to Adam, as being immediately created by God without an earthly father; Luk 3:38. (2) it is applied to saints or Christians, as being adopted into his family, and sustaining to him the relation of children; Joh 1:12-13; Jo1 3:1-2, etc. This name is given to them because they resemble him in their moral character; Mat 5:45. (3) it is given to strong men as resembling God in strength; Gen 6:2, "The sons of God saw the daughters of men," etc. Here these men of violence and strength are called sons of God, just as the high hills are called hills of God, the lofty trees of Lebanon are called cedars of God, etc. (4) kings are sometimes called his sons, as resembling him in dominion and power, Psa 82:6. (5) the name is given to angels because they resemble God; because he is their Creator and Father, etc., Job 1:6; Job 2:1; Dan 3:25. But the name the "Son of God" is in the New Testament given by way of eminence to the Lord Jesus Christ. This was the common and favorite name by which the apostles designated him. The expression "Son of God" is applied to him no less than 27 times in the Gospels and the Acts of the Apostles, and 15 times in the Epistles and the Revelation The expression my Son, and his Son, thy Son, etc. is applied to him in his special relation to God, times almost without number. The other most common appellation which is given to him is "Son of man." By this name he commonly designated himself. There can be no doubt that that was assumed to denote that he was a man, that he sustained a special relation to man, and that he chose to speak of himself as a man. The first, the most obvious, impression on the use of the name "Son of man" is that he was truly a man, and was used doubtless to guard against the impression that one who manifested so many other qualities, and did so many things like a celestial being, was not truly human being. The phrase "Son of God" stands in contrast with the title "Son of man," and as the natural and obvious import of that is that he was a man, so the natural and obvious import of the title "Son of God" is that he was divine; or that he sustained relations to God designated by the name Son of God, corresponding to the relations which he sustained to man designated by the name Son of Man. The natural idea of the phrase, "Son of God," therefore is, that he sustained a relation to God in his nature which implied more than was human or angelic; which implied equality with God. Accordingly, this idea was naturally suggested to the Jews by his calling God his Father; Joh 5:18, "But said also that God was his Father, "making himself equal with God." This idea Jesus immediately proceeded to confirm; see the note at Joh 5:19-30. The same idea is also suggested in Joh 10:29-31, Joh 10:33, Joh 10:36, "Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest: "because I said I am the Son of God?" There is in these places the fullest proof that the title suggested naturally the idea of equality with God; or the idea of his sustaining a relation to God corresponding to the relation of equality to man suggested by the title Son of man. This view is still further sustained in the first chapter of the Epistle to the Hebrews, Rom 1:1-2, "God hath spoken unto us by His Son." He is the brightness of his glory, and the express image of his person, Rom 1:3. He is higher than the angels, and they are required to worship him, Rom 1:4-6. He is called "God," and his throne is forever and ever, Rom 1:8. He is "the Creator of the heavens and the earth," and is immutably the same, Rom 1:10-12. Thus, the rank or title of the "Son of God" suggests the ideas and attributes of the Divinity. This idea is sustained throughout the New Testament. See Joh 14:9, "He that hath seen me hath seen the Father;" Rom 1:23, "That all men shall honor the Son even as they honor the Father;" Col 1:19, "It hath pleased the Father that in him should all fulness dwell;" Col 2:9, "For in him dwelleth all the fulness of the Godhead bodily:" Phi 2:2-11; Rev 5:13-14; Rev 2:23. It is not affirmed that this title was given to the second person of the Trinity before he became incarnate; or to suggest the idea of any derivation or extraction before he was made flesh. There is no instance in which the appellation is not conferred to express his relation after he assumed human flesh. Of any derivation from God, or emanation from him in eternity, the Scriptures are silent. The title is conferred on him, it is supposed, with reference to his condition in this world, as the Messiah. And it is conferred, it is believed, for the following reasons, or to denote the following things, namely. (1) to designate his unique relation to God, as equal with him, Joh 1:14, Joh 1:18; Mat 11:27; Luk 10:22; Luk 3:22; Pe2 1:17, or as sustaining a most intimate and close connection with him, such as neither man nor angels could do, an acquaintance with his nature Mat 11:27, plans, and counsels, such as no being but one who was equal with God could possess. In this sense, I regard it as conferred on him in the passage under consideration. (2) it designates him as the anointed king, or the Messiah. In this sense it accords with the use of the word in Psa 82:6. See Mat 16:16, "Thou art "the Christ, the Son of the living God." Mat 26:63, "I adjure thee by the living God, that thou tell us whether "thou be the Christ, the Son of God." Mar 14:61; Luk 22:70; Joh 1:34; Act 9:20, "he preached Christ in the synagogues, that he is the Son of God." (3) it was conferred on him to denote his miraculous conception in the womb of the Virgin Mary. Luk 1:35, "the Holy Ghost shall come upon thee, therefore διό dio also that holy thing which shall be born of thee shall be called the "Son of God." (It is readily admitted, that on the subject of the "eternal Sonship" very much has been said of an unintelligible kind. Terms applicable only to the relation as it exists among people have been freely applied to this mystery. But whatever may be thought of such language as "the eternal generation," "the eternal procession," and "the subordination" of the Son; the doctrine itself, which this mode of speaking was invented to illustrate, and has perhaps served to obscure, is in no way affected. The question is not, Have the friends of the doctrine at all times employed judicious illustration? but, What is the "Scripture evidence" on the point? If the eternal Sonship is to be discarded on such grounds, we fear the doctrine of the Trinity must share a similar fate. Yet, those who maintain the divinity of Christ, and notwithstanding deny the eternal Sonship, seem generally to found their objections on these incomprehensible illustrations, and from thence leap to the conclusion that the doctrine itself is false. That the title Son of God, when applied to Jesus, denotes a natural and not merely an official Sonship, a real and not a figurative relation; in other words, that it takes origin from the divine nature, is the view which the Catholic Church has all along maintained on this subject: no explanation which falls short of divinity will exhaust the meaning of the title. Christ is indeed called the Son of God on account of his miraculous conception; "That holy thing," said the angel to the Virgin, "which shall be born of thee, shall be called the Son of the Highest." But the creation of Adam, by the immediate power of God, without father or mother, would constitute him the Son of God, in a sense equally or even more exalted than that in which the title is applied to Jesus, if the miraculous conception were allowed to exhaust its meaning. Nor will an appeal to the resurrection of Christ serve the purpose of those who deny the divine origin of the title, since that is assigned as the evidence only, and not the ground of it. The Redeemer was not constituted, but declared or evidenced to be, "the Son of God with power by the resurrection from the dead." In the search for a solution short of divine Sonship, recourse is next had to the office of Christ as Mediator. Yet though the appellation in question be frequently given in connection with the official character of Jesus, a careful examination of some of these passages will lead to the conclusion, that "though the Son of God hold the office, yet the office does not furnish the reason or ground of the title." The name is given to distinguish Jesus from all others who have held office, and "in such a way as to convince us that the office is rendered "honorable" by the exalted personage discharging its duties, and not that the person merits the designation in virtue of the office." "When the fulness of the time was come, God sent forth his Son, made of a woman," etc. "God so loved the world that he gave his "only begotten Son," etc. Now the glory of the mission in the first of these passages, and the greatness of the gift in the second, is founded on the original dignity of the person sent and given. But if the person derive his title from the office only, there would seem to be comparatively little grandeur in the mission, and small favor in the gift. The passages quoted would more readily prove that God had bestowed favor on Jesus, by giving him an office from which he derived so much "personal dignity!" The following are some of the passages in which the appellation "Son of God" is found connected with the office of Christ. "These are written that ye might believe that Jesus is the Christ, (an official term signifying "anointed Saviour"), the Son of God;" "He answered and said, I believe that Jesus Christ (the official designation) is the Son of God;" "Whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God" Now it is reasonable to suppose, that these declarations and confessions concerning the person of Christ, contain not only an acknowledgment of his official character, but also of his personal dignity. "Thou art Jesus the Christ," is the acknowledgment of his office, and "thou art the Son of God," is an acknowledgment of his natural dignity. The confession of the Ethiopian eunuch, and of Peter, would be incomplete on any other supposition. It should be borne in mind also, that the question of Christ to Peter was not, What office do ye suppose I hold? but, "Whom say ye that I am?" See Haldane on Rom 1:4. If, then, the miraculous conception, the resurrection, and the office of Christ, do not all of them together exhaust the meaning of the appellation, we must seek for its origin higher still - we must ascend to the divine nature. We may indeed take one step more upward before we reach the divine nature, and suppose, with Professor Stuart and others, that the name denotes "the complex person of the Saviour," as God and man, or in one word, "Mediator." Comment on Heb. Exe. 2. But this is just the old resolution of it into official character, and is therefore liable to all the objections stated above. For while it is admitted by those who hold this view, that Christ is divine, it is distinctly implied, that the title Son of God would not have been his but for his office. In the end therefore we must resolve the name into the divine nature. That it implies equality with God is clearly proved in this commentary. So the Jews understood it, and the Saviour tacitly admitted that their construction was right. And as there is no equality with God without divinity, the title clearly points to such a distinction in the Godhead as is implied in the relative terms, Father and Son. Indeed it is not easy to understand how the doctrine of the Trinity can be maintained apart from that of the eternal Sonship. If there be in the Godhead a distinction of persons, does not that distinction belong to the nature of the Godhead, independent of any official relations. Or will it be maintained, that the distinction of Father, Son, and Holy Spirit, arises entirely from the scheme of redemption, and did not exist from eternity? We may find fault with Dr Owen, and others, who speak of a "hypostatical subordination of persons in the Godhead." Prof. Stuart, Com. Heb. Exe. 1. Yet, the distinction itself, through we cannot explain it, "must" be allowed to exist. The remaining evidence of the eternal Sonship may be thus stated. 1. Christ is called God's "own Son," his "beloved," and "well beloved," and "only begotten Son.' So strong and special adjuncts seem intended to prevent any such idea as that of figurative Sonship. If these do not express the natural relationship, it is beyond the power of language to do it. Moreover, correct criticism binds us to adopt the natural and ordinary signification of words, unless in such cases as plainly refuse it, 2. In a passage already quoted, God is said "to have sent forth His Son to redeem us," etc. And there are many passages to the same effect, in which is revealed, not only the pre-existence of Christ, but the capacity in which he originally moved, and the rank which he held in heaven. "God sent forth his Son," implies that he held that title prior to his mission. This at least is the most obvious sense of the passage, and the sense which an ordinary reader would doubtless affix to it. The following objection, however, has been supposed fatal to this argument: "The name Son of God is indeed used, when speaking of him previous to his having assumed human nature, but so are the names of Jesus and the Christ, which yet we know properly to belong to him, only as united to humanity." It is readily allowed that the simple fact of the name being given prior to the incarnation proves nothing of itself. But the case is altered when this fact is viewed in connection with the difficulty or impossibility of resolving the Sonship into an official relation. No such difficulty exists in regard to the terms "Jesus" and "Christ," for they are plainly official names, signifying "anointed Saviour." 3. Rom 1:3-4. If in this passage we understand the apostle to declare, that Christ was of the seed of David, according to his human nature, the rule of antithesis demands, that we understand him next to assert what he was according to his divine nature, namely, the Son of God. The views given in this Note are those adopted by the most eminent orthodox divines. The language of the Westminster divines is well known; "The only Redeemer of the covenant of grace is the Lord Jesus Christ, who being the eternal Son of God, of one substance etc." "Larger Catechism." Mr. Scott "is decidedly of opinion, that Christ is called the only Son of God in respect of his divine nature." Commentary, Heb 1:3-4." The late Principal Hill, in his Theological System, having exposed what he deemed erroneous views on this subject, adds, "there is a more ancient and a more exalted title to this name (Son of God), which is inseparable from the nature" of Christ. "3rd edition, vol. i., page 363.)" With power - ἐν δυνάμει en dunamei. By some this expression has been supposed to mean in power or authority, after his resurrection from the dead. It is said, that he was before a man of sorrows; now he was clothed with power and authority. But I have seen no instance in which the expression in power denotes office, or authority. It denotes physical energy and might, and this was bestowed on Jesus before his resurrection as well as after; Act 10:38, "God anointed Jesus of Nazareth with the Holy Spirit, and with power; Rom 15:19; Co1 15:43. With such power Jesus will come to judgment: Mat 24:30. If there is any passage in which the word "power" means authority, office, etc., it is Mat 28:18, "All power in heaven and earth is given unto me." But this is not a power which was given unto him after his resurrection, or which he did not possess before. The same authority to commission his disciples he had exercised before this on the same ground, Mat 10:7-8. I am inclined to believe, therefore, that the expression means "powerfully, efficiently;" he was with great power, or conclusiveness, shown to be the Son of God by his resurrection from the dead. Thus, the phrase "in power" is used to qualify a verb in Col 1:29, "Which worketh in me mightily," "Greek," in power, that is, operating in me effectually, or powerfully. The ancient versions seem to have understood it in the same way. "Syriac," "He was known to be the Son of God by power, and by the Holy Spirit." "AEthiopic," "Whom he declared to be the Son of God by his own power, and by his Holy Spirit," etc. "Arabic," "Designated the Son of God by power appropriate to the Holy Spirit." According to the spirit of holiness - κατά πνεῦμα ἁγιωσύνης kata pneuma hagiōsunēs. This expression has been variously understood. We may arrive at its meaning by the following considerations. (1) it is not the third person in the Trinity that is referred to here. The designation of that person is always in a different form. It is "the Holy Spirit," the Holy Ghost, πνεῦμα ἅγιον pneuma hagion, or τὸ πνεῦμα τὸ ἅγιον to pneuma to hagion; never "the spirit of holiness." (2) it stands in contrast with the flesh; Rom 1:3, "According to the flesh, the seed of David: according to the spirit of holiness, the Son of God." As the former refers doubtless to his human nature, so this must refer to the nature designated by the title Son of God, that is, to his superior or divine nature. (3) the expression is altogether unique to the Lord Jesus Christ. No where in the Scriptures, or in any other writings, is there an affirmation like this. What would be meant by it if affirmed of a mere man? (4) it cannot mean that the Holy Spirit, the third person in the Trinity, showed that Jesus was the Son of God by raising him from the dead because that act is no where attributed to him. It is uniformly ascribed either to God, as God Act 2:24, Act 2:32; Act 3:15, Act 3:26; Act 4:10; Act 5:30; Act 10:40; Act 13:30, Act 13:33-34; Act 17:31; Rom 10:9; Eph 1:20, or to the Father Rom 6:4, or to Jesus himself Joh 10:18. In no instance is this act ascribed to the Holy Spirit. (5) it indicates a state far more elevate than any human dignity, or honor In regard to his earthly descent, he was of a royal race; in regard to the Spirit of holiness, much more than that, he was the Son of God. (6) the word "Spirit" is used often to designate God, the holy God, as distinguished from all the material forms of idol worship, Joh 4:24. (7) the word "Spirit" is applied to the Messiah, in his more elevated or divine nature. Co1 15:45, "the last Adam was made a quickening Spirit." Co2 3:17, "now the Lord (Jesus) is that Spirit." Heb 9:14, Christ is said to have offered himself through the eternal Spirit. Pe1 3:18, he is said to have been "put to death in the flesh, but quickened by the Spirit." Ti1 3:16, he is said to have been "justified in the Spirit." In most of these passages there is the same contrast noticed between his flesh, his human nature, and his other state, which occurs in Rom 1:3-4. In all these instances, the design is, doubtless, to speak of him as a man, and as something more than a man: he was one thing as a man; he was another thing in his other nature. In the one, he was of David; was put to death, etc. In the other, he was of God, he was manifested to be such, he was restored to the elevation which he had sustained before his incarnation and death, Joh 17:1-5; Phi 2:2-11. The expression, "according to the Spirit of holiness," does not indeed of itself imply divinity. It denotes that holy and more exalted nature which he possessed as distinguished from the human. What that is, is to be learned from other declarations. "This expression implies simply that it was such as to make proper the appellation, the Son of God." Other places, as we have seen, show that that designation naturally implied divinity. And that this was the true idea couched under the expression, according to the Spirit of holiness, appears from those numerous texts of scripture which explicitly assert his divinity; see Joh 1:1, etc., and the note on that place. By the resurrection from the dead - This has been also variously understood. Some have maintained that the word "by," ἐξ ex, denotes after. He was declared to be the Son of God in power after he rose from the dead; that is, he was solemnly invested with the dignity that became the Son of God after he had been so long in a state of voluntary humiliation. But to this view there are some insuperable objections. (1) it is not the natural and usual meaning of the word "by." (2) it is not the object of the apostle to state the time when the thing was done, or the order, but evidently to declare the fact, and the evidence of the fact. If such had been his design, he would have said that previous to his death he was shown to be of the seed of David, but afterward that he was invested with power. (3) though it must be admitted that the preposition "by, ἐξ ex," sometimes means after (Mat 19:20; Luk 8:27; xxiii. 8, etc.), yet its proper and usual meaning is to denote the efficient cause, or the agent, or origin of a thing, Mat 1:3, Mat 1:18; Mat 21:25; Joh 3:5; Rom 5:16; Rom 11:36, "OF him are all things." Co1 8:6, "one God, the Father, of whom are all things," etc. In this sense, I suppose it is used here; and that the apostle means to affirm that he was clearly or decisively shown to be the Son of God by his resurrection from the dead. But here will it be asked, how did his resurrection show this? Was not Lazarus raised from the dead? And did not many saints rise also after Jesus? And were not the dead raised by the apostles; by Elijah, by the bones of Elisha, and by Christ himself? And did their being raised prove that they were the sons of God? I answer that the mere fact of the resurrection of the body proves nothing in itself about the character and rank of the being that is raised. But in the circumstances in which Jesus was placed it might show it conclusively. When Lazarus was raised, it was not in attestation of anything which he had taught or done. It was a mere display of the power and benevolence of Christ. But in regard to the resurrection of Jesus, let the following circumstances be taken into the account. (1) he came as the Messiah. (2) he uniformly taught that he was the Son of God. (3) he maintained that God was his Father in such a sense as to imply equality with him, Joh 5:17-30; Joh 10:36. (4) he claimed authority to abolish the laws of the Jews, to change their customs, and to be himself absolved from the observance of those laws, even as his Father was, John 5:1-17; Mar 2:28. (5) when God raised him up therefore, it was not an ordinary event. It was "a public attestation, in the face of the universe, of the truth of his claims to be the Son of God." God would not sanction the doings and doctrines of an impostor. And when, therefore he raised up Jesus, he, by this act, showed the truth of his claims, that he was the Son of God. Further, in the view of the apostles, the resurrection was intimately connected with the ascension and exaltation of Jesus. The one made the other certain. And it is not improbable that when they spoke of his resurrection, they meant to include, not merely that single act, but the entire series of doings of which that was the first, and which was the pledge of the elevation and majesty of the Son of God. Hence, when they had proved his resurrection, they assumed that all the others would follow. That involved and supposed all. And the series, of which that was the first, proved that he was the Son of God; see Act 17:31, "He will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance to all people, "in that he hath raised him from the dead." The one involves the other; see Act 1:6. Thus, Peter Act 2:22-32 having proved that Jesus was raised up, adds, Act 2:33, "therefore, being by the right hand exalted, he hath shed forth this," etc.; and Act 2:36, "therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ." This verse is a remarkable instance of the "apostle" Paul's manner of writing. Having mentioned a subject, his mind seems to catch fire; he presents it in new forms, and amplifies it, until he seems to forget for a time the subject on which he was writing. It is from this cause that his writings abound so with parentheses, and that there is so much difficulty in following and understanding him.

Notes on the Bible, by Albert Barnes, [1834]

And declared - In the margin, "determined." Τοῦ ὁρισθέντος Tou horisthentos. The ancient Syriac has, "And he was known to be the Son of God by might and by the Holy Spirit, who rose from the house of the dead." The Latin Vulgate, "Who was "predestinated" the Son of God," etc. The Arabic, "The Son of God destined by power special to the Holy Spirit," etc. The word translated "declared to be" means properly "to bound, to fix limits to," as to a field, to determine its proper limits or boundaries, to "define," etc. Act 17:26, "and hath determined the bounds of their habitation." Hence, it means to determine, constitute; ordain, decree; i, e. to fix or designate the proper boundaries of a truth, or a doctrine; to distinguish its lines and marks from error; or to show, or declare a thing to be so by any action. Luk 22:22, "the Son of man goeth as it was determined, as it was fixed; purposed, defined, in the purpose of God, and declared in the prophets. Act 2:23, "him being delivered by the determinate counsel, the definite. constituted will, or design, of God. Act 11:29; Heb 4:7, "he limiteth a certain day," fixes it, defines it. In this sense it is clearly used in this place. The act of raising him from the dead designated him, or constituted him the Son of God. It was such an act as in the circumstances of the case showed that he was the Son of God in regard to a nature which was not "according to the flesh." The ordinary resurrection of a man, like that of Lazarus, would not show that he was the Son of God; but in the circumstances of Jesus Christ it did; for he had claimed to be so; he had taught it; and God now attested the truth of his teaching by raising him from the dead.

The Son of God - The word "son" is used in a great variety of senses, denoting literally a son, then a descendant, posterity near or remote, a disciple or ward, an adopted son, or one that imitates or resembles another; see the note at Mat 1:1. The expression "sons of God," or "son of God," is used in an almost equal latitude of signification. It is:

(1) Applied to Adam, as being immediately created by God without an earthly father; Luk 3:38.

(2) it is applied to saints or Christians, as being adopted into his family, and sustaining to him the relation of children; Joh 1:12-13; Jo1 3:1-2, etc. This name is given to them because they resemble him in their moral character; Mat 5:45.

(3) it is given to strong men as resembling God in strength; Gen 6:2, "The sons of God saw the daughters of men," etc. Here these men of violence and strength are called sons of God, just as the high hills are called hills of God, the lofty trees of Lebanon are called cedars of God, etc.

(4) kings are sometimes called his sons, as resembling him in dominion and power, Psa 82:6.

(5) the name is given to angels because they resemble God; because he is their Creator and Father, etc., Job 1:6; Job 2:1; Dan 3:25.

But the name the "Son of God" is in the New Testament given by way of eminence to the Lord Jesus Christ. This was the common and favorite name by which the apostles designated him. The expression "Son of God" is applied to him no less than 27 times in the Gospels and the Acts of the Apostles, and 15 times in the Epistles and the Revelation The expression my Son, and his Son, thy Son, etc. is applied to him in his special relation to God, times almost without number. The other most common appellation which is given to him is "Son of man." By this name he commonly designated himself. There can be no doubt that that was assumed to denote that he was a man, that he sustained a special relation to man, and that he chose to speak of himself as a man. The first, the most obvious, impression on the use of the name "Son of man" is that he was truly a man, and was used doubtless to guard against the impression that one who manifested so many other qualities, and did so many things like a celestial being, was not truly human being.

The phrase "Son of God" stands in contrast with the title "Son of man," and as the natural and obvious import of that is that he was a man, so the natural and obvious import of the title "Son of God" is that he was divine; or that he sustained relations to God designated by the name Son of God, corresponding to the relations which he sustained to man designated by the name Son of Man. The natural idea of the phrase, "Son of God," therefore is, that he sustained a relation to God in his nature which implied more than was human or angelic; which implied equality with God. Accordingly, this idea was naturally suggested to the Jews by his calling God his Father; Joh 5:18, "But said also that God was his Father, "making himself equal with God." This idea Jesus immediately proceeded to confirm; see the note at Joh 5:19-30. The same idea is also suggested in Joh 10:29-31, Joh 10:33, Joh 10:36, "Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest: "because I said I am the Son of God?" There is in these places the fullest proof that the title suggested naturally the idea of equality with God; or the idea of his sustaining a relation to God corresponding to the relation of equality to man suggested by the title Son of man.

This view is still further sustained in the first chapter of the Epistle to the Hebrews, Rom 1:1-2, "God hath spoken unto us by His Son." He is the brightness of his glory, and the express image of his person, Rom 1:3. He is higher than the angels, and they are required to worship him, Rom 1:4-6. He is called "God," and his throne is forever and ever, Rom 1:8. He is "the Creator of the heavens and the earth," and is immutably the same, Rom 1:10-12. Thus, the rank or title of the "Son of God" suggests the ideas and attributes of the Divinity. This idea is sustained throughout the New Testament. See Joh 14:9, "He that hath seen me hath seen the Father;" Rom 1:23, "That all men shall honor the Son even as they honor the Father;" Col 1:19, "It hath pleased the Father that in him should all fulness dwell;" Col 2:9, "For in him dwelleth all the fulness of the Godhead bodily:" Phi 2:2-11; Rev 5:13-14; Rev 2:23. It is not affirmed that this title was given to the second person of the Trinity before he became incarnate; or to suggest the idea of any derivation or extraction before he was made flesh. There is no instance in which the appellation is not conferred to express his relation after he assumed human flesh. Of any derivation from God, or emanation from him in eternity, the Scriptures are silent. The title is conferred on him, it is supposed, with reference to his condition in this world, as the Messiah. And it is conferred, it is believed, for the following reasons, or to denote the following things, namely.

(1) to designate his unique relation to God, as equal with him, Joh 1:14, Joh 1:18; Mat 11:27; Luk 10:22; Luk 3:22; Pe2 1:17, or as sustaining a most intimate and close connection with him, such as neither man nor angels could do, an acquaintance with his nature Mat 11:27, plans, and counsels, such as no being but one who was equal with God could possess. In this sense, I regard it as conferred on him in the passage under consideration.

(2) it designates him as the anointed king, or the Messiah. In this sense it accords with the use of the word in Psa 82:6. See Mat 16:16, "Thou art "the Christ, the Son of the living God." Mat 26:63, "I adjure thee by the living God, that thou tell us whether "thou be the Christ, the Son of God." Mar 14:61; Luk 22:70; Joh 1:34; Act 9:20, "he preached Christ in the synagogues, that he is the Son of God."

(3) it was conferred on him to denote his miraculous conception in the womb of the Virgin Mary. Luk 1:35, "the Holy Ghost shall come upon thee, therefore διό dio also that holy thing which shall be born of thee shall be called the "Son of God."

(It is readily admitted, that on the subject of the "eternal Sonship" very much has been said of an unintelligible kind. Terms applicable only to the relation as it exists among people have been freely applied to this mystery. But whatever may be thought of such language as "the eternal generation," "the eternal procession," and "the subordination" of the Son; the doctrine itself, which this mode of speaking was invented to illustrate, and has perhaps served to obscure, is in no way affected. The question is not, Have the friends of the doctrine at all times employed judicious illustration? but, What is the "Scripture evidence" on the point? If the eternal Sonship is to be discarded on such grounds, we fear the doctrine of the Trinity must share a similar fate. Yet, those who maintain the divinity of Christ, and notwithstanding deny the eternal Sonship, seem generally to found their objections on these incomprehensible illustrations, and from thence leap to the conclusion that the doctrine itself is false.

That the title Son of God, when applied to Jesus, denotes a natural and not merely an official Sonship, a real and not a figurative relation; in other words, that it takes origin from the divine nature, is the view which the Catholic Church has all along maintained on this subject: no explanation which falls short of divinity will exhaust the meaning of the title. Christ is indeed called the Son of God on account of his miraculous conception; "That holy thing," said the angel to the Virgin, "which shall be born of thee, shall be called the Son of the Highest." But the creation of Adam, by the immediate power of God, without father or mother, would constitute him the Son of God, in a sense equally or even more exalted than that in which the title is applied to Jesus, if the miraculous conception were allowed to exhaust its meaning. Nor will an appeal to the resurrection of Christ serve the purpose of those who deny the divine origin of the title, since that is assigned as the evidence only, and not the ground of it.

The Redeemer was not constituted, but declared or evidenced to be, "the Son of God with power by the resurrection from the dead." In the search for a solution short of divine Sonship, recourse is next had to the office of Christ as Mediator. Yet though the appellation in question be frequently given in connection with the official character of Jesus, a careful examination of some of these passages will lead to the conclusion, that "though the Son of God hold the office, yet the office does not furnish the reason or ground of the title." The name is given to distinguish Jesus from all others who have held office, and "in such a way as to convince us that the office is rendered "honorable" by the exalted personage discharging its duties, and not that the person merits the designation in virtue of the office." "When the fulness of the time was come, God sent forth his Son, made of a woman," etc. "God so loved the world that he gave his "only begotten Son," etc. Now the glory of the mission in the first of these passages, and the greatness of the gift in the second, is founded on the original dignity of the person sent and given. But if the person derive his title from the office only, there would seem to be comparatively little grandeur in the mission, and small favor in the gift. The passages quoted would more readily prove that God had bestowed favor on Jesus, by giving him an office from which he derived so much "personal dignity!"

The following are some of the passages in which the appellation "Son of God" is found connected with the office of Christ. "These are written that ye might believe that Jesus is the Christ, (an official term signifying "anointed Saviour"), the Son of God;" "He answered and said, I believe that Jesus Christ (the official designation) is the Son of God;" "Whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God" Now it is reasonable to suppose, that these declarations and confessions concerning the person of Christ, contain not only an acknowledgment of his official character, but also of his personal dignity. "Thou art Jesus the Christ," is the acknowledgment of his office, and "thou art the Son of God," is an acknowledgment of his natural dignity. The confession of the Ethiopian eunuch, and of Peter, would be incomplete on any other supposition. It should be borne in mind also, that the question of Christ to Peter was not, What office do ye suppose I hold? but, "Whom say ye that I am?" See Haldane on Rom 1:4.

If, then, the miraculous conception, the resurrection, and the office of Christ, do not all of them together exhaust the meaning of the appellation, we must seek for its origin higher still - we must ascend to the divine nature. We may indeed take one step more upward before we reach the divine nature, and suppose, with Professor Stuart and others, that the name denotes "the complex person of the Saviour," as God and man, or in one word, "Mediator." Comment on Heb. Exe. 2. But this is just the old resolution of it into official character, and is therefore liable to all the objections stated above. For while it is admitted by those who hold this view, that Christ is divine, it is distinctly implied, that the title Son of God would not have been his but for his office.

In the end therefore we must resolve the name into the divine nature. That it implies equality with God is clearly proved in this commentary. So the Jews understood it, and the Saviour tacitly admitted that their construction was right. And as there is no equality with God without divinity, the title clearly points to such a distinction in the Godhead as is implied in the relative terms, Father and Son. Indeed it is not easy to understand how the doctrine of the Trinity can be maintained apart from that of the eternal Sonship. If there be in the Godhead a distinction of persons, does not that distinction belong to the nature of the Godhead, independent of any official relations. Or will it be maintained, that the distinction of Father, Son, and Holy Spirit, arises entirely from the scheme of redemption, and did not exist from eternity? We may find fault with Dr Owen, and others, who speak of a "hypostatical subordination of persons in the Godhead." Prof. Stuart, Com. Heb. Exe. 1. Yet, the distinction itself, through we cannot explain it, "must" be allowed to exist.

The remaining evidence of the eternal Sonship may be thus stated.

1. Christ is called God's "own Son," his "beloved," and "well beloved," and "only begotten Son.' So strong and special adjuncts seem intended to prevent any such idea as that of figurative Sonship. If these do not express the natural relationship, it is beyond the power of language to do it. Moreover, correct criticism binds us to adopt the natural and ordinary signification of words, unless in such cases as plainly refuse it,

2. In a passage already quoted, God is said "to have sent forth His Son to redeem us," etc. And there are many passages to the same effect, in which is revealed, not only the pre-existence of Christ, but the capacity in which he originally moved, and the rank which he held in heaven. "God sent forth his Son," implies that he held that title prior to his mission. This at least is the most obvious sense of the passage, and the sense which an ordinary reader would doubtless affix to it. The following objection, however, has been supposed fatal to this argument: "The name Son of God is indeed used, when speaking of him previous to his having assumed human nature, but so are the names of Jesus and the Christ, which yet we know properly to belong to him, only as united to humanity." It is readily allowed that the simple fact of the name being given prior to the incarnation proves nothing of itself. But the case is altered when this fact is viewed in connection with the difficulty or impossibility of resolving the Sonship into an official relation. No such difficulty exists in regard to the terms "Jesus" and "Christ," for they are plainly official names, signifying "anointed Saviour."

3. Rom 1:3-4. If in this passage we understand the apostle to declare, that Christ was of the seed of David, according to his human nature, the rule of antithesis demands, that we understand him next to assert what he was according to his divine nature, namely, the Son of God.

The views given in this Note are those adopted by the most eminent orthodox divines. The language of the Westminster divines is well known; "The only Redeemer of the covenant of grace is the Lord Jesus Christ, who being the eternal Son of God, of one substance etc." "Larger Catechism." Mr. Scott "is decidedly of opinion, that Christ is called the only Son of God in respect of his divine nature." Commentary, Heb 1:3-4." The late Principal Hill, in his Theological System, having exposed what he deemed erroneous views on this subject, adds, "there is a more ancient and a more exalted title to this name (Son of God), which is inseparable from the nature" of Christ. "3rd edition, vol. i., page 363.)"

With power - ἐν δυνάμει en dunamei. By some this expression has been supposed to mean in power or authority, after his resurrection from the dead. It is said, that he was before a man of sorrows; now he was clothed with power and authority. But I have seen no instance in which the expression in power denotes office, or authority. It denotes physical energy and might, and this was bestowed on Jesus before his resurrection as well as after; Act 10:38, "God anointed Jesus of Nazareth with the Holy Spirit, and with power; Rom 15:19; Co1 15:43. With such power Jesus will come to judgment: Mat 24:30. If there is any passage in which the word "power" means authority, office, etc., it is Mat 28:18, "All power in heaven and earth is given unto me." But this is not a power which was given unto him after his resurrection, or which he did not possess before. The same authority to commission his disciples he had exercised before this on the same ground, Mat 10:7-8. I am inclined to believe, therefore, that the expression means "powerfully, efficiently;" he was with great power, or conclusiveness, shown to be the Son of God by his resurrection from the dead. Thus, the phrase "in power" is used to qualify a verb in Col 1:29, "Which worketh in me mightily," "Greek," in power, that is, operating in me effectually, or powerfully. The ancient versions seem to have understood it in the same way. "Syriac," "He was known to be the Son of God by power, and by the Holy Spirit." "AEthiopic," "Whom he declared to be the Son of God by his own power, and by his Holy Spirit," etc. "Arabic," "Designated the Son of God by power appropriate to the Holy Spirit."

According to the spirit of holiness - κατά πνεῦμα ἁγιωσύνης kata pneuma hagiōsunēs. This expression has been variously understood. We may arrive at its meaning by the following considerations.

(1) it is not the third person in the Trinity that is referred to here. The designation of that person is always in a different form. It is "the Holy Spirit," the Holy Ghost, πνεῦμα ἅγιον pneuma hagion, or τὸ πνεῦμα τὸ ἅγιον to pneuma to hagion; never "the spirit of holiness."

(2) it stands in contrast with the flesh; Rom 1:3, "According to the flesh, the seed of David: according to the spirit of holiness, the Son of God." As the former refers doubtless to his human nature, so this must refer to the nature designated by the title Son of God, that is, to his superior or divine nature.

(3) the expression is altogether unique to the Lord Jesus Christ. No where in the Scriptures, or in any other writings, is there an affirmation like this. What would be meant by it if affirmed of a mere man?

(4) it cannot mean that the Holy Spirit, the third person in the Trinity, showed that Jesus was the Son of God by raising him from the dead because that act is no where attributed to him. It is uniformly ascribed either to God, as God Act 2:24, Act 2:32; Act 3:15, Act 3:26; Act 4:10; Act 5:30; Act 10:40; Act 13:30, Act 13:33-34; Act 17:31; Rom 10:9; Eph 1:20, or to the Father Rom 6:4, or to Jesus himself Joh 10:18. In no instance is this act ascribed to the Holy Spirit.

(5) it indicates a state far more elevate than any human dignity, or honor In regard to his earthly descent, he was of a royal race; in regard to the Spirit of holiness, much more than that, he was the Son of God.

(6) the word "Spirit" is used often to designate God, the holy God, as distinguished from all the material forms of idol worship, Joh 4:24.

(7) the word "Spirit" is applied to the Messiah, in his more elevated or divine nature. Co1 15:45, "the last Adam was made a quickening Spirit." Co2 3:17, "now the Lord (Jesus) is that Spirit." Heb 9:14, Christ is said to have offered himself through the eternal Spirit. Pe1 3:18, he is said to have been "put to death in the flesh, but quickened by the Spirit." Ti1 3:16, he is said to have been "justified in the Spirit." In most of these passages there is the same contrast noticed between his flesh, his human nature, and his other state, which occurs in Rom 1:3-4. In all these instances, the design is, doubtless, to speak of him as a man, and as something more than a man: he was one thing as a man; he was another thing in his other nature. In the one, he was of David; was put to death, etc. In the other, he was of God, he was manifested to be such, he was restored to the elevation which he had sustained before his incarnation and death, Joh 17:1-5; Phi 2:2-11. The expression, "according to the Spirit of holiness," does not indeed of itself imply divinity. It denotes that holy and more exalted nature which he possessed as distinguished from the human. What that is, is to be learned from other declarations. "This expression implies simply that it was such as to make proper the appellation, the Son of God." Other places, as we have seen, show that that designation naturally implied divinity. And that this was the true idea couched under the expression, according to the Spirit of holiness, appears from those numerous texts of scripture which explicitly assert his divinity; see Joh 1:1, etc., and the note on that place.

By the resurrection from the dead - This has been also variously understood. Some have maintained that the word "by," ἐξ ex, denotes after. He was declared to be the Son of God in power after he rose from the dead; that is, he was solemnly invested with the dignity that became the Son of God after he had been so long in a state of voluntary humiliation. But to this view there are some insuperable objections.

(1) it is not the natural and usual meaning of the word "by."

(2) it is not the object of the apostle to state the time when the thing was done, or the order, but evidently to declare the fact, and the evidence of the fact. If such had been his design, he would have said that previous to his death he was shown to be of the seed of David, but afterward that he was invested with power.

(3) though it must be admitted that the preposition "by, ἐξ ex," sometimes means after (Mat 19:20; Luk 8:27; xxiii. 8, etc.), yet its proper and usual meaning is to denote the efficient cause, or the agent, or origin of a thing, Mat 1:3, Mat 1:18; Mat 21:25; Joh 3:5; Rom 5:16; Rom 11:36, "OF him are all things." Co1 8:6, "one God, the Father, of whom are all things," etc. In this sense, I suppose it is used here; and that the apostle means to affirm that he was clearly or decisively shown to be the Son of God by his resurrection from the dead.

But here will it be asked, how did his resurrection show this? Was not Lazarus raised from the dead? And did not many saints rise also after Jesus? And were not the dead raised by the apostles; by Elijah, by the bones of Elisha, and by Christ himself? And did their being raised prove that they were the sons of God? I answer that the mere fact of the resurrection of the body proves nothing in itself about the character and rank of the being that is raised. But in the circumstances in which Jesus was placed it might show it conclusively. When Lazarus was raised, it was not in attestation of anything which he had taught or done. It was a mere display of the power and benevolence of Christ. But in regard to the resurrection of Jesus, let the following circumstances be taken into the account.

(1) he came as the Messiah.

(2) he uniformly taught that he was the Son of God.

(3) he maintained that God was his Father in such a sense as to imply equality with him, Joh 5:17-30; Joh 10:36.

(4) he claimed authority to abolish the laws of the Jews, to change their customs, and to be himself absolved from the observance of those laws, even as his Father was, John 5:1-17; Mar 2:28.

(5) when God raised him up therefore, it was not an ordinary event. It was "a public attestation, in the face of the universe, of the truth of his claims to be the Son of God." God would not sanction the doings and doctrines of an impostor. And when, therefore he raised up Jesus, he, by this act, showed the truth of his claims, that he was the Son of God.

Further, in the view of the apostles, the resurrection was intimately connected with the ascension and exaltation of Jesus. The one made the other certain. And it is not improbable that when they spoke of his resurrection, they meant to include, not merely that single act, but the entire series of doings of which that was the first, and which was the pledge of the elevation and majesty of the Son of God. Hence, when they had proved his resurrection, they assumed that all the others would follow. That involved and supposed all. And the series, of which that was the first, proved that he was the Son of God; see Act 17:31, "He will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance to all people, "in that he hath raised him from the dead." The one involves the other; see Act 1:6. Thus, Peter Act 2:22-32 having proved that Jesus was raised up, adds, Act 2:33, "therefore, being by the right hand exalted, he hath shed forth this," etc.; and Act 2:36, "therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ."

This verse is a remarkable instance of the "apostle" Paul's manner of writing. Having mentioned a subject, his mind seems to catch fire; he presents it in new forms, and amplifies it, until he seems to forget for a time the subject on which he was writing. It is from this cause that his writings abound so with parentheses, and that there is so much difficulty in following and understanding him.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Declared (ὁρισθέντος) Rev., in margin, determined. The same verb as in the compound separated in Rom 1:1. Bengel says that it expresses more than "separated," since one of a number is separated, but only one is defined or declared. Compare Act 10:42; Act 17:31. It means to designate one for something, to nominate, to instate. There is an antithesis between born (Rom 1:3) and declared. As respected Christ's earthly descent, He was born like other men. As respected His divine essence, He was declared. The idea is that of Christ's instatement or establishment in the rank and dignity of His divine sonship with a view to the conviction of men. This was required by His previous humiliation, and was accomplished by His resurrection, which not only manifested or demonstrated what He was, but wrought a real transformation in His mode of being. Compare Act 2:36; "God made," etc. With power (ἐν δυνάμει) Lit., in power. Construe with was declared. He was declared or instated mightily; in a striking, triumphant manner, through His resurrection. Spirit of holiness In contrast with according to the flesh. The reference is not to the Holy Spirit, who is nowhere designated by this phrase, but to the spirit of Christ as the seat of the divine nature belonging to His person. As God is spirit, the divine nature of Christ is spirit, and its characteristic quality is holiness. Resurrection from the dead (ἀναστάσεως νεκρῶν) Wrong, since this would require the preposition ἐκ from. Rev., correctly, of the dead. Though this resurrection is here represented as actually realized in one individual only, the phrase, as everywhere in the New Testament, signifies the resurrection of the dead absolutely and generically - of all the dead, as exemplified, included, and involved in the resurrection of Christ. See on Phi 3:11.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But powerfully declared to be the Son of God, according to the Spirit of Holiness - That is, according to his divine nature. By the resurrection from the dead - For this is both the fountain and the object of our faith; and the preaching of the apostles was the consequence of Christ's resurrection.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And declared to be the Son of God - See the note on Act 13:33, where this subject is considered at large. The word ορισθεντος, which we render declared, comes from οριζω, to bound, define, determine, or limit, and hence our word horizon, the line that determines the farthest visible part of the earth, in reference to the heavens. In this place the word signifies such a manifest and complete exhibition of the subject as to render it indubitable. The resurrection of Christ from the dead was such a manifest proof of our Lord's innocence, the truth of his doctrine, and the fulfillment of all that the prophets had spoken, as to leave no doubt on any considerate and candid mind. With power - εν δυναμει, With a miraculous display of Divine energy; for, how could his body be raised again, but by the miraculous energy of God? Some apply the word here to the proof of Christ's sonship; as if it were said that he was most manifestly declared to be the Son of God, with such powerful evidence and argument as to render the truth irresistible. According to the spirit of holiness - There are many differences of sentiment relative to the meaning of this phrase in this place; some supposing that the spirit of holiness implies the Divine nature of Jesus Christ; others, his immaculate sanctity, etc. To me it seems that the apostle simply means that the person called Jesus, lately crucified at Jerusalem, and in whose name salvation was preached to the world, was the Son of God, the very Messiah promised before in the holy Scriptures; and that he was this Messiah was amply demonstrated. 1st, By his resurrection from the dead, the irrefragable proof of his purity, innocence, and the Divine approbation; for, had he been a malefactor, as the Jews pretended, the miraculous power of God would not have been exerted in raising his body from the dead. 2nd, He was proved to be the Son of God, the promised Messiah, by the Holy Spirit, (called here the spirit of holiness), which he sent down upon his apostles, and not on them only, but on all that believed on his name; by whose influence multitudes were convinced of sin, righteousness, and judgment, and multitudes sanctified unto God; and it was by the peculiar unction of this spirit of holiness, that the apostles gave witness of the resurrection of the Lord Jesus, Act 4:33. Thus, then, Christ was proved to be the true Messiah, the son of David according to the flesh, having the sole right to the throne of Israel; and God recognized this character, and this right, by his resurrection from the dead, and sending forth the various gifts and graces of the Spirit of holiness in his name.

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²⁴ God is a Spirit: and they that worship him must worship him in spirit and in truth.

³² And we declare unto you glad tidings, how that the promise which was made unto the fathers,
³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

³⁵ And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

⁶ For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

¹⁴ And 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.

¹ In the beginning was the Word, and the Word was with God, and the Word was God.

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

³⁶ Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

³³ Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

²² Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:
²³ Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
²⁴ Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.
²⁵ For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
²⁶ Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
²⁷ Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
²⁸ Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
²⁹ Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
³⁰ Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
³¹ He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.
³² This Jesus hath God raised up, whereof we all are witnesses.

⁶ When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

³¹ Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

²⁸ Therefore the Son of man is Lord also of the sabbath.

³⁶ Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

¹⁷ But Jesus answered them, My Father worketh hitherto, and I work.
¹⁸ Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.
¹⁹ Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
²⁰ For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
²¹ For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
²² For the Father judgeth no man, but hath committed all judgment unto the Son:
²³ That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
²⁴ Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
²⁵ Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
²⁶ For as the Father hath life in himself; so hath he given to the Son to have life in himself;
²⁷ And hath given him authority to execute judgment also, because he is the Son of man.
²⁸ Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
²⁹ And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
³⁰ I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

⁶ But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

³⁶ For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

¹⁶ And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

⁵ Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

²⁵ The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

¹⁸ Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

³ And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;

²⁷ And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

²⁰ The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

¹ In the beginning was the Word, and the Word was with God, and the Word was God.

² Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind.
³ Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.
⁴ Look not every man on his own things, but every man also on the things of others.
⁵ Let this mind be in you, which was also in Christ Jesus:
⁶ Who, being in the form of God, thought it not robbery to be equal with God:
⁷ But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
⁸ And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
⁹ Wherefore God also hath highly exalted him, and given him a name which is above every name:
¹⁰ That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
¹¹ And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

¹ These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
² As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
³ And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
⁴ I have glorified thee on the earth: I have finished the work which thou gavest me to do.
⁵ And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;
⁴ And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

¹⁶ And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

¹⁸ For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:

¹⁴ How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

¹⁷ Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

⁴⁵ And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

²⁴ God is a Spirit: and they that worship him must worship him in spirit and in truth.

¹⁸ No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

⁴ Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

²⁰ Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

⁹ That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
³⁴ And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

³⁰ But God raised him from the dead:

⁴⁰ Him God raised up the third day, and shewed him openly;

³⁰ The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

¹⁰ Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.

²⁶ Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

¹⁵ And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.

³² This Jesus hath God raised up, whereof we all are witnesses.

²⁴ Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it.

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

²⁹ Whereunto I also labour, striving according to his working, which worketh in me mightily.

⁷ And as ye go, preach, saying, The kingdom of heaven is at hand.
⁸ Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

¹⁸ And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

³⁰ And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.

⁴³ It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:

¹⁹ Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

³⁸ How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

³ Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
⁴ Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

⁴ And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

²⁰ And straightway he preached Christ in the synagogues, that he is the Son of God.

³⁴ And I saw, and bare record that this is the Son of God.

⁷⁰ Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

⁶¹ But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?

⁶³ But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God.

¹⁶ And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

⁶ I have said, Ye are gods; and all of you are children of the most High.

²⁷ All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

¹⁷ For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

²² And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

²² All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

²⁷ All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

¹⁸ No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

¹⁴ And 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.

²³ And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

¹³ And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
¹⁴ And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

⁹ For in him dwelleth all the fulness of the Godhead bodily.

¹⁹ For it pleased the Father that in him should all fulness dwell;

²³ And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

⁹ Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

¹⁰ Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.
¹¹ For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
¹² That is, that I may be comforted together with you by the mutual faith both of you and me.

⁸ First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

⁴ And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
⁵ By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
⁶ Among whom are ye also the called of Jesus Christ:

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

¹ Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
² (Which he had promised afore by his prophets in the holy scriptures,)

³⁶ Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

³³ The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

²⁹ My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.
³⁰ I and my Father are one.
³¹ Then the Jews took up stones again to stone him.

¹⁹ Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
²⁰ For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
²¹ For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
²² For the Father judgeth no man, but hath committed all judgment unto the Son:
²³ That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
²⁴ Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
²⁵ Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
²⁶ For as the Father hath life in himself; so hath he given to the Son to have life in himself;
²⁷ And hath given him authority to execute judgment also, because he is the Son of man.
²⁸ Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
²⁹ And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
³⁰ I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

¹⁸ Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

²⁵ He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.

¹ Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.

⁶ Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.

⁶ I have said, Ye are gods; and all of you are children of the most High.

² That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.

⁴⁵ That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

¹ Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
² Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.

¹² But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
¹³ Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

³⁸ Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God.

¹ The book of the generation of Jesus Christ, the son of David, the son of Abraham.

⁷ Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

²⁹ Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:

²³ Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

²² And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

²⁶ And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;

¹¹ If by any means I might attain unto the resurrection of the dead.

³⁶ Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

⁴² And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

¹ Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

³³ And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.

³³ God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.