CLAIM: Cultists argue that Jesus was a created being, because he was called “begotten.” Is this the case?
RESPONSE: No. In fact, in the context, Jesus is referred to as the Creator of the world (Heb. 1:3). The author of Hebrews cites this passage primarily to show that Jesus is the Son of God, and thus greater than angels, which also doesn’t fit with cultic teaching on Jesus. Cults usually argue that Jesus was a powerful angel or god.
What is the original context for Psalm 2? Psalm 2 is a messianic psalm, which warns the nations to watch for the Son—God’s anointed or messiah (Ps. 2:2). This psalm itself is anonymous, but Peter attributes it to Davidic authorship (Acts 4:25). After citing numerous rabbinical sources, Carson and Beale write, “Ps. 2:7 is applied consistently to the Messiah in the Jewish literature through several centuries. For the most part, the psalm is associated with hearty anticipation of Messiah’s coming and the vindication of God’s people before the unbelieving nations.”[1]
(v.2) The expression “counsel together” suggests that the nations are unified against God. This would fit with other accounts of the end of human history (Zech. 12:3; Rev. 13:7; 16:12-16).
(v.3) This Hebrew word for “tear” is used of Samson “tearing off” Delilah’s binding cords (Judg. 16:9, 12).
(v.4) Gunn writes, “‘To laugh’ connotes a kind of sarcastic reaction.”[2] God knows that he is in control of the nations.
(v.5) God’s “anger” and “fury” mentioned here are translated by the LXX as orge and thumos. Of course, these are the words used by John to refer to the great tribulation of God’s anger (Rev. 11:18; 14:10, 19; 15:1, 7; 16:1, 19; 19:15).
(v.6) Gunn writes, “The verb ‘installed’ translates, which literally means ‘to pour or pour out,’ that is, to pour as a libation in installing a king.”[3] Amillennials like to take “Zion” to be heaven (Heb. 12:22). Thus Jesus is ruling and reigning from heaven.
(v.7) Most commentators take this to be a coronation of the king. But the “decree” mentioned here would refer back to God’s “decree” to install the Messiah (2 Sam. 7:14). There was a big gap between David’s anointing and his coronation as king. Yet he was still considered the king—even before he “officially” took the kingship (1 Sam. 16:1). Likewise, Jesus was considered the king—even before his baptism (Mt. 2:2; Jn. 1:49). Gunn writes, “Therefore parallel to David’s experience, an extended period of -time may exist between the Messiah’s anointing and His coronation. That is, the Messiah is now constituted as King (e.g., He was acknowledged at His triumphal entry as the King of Israel, John but His reign is yet future,) 12:13.”[4]
(v.8) The “nations” is the inheritance for this person (see v.1). This corresponds with various passages about the Messiah’s earthly rule.
(v.9) The “rod” is mentioned elsewhere as God’s word (Isa. 11:4). The psalmist says, “You shall break them with a rod of iron, You shall shatter them like earthenware.” Under an amillennial view, this refers to the peaceful spread of the gospel!
(v.10-12) If we don’t discern the Son, he will be wrathful and destroy us (Ps. 2:12a). But if we correctly submit to him, we will be blessed (Ps. 2:12b). See comments on Psalm 2:12.
What then does it mean for Jesus to be “begotten”? Begotten cannot mean created, because this would contradict the context of Psalm 2. When God declared the king to be his son, he was not a baby; he was a fully grown man! Thus however we interpret “begotten,” it cannot refer to creation, but declaration. Carson and Beale write, “The ‘I have begotten you’ does not refer to the king being physically born of God, as might be expected in ancient eastern Mediterranean mythology; rather, the father-son relationship so expressed connotes divine sponsorship, support, or assistance for the king, and by implication for his dynasty.”[5]
When did Jesus become “begotten”? There is some debate as to when Jesus was “begotten.”
The incarnation? The Greek term for “begotten” (gegenneka) is used of the incarnation of Jesus (Mt. 1:20). Thus Jesus was begotten in his human nature—not his divine nature. The weakness of this view is the fact the NT never cites Psalm 2:7 in connection with Jesus’ birth.
The baptism of Jesus? At Jesus’ baptism, the first part of this psalm is combined with Isaiah 42:1, conflating the Conquering King of Psalm 2 with the Suffering Servant of Isaiah 42 (Mk. 1:11; Mt. 3:17; Lk. 3:22). Some theologians believe that this is the time Jesus was “begotten” or “declared” the Son of God.
The resurrection? Paul quotes Psalm 2:7 in the context of Jesus’ resurrection (cf. Acts 13:33). He also writes that Jesus “was declared the Son of God with power by the resurrection from the dead” (Rom. 1:4).
The Second Coming? The book of Revelation cites Psalm 2 in connection with believers reigning with Christ (Rev. 2:26-27), as well as Christ reigning in his future Second Coming (Rev. 12:5; 19:15).
Since the NT authors connect this passage in numerous stages of Jesus’ life, we shouldn’t be too dogmatic on when Jesus was “declared” the Son of God. It might be that earlier declarations lead to later realities. He was declared the Son at his baptism (Lk. 3:22), this was validated by his resurrection (Rom. 1:4; Acts 13:22), and he will rule as the Son in his second coming.
Of course, this sequential process fits with the coronation of the king in the OT—particularly David. There was a large gap between David’s anointing and his coronation as king. David was considered the king even before he “officially” took the kingship (1 Sam. 16:1). When John the Baptist (Jn. 1:49) and the magi (Mt. 2:2) refer to Jesus as the king of the Jews, they didn’t mean that he was currently ruling in Israel. But that he would rule in Israel. Jesus’ present rule is a priestly ministry—not a kingly one. Gunn writes, “Therefore parallel to David’s experience, an extended period of time may exist between the Messiah’s anointing and His coronation. That is, the Messiah is now constituted as King (e.g., He was acknowledged at His triumphal entry as the King of Israel, John but His reign is yet future).”[6]
[1] Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (p. 926). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos.
[2] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 430.
[3] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 430.
[4] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 432.
[5] Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (p. 926). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos.
[6] Gunn, George A. “Psalm 2 and the Reign of the Messiah.” Bibliotheca Sacra. October-December 2012. 432.