ONLY-BEGOTTEN

The Greek word mo�no�ge�nes� is defined by lexicographers as "single of its kind, only," or "the only member of a kin or kind." (Thayer�s Greek-English Lexicon of the New Testament, 1889, p. 417; Liddell and Scott�s Greek-English Lexicon, Oxford, 1968, p. 1144) The term is used in describing the relation of both sons and daughters to their parents.

The Scriptures speak of "the only-begotten son" of a widow who lived in the city of Nain, of Jairus� "only-begotten daughter," and of a man�s "only-begotten" son whom Jesus cured of a demon. (Lu 7:11, 12; 8:41, 42; 9:38) The Greek Septuagint uses mo�no�ge�nes� when speaking of Jephthah�s daughter, concerning whom it is written: "Now she was absolutely the only child. Besides her he had neither son nor daughter."�Jg 11:34.

The apostle John repeatedly describes the Lord Jesus Christ as the only-begotten Son of God. (Joh 1:14; 3:16, 18; 1Jo 4:9) This is not in reference to his human birth or to him as just the man Jesus. As the Lo�gos, or Word, "this one was in the beginning with God," even "before the world was." (Joh 1:1, 2; 17:5, 24) At that time while in his prehuman state of existence, he is described as the "only-begotten Son" whom his Father sent "into the world."�1Jo 4:9.

He is described as having "a glory such as belongs to an only-begotten son from a father," the one residing "in the bosom position with the Father." (Joh 1:14, 18) It is hard to think of a closer, more confidential, or more loving and tender relationship between a father and his son than this.�See BOSOM POSITION.

The angels of heaven are sons of God even as Adam was a "son of God." (Ge 6:2; Job 1:6; 38:7; Lu 3:38) But the Lo�gos, later called Jesus, is "the only-begotten Son of God." (Joh 3:18) He is the only one of his kind, the only one whom God himself created directly without the agency or cooperation of any creature. He is the only one whom God his Father used in bringing into existence all other creatures. He is the firstborn and chief one among all other angels (Col 1:15, 16; Heb 1:5, 6), which angels the Scriptures call "godlike ones" or "gods." (Ps 8:4, 5) Therefore, according to some of the oldest and best manuscripts, the Lord Jesus Christ is properly described as "the only-begotten god [Gr., mo�no�ge�nes� the�os�]."�Joh 1:18, NW, Ro, Sp.

A few translations, in support of the Trinitarian "God the Son" concept, would invert the phrase mo�no�ge�nes� the�os� and render it as "God only begotten." But W. J. Hickie in his Greek-English Lexicon to the New Testament (1956, p. 123) says it is hard to see why these translators render mo�no�ge�nes� hui�os� as "the only begotten Son," but at the same time translate mo�no�ge�nes� the�os� as "God only begotten," instead of "the only begotten God."

Paul referred to Isaac as Abraham�s "only-begotten son" (Heb 11:17), even though Abraham also fathered Ishmael by Hagar as well as several sons by Keturah. (Ge 16:15; 25:1, 2; 1Ch 1:28, 32) God�s covenant, however, was established only through Isaac, Abraham�s only son by God�s promise, as well as the only son of Sarah. (Ge 17:16-19) Furthermore, at the time Abraham offered up Isaac, he was the only son in his father�s household. No sons had yet been born to Keturah, and Ishmael had been gone for some 20 years�no doubt was married and head of his own household.�Ge 22:2.

So from several viewpoints in regard to the promise and the covenant, the things about which Paul was writing to the Hebrews, Isaac was Abraham�s only-begotten son. Hence, Paul parallels "the promises" and the "only-begotten son" with "�your seed� . . . through Isaac." (Heb 11:17, 18) Whether Josephus had a similar viewpoint or not, he too spoke of Isaac as Abraham�s "only son."�Jewish Antiquities, I, 222 (xiii, 1).

In the Scriptures the word "hate" has several shades of meaning. It may denote intense hostility, sustained ill will often accompanied by malice. Such hate may become a consuming emotion seeking to bring harm to its object. "Hate" may also signify a strong dislike but without any intent to bring harm to the object, seeking instead to avoid it because of a feeling of loathing toward it. The Bible also employs the word "hate" to mean loving to a lesser degree. (Ge 29:31, 33; De 21:15, 16) For example, Jesus Christ said: "If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be my disciple." (Lu 14:26) Obviously Jesus did not mean that his followers were to feel hostility or loathing toward their families and toward themselves, as this would not be in agreement with the rest of the Scriptures.�Compare Mr 12:29-31; Eph 5:28, 29, 33.

God�s law to Israel stated: "You must not hate your brother in your heart." (Le 19:17) One of the requirements for one presenting himself as an unintentional manslayer and seeking to gain safety in the cities of refuge was that he had not held hatred toward the one slain.�De 19:4, 11-13.

Hate One�s Enemies? Jesus� counsel to love one�s enemies is in full harmony with the spirit of the Hebrew Scriptures. (Mt 5:44) Faithful Job recognized that any feeling of malicious joy over the calamity of one intensely hating him would have been wrong. (Job 31:29) The Mosaic Law enjoined upon the Israelites the responsibility to come to the aid of other Israelites whom they might view as their enemies. (Ex 23:4, 5) Instead of rejoicing over the disaster of an enemy, God�s servants are instructed: "If the one hating you is hungry, give him bread to eat; and if he is thirsty, give him water to drink."�Pr 24:17, 18; 25:21.

The idea that enemies were to be hated was one of the things added to God�s law by the Jewish teachers of tradition. Since the Law directed that the Israelites love their neighbors (Le 19:18), these teachers inferred that this implied hating their enemies. "Friend" and "neighbor" came to be viewed as applying exclusively to Jews, whereas all others were considered to be natural enemies. In the light of their traditional understanding of "neighbor" and in view of tradition that fostered enmity toward the Gentiles, it can readily be seen why they added the unauthorized words "and hate your enemy" to the statement in God�s law.�Mt 5:43.

The Christian, by contrast, is under obligation to love his enemies, that is, those who make themselves personal enemies. Such love (Gr., a�ga�pe) is not sentimentality, based on mere personal attachment, as is usually thought of, but is a moral or social love based on deliberate assent of the will as a matter of principle, duty, and propriety, sincerely seeking the other�s good according to what is right. A�ga�pe (love) transcends personal enmities, never allowing these to cause one to abandon right principles and to retaliate in kind. As to those who oppose his Christian course and persecute him, doing so in ignorance, the servant of God will even pray for such that their eyes might be opened to see the truth concerning God and His purposes.�Mt 5:44.

Proper Hatred. Nevertheless, under certain conditions and at certain times it is proper to hate. "There is . . . a time to love and a time to hate." (Ec 3:1, 8) Even of Jehovah it is said that he hated Esau. (Mal 1:2, 3) But this cannot be attributed to any arbitrariness on God�s part. Esau proved himself unworthy of Jehovah�s love by despising his birthright and selling it and hence also the divine promises and blessings attached thereto. Moreover, he purposed to kill his brother Jacob. (Ge 25:32-34; 27:41-43; Heb 12:14-16) God also hates lofty eyes, a false tongue, hands that are shedding innocent blood, a heart fabricating hurtful schemes, feet that are in a hurry to run to badness, a false witness, anyone sending forth contentions among brothers, in fact, everyone and everything standing in complete opposition to Jehovah and his righteous laws.�Pr 6:16-19; De 16:22; Isa 61:8; Zec 8:17; Mal 2:16.

What kind of hatred must servants of God cultivate?

In true loyalty to Jehovah, his servants hate what and whom he hates. (2Ch 19:2) "Do I not hate those who are intensely hating you, O Jehovah, and do I not feel a loathing for those revolting against you? With a complete hatred I do hate them. They have become to me real enemies." (Ps 139:21, 22) But this hate does not seek to inflict injury on others and is not synonymous with spite or malice. Rather, it finds expression in its utter abhorrence of what is wicked, avoiding what is bad and those intensely hating Jehovah. (Ro 12:9, 17, 19) Christians rightly hate those who are confirmed enemies of God, such as the Devil and his demons, as well as men who have deliberately and knowingly taken their stand against Jehovah.

While Christians have no love for those who turn the undeserved kindness of God into an excuse for loose conduct, they do not hate persons who become involved in wrongdoing but who are worthy of being shown mercy. Instead of hating the repentant wrongdoer, they hate the wicked act, yes, "even the inner garment that has been stained by the flesh."�Jude 4, 23.

Avoiding Improper Hatred. Upon becoming Christians, persons who formerly hated one another do so no longer. (Tit 3:3) The one hating his brother is still walking in darkness, and any claim on his part to be a lover of God would really be a lie. Hatred of one�s brother is tantamount to murder.�1Jo 2:9, 11; 4:20; 3:15.

Sentimentality can cause one�s view of love and hate to get out of balance, as was apparently true of David in connection with his son Absalom. (2Sa 18:33; 19:1-6) Thus, too, "the one holding back his rod is hating his son, but the one loving him is he that does look for him with discipline."�Pr 13:24.

By respecting the privacy of others and showing loving consideration, a person can avoid unnecessarily making himself an object of hatred. Hence the advice: "Make your foot rare at the house of your fellowman, that he may not have his sufficiency of you and certainly hate you."�Pr 25:17.

In the Scriptures the word "hate" has several shades of meaning. It may denote intense hostility, sustained ill will often accompanied by malice. Such hate may become a consuming emotion seeking to bring harm to its object. "Hate" may also signify a strong dislike but without any intent to bring harm to the object, seeking instead to avoid it because of a feeling of loathing toward it. The Bible also employs the word "hate" to mean loving to a lesser degree. (Ge 29:31, 33; De 21:15, 16) For example, Jesus Christ said: "If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, yes, and even his own soul, he cannot be my disciple." (Lu 14:26) Obviously Jesus did not mean that his followers were to feel hostility or loathing toward their families and toward themselves, as this would not be in agreement with the rest of the Scriptures.�Compare Mr 12:29-31; Eph 5:28, 29, 33.

God�s law to Israel stated: "You must not hate your brother in your heart." (Le 19:17) One of the requirements for one presenting himself as an unintentional manslayer and seeking to gain safety in the cities of refuge was that he had not held hatred toward the one slain.�De 19:4, 11-13.

Hate One�s Enemies? Jesus� counsel to love one�s enemies is in full harmony with the spirit of the Hebrew Scriptures. (Mt 5:44) Faithful Job recognized that any feeling of malicious joy over the calamity of one intensely hating him would have been wrong. (Job 31:29) The Mosaic Law enjoined upon the Israelites the responsibility to come to the aid of other Israelites whom they might view as their enemies. (Ex 23:4, 5) Instead of rejoicing over the disaster of an enemy, God�s servants are instructed: "If the one hating you is hungry, give him bread to eat; and if he is thirsty, give him water to drink."�Pr 24:17, 18; 25:21.

The idea that enemies were to be hated was one of the things added to God�s law by the Jewish teachers of tradition. Since the Law directed that the Israelites love their neighbors (Le 19:18), these teachers inferred that this implied hating their enemies. "Friend" and "neighbor" came to be viewed as applying exclusively to Jews, whereas all others were considered to be natural enemies. In the light of their traditional understanding of "neighbor" and in view of tradition that fostered enmity toward the Gentiles, it can readily be seen why they added the unauthorized words "and hate your enemy" to the statement in God�s law.�Mt 5:43.

The Christian, by contrast, is under obligation to love his enemies, that is, those who make themselves personal enemies. Such love (Gr., a�ga�pe) is not sentimentality, based on mere personal attachment, as is usually thought of, but is a moral or social love based on deliberate assent of the will as a matter of principle, duty, and propriety, sincerely seeking the other�s good according to what is right. A�ga�pe (love) transcends personal enmities, never allowing these to cause one to abandon right principles and to retaliate in kind. As to those who oppose his Christian course and persecute him, doing so in ignorance, the servant of God will even pray for such that their eyes might be opened to see the truth concerning God and His purposes.�Mt 5:44.

Proper Hatred. Nevertheless, under certain conditions and at certain times it is proper to hate. "There is . . . a time to love and a time to hate." (Ec 3:1, 8) Even of Jehovah it is said that he hated Esau. (Mal 1:2, 3) But this cannot be attributed to any arbitrariness on God�s part. Esau proved himself unworthy of Jehovah�s love by despising his birthright and selling it and hence also the divine promises and blessings attached thereto. Moreover, he purposed to kill his brother Jacob. (Ge 25:32-34; 27:41-43; Heb 12:14-16) God also hates lofty eyes, a false tongue, hands that are shedding innocent blood, a heart fabricating hurtful schemes, feet that are in a hurry to run to badness, a false witness, anyone sending forth contentions among brothers, in fact, everyone and everything standing in complete opposition to Jehovah and his righteous laws.�Pr 6:16-19; De 16:22; Isa 61:8; Zec 8:17; Mal 2:16.

What kind of hatred must servants of God cultivate?

In true loyalty to Jehovah, his servants hate what and whom he hates. (2Ch 19:2) "Do I not hate those who are intensely hating you, O Jehovah, and do I not feel a loathing for those revolting against you? With a complete hatred I do hate them. They have become to me real enemies." (Ps 139:21, 22) But this hate does not seek to inflict injury on others and is not synonymous with spite or malice. Rather, it finds expression in its utter abhorrence of what is wicked, avoiding what is bad and those intensely hating Jehovah. (Ro 12:9, 17, 19) Christians rightly hate those who are confirmed enemies of God, such as the Devil and his demons, as well as men who have deliberately and knowingly taken their stand against Jehovah.

While Christians have no love for those who turn the undeserved kindness of God into an excuse for loose conduct, they do not hate persons who become involved in wrongdoing but who are worthy of being shown mercy. Instead of hating the repentant wrongdoer, they hate the wicked act, yes, "even the inner garment that has been stained by the flesh."�Jude 4, 23.

Avoiding Improper Hatred. Upon becoming Christians, persons who formerly hated one another do so no longer. (Tit 3:3) The one hating his brother is still walking in darkness, and any claim on his part to be a lover of God would really be a lie. Hatred of one�s brother is tantamount to murder.�1Jo 2:9, 11; 4:20; 3:15.

Sentimentality can cause one�s view of love and hate to get out of balance, as was apparently true of David in connection with his son Absalom. (2Sa 18:33; 19:1-6) Thus, too, "the one holding back his rod is hating his son, but the one loving him is he that does look for him with discipline."�Pr 13:24.

By respecting the privacy of others and showing loving consideration, a person can avoid unnecessarily making himself an object of hatred. Hence the advice: "Make your foot rare at the house of your fellowman, that he may not have his sufficiency of you and certainly hate you."�Pr 25:17.