Important Note: This article examines Finis Jennings Dake’s theological errors regarding the eternal Sonship of Jesus Christ. All quotations are taken directly from Dake’s published works, particularly “God’s Plan for Man” (GPFM) and the Dake Annotated Reference Bible. The purpose is to demonstrate how Dake’s teachings deviate from orthodox Christian doctrine that has been held for centuries.
Introduction: The Gravity of Dake’s Error
Finis Jennings Dake (1902-1987) was a Pentecostal minister and author whose annotated Bible and theological writings have influenced many Christians. However, his teachings on the eternal Sonship of Jesus Christ represent a serious departure from orthodox Christianity. This article will demonstrate through extensive quotation and analysis that Dake taught Jesus only became the Son of God at the incarnation, denying His eternal Sonship—a doctrine that strikes at the heart of the Trinity and the nature of God Himself.
The doctrine of Christ’s eternal Sonship is not a minor theological point but a fundamental truth about the nature of the Godhead. When we examine Dake’s writings carefully, we find that he consistently and explicitly denies that Jesus was the Son of God before the incarnation. This teaching has serious implications for our understanding of the Trinity, the nature of Christ, and the eternal relationships within the Godhead.
Part I: Dake’s Explicit Denial of Eternal Sonship
A. The Core of Dake’s Error: Sonship Only at Incarnation
In his book “God’s Plan for Man,” Dake makes his position unmistakably clear. On pages 381-384, in a section titled “The Theory of Eternal Sonship Discussed,” Dake writes:
GPFM, p. 381: “The word Son in connection with Jesus does not refer to His Deity, but to His humanity. AS GOD, Christ had no beginning, was not begotten, was not the first-born, was not born, and therefore, was not a Son; but AS MAN HE had a beginning, was begotten, was the first-born of God, was born, and therefore became the Son of God.”
This statement reveals the fundamental error in Dake’s theology. He creates an artificial separation between Christ’s deity and His Sonship, claiming that the title “Son” applies only to His humanity. This directly contradicts numerous Scripture passages that speak of the Son’s pre-existence and eternal relationship with the Father.
Dake continues on the same page:
GPFM, p. 381-382: “If one believed sonship referred to Deity, then he would have to believe that this person of Deity had a beginning, and was not always God, was not always in existence, and therefore, was not an eternal and self-existent Being. It is plainly stated in Micah 5:2; John 1:1-2; Col. 1:17; Rev. 1:8-18; John 17:5 that He had no beginning AS GOD and that He was as eternal and self-existent as the Father and the Holy Spirit.”
Here Dake presents a false dilemma. He argues that if Christ is eternally the Son, then He must have had a beginning. This misunderstands the nature of eternal generation, a doctrine that orthodox Christianity has taught for centuries. The eternal generation of the Son does not mean He had a beginning in time, but rather describes an eternal relationship within the Trinity.
B. Redefining Biblical Terms
In “The Truth about Baptism in the Holy Spirit,” Dake makes even more explicit statements about his view of Christ’s Sonship:
The Truth about Baptism in the Holy Spirit: “Christ laid aside His God-form, including the natural and all-powerful attributes of God and all the glory He had with the Father before the world was created, and limited Himself by taking human-form and all its limitations during the days of His flesh (Phil. 2:5-11); He was made of a woman (Gal. 4:4), in the likeness of sinful flesh (Rom. 8:3), and became God’s Son. His sonship always refers to humanity and never to deity (Lk. 1:32-35; Jn. 1:14; Mt. 1:18-25; Ps. 2:7, 12; Heb. 1:5-7; 5:5-10; 10:5-14).”
Notice how Dake explicitly states “His sonship always refers to humanity and never to deity.” This is a categorical denial of the eternal Sonship of Christ. Furthermore, Dake misuses Scripture references to support his position. Let’s examine how he misinterprets these passages.
C. The “Became” Language
Throughout his writings, Dake consistently uses the word “became” when referring to Christ’s Sonship, indicating that he believes Christ was not the Son before the incarnation:
GPFM, p. 382: “The birth of Christ was necessary if God was to have a Son to give to die for the world later. The purpose of the birth was that He might have a Son to give as a sacrifice to atone for the sins of the world.”
This statement is particularly troubling because it suggests that God did not have a Son until Mary gave birth to Jesus. This contradicts the clear teaching of Scripture that God sent His Son into the world (John 3:16-17; Galatians 4:4; 1 John 4:9-10), not that God sent someone who would become His Son.
Part II: Dake’s Distortion of the Trinity
A. Three Separate Beings with Bodies
One of the most serious errors in Dake’s theology is his teaching that the members of the Trinity are three separate beings, each with their own body. This moves dangerously close to tritheism (belief in three gods) rather than the biblical doctrine of the Trinity.
In “God’s Plan for Man,” page 51, Dake writes:
GPFM, p. 51: “INCARNATION means a person assuming a body which he takes as his very own, dwelling inside that body and not existing in any sense outside the body which he has taken to dwell in (Ps. 40:6-10; Heb. 10:5-10)… TRINITY. This means the union of three persons, the Father, the Son, and the Holy Spirit in one (united) Godhead or Divinity, so that all three persons are one in unity and eternal substance, but three separate and distinct persons as to individuality (1 John 5:7-8; Deut. 6:4; Mark 3:16-17; 28:19; Acts 7:56-59).”
While Dake uses orthodox language about “one in unity and eternal substance,” his other writings reveal that he actually believes in three separate beings with physical bodies. He continues:
GPFM, p. 51: “BODY, SOUL, AND SPIRIT. God the Father, God the Son, God the Holy Spirit, each angel and man, and every separate person in the universe has a personal body, soul, and spirit, which are separate and distinct from all others, as defined below. (1) The body of any being is the outward form or house in which his soul and spirit dwell (Gen. 2:7, 19; John 5:28-29; Matt. 27:52; 1 Cor. 15:34-58; Jas. 2:26; 1 Thess. 5:23; Heb. 10:5-10). There are spiritual and natural bodies, or heavenly and earthly bodies; and both kinds are real (1 Cor. 15:40-49). (2) The soul is that invisible part of all living beings that feels—the seat of his affections, emotions, passions, and desires, and which gives him self-consciousness and makes him a sentient being (Lev. 23:43; 1 Sam. 2:33; 10:6; 2 Sam. 15:39; 2 Kings 4:27; 23:3; Ps. 107:5, 9, 18, 26; Mark 12:33; Matt. 26:38; John 12:27; Heb. 10:38; Heb. 4:12). (3) The spirit is that invisible part of all living beings that knows—the seat of his intellect, mind, and will, and that which gives him self-determination and makes him a free moral agent and a rational being (1 Cor. 2:11; Mark 2:6-8; Exodus 35:21; Job 38:8, 18; Prov. 20:27; Phil. 1:27; Heb. 4:12; Jas. 2:26; 1 Thess. 5:23).”
By attributing physical bodies to each member of the Trinity, Dake fundamentally misunderstands the nature of God. Jesus Himself declared that “God is a Spirit” (John 4:24), and a spirit “hath not flesh and bones” (Luke 24:39). While the Son took on human flesh in the incarnation, this does not mean that the Father and the Holy Spirit have physical bodies.
B. Implications for Divine Unity
Dake’s teaching about three separate beings with bodies undermines the essential unity of God. While orthodox Christianity teaches that God is one in essence and three in persons, Dake’s system presents three separate beings who are merely united in purpose. This is evident when he discusses the concept of interpenetration in “The Truth about Baptism in the Holy Spirit”:
The Truth about Baptism in the Holy Spirit, Section XIV: “The Bible does not teach that Satan, the Holy Spirit, Christ, or God ever comes into and dwells in any man in the sense of incarnation. This means that they always exist as separate persons outside of man and never enter bodily into him to dwell. They all have their own separate and personal bodies, souls, and spirits, and could not enter into anyone bodily. They all dwell in man in a different sense entirely. They dwell in man only in the sense of union with him to a common purpose in life.”
This statement reveals how far Dake has departed from orthodox Christianity. He explicitly denies that the Holy Spirit actually indwells believers in any real sense, reducing the indwelling to mere “union to a common purpose.” This contradicts numerous Scripture passages that speak of the Spirit dwelling within believers (Romans 8:9-11; 1 Corinthians 3:16; 6:19).
Part III: Dake’s Misinterpretation of Key Scripture Passages
A. Psalm 2:7 – “This Day Have I Begotten Thee”
One of the key passages Dake uses to support his view is Psalm 2:7, which states, “Thou art my Son; this day have I begotten thee.” Dake interprets this as referring to the incarnation, the moment when Christ became the Son. However, this interpretation fails to account for how the New Testament uses this passage.
In Acts 13:33, Paul applies Psalm 2:7 to the resurrection of Christ, not His birth:
Conservative Christian Response: “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” (Acts 13:33). The context clearly refers to the resurrection, not the incarnation.
Furthermore, Hebrews 1:5 and 5:5 use this passage to emphasize Christ’s superiority over angels and His appointment as High Priest, not to establish when He became the Son. The phrase “this day” in prophetic literature often refers to the eternal present of God’s decree, not a specific moment in time.
B. Luke 1:32-35 – The Announcement to Mary
Dake frequently cites Luke 1:35 to support his position: “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.”
From the Dake Bible notes on Luke 1:35 (page 97), we see how he interprets this:
Dake Bible, p. 97: [Notes indicate that this is when Jesus became the Son of God through the virgin birth]
However, the conservative Christian interpretation recognizes that this passage speaks of the manifestation of the eternal Son in human flesh, not the beginning of His Sonship:
Conservative Christian Response: The phrase “shall be called” does not mean “shall become” but rather “shall be recognized as” or “shall be manifested as.” Jesus did not become the Son at the incarnation; rather, the eternal Son took on human nature. This is why John 3:16 says God “gave his only begotten Son”—the Son already existed to be given.
C. Hebrews 1:5 – “Today I Have Begotten You”
Dake’s interpretation of Hebrews 1:5 is particularly problematic. He sees this as proof that Christ became the Son at a point in time. However, the context of Hebrews 1 actually proves the opposite—it demonstrates Christ’s eternal superiority over all created beings.
Conservative Christian Response: Hebrews 1:1-3 establishes that the Son is the one “by whom also he made the worlds” and who “upholds all things by the word of his power.” The Son existed before creation and was active in creation. The quotation of Psalm 2:7 in verse 5 is not establishing when the Son came into existence but is demonstrating His unique relationship with the Father that no angel possesses.
D. John 1:14 – “The Word Became Flesh”
Dake uses John 1:14 to argue that the Word became the Son at the incarnation. However, this misses the clear teaching of John 1:1-3:
Conservative Christian Response: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made” (John 1:1-3). The Word (who is identified as the Son in verse 14) existed eternally with God and as God. The incarnation was not the beginning of the Son’s existence but the Word/Son taking on human flesh.
Part IV: Dake’s Teaching on Christ’s Limitations
A. The Kenosis Error
Dake teaches an extreme form of kenosis (emptying) theology, claiming that Christ completely laid aside His divine attributes during the incarnation. From “The Truth about Baptism in the Holy Spirit,” Dake writes:
The Truth about Baptism in the Holy Spirit: “Jesus was born with no more power, wisdom, knowledge, or divine power than any other newborn baby. He was virgin-born and grew in knowledge and wisdom and in every way as any other child (Isa. 7:14-16; 11:1; 50:4-11; 53:1-12; Ps. 119:97-104; Lk. 2:40, 52; Heb. 1:5-7; 2:9-18; 5:8-9).”
This teaching goes far beyond what Scripture teaches about the incarnation. While Christ voluntarily limited the use of His divine attributes, He did not cease to possess them:
Conservative Christian Response: Philippians 2:5-7 teaches that Christ “emptied himself” (Greek: kenoo), but this does not mean He ceased to be God or lost His divine attributes. Rather, He took on the additional nature of humanity and chose not to use His divine privileges for His own advantage. Colossians 2:9 affirms that “in him dwelleth all the fulness of the Godhead bodily,” even during His earthly ministry.
B. Christ’s Supposed Helplessness
Dake goes so far as to claim that Christ was completely helpless without the Holy Spirit:
The Truth about Baptism in the Holy Spirit: “The Bible teaches that, apart from the baptism of the Spirit, Christ was as helpless as any human being. It is this same Spirit baptism that all men can have through the gospel.”
This teaching undermines the deity of Christ and suggests that He was merely a Spirit-filled man like any believer could be. This is a serious christological error:
Conservative Christian Response: While Christ depended on the Holy Spirit in His humanity, He was never “helpless” in the sense of being merely human. He remained fully God even while being fully man. His miracles were performed by His own divine power working in harmony with the Father and the Spirit, not as a mere human vessel for the Spirit’s power.
Part V: The Orthodox Doctrine of Eternal Sonship
A. Biblical Evidence for Eternal Sonship
The Bible provides abundant evidence that Jesus was the Son of God before the incarnation. Let’s examine the key passages that establish this truth:
1. Pre-existence as the Son
John 3:16-17: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”
Analysis: God did not send someone who would become His Son; He sent His Son. The Son existed as Son before being sent.
Galatians 4:4: “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law.”
Analysis: The sending precedes the being “made of a woman.” The Son was sent, then took on human nature.
1 John 4:9-10: “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.”
Analysis: Again, the Son is sent as Son, not sent to become Son.
2. The Son as Creator
Colossians 1:13-17: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins: Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.”
Analysis: The Son created all things, which means He existed as Son before creation. The term “firstborn” (Greek: prototokos) refers to preeminence and rank, not origin in time.
Hebrews 1:2: “Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.”
Analysis: The Son made the worlds, establishing His pre-incarnate existence as Son.
3. Old Testament Appearances of the Son
Proverbs 30:4: “Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell?”
Analysis: This Old Testament passage acknowledges that God has a Son, written centuries before the incarnation.
Daniel 3:25: “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.”
Analysis: Nebuchadnezzar recognizes the fourth figure in the furnace as “like the Son of God,” indicating knowledge of God’s Son before the incarnation.
B. The Doctrine of Eternal Generation
The orthodox Christian doctrine of eternal generation teaches that the Son is eternally begotten of the Father. This does not mean the Son had a beginning, but describes an eternal relationship within the Trinity. This doctrine helps us understand several important truths:
1. The Son’s Full Deity
The Son possesses the same divine essence as the Father. He is not a created being but is eternally generated from the Father’s essence. As the Nicene Creed states, He is “God from God, Light from Light, true God from true God, begotten, not made, of one substance with the Father.”
2. The Eternal Relationship
The Father-Son relationship is not temporal but eternal. The Father has always been Father, and the Son has always been Son. This relationship defines who they are in their persons, not something they became.
3. The Distinction of Persons
While the Father and Son share the same divine essence, they are distinct persons. The eternal generation helps explain how there can be real distinctions within the Godhead while maintaining monotheism.
Part VI: Historical Orthodox Teaching on Eternal Sonship
A. The Early Church Fathers
The doctrine of eternal Sonship has been consistently taught throughout church history. The early church fathers were unanimous in affirming that Christ was eternally the Son of God:
Ignatius of Antioch (c. 35-108 AD)
“Jesus Christ… who was with the Father before the ages and appeared at the end of time” (Letter to the Magnesians).
Justin Martyr (c. 100-165 AD)
“The Father of the universe has a Son, who being the Word and first-begotten of God is also divine” (First Apology).
Irenaeus (c. 130-202 AD)
“Christ Jesus our Lord, and God, and Savior, and King, according to the pleasure of the invisible Father” (Against Heresies).
Athanasius (c. 296-373 AD)
Athanasius, the great defender of the deity of Christ against Arianism, strongly affirmed eternal Sonship: “He was not man, and then became God, but He was God, and then became man, and that to deify us” (On the Incarnation).
B. The Ecumenical Creeds
The church’s ecumenical creeds uniformly affirm the eternal Sonship of Christ:
The Nicene Creed (325/381 AD)
“We believe in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made.”
The Athanasian Creed (5th century)
“The Son is of the Father alone, not made nor created, but begotten… So the Father is God, the Son is God, and the Holy Spirit is God. And yet they are not three Gods, but one God.”
The Chalcedonian Definition (451 AD)
“Following the holy Fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man… begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary…”
C. The Reformers and Eternal Sonship
The Protestant Reformers maintained the orthodox doctrine of eternal Sonship:
Martin Luther (1483-1546)
“Christ is called the Son of God, and is truly such by nature and from eternity” (Commentary on Galatians).
John Calvin (1509-1564)
“When we speak of the Son without reference to the Father, we well and properly declare him to be of himself; and for this reason we call him the sole beginning. But when we mark the relation that he has with the Father, we rightly say that the Father is the beginning of the Son” (Institutes I.13.25).
The Westminster Confession of Faith (1646)
“In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son” (Chapter 2, Section 3).
Part VII: The Dangers of Denying Eternal Sonship
A. It Undermines the Trinity
When we deny the eternal Sonship of Christ, we fundamentally alter the doctrine of the Trinity. The Trinity is not merely about three persons who decided to work together; it’s about eternal relationships that define who God is in His very being.
Danger: If the Son only became the Son at the incarnation, then the Trinity as an eternal reality is destroyed. We would have God existing in some other form before the incarnation, which contradicts the unchangeable nature of God (Malachi 3:6; Hebrews 13:8).
Dake’s view reduces the Trinity to a temporary arrangement rather than the eternal nature of God. This has serious implications for our understanding of God’s character and His plan of salvation.
B. It Diminishes the Love of God
The eternal Sonship of Christ is essential to understanding the depth of God’s love for humanity:
Danger: If God did not have a Son until the incarnation, then John 3:16 loses its profound meaning. The amazing truth is not that God created someone to die for us, but that He gave His eternally beloved Son. The Father’s love for the Son is eternal (John 17:24), and this makes His sacrifice infinitely precious.
When Dake writes in GPFM, page 382, “The birth of Christ was necessary if God was to have a Son to give to die for the world,” he completely misses the profound truth of the Father’s eternal love for His eternal Son, which makes the sacrifice so meaningful.
C. It Confuses the Incarnation
The incarnation is not about someone becoming the Son of God, but about the eternal Son taking on human nature:
Danger: Dake’s view confuses the incarnation by making it the origin of Sonship rather than the assumption of humanity by the eternal Son. This leads to a defective understanding of Christ’s person and work.
D. It Leads to Other Christological Errors
Dake’s denial of eternal Sonship is connected to other serious errors in his Christology:
1. Subordinationism
By claiming Christ only became the Son at incarnation, Dake implies that Christ is somehow less than the Father in His deity.
2. Kenotic Heresy
Dake’s extreme kenosis teaching, claiming Christ completely emptied Himself of divine attributes, undermines the full deity of Christ during the incarnation.
3. Adoptionism Tendencies
While Dake doesn’t fully embrace adoptionism, his teaching that Christ “became” the Son has adoptionist implications.
Part VIII: Responding to Dake’s Arguments
A. “Eternal Sonship Makes the Son Created”
Dake argues that if Christ is eternally begotten, He must have had a beginning. From GPFM, page 381:
Dake’s Argument: “If one believed sonship referred to Deity, then he would have to believe that this person of Deity had a beginning, and was not always God.”
Orthodox Response: This represents a fundamental misunderstanding of the term “eternal generation.” In human experience, generation involves a beginning in time, but with God, we’re dealing with eternal realities. The Son’s generation from the Father is eternal—it has always been happening and always will be happening. It’s not an event in time but an eternal relationship. Just as God’s existence is eternal without beginning, so the Son’s generation from the Father is eternal without beginning.
B. “The Term ‘Son’ Implies Beginning”
Dake argues that the very word “Son” necessitates a beginning, as seen in his statement on GPFM, page 383:
Dake’s Argument: “The words Father and Son have exactly the same meaning when used of God as when used of men.”
Orthodox Response: This commits the error of univocal predication—assuming that terms applied to God mean exactly the same as when applied to creatures. When we speak of God as Father and Christ as Son, we’re using analogical language. The terms convey relationship and love, but without the temporal limitations of human relationships. God’s fatherhood and Christ’s sonship are the eternal archetypes of which human relationships are temporal copies.
C. “Scripture Says Christ ‘Became’ the Son”
Dake points to passages that speak of Christ becoming or being made something as proof He became the Son:
Orthodox Response: When Scripture speaks of Christ “becoming” or being “made” something, it refers to His human nature or His role in redemption, not His eternal identity as Son. For example:
- Galatians 4:4 – “made of a woman” refers to taking human nature
- Philippians 2:7 – “made in the likeness of men” refers to the incarnation
- Hebrews 2:17 – “made like unto his brethren” refers to taking human nature
None of these passages say Christ “became” the Son. They describe the eternal Son taking on additional natures or roles.
Part IX: The Biblical Teaching on the Trinity
A. One God in Three Persons
Against Dake’s teaching of three separate beings with bodies, Scripture teaches one God existing eternally in three distinct persons:
The Unity of God
Deuteronomy 6:4: “Hear, O Israel: The LORD our God is one LORD.”
Isaiah 44:6: “Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.”
1 Timothy 2:5: “For there is one God, and one mediator between God and men, the man Christ Jesus.”
The Distinction of Persons
Matthew 3:16-17: At Jesus’ baptism, we see the Father speaking from heaven, the Son being baptized, and the Spirit descending like a dove—three distinct persons.
John 14:16: Jesus says He will pray to the Father, who will send another Helper, the Holy Spirit—showing distinction between the three.
2 Corinthians 13:14: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.”
B. The Nature of God as Spirit
Against Dake’s teaching that each member of the Trinity has a body, Scripture teaches that God is spirit:
John 4:24: “God is a Spirit: and they that worship him must worship him in spirit and in truth.”
Luke 24:39: “A spirit hath not flesh and bones, as ye see me have.”
1 Timothy 1:17: “Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever.”
Colossians 1:15: Christ is “the image of the invisible God”—God is invisible because He is spirit, not physical.
While the Son took on human flesh in the incarnation, this does not mean the Father or the Spirit have bodies. The incarnation is unique to the Son and relates to His work of redemption.
Part X: Implications for Salvation
A. The Value of Christ’s Sacrifice
The eternal Sonship of Christ is crucial for understanding the infinite value of His sacrifice:
If Christ is the eternal Son: His sacrifice has infinite value because He is an infinite person—truly God from all eternity. The Father’s gift of His eternal Son demonstrates infinite love.
If Christ only became the Son at incarnation (Dake’s view): The sacrifice loses its eternal dimension. God would merely be creating someone to die, rather than sacrificing His eternally beloved Son.
B. Our Adoption as Sons
The eternal Sonship of Christ is the foundation for our adoption:
Romans 8:29: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”
Ephesians 1:5: “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.”
We become sons by adoption, being brought into the eternal relationship that exists between the Father and the Son. If there is no eternal Sonship, our adoption loses its meaning.
C. The Mediatorial Work of Christ
Christ’s role as mediator depends on His eternal Sonship:
1 Timothy 2:5: “For there is one God, and one mediator between God and men, the man Christ Jesus.”
Christ can mediate between God and man because He is both—the eternal Son who took on human nature. If He only became the Son at incarnation, His unique qualification as mediator is compromised.
Part XI: Additional Problems with Dake’s Theology
A. The Holy Spirit’s Deity Compromised
Dake’s teaching about the Trinity having separate bodies extends to the Holy Spirit as well. This creates serious problems for understanding the Spirit’s work:
Dake’s Teaching: The Holy Spirit has His own separate body and cannot actually indwell believers in any real sense, only in the sense of “union to a common purpose.”
Biblical Response:
1 Corinthians 6:19: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”
Romans 8:11: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”
The Bible clearly teaches that the Holy Spirit actually dwells within believers, not merely alongside them in some cooperative arrangement.
B. The Problem of Divine Immutability
Dake’s teaching that Christ became the Son contradicts the biblical doctrine of God’s unchangeableness:
Malachi 3:6: “For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.”
Hebrews 13:8: “Jesus Christ the same yesterday, and to day, and for ever.”
James 1:17: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.”
If Christ became something He was not before (the Son), then He changed in His very being, which contradicts these passages about divine immutability.
C. The Problem of Eternal Relationships
Scripture speaks of eternal relationships within the Godhead that presuppose eternal Sonship:
John 17:24: “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.”
The Father loved the Son “before the foundation of the world.” This love is not abstract but personal—the love of Father for Son. This relationship existed before creation and before the incarnation.
Part XII: Examining Dake’s Use of Scripture
A. Selective Citation
One of the most troubling aspects of Dake’s teaching is his selective use of Scripture. He cites passages that seem to support his view while ignoring or explaining away passages that clearly teach eternal Sonship. Let’s examine how he mishandles specific texts:
Misuse of Psalm 2:7
Dake frequently cites Psalm 2:7 (“Thou art my Son; this day have I begotten thee”) as proof that Christ became the Son at a point in time. However, he fails to consider:
1. The New Testament Application: As we’ve seen, Acts 13:33 applies this to the resurrection, not the birth of Christ. Hebrews 1:5 and 5:5 use it to establish Christ’s superiority and priestly appointment.
2. The Prophetic Perfect: Hebrew prophecy often uses the perfect tense to describe future events as already accomplished. “This day” in God’s eternal decree doesn’t indicate a temporal beginning.
3. The Messianic Context: Psalm 2 is about the Messiah’s enthronement and victory, not His origin.
Misuse of Philippians 2:5-11
Dake uses this passage to argue that Christ completely divested Himself of deity, but this misreads the text:
Philippians 2:6-7: “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.”
Correct Understanding:
- “Being in the form of God” (Greek: morphe) indicates Christ’s essential divine nature
- “Made himself of no reputation” (Greek: kenoo – emptied) refers to laying aside the use of divine privileges, not the possession of divine attributes
- “Took upon him” indicates addition (humanity), not subtraction (deity)
- The passage teaches humility through Christ’s example, not a change in His essential nature
B. Ignoring Clear Passages
Dake conspicuously avoids dealing with passages that clearly teach eternal Sonship:
Micah 5:2
Micah 5:2: “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”
Analysis: This messianic prophecy speaks of One whose “goings forth” (origins, activities) are “from everlasting” (Hebrew: olam – eternal). While Dake references this verse, he applies it only to Christ’s deity, not His Sonship, creating an artificial separation.
John 1:18
John 1:18: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”
Analysis: The phrase “which is in the bosom of the Father” uses the present tense, indicating an eternal relationship. The Son’s position “in the bosom of the Father” describes intimate eternal fellowship, not something that began at the incarnation.
Part XIII: The Testimony of Christ Himself
A. Christ’s Pre-existence Claims
Jesus Himself made numerous claims about His pre-existence as the Son:
John 8:58: “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.”
Jesus claims not just pre-existence but identifies Himself with the divine name “I AM” (Exodus 3:14), asserting His eternal deity.
John 17:5: “And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.”
Jesus speaks of glory He shared with the Father before creation. This is the glory of the Son with the Father, not just abstract divine glory.
John 6:62: “What and if ye shall see the Son of man ascend up where he was before?”
Jesus identifies Himself as the Son of man who existed in heaven before the incarnation.
B. The Sending Statements
Jesus repeatedly spoke of being “sent” by the Father, which presupposes His existence as Son before being sent:
John 8:42: “Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.”
John 16:28: “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”
John 20:21: “Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.”
The sending language consistently presents the Son as coming from the Father, not becoming the Son upon arrival.
Part XIV: The Impact on Christian Worship and Practice
A. Worship of Christ
The eternal Sonship of Christ is foundational to Christian worship:
If Christ is the eternal Son, He has always been worthy of worship as God. The angels worshiped Him before the incarnation (Hebrews 1:6), and believers worship Him as the eternal Son who became man for our salvation.
If Christ only became the Son at incarnation (Dake’s view), our worship loses its eternal dimension. We would be worshiping someone who underwent a fundamental change in identity.
B. Prayer and Intercession
Our confidence in Christ’s intercession rests on His eternal Sonship:
Hebrews 7:25: “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”
Romans 8:34: “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.”
Christ’s intercession is effective because He is the eternal Son who knows the Father eternally and intimately, not someone who recently became the Son.
C. The Lord’s Supper
The Lord’s Supper commemorates the sacrifice of God’s Son:
1 Corinthians 11:24-25: “This is my body, which is broken for you: this do in remembrance of me… This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.”
We remember not just a man who died, but the eternal Son who took on flesh to redeem us. The infinite value of His sacrifice stems from His eternal divine personhood.
Part XV: Responding to Potential Objections
A. “But Dake Was a Man of God”
Some might object that Dake was a sincere Christian and preacher. While we don’t judge his heart or salvation, we must judge his doctrine:
Galatians 1:8: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”
Acts 17:11: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”
We are commanded to test all teaching against Scripture, regardless of who the teacher is.
B. “This Is Too Complex for Average Believers”
Some might argue that these theological distinctions are too complex for ordinary Christians. However:
Response: The basics of eternal Sonship are simple: Jesus has always been God’s Son. He didn’t become the Son; He is the Son who became man. This truth is accessible to all believers and is essential for proper worship and understanding of salvation.
Furthermore, false teaching about Christ’s nature has always been a danger to the church (1 John 4:1-3; 2 John 7-11), and believers need to be equipped to recognize and reject it.
C. “Does This Really Matter?”
Some might wonder if this doctrine really matters for practical Christian living:
Response: Yes, it matters profoundly!
- For Salvation: The value of Christ’s sacrifice depends on who He is
- For Worship: We worship Christ as the eternal Son, not a created being
- For Assurance: Our security rests in the eternal, unchanging Son
- For Prayer: We approach the Father through His eternal Son
- For Truth: Christianity stands or falls on the truth about Christ
Part XVI: The Practical Implications for Churches
A. The Use of Dake’s Materials
Given the serious errors in Dake’s theology, churches and individuals should carefully consider their use of his materials:
Recommendations:
- The Dake Annotated Reference Bible should not be used as a primary study Bible, especially for new believers who might accept his notes as authoritative
- Teachers and preachers should not cite Dake as a reliable theological source without carefully examining his teachings against Scripture
- Churches should provide clear teaching on the eternal Sonship of Christ to counter any influence from Dake’s materials
- Those who own Dake’s materials should be aware of his errors and read his notes with extreme caution
B. Teaching Sound Doctrine
Churches must actively teach sound doctrine about Christ’s eternal Sonship:
Essential Teachings:
- The Trinity: One God in three eternal persons—Father, Son, and Holy Spirit
- The Eternal Sonship: Jesus has always been the Son of God, not becoming the Son at incarnation
- The Incarnation: The eternal Son took on human nature without ceasing to be God
- The Value of Redemption: We are saved by the sacrifice of God’s eternal Son
Part XVII: A Biblical Summary of Eternal Sonship
Let us summarize the biblical teaching on the eternal Sonship of Christ with a systematic presentation of the key truths:
A. The Eternal Son in Eternity Past
- The Son existed before creation (John 1:1-3; Colossians 1:15-17)
- The Son was with the Father in glory (John 17:5, 24)
- The Son was loved by the Father (John 17:24)
- The Son was active in creation (Hebrews 1:2; Colossians 1:16)
- The Son shared the divine nature (Philippians 2:6; Hebrews 1:3)
B. The Eternal Son in the Incarnation
- The Father sent His Son (John 3:16-17; Galatians 4:4; 1 John 4:9-10)
- The Son took on human nature (John 1:14; Philippians 2:7-8)
- The Son retained His deity (Colossians 2:9; John 10:30)
- The Son revealed the Father (John 1:18; 14:9)
- The Son accomplished redemption (Hebrews 10:5-10; 1 Peter 1:18-20)
C. The Eternal Son in Glory
- The Son returned to His former glory (John 17:5; Acts 1:9-11)
- The Son sits at the Father’s right hand (Hebrews 1:3; 8:1)
- The Son intercedes for believers (Romans 8:34; Hebrews 7:25)
- The Son will return in glory (Matthew 24:30; Revelation 1:7)
- The Son will reign eternally (Luke 1:33; Revelation 11:15)
Part XVIII: Conclusion and Call to Action
A. Summary of Dake’s Errors
We have examined extensive evidence from Finis Dake’s writings that demonstrate his denial of the eternal Sonship of Christ. His errors include:
- Explicit denial that Christ was the Son before incarnation – claiming Sonship “always refers to humanity and never to deity”
- Teaching that Christ “became” the Son at incarnation – contradicting the sending passages of Scripture
- Distorting the Trinity into three separate beings with bodies – approaching tritheism
- Extreme kenosis teaching – claiming Christ completely emptied Himself of divine attributes
- Misinterpretation of key biblical passages – forcing Scripture to fit his theological system
- Departure from historic orthodox Christianity – contradicting 2000 years of church teaching
B. The Importance of Sound Doctrine
This examination of Dake’s errors reminds us of the critical importance of sound doctrine:
2 Timothy 4:3-4: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables.”
Titus 2:1: “But speak thou the things which become sound doctrine.”
1 Timothy 4:16: “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.”
C. A Call to Biblical Fidelity
In closing, we must emphasize that this critique of Dake’s theology is not an attack on a person but a defense of biblical truth. The eternal Sonship of Christ is not a minor doctrine but touches the very heart of the Christian faith—who Jesus Christ is and what He has done for our salvation.
Christians must be committed to biblical fidelity, testing all teaching against the Word of God. We must be willing to reject error regardless of its source, while holding fast to the truth that has been “once delivered unto the saints” (Jude 3).
Final Exhortation:
Let us hold firmly to the biblical truth that Jesus Christ is the eternal Son of God, who was with the Father before the foundation of the world, who created all things, who was sent by the Father in the fullness of time, who took on human flesh without ceasing to be God, who died for our sins and rose again, and who now sits at the Father’s right hand making intercession for us.
This is the Christ we worship—not someone who became the Son, but the eternal Son who became man for us and for our salvation. To Him be glory and dominion forever and ever. Amen.
Appendix: Key Scripture References on Eternal Sonship
| Category | Scripture Reference | Key Teaching |
|---|---|---|
| Pre-existence | John 1:1-3 | The Word was with God and was God from the beginning |
| Pre-existence | John 17:5 | Christ shared glory with the Father before the world was |
| Sending | John 3:16-17 | God sent His Son into the world |
| Sending | Galatians 4:4 | God sent forth His Son |
| Sending | 1 John 4:9-10 | God sent His only begotten Son |
| Creation | Colossians 1:15-17 | All things created by the Son |
| Creation | Hebrews 1:2 | God made the worlds by His Son |
| Eternal Love | John 17:24 | Father loved the Son before the foundation of the world |
| OT Reference | Proverbs 30:4 | God has a Son |
| OT Reference | Daniel 3:25 | Fourth man like the Son of God |
A Final Word
“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” – 1 John 5:7
The eternal Son, the Word made flesh, is worthy of all worship, honor, and glory—not because He became the Son, but because He IS the Son from all eternity. Let us worship Him in spirit and in truth, holding fast to the faith once delivered to the saints.
© 2025, DakeBible.org. All rights reserved.
