The Word always was both someone other than God
and was God.
I believe that the
"someone other than God" needs
to make use of what the Divines call, "The Second Person of The Godhead", don't we?
The Trinity is three Persons. And those three Persons are the same God.
I understand "person" in context of being a human being,
but also in terms of "personhood" (as used in the Trinity).
If you want to call the literal Word of God a person fine.
Thank you for the clarification. I agree that we can only know God
and the Trinity as He has revealed to Himself to us,
and that God is infinitely more than this revelation.
It is the same with "person" and my question.
If we are talking about being a human person
then this was when the Word became flesh.
If we are talking personhood
then each member of the Trinity is eternally "person".
To answer your question, it depends on the context.
If we are speaking about Jesus being born a male human child,
then He became God's Son at his conception
(when the Word became flesh).
If we are speaking of the Son in terms of the Word
(coming forth from God, but not only incarnate)
then we are speaking about the eternally begotten Son.
https://www.monergism.com/thethreshold/sdg/gill/A_Body_of_Doctrinal_Divinity_-_John_Gill.pdf pg. 321.
The Distinct Personality, and Deity of the SON.
That the Son of God is a Person, and a Divine Person
distinct from the Father and the Spirit, cannot be doubted; for since his Father is a person, and he is the
"express image of his person", he must be a person too; and he must be the express image of him, as he himself is a divine person, the Son of God, and truly God; and not as he is man and mediator; not as he is man, or as having an human nature, for his Father never had any, and therefore he could not be the image of him in that respect; for though man is the image of God as to some qualities in him, yet is he never called his character or express image, much less the express image of any of the persons in the Deity: nor as mediator, and in an office capacity, for his Father was never a mediator, nor in an office: it remains therefore that it must be the express image of his person, as he himself is a divine person, abstracted from any consideration of his human nature, and of his office. For as Plato says, that which is like must needs be of the same species with that to which it is like.
"The definition of a Person agrees with him: he is an individual, distinct, though not separate from the divine nature, he has in common with the Father and the Spirit; he exists of himself in that nature distinctly, and independently; is not a part of another, the whole fullness of the Godhead dwells in him;
"nor is Jesus' human nature, which he assumed in time, a part of his person, nor adds anything to his personality; but being taken up into union with his person, exists in it; he has life in himself, and is the living God; is intelligent, has understanding and will; knows himself, his Father and the Spirit, and all creatures and things, and does whatever he pleases.
Besides the distinctive, relative property, or personal relation of the Son, which is to be begotten, and which gives and makes the distinction of him, as a divine person, from the Father and Spirit, who are never said to be begotten; there are many other things which show, or make him appear to be a distinct person.
1. His being with God as the Word, (John 1:1) and with his Father as a Son, as one brought up with him, (Proverbs 8:30) clearly expresses his distinct personality; he must be a person to be with, and to be brought up with another; and he must be distinct from him with whom he is; he cannot with any propriety be said to be with himself, or to be brought up with himself.
2. His being set up from everlasting as mediator, and the covenant head of the elect; ...and these show him to be a distinct person from him who set him up, and entrusted him with all these persons and things (see Proverbs 8:23; Psalm 89:3, 28; Deuteronomy 33:3; Ephesians 1:3; 2 Timothy 1:9).
3. His being sent in the fullness of time to be the Savior of his people, and that under the character of the Son of God, shows him to be distinct from the Father, whose Son he is, and by whom he was sent; if he was not a person, but a mere name, he could not be sent; and he must be distinct from him that sent him; he who sends, and he who is sent, cannot be one and the same person; or else it must be said, that he sent himself, which is too gross and absurd to be admitted; see (Romans 8:3; Galatians 4:4; 1 John 4:9, 14).
4. His becoming a sacrifice, and making satisfaction for the sins of men, and so the Redeemer and Savior of them, plainly declare his distinct personality. Was he not a person, he could not offer himself a sacrifice, and he must be distinct from him to whom he offered himself; was he not a person, he could not make satisfaction, or reconcile men to God; or, in other words, make reconciliation and atonement for sin; these are personal acts, and he must be distinct from him to whom the satisfaction, reconciliation, and atonement are made; or to whom men are reconciled by him; if he has redeemed men to God by his blood, as he has, he must be a person that is the redeemer of men, and he must be distinct from him to whom he has redeemed them; for he cannot with propriety be said to reconcile and redeem them to himself; see (Eph 5:2; Hebrews 9:14; Romans 5:10, 11; Revelation 5:9).
5. His ascension to Heaven, and session at the right hand of God, show him to be a person that ascended, and is sat down; and though it was in human nature that he ascended and sat down, yet it was God in that nature "God is gone up with a shout" (Psalm 47:5). "You", the Lord God, "have ascended on high", (Psalm 68:17, 18). "The Lord said to my Lord, sit on my right hand", (Psalm 110:1) and he must be distinct from his God and our God, from his Father and our Father, to whom he ascended, and cannot be the same person with him at whose right hand he sits, (John 20:17; Hebrews 1:13).
6. His advocacy and intercession with his Father, is a plain proof of his distinct personality. He is said to be an "advocate with the Father", (1 John 2:1) and therefore must be a person to act the part of an advocate; and must be distinct from him with whom he advocates; unless it can be thought he is an advocate with himself; he himself says, "I will pray the Father, and he shall give you another Comforter", meaning the Spirit of truth, as next explained (John 14:16, 17).
Now he must be distinct from the Father to whom he prays, for surely he cannot be supposed to pay to himself; and he must be distinct from the Spirit, for whom he prays. He appears in the presence of God for his people, and ever lives to make intercession for them, and must be a person to do this; and must be distinct from him in whose presence he appears, and to whom he makes intercession; for he cannot with any propriety he said to appear in his own presence for his people, and to mediate and make intercession for them with himself (see Hebrews 7:25, 9:24).
7. His judging the world at the last day, with all the circumstances thereof; gathering all nations before him, dividing them, and setting them, some on his right hand and others on his left, and passing the definitive sentence on them, prove him to be a person, a divine person, and distinct from the Father and the Spirit; for as for
"the Father, he judges no man, but has committed all judgment to the Son", (John 5:22) nor is ever the final judgment of the world ascribed to the Spirit (see Matthew 25:31-41; Acts 10:42, 17:31).
8. It is promised to the saints that they shall be with Christ, where he is; see him as he is, and behold his glory, and shall reign with him for evermore; and he is represented as the object of their praise, wonder, and worship, to all eternity; and that as distinct from the Father and the Holy Spirit; all which, and much more, show him to be a person, and to be distinct from them both; for surely he must be a person, a divine and distinct one, whom the saints shall he, live and dwell with to all eternity; and whom they shall praise, serve, and adore throughout endless ages.
(The Deity of Christ may he next considered, and proved; or, that he is a divine Person, truly and properly God. Not a made or created God, as say the Arians. He was made flesh, and made of a woman; but not made God; for then he must make himself, which is absurd, since;
"without Him was not anything made that was made;
but all things were made by Him" (John 1:3).
