Are Jesus and Satan brothers?

Mormonism teaches that God used to be a man on another world and that he became a god by following the laws and ordinances of his god on his home world. He brought his wife to this world, a woman he had married on the other world. She is, essentially, a goddess. In his present god-state, he rules our world. He has a body of flesh and bones. Since god and his wife are both exalted persons, they each possess physical bodies. In their exalted states as deities, they produce spirit children that grow and mature in the spiritual realm. The first spirit born was Jesus. Afterwards Lucifer was born along with the rest of us. So, Mormonism teaches that we all pre-existed in the spirit realm having been produced from the union of god and his goddess wife. Therefore, we all existed in spirit form before coming down and entering the bodies of human babies that are being born on earth. During this ‘compression' into the infant state, the memories of their pre-existence are 'veiled.'

Colossians 1:18 says that the Lord Jesus must have the first place in all things. This statement is justified by in the following statement: “… for in him all the fullness of the Godhead was pleased to dwell (Col 1:19). Only in the only-begotten Son of God could the fullness of the Godhead dwell. It is an infinite grace that we have been adopted and are called “sons of God”. With reference to us, the expression is always used in the plural form. But there is only one “Son of God” (singular): that is He, the eternal and only-begotten Son. Angels are also referred to – even though in a different sense – as “sons of God” (Job 1:6). But in no way they could be compared to the only-begotten Son of God. Angels are created beings whereas the only-begotten Son has never been created (He is the creator and entered into his creation, but He is no creature). Angels can by no means be compared to Him. Only He is the eternal and only-begotten Son – without beginning without end. All other who are by grace entitled to be called “sons of God” have a beginning, because they are creatures.

To Adam who was a son of God by divine inbreathing or to an angel who was a son of God as a created spirit, God might say, after he was brought into being, "Thou art My son"; but it seems incredible that God should say this to either of them before he came into the sphere of creation. But Jehovah could and did address His own Son in this manner. And the entire force of the quotation from the Psalm depends upon its unique application to the Son, Who was the Eternal Son without begetting, and of Whom it was, therefore, true before His begetting in time as the Incarnate Son.

By this conclusive witness, the personal glory of the One in Whom God has spoken is maintained. The Son does not differ from the angels merely in degree, as an archangel might differ from the hosts of angels he governs; the immeasurable difference is that between the Eternal Uncreated Son and those who became the sons of God by their creation. And when He is "begotten" in time, and is made a little lower than the angels for the suffering of death, His eternal relationship of Son in the Deity remains unimpaired. He does not acquire the name of Son by reason of the mediatorial functions assigned to Him, but inherits and retains it in His own personal right.

Now it is His Sonship that the apostle insists upon as distinguishing the Lord even as man from the angels (Heb. 1:5): "For unto which of the angels said He at any time, Thou art My Son; this day have I begotten Thee?" It is clearly as man born into the world that He is addressed; for "this day" is time, and not eternity; and so the apostle's quotation of it in the synagogue of Antioch (Acts 13:33) implies. It is the more remarkable because angels too are called "sons of God," as in Job 1:6; Job 38:7. Here, the sonship common to all spiritual beings created by the "Father of spirits" (Heb. 12:9) is distinguished from the real relationship of a "begotten Son." This is carefully to be marked, insisted on as it is in the announcement of the angel to Mary: "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing that shall be born of thee shall be called the Son of God." Here is in creature-condition One who is more than creature. Men may be "offspring of God," and angels "sons," and yet neither of them touch this place or inherit this name.

So, as the apostle argues, to none of the angels is said, "I will be to him a Father, and he shall be to Me a son." This is once more spoken of Him in manhood, "I will be to Him a Father" would be of course quite impossible to be said of Him in any other character. But here also a real and full relationship is indicated beyond that of a mere creature. "Begetting" is the distinct basis of this relationship, and declares the reality of it. Such was the Lord even, as man.

Only God could reveal what is written in this section, and faith recognises it must be seriously considered. The sons of God presented themselves before God. These sons of God are angels, though the designation can be true of men also, as in Genesis 6:2 which evidently refers to the line of Seth in contrast to the line of Cain; and in Galatians 3:26, where all believers today are said to be sons of God by faith in Christ Jesus. In all of these cases the son's place is to represent the Father, though in Genesis 6:2 they failed to do so. The sons of God here in Job 1:6 appear to be unfallen angels, for fallen angels are not sons of God. Satan came among them, though not one of them.

By Him also were all things created. There are things which had a beginning; they all had their origin from Him: "All things were made by him, and without him was not any thing made that was made." Precise, positive, and absolute distinction between all that has been made and Jesus. If anything has been made, it is not the Word; for all that has been made was made by that Word.

Then as an added and after communication we are told that "all things were made by Him, and without Him not one thing was made which hath been made" (verse 3). The Word was not made, but Himself made all. The Word is the Creator of all that has had a derived being. He created all. No creature received being apart from Him. The Word was the agent. Had He not been God, this must have been a work impossible to Him. Had He not been "in the beginning with God," it could not have been in any special way attributed to Him, the eternal Word. But creation is here affirmed as His work, not in a positive way only, but without exception for every creature. So in Col. 1:16-17 we are told that "by ( ἐν, in virtue of) Him were created all things, the things in the heavens and the things on the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities; all things have been created through Him, and for Him; and He is before all things, and by ( ἐν ) Him all things consist (or, are held together)." What repeated and irrefutable proofs of Deity!† I think the remark not only unhappy but worthy of reprobation, wherein it is said that evil itself implicitly (and not all matter only) was made by the Word. This is false philosophy, the Hegelianism even of many who oppose Hegel. Evil has nothing to do with creation, save as it is an inconsistency with it. The question now is not of evil in the sense of physical punishment; for this is pre-eminently sent of God. But moral evil in any being is a contradiction of the relationship in which God set that being. It is therefore neither in God nor of God, being failure relative to what previously existed as the fruit of God's pleasure, Who nevertheless permits it in view of government and redemption. Thus the angels left their first estate. Satan stood (or stands) not in the truth, and Adam fell from his original innocence. This is in no way a limitation of Divine power; but, contrariwise, the error I am combating does limit His goodness or His truth. Impossible that there can be in or from God the contrary of what He is, and He is good, He only; in the creature it can easily be, and it is, where creation is not sustained by God, or delivered by His grace. †Cf. "Notes on Colossians," pp. 19-21.

"Sons of God" is the term applied in the Old Testament to supernatural beings, both good and evil. Angels good and fallen are termed sons of God in the Old Testament. Satan himself is reckoned among the sons of God in Job 1:6, and 2:1. The term sons of God must mean here supernatural evil beings. These evil beings came down out of the air and began to take possession of such of the daughters of men as they chose.

Now, we read of one in the book of Job who, when "the sons of God came to present themselves before the Lord," "came also among them." He is expressly called Satan, and is a true "devil" according to the meaning of that word, "a false accuser."

These "sons of God" are spoken of by Jehovah in the same book as present when He laid the foundations of the earth (Job 38:7), and therefore are certainly not men but angels. Among these angels then the accuser comes, as one of them: surely not a man among angels, and hardly a personification of sin.

Col. 1:15-18. Who, as now incarnate, but the ever existent God, is the image or exact likeness in every attribute and moral character of the invisible God "who dwelleth in light unapproachable, whom no man hath seen nor can see," but who has been declared, made known, by the only begotten Son who is in the bosom of the Father; the Firstborn, not in point of time, but of priority, establishing His headship of every creature, or of all creation, being thus its Master and its Head; for, the reason why this is the case is that by Him, in His power, the Author and Agent, were all things as hereafter stated, created, not formed out of pre-existent matter, but called into being from absolute nothingness, that are in heaven, the vast universe above and about us, and that are in earth, the sea, the land, all things, vegetable and animal, in various families and orders, with their characteristics and possibilities of further development, in fact every possible and conceivable existence outside of Deity itself; visible, the material creation; and invisible, the world of spirit; whether they be thrones, highest official dignitaries; or dominions, rulers over parts of God's vast universe; or principalities, lesser authorities; or powers, every angelic being exulting in strength, fallen and unfallen, though all as created by Him were unfallen, intelligent, responsible, superhuman, immortal spirits: all things as thus characterized, without a single exception were created by Him, who thus proves Himself to be absolute Deity, one with the Father, in essence, power and glory; and for Him as the expression of His attributes of power, wisdom, skill, of His divine mind with its infinite and glorious conceptions — that vast plan in which His entire universe is to set forth His glories, and those more blessed ones of righteousness, holiness, goodness and love; and He is before all things, nothing can compare with Him in importance; no subject can engage our thoughts equal with Himself; He rises above all the affairs of this world and of the universe; even as He existed before them, so now He is infinitely superior to them; and by Him, by His wisdom, and the power of that word which called all things out of nothing into being, not by anything inherent in themselves, all things consist, are held fast together, the stars in their immeasurable orbits above us, the tiny drops of water that sparkle upon a blade of grass, all are held fast by the same omnipotent power of the eternal Son of God; and He is the Head, supreme Master and sovereign Lord, not only in an administrative way, but vitally the controlling power of the body, composed of all believers since Pentecost, being united to Him by the baptism and the indwelling of the Holy Spirit, no longer a Jewish nation or an earthly people, but Me Church, the truth as to which forms the mystery spoken of in this epistle, and made known by special revelation to Paul; who is the beginning, the Author and Head of the new creation which rests not upon fallen man, but upon the Son of God incarnate, who is the Firstborn from the dead, victorious over that death and judgment under which His people lay, He the first-fruits and the Forerunner of all His redeemed; that in all things, in every department of existence, wherever the thought can reach or wherever the Spirit of God can lead to still higher and ever higher conceptions of the breadth and length, the depth and height of those domains which have no boundaries, to all, with every family in heaven and earth, angelic, human, infernal, He might have the pre-eminence, Head over all things, Lord of all, to whom yet every knee shall bow and every tongue confess that Jesus Christ is Lord to the glory of God the Father.