The Hypostatic Union- the 2 Natures in Christ
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Johann
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Your argument attempts to limit the meaning of "Son" (υἱός, huios) to "offspring" in a univocal sense, as if it necessarily implies a created or biological relationship in every instance.
However, this ignores both the full semantic range of the word in Greek and the theological implications of Christ's Sonship as presented in Scripture.
The full lexical meaning of υἱός (huios) in Greek
How Jesus is called "Son" in a unique, divine sense
The biblical evidence that refutes any created or subordinate connotation
1. The Full Lexical Range of Υἱός (Huios) in Greek
Vine’s Expository Dictionary is not a comprehensive Greek lexicon but a general reference.
A proper lexical study requires consulting Liddell-Scott-Jones (LSJ), BDAG (Bauer-Danker-Arndt-Gingrich), and Thayer’s Lexicon. These sources confirm that υἱός (huios) does not always mean "offspring" in a biological sense.
LSJ (Liddell-Scott-Jones Greek-English Lexicon):
υἱός – "a son, descendant, metaphorically used of disciples, followers, or those sharing in the nature of another."
BDAG (A Greek-English Lexicon of the New Testament and Other Early Christian Literature):
υἱός – "one who is related as a son, but also used in a broader sense to denote moral, spiritual, or positional likeness."
Even Vine’s definition, which you cite, acknowledges that "huios" is often used metaphorically of prominent moral characteristics.
This proves your claim false-"Son" does not always mean biological offspring but can refer to nature, position, or character.
2. Christ as "Son" in a Unique, Divine Sense
The New Testament never uses "Son" for Jesus in a way that suggests He is merely an offspring in the sense of derivation or creation.
Instead, the term "Son" affirms His eternal relationship with the Father.
John 5:18 – "The Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God."
The phrase "God was his Father" means His Sonship is unique and entails equality with the Father. The Jewish leaders understood this and saw it as a claim to divine status, not creaturely sonship.
Hebrews 1:2–3 – "Hath in these last days spoken unto us by his Son… Who being the brightness of his glory, and the express image of his person."
This describes Jesus as the radiance (ἀπαύγασμα) of God’s glory and the exact representation (χαρακτήρ) of His being—not as a mere created offspring.
John 1:1–3, 14 – "In the beginning was the Word, and the Word was with God, and the Word was God… And the Word became flesh."
The Son existed eternally before the incarnation. The term "Son" does not indicate a beginning but an eternal identity.
Thus, Sonship in Christ’s case is not about derivation or creation, but about nature and identity within the Godhead.
3. The Biblical Evidence That Refutes a Created or Subordinate Sonship
A. "Son" in the Old Testament Messianic Prophecies
Psalm 2:7 – "Thou art my Son; this day have I begotten thee."
Quoted in Hebrews 1:5, referring to Christ’s divine Sonship. The verb "begotten" (γεννάω) here is metaphorical, denoting declaration and appointment, not creation.
Isaiah 9:6 – "Unto us a child is born, unto us a Son is given… and his name shall be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace."
This "Son" is divine, called "Mighty God" (אֵל גִּבּוֹר, El Gibbor). His Sonship is eternal.
B. "Son" in the New Testament Shows Divine Preexistence
John 3:16 – "For God so loved the world, that he gave his only begotten Son."
The phrase "only begotten" (μονογενής, monogenēs) does not mean "created" but "unique, one-of-a-kind."
Galatians 4:4 – "But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law."
Jesus was already the Son before He was "sent" into the world. His Sonship did not begin at birth—it is eternal.
C. The Son is Worshiped as God
Hebrews 1:6 – "And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him."
Worship belongs only to God (Deuteronomy 6:13, Matthew 4:10). If Jesus were a mere created "Son," worshiping Him would be idolatry.
Claim Refutation
"Son" means literal offspring. The Greek υἱός is used metaphorically for status, character, and divine identity.
Jesus' Sonship means derivation or creation. John 1:1–3, 14, Hebrews 1:2–3, and Colossians 1:15–17 show His Sonship is eternal, not created.
Jesus is a Son in the same way humans are sons. John 5:18 and Hebrews 1:5–6 show His Sonship is unique, making Him equal with God.
Jesus' Sonship began at birth. Galatians 4:4 and John 3:16 show He was the Son before being sent.
Your argument is based on a flawed lexical assumption and ignores the full biblical testimony regarding the eternal Sonship of Christ.
Selective reading and Vine's isn't going to help you out here.
Selective verse quotations neglecting context-not good.
Have a good day.
J.
101G
Well-known member
listen Genesis 1:1 "In the beginning God created the heaven and the earth." the term GOD, it is the Hebrew term,
H430 אֱלֹהִים 'elohiym (el-o-heem') n-m.
אֱלֹהֵי 'elohiy (el-o-hee') [alternate plural]
1. (literally) supreme ones.
2. (hence, in the ordinary sense) gods.
3. (specifically, in the plural, especially with the article) the Supreme God (i.e. the all supreme).
4. (sometimes) supreme, used as a superlative.
5. (occasionally, by way of deference) supreme magistrates, the highest magistrates of the land.
6. (also) the supreme angels (entities of unspecified type).
[plural of H433]
KJV: angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.
Root(s): H433
Compare: H5945, H7706, H8199, H4397
plural of, of, of, of, ..... H433, of translates the genitive case of nouns, with various shades of meaning. Of these the subjective and objective are mentioned here, which need careful distinction.
is the subjective and objective the "exact representation," or "identical person."
]101G.
Johann
Well-known member
Glad you acknowledge the plural form of Elohim.
Bereshis (in the Beginning) was the Dvar Hashem [YESHAYAH 55:11; BERESHIS 1:1], and the Dvar Hashem was agav (along with) Hashem [MISHLE 8:30; 30:4], and the Dvar Hashem was nothing less, by nature, than Elohim! [Psa 56:11(10); Yn 17:5; Rev. 19:13]
Joh 1:2 Bereshis (in the Beginning) this Dvar Hashem was with Hashem [Prov 8:30].
Joh 1:3 All things through him came to be, and without him came to be not one thing which came into being. [Ps 33:6,9; Prov 30:4]
J.
101G
Well-known member
Just one thing, 1 Timothy 6:15 "Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords;" 1 Timothy 6:16 "Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen."
STOP right here, Who only hath immortality? you do know what "ONLY" means right.
only: and no one or nothing more besides; solely or exclusives. do you see what 101G mean now?
101G
101G
Well-known member
one thing, your through is simply "BY". again, Isaiah 44:24 "Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;" according to Noah Webster's 1828 Dictionary of American English "BY" as in by himself, 3. Through, or with, denoting the agent, means, instrument or cause. and we do know what "WITH" means,,,,, the SAME ONE PERSON.
again thanks.
101G.
Johann
Well-known member
Again-
Your argument hinges on the claim that "only" in 1 Timothy 6:16 means absolute exclusivity, thus implying that no one else possesses immortality except for the one described in the passage. However, this interpretation is flawed because it ignores-
The meaning of "immortality" (ἀθανασία, athanasia) in biblical context
The theological implications of Christ’s resurrection and eternal nature
The broader scriptural testimony about shared immortality
1. The Meaning of "Immortality" (ἀθανασία, athanasia) in Biblical Context
The term "immortality" (ἀθανασία) means "deathlessness" or "incorruptibility" and is used in two key ways in Scripture:
Essential Immortality – Inherent, uncaused, and self-existent (applicable to God alone).
Conferred Immortality – Bestowed upon others, such as believers in the resurrection.
A. 1 Timothy 6:16 Refers to God's Essential Immortality
The passage describes the nature of God’s immortality as unapproachable, absolute, and unique to His being.
The phrase "who only hath immortality" emphasizes that God's life is underived-He does not receive immortality from another source but is inherently self-existent (cf. Exodus 3:14, John 5:26).
B. This Does Not Deny That Others Can Receive Immortality
2 Timothy 1:10 – "But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality (ἀφθαρσία) to light through the gospel."
If only God possesses immortality in an absolute sense, how can Christ "bring it to light" for others?
1 Corinthians 15:53–54 – "For this corruptible must put on incorruption, and this mortal must put on immortality (ἀθανασία)."
If no one else can have immortality, how do believers receive it in the resurrection?
Thus, "only" in 1 Timothy 6:16 does not mean others cannot receive immortality-it refers to God as its source.
2. The Theological Implications of Christ’s Resurrection and Eternal Nature
A. Christ Possesses Immortality
Revelation 1:17–18 – "Fear not; I am the first and the last: I am he that liveth, and was dead; and behold, I am alive forevermore."
Jesus, being alive forevermore, possesses immortality (ἀθανασία).
John 2:19 – "Destroy this temple, and in three days I will raise it up."
Christ’s power over His own resurrection demonstrates His divine immortality.
B. Christ is Identified as the "Only Potentate" and "Lord of Lords"
1 Timothy 6:15 – "Who is the blessed and only Potentate, the King of kings, and Lord of lords."
This title is applied to Christ in Revelation 17:14 and Revelation 19:16, confirming that Christ is the one being described in 1 Timothy 6:15–16.
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."
If Christ shares in the eternal glory of the Father, then He possesses the same essential immortality.
3. The Broader Scriptural Testimony About Shared Immortality
Claim Refutation
"Only God has immortality" 2 Timothy 1:10, 1 Corinthians 15:53–54 show immortality is given to believers.
"Immortality means no one else can have it" Jesus is alive forevermore (Revelation 1:18) and gives eternal life.
"Only one person has immortality in 1 Timothy 6:16" The same "King of Kings and Lord of Lords" title applies to Christ in Revelation 19:16.
Once again your argument is flawed because 1 Timothy 6:16 speaks of God’s unique, uncaused immortality, not an absolute exclusion of others from receiving it.
J.
101G
Well-known member
nonesense, did you not say, "
Isaiah 9:6 and John 8:58: The Divine Titles of Jesus
In Isaiah 9:6, a prophecy of the coming Messiah, titles like “Mighty God” and “Everlasting Father” are applied to the coming child, who Christians believe is Jesus. These titles indicate that the Messiah shares the divine nature. Moreover, Jesus’ statement in John 8:58, “Before Abraham was, I AM,” directly references the divine name revealed to Moses in Exodus 3:14, “I AM WHO I AM.” The Jewish audience’s reaction—picking up stones to kill Him for blasphemy—shows they understood Jesus’ claim to be none other than YHWH Himself."
NOW, is this son to come is the ONLY YHWH? so 1 Timothy 6:15 still stand and correct. so try again.
101G.
Johann
Well-known member
You almost had it right-the Son to come has already come.
1 Timothy 6:15 – "Who is the blessed and only Potentate, the King of kings, and Lord of lords."
This title is applied to Christ in Revelation 17:14 and Revelation 19:16, confirming that Christ is the one being described in 1 Timothy 6:15–16.
Rev 17:14 these with the Lamb shall make war, and the Lamb shall overcome them, because Lord of lords he is, and King of kings, and those with him are called, and choice, and stedfast.'
Rev 17:14 "These with the SEH (Lamb, SHEMOT 12:3; YESHAYAH 53:7 Moshiach) will make milkhamah (war), and the SEH (Lamb, SHEMOT 12:3; YESHAYAH 53:7 Moshiach) will conquer them, because He is Adon HaAdonim and Melech HaMelachim; and the ones with him are the Keru’im v’Nivcharim v'Ne'emanim (Called and Chosen and Faithful).”
Rev 19:16 And He has on His kaftan and on His thigh a name inscribed: MELECH HAMELACHIM AND ADON HAADONIM.
The title "Adon HaAdonim" (אֲדוֹן הָאֲדוֹנִים) in Revelation 17:14 and 19:16 translates to "Lord of Lords", referring to supreme authority, sovereignty, and dominion. The one bearing this title is explicitly identified as the Lamb (SEH)-a direct reference to Messiah (Moshiach), Jesus (Yeshua).
1. "Adon HaAdonim" in Biblical Context
The phrase "Lord of Lords" (Adon HaAdonim) has its roots in the Hebrew Scriptures:
Deuteronomy 10:17 – "For the LORD your God is God of gods, and Lord of lords (Adon HaAdonim), the great God, mighty and awesome, who shows no partiality nor takes a bribe."
Psalm 136:3 – "O give thanks to the Lord of lords (Adon HaAdonim), for His mercy endures forever."
These passages describe YHWH (the God of Israel) as the supreme Lord, reinforcing the divine nature of the title.
2. Yeshua as "Adon HaAdonim"
In Revelation 17:14 and 19:16, Yeshua is given this very title, confirming:
His deity – Since "Adon HaAdonim" belongs to YHWH (Deuteronomy 10:17), applying it to Yeshua affirms His divine nature.
His absolute sovereignty – He is not just a king but the King of kings; not just a lord but the Lord of lords.
His victorious reign – He conquers His enemies (Revelation 17:14) and rules with unmatched authority (Revelation 19:16).
3. Connection to Other Messianic Titles
Melech HaMelachim (King of Kings) – Further shows His supreme rule over all rulers.
SEH (Lamb, Isaiah 53:7, Exodus 12:3) – Links Him to the sacrificial Passover Lamb and the Suffering Servant.
Keru’im, Nivcharim, Ne'emanim (Called, Chosen, and Faithful) – Highlights the identity of those with Him—His elect, faithful followers.
Thus, "Adon HaAdonim" is a direct title for Yeshua, the victorious, divine Messiah, affirming His supremacy over all creation.
Shalom.
J.
101G
Well-known member
again, nonsense. and here's why. is not the Lame in revelation who sits on the throne and stands before it? .... (smile).
see your mistake. he who sits is the Lamb.
case close now.
now if you cannot understand this, he who sits on the throne is the ONE ... the Lamb.....
so try again.101G.
Johann
Well-known member
I can understand you fumbling and calling this debate as "nonsense"-you have no leg to stand on.again, nonsense. and here's why. is not the Lame in revelation who sits on the throne and stands before it? .... (smile).
see your mistake. he who sits is the Lamb.
case close now.
now if you cannot understand this, he who sits on the throne is the ONE ... the Lamb.....
101G.
J.
101G
Well-known member
well then, tell us who sits on the throne? the Father whom you call or the Son? your answer please. and we will see who is nonsense.
101G
Johann
Well-known member
The Father is Seated on the Throne
Daniel 7:9 – "I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire."
The Ancient of Days is understood as God the Father, seated on His throne in majesty.
Revelation 4:2–3 – "And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone."
This describes God’s throne, where worship is given (Revelation 4:9–11).
2. The Son is Seated on the Throne with the Father
Revelation 3:21 – "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."
Christ affirms that He is seated with the Father. This shows co-rulership.
Revelation 5:6–7 – "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain... And he came and took the book out of the right hand of him that sat upon the throne."
The Lamb (Yeshua) is before the throne yet also worshiped as God (Revelation 5:12–13).
Hebrews 1:3 – "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."
Christ sits at the right hand of the Father, a position of divine authority.
3. The Unified Throne of God and the Lamb
Revelation 22:1, 3 – "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. ... And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him."
One throne is shared by God and the Lamb, showing divine unity between the Father and the Son.
Conclusion: Who Sits on the Throne?
Both the Father and the Son sit on the throne.
The Father is seated in eternal majesty.
The Son sits with Him, sharing in His rule and receiving worship.
The throne of God and of the Lamb (Revelation 22:1, 3) shows a shared authority, affirming the Son’s divine reign.
καθίζω (kathizō) – "to sit down, to be seated"
This verb is frequently used to describe someone taking a seated position, particularly in an official or ruling capacity.
Matthew 19:28 – "Ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ"
(Hotan kathisē ho huios tou anthrōpou epi thronou doxēs autou)
"When the Son of Man shall sit on the throne of His glory..."
Revelation 3:21 – "ἐκάθισα μετὰ τοῦ πατρός μου ἐν τῷ θρόνῳ αὐτοῦ"
(ekathisa meta tou patros mou en tō thronō autou)
"I also sat down with my Father on His throne."
This verb is used both for Christ taking His seat in glory and for others sitting with Him in authority.
2. κάθημαι (kathēmai) – "to be seated, to dwell, to remain"
This is a present tense verb, indicating a continuous state of being seated, often used for the one already enthroned.
Matthew 23:22 – "ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ Θεοῦ καὶ ἐν τῷ καθημένῳ ἐπ' αὐτοῦ"
(ho omosas en tō ouranō omnyei en tō thronō tou Theou kai en tō kathēmenō ep’ autou)
"He who swears by heaven swears by the throne of God and by Him who is seated on it."
Revelation 4:2 – "ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶ ἐπὶ τὸν θρόνον καθήμενος"
(idou thronos ekeito en tō ouranō, kai epi ton thronon kathēmenos)
"Behold, a throne was set in heaven, and one sitting upon the throne."
This form is used for God the Father sitting in continuous, eternal sovereignty on the throne.
3. ἐγκαθίζω (enkathizō) – "to enthrone, to cause to sit"
This is a compound verb meaning to seat someone in a position of authority.
Luke 22:69 – "ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ"
(apo tou nyn de estai ho huios tou anthrōpou kathēmenos ek dexiōn tēs dynameōs tou Theou)
"From now on, the Son of Man will be seated at the right hand of the power of God."
This usage describes Christ being enthroned at God's right hand.
Greek Word Meaning Usage
καθίζω (kathizō) To sit down, take a seat, assume a position of authority Used for Christ taking His seat (Rev. 3:21, Matt. 19:28)
κάθημαι (kathēmai) To be seated, to remain seated, continuous action Used for God already enthroned (Rev. 4:2, Matt. 23:22)
ἐγκαθίζω (enkathizō) To enthrone, to cause someone to sit in authority Used for Christ being enthroned at God's right hand (Luke 22:69)
Both the Father and the Son are described as sitting on the throne, emphasizing their shared rule and divine authority.
Think before you post.
J.
praise_yeshua
Well-known member
You got this from Greek. Not Hebrew. Paul references Isa 9:6 here in 1 Timothy 6:15.
101G
Well-known member
ok one question, "Who gave the Father POWER?", listen scripture, Revelation 4:11 "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."
now post book chapter and verse where the Father received POWER.
101G have scripture where the Son received POWER...... see the NONESENSE now.
so book chapter and verse please.
This is the NONESENSE 101G speak of.
also 101G will ADDRESS, "Both the Father and the Son are described as sitting on the throne, emphasizing their shared rule and divine authority."
(SMILE)......
yikes!101G.
praise_yeshua
Well-known member
Heb 11:1 Now faith is the substance of things hoped for, the evidence of things not seen.
ὑπόστασις
Personhood is a distinction of substance.
Hypostasis and Personhood
In the context of the Trinity, “hypostasis” can be understood as equivalent to “person,” but with specific theological nuances that emphasize the distinct individual realities within the unity of the Godhead. Each hypostasis possesses the fullness of the divine essence, but they are not three gods; rather, they are three persons in one God.
101G
Well-known member
ISAIAH 9:6 are there two Fathers? no..... "ONLY" ... ONE. and now the OT, just for you. Listen and Learn. scripture, Zechariah 13:7 "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones."
we all know that this is in reference to the Lord Jesus, (see Matthews 26:31) NOW THE REVELATION. see that term "FELLOW?" it is the Hebrew
H5997 עָמִית `amiyth (aw-meeth') n-m.
1. companionship.
2. (hence, concretely) a comrade or kindred man.
[from a primitive root meaning to associate]
KJV: another, fellow, neighbour.
KINDRED man? yes, who is the "ANOTHER" of God..... as the scripture states, "God Fellow".
"ANOTHER" of God? yes, just as 101G been saying, he is the G 243 allos of God. Allos expresses a numerical difference and denotes another of the same sort
my God this is too easy not to understand.
101G.
praise_yeshua
Well-known member
ok one question, "Who gave the Father POWER?", listen scripture, Revelation 4:11 "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."
now post book chapter and verse where the Father received POWER.
101G have scripture where the Son received POWER...... see the NONESENSE now.
so book chapter and verse please.
This is the NONESENSE 101G speak of.
also 101G will ADDRESS, "Both the Father and the Son are described as sitting on the throne, emphasizing their shared rule and divine authority."
(SMILE)......
101G.
"power" from the willing to rule over them.
Repeat, repeat, repeat,,,,
Think "authority".....
Johann
Well-known member
Where are you going to run?
Revelation 4:11 – Understanding the Greek Text
The verse in Greek:
"Ἄξιος εἶ, ὁ Κύριος καὶ ὁ Θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα, καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν."
"λαβεῖν" (labein) – The verb here is aorist active infinitive of λαμβάνω (lambanō), which can mean to receive, to take, or to be acknowledged as worthy of.
The context clarifies that God is not passively "given" power but is worthy of all glory, honor, and power because He is the Creator.
This is not a statement that God "received" power from another being, but that all creation acknowledges His power as intrinsic to His being.
2. The Father Is the Source of All Power (Not a Recipient)
A. The Old Testament Declares God's Omnipotence
Psalm 62:11 (LXX 61:12) – "ἅπαξ ἐλάλησεν ὁ Θεός, δευτέραν ταῦτα ἤκουσα, ὅτι ἡ δύναμις τοῦ Θεοῦ ἐστίν"
"Once God has spoken, twice I have heard this: that power belongs to God."
The Hebrew (לֵ֣אלֹהִ֣ים עֹ֑ז, leʾlōhîm ʿōz) means "strength/power belongs to God," not something He receives.
Isaiah 40:28 – "Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding."
This shows God's infinite, unchanging power (cf. Isaiah 43:13, Isaiah 46:9–10).
B. The New Testament Affirms God's Power Is Innate
Romans 13:1 – "For there is no power but of God: the powers that be are ordained of God."
1 Chronicles 29:11-12 – "Thine, O LORD, is the greatness, and the power (הַגְּבוּרָה, haggevurah), and the glory, and the victory, and the majesty... both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might."
John 19:11 – Jesus says to Pilate: "Thou couldest have no power at all against me, except it were given thee from above."
These passages emphasize that all power originates in God. If God received power, then there must be a higher authority than Him—which is impossible.
3. Christ Receives Power in His Messianic Role, Not in His Divine Nature
The reason Christ receives power (e.g., Matthew 28:18, Daniel 7:14) is because, as the Messiah, He took on a mediatorial role in the economy of redemption.
Matthew 28:18 – "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth."
Greek: ἐδόθη (edothē) – Aorist passive indicative of δίδωμι (didōmi, "to give"), meaning this power is granted in His role as the incarnate Son, not that He lacked it in His divine nature.
Daniel 7:13–14 – "And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him."
Here, Christ receives authority as the Son of Man, fulfilling His role as the Messianic King.
This granting of power is not a denial of His divine omnipotence, but rather part of the plan of redemption.
4. Scholarly Support
A. A.T. Robertson (Word Pictures in the New Testament, on Rev. 4:11)
"God does not 'receive' power as though He lacked it, but is acknowledged as worthy of power, since He alone is Creator and Sovereign over all things."
B. Richard Bauckham (The Theology of the Book of Revelation)
"Revelation does not suggest that God gains power; rather, the worshipers affirm His absolute sovereignty. The language of receiving power is doxological, not metaphysical."
C. Charles Spurgeon (on Psalm 62:11)
"Power is inherent in God. He does not borrow it, nor is it conferred upon Him; He is the fountain and source of all strength."
Revelation 4:11 does not state that God the Father "received" power from another being, but rather that He is worthy of recognition as the source of all power.
Greek syntax (λαβεῖν, "to receive") in context refers to a declaration of worthiness, not a literal bestowal of power.
The Old Testament and New Testament affirm that all power belongs to God from eternity (Psalm 62:11, Isaiah 40:28, 1 Chronicles 29:11-12, Romans 13:1).
Christ receives power in His role as the Messiah, not because He lacked it in His divine nature (Matthew 28:18, Daniel 7:14).
Scholars confirm that the language in Revelation 4:11 is doxological, affirming God's supreme authority rather than implying He was given power by another.
J.
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