Meaning Of The Titles Of Jesus

The Son of God

Jesus Is Not a Mere Human Being

Jesus is fully divine and fully human.
“In the beginning was the Word, and the Word was with God, and the Word was God... And the Word became flesh and dwelt among us.” (John 1:1, 14)
“For in Him dwells all the fullness of the Godhead bodily.” (Colossians 2:9)
“Who being the brightness of His glory and the express image of His person...” (Hebrews 1:3)
He shares the same divine nature as God the Father and the Holy Spirit.
“I and My Father are one.” (John 10:30)
“For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one.” (1 John 5:7)
He is a unique person, not a manifestation or mode of God.
“And I will pray the Father, and He will give you another Helper... the Spirit of truth.” (John 14:16–17)
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:19)
He shares all the attributes of God: omniscience, omnipotence, omnipresence, eternality, immutability, holiness, justice, love, mercy, eternal self-existence, etc.

Begotten

The term "begotten" (Greek: monogenēs) means "one of a kind" or "unique."
“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” (John 3:16)
It emphasizes Jesus' unique relationship with God the Father as His only Son.
“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” (John 1:14)
Jesus is eternally begotten, not created—He shares God's nature and has always existed.

God Has a Unique Love for Jesus

God's love for His divine Son is utterly unique from the love God has for all His human children by adoption.
“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love.” (Colossians 1:13)
God's divine declarations affirm Jesus' identity and His special relationship with the Father:
- Jesus' baptism
  “And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased.’” (Matthew 3:17)
- Mount of Transfiguration
  “And a voice came out of the cloud, saying, ‘This is My beloved Son. Hear Him!’” (Luke 9:35)

Children by Adoption (Sons of God)

Humans are created beings and not eternal or self-existent like God.
“Then God said, ‘Let Us make man in Our image, according to Our likeness...’” (Genesis 1:26)
“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” (Genesis 2:7)
Humans are made in the image of God but do not share His divine nature.
“So God created man in His own image; in the image of God He created him; male and female He created them.” (Genesis 1:27)
Humans can become children of God through faith in Jesus Christ and adoption into God's family.
“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” (John 1:12)
“For as many as are led by the Spirit of God, these are sons of God... you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’” (Romans 8:14–15)
“For you are all sons of God through faith in Christ Jesus.” (Galatians 3:26)
This adoption is a gracious act of God, not based on human merit or works.
“Having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.” (Ephesians 1:5)

The Son of Man

Son of Man Means Human

Psalm 8:4 uses ben adam ("son of man"/"son of Adam") in parallel with enosh ("mankind") to emphasize human frailty and God's care for humanity.
“What is man [enosh] that You are mindful of him, and the son of man [ben adam] that You visit him?” (Psalm 8:4)
Ben adam literally means “son of Adam” and is a poetic way to say “human being.”
In Ezekiel, God repeatedly addresses the prophet as ben adam, highlighting his mortal nature.
“Son of man, stand on your feet and I will speak to you.” (Ezekiel 2:1)
“Son of man, I am sending you to the Israelites...” (Ezekiel 2:3)
This background shows that “Son of Man” emphasizes humanity, mortality, and humble status.
Some modern translations reflect this by rendering Jesus’ title as:
- “Son of Adam” (Scholar’s Version)
- “The Human One” (Common English Bible - CEB)
When Jesus uses “Son of Man,” He connects with this human identity, but also redefines it with divine authority, especially in passages like:
“You will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.” (Mark 14:62; cf. Daniel 7:13)

The Son of Man in Daniel

In Daniel’s vision, he sees a divine figure described as “one like a Son of Man” who is given eternal authority, glory, and kingship.
“I was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him.
Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed.”
— Daniel 7:13–14
This passage presents the “Son of Man” as a heavenly figure who shares in divine rule and receives worship from all nations.
Jesus directly references this passage in the Gospels to describe His second coming, authority, and divine identity:
“You will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.” (Mark 14:62)

The Messiah (Christ)

The Messiah (Christ) in First-Century Jewish Context

The word Messiah comes from the Hebrew māšîaḥ, meaning “anointed one.”
The Greek equivalent is Christos, from which we get the title Christ.
In first-century Jewish culture, the Messiah was expected to be:
- A descendant of King David (2 Samuel 7:12–16)
- A political and military leader who would deliver Israel from foreign oppression (especially Roman rule)
- A restorer of the kingdom of Israel, bringing justice, peace, and national renewal
- A righteous king who would rule according to God's law
Many Jews anticipated a human figure, not necessarily divine, who would:
- Rebuild the temple (Ezekiel 40–48)
- Defeat Israel’s enemies (Isaiah 11:1–10)
- Bring about the age of peace and prosperity foretold by the prophets
Jesus redefined the role of Messiah in several key ways:
- He came as a suffering servant (Isaiah 53), not a conquering king
- He emphasized a spiritual kingdom, not a political one (John 18:36)
- He claimed divine authority and identity, which went beyond traditional expectations (Mark 14:61–62)
This redefinition led to both confusion and controversy:
- Some accepted Him as the true Messiah (John 1:41; Matthew 16:16)
- Others rejected Him because He did not fulfill their nationalistic hopes (John 6:15; Luke 24:21)

The Fulfillment of Messiah's Rule in Revelation

In the Book of Revelation, Jesus is revealed as the exalted King, the Lamb who was slain, and the Messiah who reigns forever.
He is declared worthy to receive all authority, glory, and worship:
“Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!” (Revelation 5:12)
All creation acknowledges His rule:
“And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying:
‘Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’” (Revelation 5:13)
Jesus is portrayed as the Messianic King who will rule the nations:
“Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron.” (Revelation 19:15)
His kingdom is eternal and victorious:
“The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (Revelation 11:15)

Jesus as the Word (Logos)

The title “Word” (Greek: Logos) is introduced in John 1, and it carries profound meaning in both Jewish and Greek thought.
In Jewish context, “Word” (Hebrew: davar) often referred to:
- God's creative power — He spoke the world into existence (Genesis 1).
- God's revelation — His Word came to the prophets.
- God's wisdom and authority — His Word accomplishes His will (Isaiah 55:11, Proverbs 8:22–31).
In Greek philosophy, Logos referred to:
- The rational principle that governs the universe.
- A mediator between the divine and the material world.
John uses this rich term to describe Jesus as the eternal, divine agent of creation and revelation:
“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)
“All things were made through Him, and without Him nothing was made that was made.” (John 1:3)
“And the Word became flesh and dwelt among us, and we beheld His glory...” (John 1:14)
This title emphasizes:
- Jesus’ preexistence and divine nature
- His role as the ultimate revelation of God
- His incarnation — God becoming human to dwell among us
Jesus as the Logos bridges heaven and earth, revealing God’s character, truth, and salvation in a personal, embodied way.

Implications of the Title of the Word

Created vs. Uncreated Things

This section illustrates the Christian theological distinction between things that are eternal and divine (uncreated) and things that are finite and dependent (created).

🟦 Uncreated Things (Eternal, Divine)

God the Father
The Word (Jesus Christ)
The Holy Spirit

🟨 Created Things (Finite, Dependent)

Angels
Humans
Time
Space
Earth
Animals
Plants
Coffee
People with coffee
Laws of Nature

Jesus, as the Word (Logos), belongs to the uncreated category. He is not part of creation but is the divine agent through whom all creation came into being.

Last modified: 16 October 2025