Introduction: A Question That Deserves Careful Study
In recent years, I have encountered a recurring teaching—both in personal evangelistic experiences and more recently through a radio broadcast—that the title “LORD” applies exclusively to Jesus Christ and not to the Father. This idea is not entirely new to me. As early as around 2021, during house-to-house outreach and pamphlet distribution, I heard similar claims from individuals of other denominations. However, what prompted me to revisit this issue more seriously was hearing the same argument again—this time from a pastor whose teachings I regularly listen to.
In several broadcasts, he repeatedly emphasized that there is no verse in the Bible that supports applying the title “LORD” to the Father. According to his reasoning, if any translation appears to do so, it must be considered erroneous or “bogus,” because it would supposedly contradict passages like Revelation 19:16, where Christ is called “KING OF KINGS AND LORD OF LORDS.” While he may not have always stated it in exactly these words, the underlying claim is clear: the title “LORD” belongs only to Christ.
At first hearing, such a claim may sound confident and even compelling. Yet careful biblical study invites us to ask: Is this conclusion truly supported by Scripture, or does it arise from a selective reading of certain texts? More importantly, does Revelation 19:16 actually teach exclusivity, or does it proclaim supremacy within a broader biblical framework?
This article is written not to attack or discredit anyone, but to seek clarity through Scripture. It aims to examine the meaning of “LORD,” especially in light of key passages such as Revelation 19:16; Revelation 17:14; Revelation 11:15; Matthew 11:25; Luke 10:21; 2 Corinthians 3:17; 1 Corinthians 8:6; and Deuteronomy 10:17. By studying both the linguistic background and the broader biblical context, we will see that the title “LORD” is not restricted to one Person alone, but is part of the shared divine identity revealed throughout Scripture.
The Biblical Words Behind “LORD”: Hebrew and Greek Foundations
To properly understand the issue, we must begin with the language of Scripture itself. In the Old Testament, the title “LORD” often translates the divine name YHWH (יהוה), sometimes referred to as the Tetragrammaton. This name is deeply connected with God’s covenant identity and is considered sacred. Alongside it is another Hebrew term, Adonai (אֲדֹנָי), which means “Lord” or “Master” and is used to express authority and sovereignty.
When the Old Testament was translated into Greek (the Septuagint), both YHWH and Adonai were commonly rendered as Kyrios (κύριος)—the same word used in the New Testament. This is a crucial point. It means that when we read “Lord” in the New Testament, we are often encountering the Greek equivalent of the Old Testament’s divine name.
The word Kyrios is not limited to one individual. It is used in various ways:
- For God (including the Father)
- For Jesus Christ
- Occasionally for human masters or authorities
Thus, the meaning of “Lord” depends on context. When applied to God, it signifies divine authority and sovereignty. When applied to Christ, it often emphasizes His exaltation and redemptive role. However, the linguistic evidence alone already challenges the idea that the term can only belong to one Person.
Did Jesus Himself Call the Father “Lord”?
One of the most direct and decisive pieces of evidence comes from the words of Christ Himself. In both Matthew 11:25 and Luke 10:21, Jesus prays:
“I thank You, Father, Lord of heaven and earth…” cf. Acts 17:24
This statement is clear, direct, and unambiguous. Jesus addresses the Father as “Lord of heaven and earth.” There is no indication that this is a mistranslation or an unusual usage. Rather, it reflects a consistent biblical understanding of God’s sovereignty.
If one were to argue that such a translation is “bogus,” this would raise serious questions about the reliability of Scripture as a whole. More importantly, it would require dismissing the explicit testimony of Christ Himself. Any interpretation that contradicts such a clear statement must be re-examined.
Revelation 19:16 – A Declaration of Supremacy, Not Exclusivity
Revelation 19:16 describes Jesus Christ as:
“KING OF KINGS AND LORD OF LORDS”
This is one of the most majestic titles in Scripture, portraying Christ as the victorious King who returns to judge the nations. The imagery is powerful, emphasizing His authority over all earthly rulers and spiritual powers.
However, the key question is: Does this title mean that only Christ can be called “Lord”?
The answer lies in understanding the function of the phrase. “Lord of lords” is a superlative expression, a Hebrew way of declaring supreme authority. It does not deny that others may be called “lords” in a lesser sense, nor does it exclude the Father from being called “Lord.” Instead, it proclaims that Christ is supreme over all who are called 'lords'.
The context is not a comparison between the Father and the Son. Rather, it is a contrast between Christ and:
- Earthly kings
- False religious powers
- Rebellious nations
Thus, the title “Lord of lords” functions as a declaration of Christ’s victory and supremacy—not as an exclusion of the Father from sharing the title “Lord.”
At this point, a thoughtful question may be raised. If the title “LORD” in this passage is interpreted as belonging exclusively to Jesus Christ, would the same reasoning also apply to the title “KING”? If so, does this mean that the Father cannot in any sense be associated with kingship or sovereign rule?
While this article does not attempt to develop a full theology of divine kingship, the question highlights an important interpretive principle: titles that express supremacy in Scripture often function within a broader biblical context rather than as exclusive designations limited to a single Person. Therefore, caution is needed before drawing conclusions that may go beyond what the text itself explicitly states.
In addition, it is worth noting that Scripture sometimes describes God in kingly terms. For example, Psalm 47:7–8 declares, “God is the King of all the earth… God reigns over the nations,” and 1 Timothy 1:17 refers to “the King eternal, immortal, invisible.” These passages are often understood as referring to God in a broad sense, without always specifying a particular Person. This suggests that titles expressing sovereignty may function more broadly in Scripture than a strictly exclusive interpretation would allow.
Revelation 17:14 and the Victory of the Lamb
Revelation 17:14 reinforces this idea:
“The Lamb will overcome them, for He is Lord of lords and King of kings…”
Here again, the emphasis is on victory and supremacy. The Lamb triumphs over opposing powers—not over the Father, but over the forces of evil. The context is the great controversy between good and evil, not a hierarchy within the Godhead.
Deuteronomy 10:17 – “God of gods and Lord of lords”
Long before Revelation, Scripture already used this same expression:
“For the LORD your God is God of gods and Lord of lords…”
This verse is crucial because it shows that the phrase “Lord of lords” was already applied to God in the Old Testament.
At this point, an objection might be raised: could this refer to the Son instead of the Father? While one may argue this possibility—especially in light of New Testament passages that apply Old Testament “LORD” texts to Jesus Christ—the broader context of Deuteronomy strongly associates this statement with the One who delivered Israel from Egypt and established the covenant, language typically used of God in a relational and covenantal sense. This does not necessarily exclude the Son from sharing in the divine identity, but it does show that the original context is not limited to a single Person.
More importantly, the phrase “God of gods” and “Lord of lords” clearly functions as a contrast:
- The true God vs. false gods
- The true Lord vs. lesser authorities
Thus, the emphasis is not on comparing Persons within the Godhead, but on distinguishing the true God from all rivals. This is the same function the phrase serves in Revelation 19:16.
If we apply the same reasoning used by some—that “Lord of lords” excludes others from being called “Lord”—then we would also have to conclude that “God of gods” implies the existence of higher gods above God, which is clearly not the intent. The phrase is about supremacy, not comparison within the Godhead.
Isaiah’s Testimony: The LORD in Contrast, Not Competition
The prophetic declarations in Isaiah provide an essential framework for understanding how Scripture uses titles such as “LORD,” especially in relation to divine supremacy. In several key passages, God speaks in absolute terms:
- Isaiah 45:5–6 → “I am the LORD, and there is no other”
- Isaiah 43:11 → “Besides Me there is no savior”
- Isaiah 44:6 → “I am the first and I am the last”
These statements are not presented as comparisons within the Godhead, as though one divine Person were being elevated above another. Rather, they function as covenantal and theological contrasts between the true God and all false gods, idols, and rival claims to authority. The emphasis is exclusivity in relation to creation—not hierarchy within the divine nature.
This interpretive pattern becomes even more significant when we consider how the New Testament applies similar language to Jesus Christ. For example, Joel 2:32 declares, “Whoever calls on the name of the LORD shall be saved,” a statement originally referring to YHWH. Yet in Romans 10:13, this very passage is applied to Christ, identifying Him with the saving authority of the LORD. Likewise, Isaiah 45:23 speaks of every knee bowing to the LORD, and this language is echoed in Philippians 2:10–11, where every knee bows and every tongue confesses that Jesus Christ is Lord.
These connections do not suggest a replacement of one Person by another, nor do they imply that the Father is excluded from the title “LORD.” Instead, they reveal that the identity and authority of the LORD, as proclaimed in Isaiah, are fully shared and manifested in Christ. The New Testament writers are not introducing a new concept of lordship, but recognizing in Christ the same divine authority that the prophets attributed to the LORD.
This distinction is crucial when interpreting passages such as Revelation 19:16, where Jesus Christ is called “KING OF KINGS AND LORD OF LORDS.” Just as Isaiah’s declarations do not imply internal competition within the Godhead, so also Revelation’s language should not be understood as establishing a hierarchy between the Father and the Son. Rather, both contexts employ superlative expressions to affirm divine supremacy over all created powers—earthly rulers, false gods, and every opposing authority.
Thus, the prophetic witness of Isaiah, together with its New Testament fulfillment, supports a unified and coherent understanding of divine lordship—one that stands in contrast to all that is not God, rather than dividing what Scripture presents as one in divine authority.
Revelation 11:15 – “Our Lord and His Christ”
Another important passage is Revelation 11:15:
“The kingdoms of this world have become the kingdoms of our Lord and of His Christ…”
This verse distinguishes between:
- “Our Lord” (the Father)
- “His Christ” (the Son)
Yet both are associated with divine rule and authority. This shows that the title “Lord” is not limited to Christ alone, but is also used in reference to the One whom Christ serves and represents.
2 Corinthians 3:17 – “The Lord is the Spirit”
Paul writes:
“Now the Lord is the Spirit…”
This statement adds another dimension to the discussion. It shows that the concept of “Lord” is also connected with the Spirit. While interpretations of this verse vary, it clearly demonstrates that the term “Lord” cannot be confined to a single Person without oversimplifying the biblical witness.
1 Corinthians 8:6 – A Personal Insight from Study
One of the most meaningful insights in my personal study came while examining 1 Corinthians 8:6:
“For us there is one God, the Father… and one Lord, Jesus Christ…”
This verse is often used to argue that Jesus is not God because only the Father is called “God.” However, a thoughtful response I encountered challenged this reasoning:
“If ‘one God’ means that Jesus is not God, then does ‘one Lord’ mean that the Father is not Lord?”
This simple question exposes the inconsistency of such an interpretation. The verse is not excluding titles, but distinguishing roles within the unity of God’s work. It reminds us that we must interpret Scripture holistically, not selectively.
Responding to the Claim: “No Verse Supports the Father as LORD”
The claim that there is no verse supporting the Father as “Lord” is difficult to sustain in light of passages like Matthew 11:25 and Luke 10:21. These texts explicitly apply the title to the Father.
To dismiss them as translation errors would require substantial evidence—far more than an appeal to a single passage like Revelation 19:16. It would also raise broader concerns about the reliability of Scripture.
Moreover, such a claim risks creating a theological imbalance by isolating one title and applying it exclusively, rather than allowing Scripture to define its own terms.
A Gentle Observation: Language in Prayer
There is also a personal observation worth mentioning, offered with respect and humility. In the same broadcasts where the claim is made that the Father is not “Lord,” I have noticed that in prayer, the Father is sometimes addressed in ways that naturally reflect lordship—acknowledging His authority, sovereignty, and divine role.
As Christians, we are taught to pray to the Father:
- Matthew 6 (“Our Father in heaven…”)
- John 14:13–16
- John 15:16
We ask the Father in the name of Jesus Christ. This pattern of prayer inherently recognizes the Father’s authority. While the prayers themselves are sincere and appropriate, they seem to reflect an understanding of the Father that aligns closely with what Scripture describes as “Lord.”
This is not a criticism, but a gentle observation that our practice sometimes reveals what our theology may unintentionally overlook.
Conclusion: A Call to Let Scripture Speak Fully
When all the evidence is considered, the conclusion becomes clear:
- The Father is called “Lord of heaven and earth”
- Jesus Christ is exalted as “Lord of lords”
- The phrase expresses supremacy, not exclusivity
- Scripture consistently applies divine titles in a way that reflects unity, not contradiction
Revelation 19:16 does not teach that only Christ can be called “Lord.” Rather, it proclaims His supreme authority over all creation, in harmony with the broader biblical testimony.
As we continue to study God’s Word, may we do so with humility, allowing Scripture to interpret itself and avoiding conclusions that rest on isolated texts. In doing so, we honor the fullness of God’s revelation and grow in a deeper understanding of His truth.
In the end, the question is not whether only one Person can be called “Lord,” but whether we are willing to accept the full testimony of Scripture. When we do, we find not contradiction, but a deeper revelation of the one true God—Father, Son, and Holy Spirit—worthy of all honor, glory, and praise.
References and Further Reading
- Vine, W. E., Vine’s Expository Dictionary of New Testament Words, entries on “Lord” and “Lordship.”
- Biblical Research Institute, “Jesus as the Son of God”
- Biblical Research Institute, “Reflections on the Doctrine of the Trinity”
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