The Difference Between τέκνον and Υιός as Used in the New Testame

• 7 min. read • grade level: 9

THE word τέκνον (from τίκτω to bear) is used for “child,” irrespective of sex, as descended by birth from its natural parents. (See Matt. 2:18¹⁸In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. (Matthew 2:18).) Whilst olds, “son,” is the word used to distinguish a male from a female child (see Matt. 10:37³⁷He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. (Matthew 10:37)), it is also used in a general sense to denote descendants as representing the family or line of the particular person. (John 4:12¹²Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? (John 4:12).) When we look into scripture to find the use of these words, in reference to the relationship of a believer to God, we remark that the word υιὀς—son—is the word always used in the Epistle to the Hebrews, and τέκνον does not occur in the book, whilst in the Gospels and Epistles of John τέκνον (child) is used to express that relationship with only one exception, which will be referred to hereafter. The word υιὀς occurs frequently in John, as applying to Christ, or in the simple sense of male, child, or descendant, (and once in John 17:12¹²While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. (John 17:12), son of perdition), never (save in chap. 12: 36, the exception referred to), in allusion to a believer's relationship to God.

Our English version does not give the distinction, as both words are translated promiscuously, “child” and “son.” A Greek Testament, or the Englishman's Greek Concordance, will show the distinction, and at the end of this paper a list of the transposed renderings is given. When we consider the character of the Epistle to the Hebrews as contrasted with the writings of John, we shall find a key to the difference, and it is one which opens up many other portions of scripture where the words are used.

The Gospel and Epistles of John treat, as all admit, of life and nature, and they teach that the life which a believer has is the same that is in Christ, and the nature is derived from God and is thus divine. On the other hand the “Hebrews” takes up the position rather than the nature of a believer, and shows his heavenly calling and access to God, in contrast with the earthly calling and distance from God of the Israelites.

Hence we find, as we might expect, that John uses the word τέκνον—child—expressive of a being deriving its life and nature from another, as children do from their parents, whilst in Hebrews we have υιὀς—son—expressive of the distinctive position and dignity which a son has in a household. The former word “τέκνον,” carries with it more thought of internal intimacy, moral characteristics, community of life and nature, whilst the latter word “υιὀς” directs the mind to a position given or recognized and the dignities resulting from it. A “child” delights in the intimacy and affection of the family, a “son” may have to submit to parental authority (Heb. 12), but will be, displayed in manifested glory. (Heb. 2:10¹⁰For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:10).) If we turn to Rom. 8:19, 21¹⁹For the earnest expectation of the creature waiteth for the manifestation of the sons of God. (Romans 8:19)
²¹Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. (Romans 8:21), we find this very distinction carefully brought out, as we read of the “liberty of the children of God,” on the one hand, and on the other the “manifestation of the sons of God.”

In further development of this, we, shall find a distinction made between that which morally characterizes a person, that is, his nature, and that which his ways externally proclaim him to be, and the two words under consideration are respectively applied to each. The distinction is more subtle, and not quite so easily grasped in some cases, but it will be found that it always assists in understanding the subject to which the words apply. For example, in Eph. 2 we read in verse 8 of “children of wrath,” where the apostle is speaking of the condition in which they were “by nature,” but when he speaks of that which they had manifested themselves by their acts to be, he says in verse 2, “sons of disobedience.” Again in Rom. 8:16¹⁶The Spirit itself beareth witness with our spirit, that we are the children of God: (Romans 8:16), where the purely internal action of the Spirit (testifying to our spirit) is spoken of, the words τέκωα θεοῦ, children of God, is used, but in verse 14, where the leading of the Spirit is in question, but may be displayed externally, we find υίοὶ θεοῦ—sons of God, in Rom. 9:26²⁶And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. (Romans 9:26). It is clear from the context that the question is of positional relationship owned by God, and so, as we should expect, it is “sons” and not “children” as in our version.

In John 12:36³⁶While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. (John 12:36) (the exception referred to) we find the expression “sons of light,” and on examination of the context, we find that the Lord urged on those whom He addressed to have faith in the light that they might become (that is, get into the position of) “sons of light.” In Eph. 5:8⁸For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (Ephesians 5:8) we find almost the converse of this, where the apostle exhorts them to display in walk the moral characteristics which were theirs already as “children of light.”

By observing the distinction between the words we shall find a connection in passages, which does not appear to exist as they are now translated. For instance, in Gal. 3:26²⁶For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26) the Greek is, “For ye are all SONS of God, through faith in Christ Jesus,” and we see at once how beautifully chapter 4:6 is connected with it, “And because ye are sorts, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.”

It is scarcely necessary to add that the same person may be, and the believer of course is, both “child” and “son;” but the comparison of such passages, for instance as John 1:12¹²But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: (John 1:12), and Gal. 3:26²⁶For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26), where the Greek gives “children” in the first, and “sons” in the second, enables us to appreciate the value of the precious distinction which the Holy Ghost has marked by the use of the different words, and surely it is a loss to us when we do not apprehend what He has pointed out. It is not necessary to trace out here all the passages where the words are used, but we shall find that, although in some cases the exact distinction may not be easily seen or of great importance, we shall always be helped in our understanding of scripture by noting where the difference exists. There is one use of the word τέκνον (child) which may be noted in conclusion, because it bears on the person of the Lord. It is used, just as with us, in an affectionate way, “My child, go and do so-and-so,” (see Matt. 9:2; 21:28²And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. (Matthew 9:2)
²⁸But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. (Matthew 21:28),) and in this way the Lord is addressed by His mother (Luke 2:48⁴⁸And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. (Luke 2:48)), “Child (τέκνον) why hast thou thus dealt” &c., but in no other passage is this word applied to Him. It may be that this word is not applied to the Lord, because as He was never less than “God over all,” it would be inconsistent to use one implying life and nature derived from another, or it may also be because it might appear to weaken the thought of His deity on the one hand, or of His true humanity on the other, if He were called τέκνον ἀνθράπου or τέκνον θεοῦ. There is no such difficulty about υίός, because this word does not, like τέκνον, necessarily include by implication the time or manner of becoming υίός referring simply to position. Hence we find ωίὸς ἀνθρύπου and ωἰὸς θεοῦ. The more we examine the word of God, the more do we discover the wonderful wisdom of Him who inspired it; and we find also that not a word can be altered without a positive loss to our souls. J. S. A.