Names and Titles of Christ in the New Testament
Table of Contents
Divine Names and Titles: 2. Christ
2-Christ.
This the most familiar of all the titles of our Lord, is frequently coupled with His name Jesus, especially in the Epistles, and the two form what is considered to be His full name.
The word is derived from the Greek word for anointing, and means The Anointed One. It is used as an equivalent for the Hebrew word Messiah, which has the same meaning, and which we may consider at another time.
That priests (Ex. 40:15), kings (1 Sam. 9:16), and prophets (1 Kings 19:16), were anointed to their office, sufficiently explains why the title " Christ" should have been chosen by the inspired writers to express the fact that Jesus of Nazareth was the Prophet, Priest, and King of whom Moses and the Prophets did write. The general use of this title is plainly seen in connection with Old Testament prophecies, as in Matt. 22:42; 23:10; 24:5, 23; Mark 12:35; 13:21; Luke 3:15; 20:41; John 7:26, 27, 31, 41, 42; 12:34; in all of which places the character of " Christ" as described in the Old Testament is referred to. Were this, however, all the meaning connected with this special title, it would only have at most a secondary interest for us, poor lost sinners of the Gentiles; but such is not all its meaning. If we turn to Matt. 16, we shall there find a remarkable change given by the Lord in the force or meaning of this title or name.
At this time the Lord had been definitely rejected by His ancient people. He had come unto His own and His own had received Him not. In Chapter 12 their leaders attributed His mighty works to Beelzebub (v. 24), thus committing the unpardonable sin (v. 32), and Jesus calling them a " generation of vipers," and " an evil and adulterous generation," pronounces the final judgment on the people (39-45), declaring that His brethren now were all who should do the will of His Father in heaven (50). He then goes forth as a sower to sow the seed of a new race, of whom Matt. 13 gives the history in parable. In Chapter 16 Peter, by the express revelation of God, not now from Old Testament Scriptures, places the name of " Christ " in a hew connection as " Son of the living God," and Jesus declares that on this confession He would found His church, and at the same time charges His disciples no longer to proclaim Him on earth as Messiah (v. 20); that is to say, that having been rejected by His earthly people when presented to them as the " Christ," Jesus takes up this same title and transfers it in resurrection (" the living God ") to a new and heavenly race, gathered from Jew and Gentile, the church of God, of whom henceforth He was to be the Head. The subject is resumed in Chapter 18, where the value of "the name," taken in this new connection (with the church instead of with Israel), is shown (v. 20). The result of this wondrous change is that the name of Christ now ceases to be Jewish property, and becomes the cherished possession of Christians, the new race thus scripturally ( 1 Peter 4:16) taking their name, not from Jesus, but from Christ. In proof of this we find that, whereas " Christ" only occurs some 22 times in the Gospels, in the Epistles, as now belonging to us, it occurs over 220 times; "Jesus Christ" which is found only some 8 times in the Gospels, occurs about 90 times after. Looking at the new use of this wondrous name, it is seen at once that it has a far deeper meaning to the Christian than it ever had to the Jew. That wonderful expression, so constantly occurring that we are in danger of passing over its deep meaning, "in Christ," could never be applied to the Messiah as such. It is Christ who is the Head of His body the church, as well as the head of every man (1 Cor. 11:3). The new life is Christ in us for He is our life (Col. 3:4). So inseparable is Christ now from His people, that in the well-known passage in 1 Cor. 12:12, they, the body, with the Head are called " the Christ " (lit). What special thoughts are there then to feed our souls in connection with this name! We get in it the one Body, the union of all believers with one another and with Christ, we get our security " in Christ," and our power for walk " Christ in us," we get the Rock (Matt. 16) on which all our hopes are built. In short, in this name we see expanded in a full and glorious way in resurrection all the meaning that lay hidden in the latter half of the Lord's own name, JESUS. And if we put the two together we get a full picture of the person and work of Christ. Jehovah the mighty God is our help, the God of Jacob is become our refuge and is now in resurrection our life, our portion forever. Jesus the humbled man, Christ the risen Lord, the two together tell all the story of the "sufferings of Christ and the glories that follow."
Divine Names and Titles: 4. Messiah
4.-Messiah.
We have already seen in another paper (CHRIST) that this name is the Hebrew one answering to Christ, both meaning " anointed." The word at first was used of anyone anointed with the holy oil. It was applied to the high priest (Lev. 4:3,5,16) and figuratively to Saul's shield. (2 Sam. 1:21.) But the word especially refers to the Promised Prince who was to restore Israel to more than their pristine prosperity.
Three distinct classes of prophecy point to the coming; the first, previous to the entry of the people into Canaan; the second, when they were there; and the third, when they were in captivity out of it. Examples of the first class are Gen. 3:15, (the earliest and most comprehensive) Gen. 12:2, 3; 49:10; Num. 24:17-19; and Deut. 18:18 (probably referred to in John 5:45, 47.) Instances of the second class abound in the Psalms of David, (Psa. 16:22, &c.) and also occur in 2 Sam. 7:13;22, &c. The third class are found in the prophets, Isa. 11;40-66 Mic. 5:2; and particularly as fixing the date of His coming, Dan. 9, commonly known as the vision of seventy weeks. The prophecy is worded thus: " From the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks and threescore and two weeks; the street shall be built again, and the wall even in troublous times," or margin " strait of time."
This last expression has been supposed to mean " the narrow time" referring to the seven weeks in contrast with the longer time of sixty-two weeks, the two making up the sixty-nine weeks of Messiah the Prince: so that the prophecy means that the city should be rebuilt in seven weeks (of years) or less than half a century. The prophecy continues "and after threescore and two weeks shall Messiah be cut off, but not for himself" (or margin) " shall have nothing" (John 14:30). We have italicized the word "after" to contrast it with "unto" in verse 25; the two words showing that whereas Messiah should come as Prince at the end of 69 weeks or 483 years, He should not be cut off till after that period, Among the many more exact interpretations of this prophecy, the following recent one is perhaps the clearest and most interesting. The sixty-nine weeks clearly begin at Neh. 2 x, and by careful calculation most writers have found that they end at a date corresponding about with that of the crucifixion. Various independent calculations extending over many years have led to the same conclusion-that the dates corresponded to within a week of the crucifixion.
This might be thought exact enough, but quite recently attention has been drawn to the fact that the true reading of Luke 19:42, is not " in this thy day," but " in this day," and that the day on which Christ definitely presented Himself to His people at Jerusalem as their Prince, in fulfillment of the ancient prophecy, was the very day when the last of the sixty-nine weeks ended. We cannot now touch further on this interesting subject, but if true (as seems scripturally probable) it certainly gives a wonderfully deep meaning to our Lord's action in riding into the city, and also to His lamentation over it, " If thou hadst known in THIS DAY, even thou, the things which belong unto peace but now they are hid from thine eyes." (R.V.)
We have seen in the paper on " Christ" how in that name the Lord leaving His earthly people (after their rejection of Him) takes His place at the head of a new and heavenly race. But He has not cast off Israel forever (Rom. 11); His affections for His ancient people are unchanged, and when Daniel's seventieth week shall have run its course as described in the Apocalypse, Messiah shall return to the Mount of Olives, to the place where He wept over the beloved City, to usher in His millennial reign (Dan. 9:24).
Then in the glowing words of the fine old German hymn will Jerusalem awake from her sleep of death, and welcome her once rejected and crucified Messiah.
Wake! Awake! the night is flying,
The watchmen on the heights are crying,
Awake Jerusalem at last!
Midnight hears the welcome voices,
And at the thrilling cry rejoices,
Arise ye virgins, night is past.
The Bridegroom comes, awake,
Your lamps with gladness take.
Hallelujah!
And for the marriage feast prepare
For ye must go to meet Him there.
Zion hears the watchmen singing,
And all her heart with joy is springing,
She wakes, she rises from her gloom,
For her Lord comes down all glorious,
The strong in grace, in truth, victorious;
Her star is risen, her light is come,
Ah, come! thou Blessed Lord,
Ah! Jesus, Son of God.
Hallelujah!
We follow till the halls we see
Where thou hast bid us sup with Thee.
It is profitable for our hearts to dwell upon the affections of Jehovah (Jesus) to His ancient people, for they skew us what depths of love are in His heart, and from them we get a faint picture of the deeper love wherewith He now loves His chosen Bride, of which you and I, beloved reader, to the praise of His glory, have been called to form a part throughout the ages of eternity.
Names and Titles of Christ in the New Testament
We may just indicate very briefly a very few of the interesting facts brought out by the comprehensive list we published last month, the result of the first research of the Bible Students' Class.
Going through the list in order, we may observe the value of the way in which the names and titles are arranged. First, are given tables of those that occur in more than one Gospel or Epistle, and then, lists of those that are only used in one Gospel or Epistle. The former are subdivided on a very useful plan suggested by one of the Class, into 6 classes:- names used by the Evangelist in the narrative-in quotations from the Old Testament-by the Lord Himself of Himself-by God-by others-and the names that the Lord said others called Him.
It is remarkable to notice into what prominence the word "Lord" comes after the resurrection, when God " made that same Jesus ... both Lord and Christ." In the Acts the title occurs 38 times in the narrative, being more than the whole number of names (Jesus excepted) used by all the Evangelists put together. In connection with this it is interesting to note that the only place where "the Lord Jesus " occurs in the Gospel, is in Luke 24:3. This compared with 23:52, is very striking. Before the resurrection, it is "the body of Jesus," after, it is "the body of the Lord Jesus."
The title used by the Lord in speaking of Himself is with very few exceptions, "the Son of Man." The only other title used to any extent is "the Son," which is used characteristically 12 times in John, and only 6 times in the other three Gospels. The common titles used by others are "Lord," or "Master." The former being conspicuously absent however from Mark; for, though occurring over 20 times each in Matthew, Luke, John, and Acts, it is found but three times in Mark. "Son of Man," although used in the Gospels over 80 times by Christ of Himself, is but twice used by others.
The list of the names the Lord said others gave Him, directly or indirectly, affords sad food for reflection.
In the Epistles, the common name is "Christ;" "the Lord" coming next. It will be noticed by many with surprise however, that whereas "the Lord Jesus" occurs only 18 times in all, "Jesus" is found 30 times.
The use of "the Son," or "the Son of God" is remarkable in 1 John (20 times).
Of the names peculiar to one Gospel or Epistle, those in John used by the Lord of Himself are most characteristic and remarkable, and will well repay a close study, as indeed will also each of the Gospels.
In the Epistles it is interesting to note how the names peculiar to each indicate the line of truth taught. Taking one or two, we notice that in Galatians alone is Christ called "the seed of Abraham." In Ephesians, all his relations to the Church are brought out; in Philippians, "Jesus Christ my Lord." In Colossians we get the peculiar titles which show His Lordship and supremacy. Titus peculiarly presents Christ as God the Savior, while Hebrews, as we all know, is the epistle that exclusively speaks of His priesthood. In 1 Peter, He is "the Lamb," "the Stone," and "the Shepherd." Then John and Revelation are also most characteristic. We are sure from the very rapid survey we have made, that ample food for most profitable study will be found in this comprehensive list-study too that will give us to understand in fuller measure the varied glories of our Lord and Savior Jesus Christ.
Divine Names and Titles: 1. Jesus
1.-Jesus.
Let us briefly but reverently consider the wondrous meaning that resides in this name. Jesus is the Greek form of Joshua, which itself is a contraction of Jehoshua, that is "the help of Jehovah." This word occurs in Num. 13:10, on the occasion of the changing of the name of one of the twelve spies from Oshea (help) to Je-hoshua (the help of Jehovah). The name Jesus was expressly given by divine command to the Lord, and it is His only name, all others being titles, and we may then surely look upon it as worthy of our careful thought.
We may first remark that though pre-eminently human and given to Christ as man, it also proclaims Him as God over all, blessed forever. The first syllable Je or Jeho-tells on divine authority the wonderful fact that our Jesus is Jehovah, the " I AM." What a flood of comfort and blessings belongs to the knowledge of this one fact, that He, who carried His people on eagles' wings all through the days of old, and brought them to Himself, whose longsuffering and patience were proof against their many murmurings, and who fed them during their whole journey through the waste howling wilderness, is our Jesus. Oh! that we knew more of the wondrous stores contained in this name. This first syllable tells us of His Eternal Godhead, of His covenant relations, of His mighty power, of His thoughtful love; all the glories, all the virtues but dimly seen in the Jehovah of old, are ours in Jesus now. It commands our reverence, it gives us lofty and fitting thoughts of Christ as the High and Holy one that inhabits eternity. But were the name to end here, we could not look on it without awe and dread; it would not be the Jesus we know. One syllable is wanting to make the name peerless above all others to us; Jesus, the help or salvation of the Lord.
This second syllable tells us of Christ as man; it speaks to our ears of a life of patient grace, an atoning death of infinite suffering; it proclaims to us pardon and peace; it opens the gates of heaven and delivers us from hell; it calls forth springs of gratitude, and notes of praise that shall not be hushed through out eternity. And observe that the two syllables are knit together; " the help " is " the help of the Lord," how secure then, how divinely certain is our salvation! On what a rock does the feeblest believer rest when he rests on Jesus! When his weary head is pillowed on this name and his broken heart is bound up here, he is resting on the bosom of the High and Holy one that inhabiteth Eternity, and in His salvation is his trust. Jesus, a name so despised among men, so often called "of Nazareth" in contempt, is sometimes too lightly used by the believer now, but never by the one who has sat down in contemplation of its wonders, and listened to the unfolding of its majesty and fragrance, its deep and lofty meaning.
Does it not rest your heart, beloved reader, to meditate on His name? Do you not find a beauty, shared by none other in this oft repeated and familiar word? It reaches from the highest heaven to earth, from the throne to the cross, from the cross back again to the throne, from eternity to eternity. It speaks of the "yesterday" of the cross, of the " to-day " of grace, of the " forever" of glory. Oh! how little do our hearts grasp the simple fact this name repeats to us, that our Savior, our Help is "JEHOVAH " Himself that the Man crucified between two thieves for us, was none other.
But while the name has such a high and holy meaning, in was yet free to all. The blind beggar at Jericho was welcome to it, in common with all who at all times have a need that it can meet. It is remarkable, however, that after the resurrection, when that same Jesus had been made Lord and Christ, the name is used alone only some thirty times, on every other occasion having the prefix "Lord" or some other title added. This has a meaning for us; Christ is no longer the humble, despised and rejected man. We triumph in the fact that His sufferings are all over, that in heaven at last He has now His proper place, as He shortly shall have on earth as well, and in accordance with His new place in the glory, we call Him "Lord Jesus." Such is His proper title now, though doubtless there are occasions when the blessed name can with all reverence be used alone. We may consider the title Lord at another time, we only just allude to it now to point out the change that the glory of the Lord has made in the use of the name "Jesus."
This word has been the fragrance of Christian song for eighteen hundred years, and as long as the world endures will " How sweet the name of Jesus sounds" soothe and comfort the weary heart.
The following well known lines of George Herbert, though quaint, contain a deep and true insight into the virtue that lies in the name of " Jesus",-
Jesus is in my heart, His sacred name
Is deeply carved here; but th' other week
A great affliction broke the little frame,
Ev'n all to pieces; which I went to seek:
And first I found the corner where was J,
After, where E S, and next where U was graved.
When I had got these parcels, instantly
I sat me down to spell them and perceived
That to my broken heart, He was I ease you,
And to my whole is JESU.
With such a name shedding its sweetness abroad in our hearts, surely we can press on with fresh courage along the thorny road, cheering it with songs of praise to our Help, our Jehovah, our thrice blessed Savior, until at length the wilderness over, our haven reached, His presence entered, we understand in all their meaning those beautiful lines by Irwin"
Hark! the thrilling symphonies
Seem within to seize us,
Add we to their holy lays,
Jesus! Jesus! Jesus!
Sweetest sound in seraph's song,
Sweetest note on mortal's tongue,
Sweetest anthem ever sung,
Jesus! Jesus! JESUS!