All names and titles used of one Person represent the
different relationships which are sustained by Him.
B. In the other books of the New Testament.
(1) As to the occurrences. We find the
expression eighty-eight times: Matthew 8: The first is in Matthew 8: The second, in like manner, is connected
with the earth, and shows that He was God, as well as Man,
having "authority on earth to forgive sins"
(Matthew 9: (2) As to the distribution of this title:
out of the whole number (88), no less than 84 are in the Four Gospels, which
contain the record of His coming for this special purpose; and of His
rejection. They are all used by the Lord of Himself.
In the New Testament these are more varied, and not less
important than those in the Old Testament; and Appendix 4 should be
compared with this Appendix.
The following exhibition of
them practically embraces all that is necessary to enable the English reader to
understand them, and to grasp something of the perfection with which each is
used.
The list of Names, etc. is given according to the
common English rendering of the Authorized Version, as being more easy for
reference. It does not include "Spirit" or "Holy
Spirit": for which see the separate Appendix, Number 101.
Reference is made, in the notes, to the following divisions and subdivisions :-
OD. Greek
Theos. The Greek language, being of human origin, utterly fails
(and naturally so) to exhibit the wonderful precision of the Hebrew, inasmuch
as the language necessarily reflects, and cannot go beyond the knowledge, or
rather the lack of knowledge, of the Divine Being apart from revelation.
G
Theos corresponds, generally, with
`Elohim of the Old Testament, denoting the Creator (see Appendix 4. I);
but it corresponds also with El (Appendix 4. IV), and
Eloah (Appendix 4. V).
Sometimes it corresponds with Jehovah (who is
`Elohim in Covenant relation), in which case it is printed
GOD, as in the Old Testament (both Authorized Version and Revised
Version).
1. Acts
17:24, etc.).
Cognate with Theos, there are three other words to be
noted:
9, and has relation
to the Godhead personally; while
Used by Christ of Himself, in
John 8:
F
When used of God it denotes His relationship to His
"beloved Son"; and to those ("sons") who have been
begotten (not "born", see note on Matthew
1:1) into a new creation.
It implies "sons", not
"offspring", as in Acts 17:28,29. These were
"offspring", and were existing (Greek huparcho),
as such, according to nature, on the ground of creation; not
"sons" as being "begotten" into a new creation.
A
P
This is the rendering of two
Greek words: i. Kurios, and ii. Despotes; and one
Aramaic, iii. Rabboni.
So much depends on the
presence or absence of the Greek Article, when used of the Divine
relationship, that these are carefully distinguished in the subdivisions
below.
For obvious reasons the four Gospels have been
treated, below, apart from the other books of the New Testament.
In the Four Gospels.
1 times: in
Matthew 1:22;
2:15;
5:33;
22:44-.
In other connexions it occurs fourteen times: once in Matthew
(9:38); once in Mark
(5:19); twelve times
in Luke (1:6,9,15,25,28,46;
2:15,22,-23,38;
10:2;
20:42-).
With the Article (ho Kurios).
In quotations from the Old Testament it occurs four
Without the Article (Kurios).
In quotations from the Old Testament it occurs twenty-nine
times; eight times in Matthew (3:
3;
4:7,10;
21:9,42;
22:37;
23:39;
27:10); eight times
in Mark (1:3;
11:9,10;
12:11,29,29,30,36-); nine times
in Luke (3:4;
4:8,12,18,19;
10:27;
13:35;
19:38;
20:37); four times
in John (1:23;
12:13,38,38).
In other connexions twenty-four times: six times in Matthew
(1:20,24;
2:13,19;
11:25;
28:2); once in Mark
(13:20); seventeen
times in Luke (1:11,16,17,32,38,45,48,66,68,76;
2:9,23-,24,26,39;
5:17;
10:21).
With the Article (ho Kurios).
In direct reference: six times (Matthew 21:
Without the Article (Kurios).
In direct reference: eleven times (Matthew 7:
21,21,22,22;
12:8;
25:37,44; Mark
2:28; Luke
6:5,46,46).
In indirect reference: four times (Matthew 22:43,45; Mark
12:37; Luke
20:44).
By His disciples: fifty-nine times (Matthew 8:
By others than His disciples.
Rendered "Lord" eighteen times: twelve in
Matthew (8:
2,6,8;
9:28;
15:22,25,27-;
17:15;
20:30,31,38;
28:6); only twice
in Mark 3
(7:28;
9:24); four times
in Luke (2:11;
5:12;
7:6;
18:41); twice in
John (6:34;
8:11).
Rendered "Sir" six times: John 4:11,15,19,49;
5:7;
20:15 (Mary,
addressing the supposed gardener).
By the Holy Spirit frequently in the narratives of the
Evangelists.
With the Article (ho Kurios), emphasizing
ownership. Occurs fourty-two times: twenty-one times in Matthew
(10:
Used of Jehovah (Appendix 4. II),
and printed "LORD" throughout; as in the Old Testament.
25,34;
4:26;
7:33;
13:47;
15:17. Romans 15:11. 1Corinthians
10:26,28. Hebrews
8:11).
In other connexions: Acts 2:47. 2Corinthians
10:18. Hebrews
8:2;
12:14. James
5:-11. 2Peter
3:9,15. Jude
5. Revelation
11:15,21,22.
With the Article (ho Kurios).
In quotations from the Old Testament. Occurs ten times (Acts
2:
Without the Article (Kurios).
In quotations from, or references to, the Old Testament: Acts
2:
20,21;
3:22;
7:30,31,37,49. Romans
4:8;
9:28,29;
10:13,16;
11:3,34;
12:19;
14:11. 1Corinthians
1:31;
2:16;
3:20;
14:21. 2Corinthians
6:17,18;
10:17. Hebrews
1:10;
7:21;
8:8,9,10;
10:16,30,30;
12:5,6;
13:6. 1Peter
1:25;
3:12,12.
In other connexion: Acts 1:24;
2:39;
5:9,19;
17:24. 2Corinthians
3:16. James
5:4,10,11-. 2Peter
2:9,11;
3:8,10. Jude
9,14. Revelation
4:8;
11:17;
15:3,4;
16:5,7;
18:8;
19:1,6;
22:5,6.
With the Article, as in Acts 2:-
Used of Jehovah (Appendix 4. II)
three times (Luke 2:
E
This is the Greek
transliteration of the Hebrew Mashiah, with the same meaning,
Anointed. Used twice of Christ (John 1:
This is the Greek
translation of the Hebrew Mashiah. See No. VIII.
Christos has the same meaning, from chrio , to
anoint. Hence, the Noun is used of and for the Messiah, and in the Gospels
should always be translated "Messiah", as well as in the Acts,
and sometimes in the later books of the New Testament.
Iesous is the
same as the Hebrew Jehoshua, or the abbreviated form of Joshua (compare
Hebrews 4:
The name
"Jesus" expresses the relation of Jehovah to Him
in Incarnation, by which "He humbled Himself, and became obedient unto
death, even the death of the cross" (Philippians. 2:8); Who, being God, did
not deem His glory a thing not to be thus relinquished (see note on
"robbery", Philippians 2:6). The name
"Jesus" is the name associated with "the shame"
which He endured in order to "save His People from their sins"
(Matthew 1:21). His People therefore
never addressed Him as "Jesus", but always as
"Master" (No. XIV. v) or "Lord" (VI. i. a. 3).
(John 13:13,14. Luke 6:46), and so should all
His people to-day; not following the example of demons (Matthew 8:29), or of His enemies,
who irreverently called Him "Jesus".
In the combination of
these two names, the former is emphatic by its position, the second being
subsidiary and explanatory. In the Gospels it means "Jesus the
Messiah". In the Epistles it means Jesus Who humbled Himself but is now
exalted and glorified as Christ. Care should be taken to note the various
readings.
This is the converse
of "Jesus Christ" (XI) and denotes the now exalted One, Who once
humbled Himself.
This is the Hebrew
Mashiah J
This title is the
translation of eight distinct Greek words, which are all carefully
distinguished in the notes.
The Lord was addressed as Didaskalos (=Teacher),
rendered "Master" thirty-one times; six times in Matthew
(8:
The Lord spoken of as "Master" by Himself eight
times: three times in Matthew (10:24,25; 26:18); once in Mark
(14:14); thrice in Luke
(6:40,40; 22:11); once in John
(13:14).
The Lord spoken of as "Master" by others than
Himself six times: twice in Matthew (9:11; 17:24); once in Mark
(5:35); once in Luke
(8:49); twice in John
(11:28; 13:13).
Spoken of others than the Lord twice, and rendered
"master" in John 3:10. James
3:1. In other
renderings once "doctor" (Luke 2:46), and ten times
"teacher", once of the Lord (John 3:2), and nine times
of human teachers (Acts 13:1. Romans
2:20. 1Corinthians
12:28,29. Ephesians
4:11. 1Timothy
2:7. 2Timothy
1:11; 4:3. Hebrews
5:12).
The Lord addressed as "Rabbi" five times (John
1:
Used of others than the Lord four times (Matthew 23:7,7,8. John
3:26).
This title expresses
the relation of the Son to the Father (Matthew 1:
It differs therefore from the relationship expressed by
"the Son of man", which relates to "dominion" in
the earth (see XVI, below).
As the Son of God, Christ is
"the heir of all things" (Hebrews 1:2), and is invested with
"all power", and is "the Resurrection and the
Life" (John 11:25), having power to
raise the dead (John 5:25). As "the Son
of man", all judgment is committed to Him (John 5:27) in the earth. See on
No. XVI, below.
This title, when
used of Christ, always has the Article; and the word for man is
anthropos (see Appendix 123. I).
When used of a human being, as in Ezekiel, it never has
the Article (see notes on Psalm 8:
To the "first man, Adam" was given
dominion over the works of the Creator (Genesis 1:26). Through the Fall
(Genesis 3), this dominion was forfeited, and lost, and is now in abeyance; no
one son of Adam having any right to universal dominion. Hence, all the chaos,
"unrest", and conflicts between men and nations, which must
continue until He shall come Whose right it is to rule in the earth (Ezekiel
21:27). The great enemy, who
wrought all the mischief at the Fall, has tried, from time to time, to
exercise this authority by setting up some human head. He tried
Nebuchadnezzar, Alexander the Great, and others, and in later days Napoleon;
but he will finally succeed for a brief period with the Antichrist, until
"the second man", "the last Adam" (1Corinthians
15:45), "the Son of
Man", to Whom all dominion in the earth has, in the counsels of God,
been given, shall take unto Him His great power and reign.
All this and more is contained in His title as
"the Son of Man". Its first occurrence is in Psalm 8, where in
verses 1 and 8 His connection with
the "earth" is proclaimed; and "dominion" over it
is given to Him. It denotes Him Who is "the heir of all things",
in virtue of which all things shall one day be put under His feet. "But
now we see not yet all things put under Him. But we see Jesus, Who was made a
little lower than the angels", humbling Himself unto death, even the
death of the Cross (compare Hebrews 2:8,9).
In support of this the occurrences and distribution of
this title in the New Testament are full of significance and instruction.
Note, in this
connection, the contrast between the relationship to mankind of the Lord, as
"the Son of God", and as "the Son of man" in John
5:25-27. Compare Acts
10:40-42; 17:31.
After these 84 occurrences, we have one in
the Acts (7:
This
distribution of the title shows us that it has nothing whatever to do with
"the Church of God"; and that those who belong to it have no
relation to the Lord Jesus as "the Son of Man". They stand
related to Him as "the Son of God".
The
distribution between the four separate Gospels is equally significant. In
Matthew it occurs 32 times. Matthew 8:20 is the first
occurrence in the New Testament, and it is interesting to contrast it with the
last occurrence (Revelation 14:14). In the first He had
"not where to lay His head", but in the last that head has on it
"a golden crown", and in His hands is seen "a sharp
sickle". With this He reaps in judgment the harvest of the earth, for
the time to reap it will then have come. This is emphasized by the word
"earth" being 6 times repeated in the verses 15,16,18,19.
In Mark it occurs 14 times, which is twice seven; the
two of testimony, and the seven of spiritual perfection of Jehovah's Servant.
In Luke it occurs 26 times.
In
John it occurs 12 times, the number which stands associated with Divine
governmental perfection. (See Appendix 10.)
Similarly significant are the first and last occurrences
in the Four Gospels respectively : the first being in connection with the
humiliation of "the Son of man", and the last with His
glorification. Compare Mathew 8:20 with 26:64; Mark 2:10 with 14:62; Luke 5:24 with 24:7; and John
3:13,14 with 13:31.
Thus, while as "the Son of God" He is
"the Heir of all things" (Hebrews 1:2), as "the Son
of man" He is the Heir to that dominion in the earth which was
entrusted to the first man, and forfeited by him.