The Divine Names and Titles
in the New Testament.
This Is Appendix
98 From The Companion Bible.
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.