Two names and a variety of titles are used to refer toJesus in theNew Testament.[1] In Christianity, the two names Jesus andEmmanuel that refer to Jesus in the New Testament havesalvific attributes.[2][3][4] After thecrucifixion of Jesus theearly Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him.[5] Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from theJewish context of the age, while others were selected to refer to, and underscore themessage,mission and teachings of Jesus.[5] In time, some of these titles gatheredChristological significance.[6]
Christians have attached theological significance to theHoly Name of Jesus.[7][8] The use of the name of Jesus in petitions is stressed inJohn 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you."[9] There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power.[4][9][10]
In the New Testament the name Jesus is given both in theGospel of Luke and theGospel of Matthew, andEmmanuel only in Matthew. InLuke 1:31 an angel tells Mary to name her child Jesus, and inMatthew 1:21 an angel tellsJoseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associatessalvific attributes to the name Jesus in Christian theology.[2][3][12][13]
Although the precise difference between a 'name' and a 'title' may be open to interpretation, 198 different names and titles of Jesus in the Bible are listed inCruden's Concordance, first published in 1737, and continuously in print ever since. The first index of the book (following the royal dedications and author's preface) is entitled "A collection of the Names and Titles given to Jesus Christ", with 198 names listed, each accompanied by a biblical reference.[14]
During his lifetime, when the need for specificity arose, apatronym ortoponym would be added to his given name. These forms of address have been translated into English as "Jesus son of Joseph," "Jesus ofNazareth" and "Jesus theNazarene."[15]
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There have been a number of proposals as to the etymological origin of the nameJesus.[16] The name is related to theBiblical Hebrew formYehoshua`(יְהוֹשֻׁעַ), which is atheophoric name first mentioned in theBible inExodus 17:9 referring to one ofMoses' companions and his successor as leader of the Israelites. This name is usually considered to be a compound of two parts:יהוYeho, a theophoric reference toYHWH, the distinctive personal name of theGod of Israel, plus a form derived from the Hebrewtriconsonantal rooty-š-ʕ orי-ש-ע "to liberate, save". There have been various proposals as to how the literal etymological meaning of the name should be translated, including:[17][18][19][20][21]
This early Biblical Hebrew nameיְהוֹשֻׁעַ (Yehoshua`) underwent a shortening into later biblicalיֵשׁוּעַ (Yeshua`), as found in the Hebrew text of verses Ezra 2:2, 2:6, 2:36, 2:40, 3:2, 3:8, 3:9, 3:10, 3:18, 4:3, 8:33; Nehemiah 3:19, 7:7, 7:11, 7:39, 7:43, 8:7, 8:17, 9:4, 9:5, 11:26, 12:1, 12:7, 12:8, 12:10, 12:24, 12:26; 1 Chronicles 24:11; and 2 Chronicles 31:15—as well as inBiblical Aramaic at verse Ezra 5:2. These Bible verses refer to ten individuals (in Nehemiah 8:17, the name refers toJoshua son of Nun). This historical change may have been due to a phonological shift whereby guttural phonemes weakened, including [h].[22] Usually, the traditional theophoric elementYahuיהו was shortened at the beginning of a name toיו[Yo-], and at the end toיה[-yah]. In the contraction ofYehoshua` toYeshua`, the vowel is instead fronted (perhaps due to the influence of they in triliteral rooty-š-ʕ). During the post-biblical period, the name was also adopted byAramaic and Greek-speaking Jews.[citation needed]
By the time theNew Testament was written, theSeptuagint had already transliterated ישוע (Yeshua`) intoKoine Greek as closely as possible in the 3rd-centuryBCE, the result beingἸησοῦς (Iēsous). Since Greek had no equivalent to the Semitic letterשshin [sh], it was replaced with a σsigma [s], and a masculine singular ending [-s] was added in the nominative case, in order to allow the name to be inflected for case (nominative, accusative, etc.) in the grammar of the Greek language. Thediphthongal [a] vowel of MasoreticYehoshua` orYeshua` would not have been present in Hebrew/Aramaic pronunciation during this period, and some scholars believe some dialects dropped thepharyngeal sound of the final letterע (`ayin) [`], which in any case had no counterpart in ancient Greek. The Greek writings ofPhilo of Alexandria[23] andJosephus frequently mention this name. It also occurs in the Greek New Testament at Acts 7:45 and Hebrews 4:8, referring to Joshua son of Nun.
From Greek,Ἰησοῦς (Iēsous) moved intoLatin at least by the time of theVetus Latina. The morphological jump this time was not as large as previous changes between language families.Ἰησοῦς (Iēsous) wastransliterated to LatinIESVS, where it stood for many centuries. The Latin name has an irregular declension, with a genitive, dative, ablative, and vocative ofJesu, accusative ofJesum, and nominative ofJesus.Minuscule (lower case) letters were developed around 800 AD and some time later theU was invented to distinguish thevowel sound from theconsonantal sound and theJ to distinguish the consonant fromI. Similarly, Greek minuscules were invented about the same time, prior to that the name was written incapital letters:ΙΗϹΟΥϹ or abbreviated as:ΙΗϹ with a line over the top, see alsoChristogram.[citation needed]
Modern EnglishJesus/ˈdʒiːzəs/ derives from Early Middle EnglishIesu (attested from the 12th century). The name participated in theGreat Vowel Shift in lateMiddle English (15th century). The letterJ was first distinguished from 'I' by the FrenchmanPierre Ramus in the 16th century, but did not become common in Modern English until the 17th century, so that early 17th century works such as the first edition of theKing James Version of the Bible (1611) continued to print the name with an I.[24]
"Jesu" is a remnant in modern English of thedeclension and use of grammatically inflectedcase endings with some proper nouns inMiddle English, which persisted intoEarly Modern English to around the time ofShakespeare. The form Jesu is often anoun of address, "Jesu!", but may also stand for other cases, such asgenitive, as in Latin. The form "Jesu" was preserved in hymns and poetry long after it had fallen out of general use in speech, for example inpoet laureateRobert Bridges' translation ofJohann Schop's wording for the English translation ofJohann Sebastian Bach's cantata,Jesu, Joy of Man's Desiring and in T. S. Colvin's hymn,Jesu, Jesu, fill us with your love, based on a song from northernGhana.[25] During the late 19th century, asJesu was increasingly seen as antiquated, some churches attempted to update the wording of hymns containing "Jesu" to "Jesus".[26] In modernizing hymn texts the use of "Jesu's" or "Jesus'" could cause problems where themetre only allowed twosyllables, "Je-su's".[27][clarification needed]
Christians have attached theological significance to the name of Jesus from theearliest days of Christianity.[7] Devotions to and feasts for theHoly Name of Jesus exist both inEastern andWestern Christianity.[8] The devotions and venerations to the name Jesus also extend to the IHS monogram, derived from theGreek word for Jesus ΙΗΣΟΥΣ.[9][28][29]
The significance of the name of Jesus in the New Testament is underscored by the fact that in hisNativity account Matthew pays more attention to the name of the child and its theological implications than the actual birth event itself.[12][13]
Reverence for the name of Jesus is emphasized bySaint Paul inPhilippians 2:10 where he states: "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth".[9]
The use of the name of Jesus in petitions is stressed inJohn 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you." Many Christian prayers thus conclude with the words: "Through Our Lord Jesus Christ".[9] There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power, and that where the name of Jesus is spoken or displayed the power of Jesus can be called upon.[4][9][10]
Matthew 1:23 ("they shall call his name Emmanuel") provides the name 'Emmanuel' (meaningGod is with us).[30] 'Emmanuel', which is taken fromIsaiah 7:14, does not appear elsewhere in the New Testament.
The name 'Emmanuel' (alsoImmanuel orImanu'el) of the Hebrewעִמָּנוּאֵל "God [is] with us" consists of twoHebrew words: אֵל (’El, meaning 'God') and עִמָּנוּ (ʻImmānū, meaning 'with us'); Standard HebrewʻImmanuʼel,Tiberian HebrewʻImmānûʼēl. It is atheophoric name used in theBible inIsaiah 7:14 andIsaiah 8:8.
Some interpreters seeMatthew 1:23 providing a key to EmmanuelChristology in the New Testament, with Matthew showing an interest in identifying Jesus as "God with us" and later developing the Emmanuel theme at key points throughout his Gospel.[31][32][33] The name Emmanuel does not directly appear elsewhere in the New Testament, but Matthew builds on the motif inMatthew 28:20 to indicate that Jesus will be with the faithful to the end times.[30][33] According toUlrich Luz, the Emmanuel motif brackets the entire Gospel of Matthew between1:23 and28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew.[34] Some Christians see the same meaning inMatthew 28:20 ("I am with you always, even unto the end of the world") indicates that Jesus will be with the faithful to the end of the age.[30]
The title "Christ" used in the English language is from theGreekΧριστός (Christos), via theLatinChristus. It means"anointed one".[35] The Greek is a loan translation of the Hebrewmashiaħ (מָשִׁיחַ) or Aramaicmshiħa (מְשִׁיחָא), from which the English wordmessiah is derived. "Christ" has now become a name, one part of the name "Jesus Christ", but originally it was a title ("the Messiah") and not a name; however its use in the phrase "Christ Jesus" is a title.[36][37][38]
The Greek-languageSeptuagint version of theHebrew Bible (translated over a century before the time of Jesus), used the wordChristos to express in Greek the Hebrew wordmashiach (messiah), meaning "anointed".[39][40] (Another Greek word,Messias, appears in Daniel 9:26 and Psalm 2:2.)[41][42] TheNew Testament states that the long-awaited Messiah had come and describes this savior asthe Christ. InMatthew 16:16, the Apostle Peter—in what has become a famous proclamation of faith among Christians since the first century—said, "You are the Christ, the Son of the living God."[43] InJohn 11:27 Martha tells Jesus "you are the Christ", just before theraising of Lazarus.[44]
In thePauline Epistles the wordChrist is so closely associated with Jesus that it is apparent that for the early Christians there is no need to claim that Jesus is Christ, for that is considered widely accepted among them. Hence Paul can use the termChristos with no confusion as to whom it refers to, and as inFirst Corinthians 4:15 andRomans 12:5 he can use expressions such as "in Christ" to refer to the followers of Jesus.[45]
Canonical biblical texts lack any account of a formal literal anointing of Jesus as "Christ" with the traditional oil (orchrism).Christological thought may interpret thebaptism of Jesus in water byJohn the Baptist (Matthew 3:16) as a metaphorical anointing carried out in the light of Isaiah 61:1 – "the Lord hath anointed me to preach good tidings".[46]
Early followers of Jesus, who soon became known as "Christians" (Greek:Χρῑστῐᾱνοί,romanized: Christianoi) after the titleChristos, developed symbols for representing Christ (i.e. Christograms) – for example, theChi Rho symbol, formed by superimposing the first two Greek letters in "Christ" ( Greek : "Χριστός" ):chi = ch (Greek:Χ) andrho = r (Greek:Ρ), to produce☧.[47]
Early Christians viewed Jesus as "the Lord" and the Greek wordKyrios (κύριος) which may meanGod,lord or master appears 775 times in the New Testament, referring to him.[48][49] In everydayAramaic,Mari was a very respectful form of polite address, well above "Teacher" and similar toRabbi. In Greek this has at times been translated as Kyrios. While the term Mari expressed the relationship between Jesus and his disciples during his life, the Greek Kyrios came to represent his lordship over the world.[50]
Pauline writings further established the various theological consequences of the Lord/Kyrios concept among early Christians, and emphasized the attributes of Jesus as not only referring to his eschatological victory, but to him as the "divine image" (Greekεἰκώνeikōn) in whose face the glory of God shines forth.[51] InRomans 10:9–13 Paul emphasized thesalvific value of the title, and stated that confessing by mouth (homologeo) the belief that Jesus is Lord (Kyrion Iesoun) signifies one's salvation.[52]
The high frequency of the use of the term Kyrios in theActs of the Apostles indicates how natural it was forearly Christians to refer to Jesus in this way.[48] This title persisted among Christians as the predominant perception of Jesus for a number of centuries.[51]
The use of theKyrios title for Jesus is central to the development of New Testament Christology, for the early Christians placed it at the center of their understanding and from that center attempted to understand the other issues related to the Christian mysteries.[53] The question of the deity of Christ in the New Testament is inherently related to the Kyrios title of Jesus used in the early Christian writings and its implications for the absolute lordship of Jesus. In early Christian belief, the concept of Kyrios included thepre-existence of Christ for they believed that if Christ is one with God, he must have been united with God from the very beginning.[49][53]
The title, even in the Greek form, continues to be widely used in Christianliturgy, e.g. in theKyrie eleison, Christe eleison combination (i.e.Lord have mercy,Christ have mercy), where Jesus is referred to as Lord in one case, and as Christ immediately thereafter.[54]
The Greek wordEpistates (Epistata in thevocative case) is used only in Luke's gospel, where it occurs six times. Robert O'Toole argues that the word relates to Jesus' power over the material world rather than his teaching.[55] Some commentators suggest that inLuke 5, Peter progresses from seeing Jesus as "Master" (v. 5) to seeing him as "Lord" (v. 8).[56]
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John 1:1-18 calls Jesus theLogos (Greekλόγος), often used as "the Word" in English translations.[57] The identification of Jesus as the Logos which becameIncarnate appears only at the beginning of theGospel of John and the term Logos/Word is used only in two otherJohannine passages:1 John 1:1 andRevelation 19:13. It appears nowhere else in the New Testament.[58][59][60][61]
The series of statements regarding the Logos at the very beginning of the Gospel of John build on each other.[62] The statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God. The statement that the Logos was "with God" asserts the distinction of Jesus from God. The statement that the Logos "was God" states the unity of Jesus with God the Father, thus stating his divinity as God the Son.[59][62]
In1 John 1:1 the arrival of the Logos as "the Word of life" from the beginning is emphasized and1 John 5:6 builds on it to emphasize the water and blood of incarnation.[59] With the use of the title Logos, JohannineChristology consciously affirms the belief in the divinity of Jesus: that he was God who came to be among men as the Word Incarnate.[59][61][63]
Although as of the 2nd century the use of the title Logos gave rise to debate between the Alexandrian and Antiochian schools of thought regarding the interaction of the human and divine elements in thePerson of Christ, after theFirst Council of Nicaea in 325 andCouncil of Chalcedon in 451 the Logos and the second person of theTrinity were often used interchangeably.[61][64][65][66]
The title "Son of God" is applied to Jesus in many cases in the New Testament.[67] It is often used to refer to his divinity, from the beginning in theAnnunciation up to theCrucifixion.[67] The declaration that Jesus is the Son of God is made by many individuals in the New Testament, on two separate occasions byGod the Father as a voice from Heaven, and is also asserted by Jesus himself.[67][68][69][70] The Son of God title, according to mostChristian denominations,Trinitarian in belief, refers to the relationship between Jesus and God, specifically as "God the Son".[68][70]
For thousands of years, emperors and rulers ranging from theWestern Zhou dynasty (c. 1000 B.C.) in China toAlexander the Great in Greece have assumed titles that reflect a filial relationship withdeities.[71][72] At the time of Jesus, Roman EmperorAugustus exploited the similarity between the titlesDivi filius (son of the Divine One) and "Dei filius" (Son of God) and used the ambiguous inscription "DF" to refer to himself to emphasize the divine component of his image.[73][74][75][76]J. D. Crossan argues that early Christians adopted this title.[77]
TheGospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus "my beloved Son" inMark 1:11 andMark 9:7.[78] In Matthew 14:33, afterJesus walks on water, the disciples tell Jesus: "You really are the Son of God!"[69] InMatthew 27:43, while Jesus hangs on the cross, the Jewish leadersmock him to ask God help, "for he said, I am the Son of God", referring to the claim of Jesus to be the Son of God.[70]Matthew 27:54 andMark 15:39 include the exclamation by the Roman commander, "He was surely the Son of God!", after the earthquake following the Crucifixion of Jesus. When, inMatthew 16:15–16,Apostle Peter states, "You are Christ, the Son of the living God", Jesus not only accepts the titles, but calls Peter "blessed" and declares the profession a divine revelation, unequivocally declaring himself to be both Christ and the Son of God inMatthew 16:15-16.[68]
In the New Testament, Jesus uses the term "my Father" as a direct and unequivocal assertion of his sonship, and a unique relationship with the Father beyond any attribution of titles by others, e.g., inMatthew 11:27,John 5:23 andJohn 5:26.[70][79][80] In a number of other episodes, Jesus claims sonship by referring to the Father, e.g., in Luke 2:49, when he isfound in the temple, a young Jesus calls the temple "my Father's house", just as he does later inJohn 2:16 in theCleansing of the Temple episode.[70] InMatthew 1:11 andLuke 3:22, Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title.[70]
Of all theChristological titles used in the New Testament, Son of God has had one of the most lasting impacts in Christian history and has become part of the profession of faith by many Christians.[81] In the mainstreamTrinitarian context, the title implies the full divinity of Jesus as part of theHoly Trinity ofFather, Son and theSpirit.[81] However, the concept of God as the father of Jesus and Jesus as the one and only Son of God is distinct from the concept of God as the Creator and father of all people, as indicated in theApostles' Creed.[82] The profession begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.[82]
The termson of man appears many times in all four gospel accounts, e.g. 30 times in Matthew.[83] However, unlike the titleson of God, its proclamation has never been an article of faith in Christianity.[84] While the profession of Jesus as the son of God has been an essential element of Christian creeds since theApostolic Age, such professions do not apply to son of man. Yet, the Christological analysis of the relationship between the two terms has been the subject of much research.[84]
In modern biblical research the occurrences of son of man in theSynoptic gospels are generally categorized into three groups: those that refer to his "coming" (as an exaltation), those that refer to "suffering" and those that refer to "now at work", i.e. referring to the earthly life.[83][85][86]
The presentation in the Gospel of John is somewhat different from the Synoptics and in John 1:51 he is presented as contact with God through "angelic instrumentality", in John 6:26 and 6:53 he provides life through his death and in John 5:27 he holds the power to judge men.[83] The first chapter of theBook of Revelation refers to "one like unto a son of man" inRevelation 1:12–13 which radiantly stands in glory and speaks to the author.[87] In the Gospel of John Jesus is not just amessianic figure, nor a prophet like Moses, but the key emphasis is on his dual role asson of God andson of man.[88]
Although the son of man is distinct from the son of God, some gospel passages equate them in some cases, e.g. inMark 14:61, during theSanhedrin trial of Jesus when the high priest asked Jesus: "Art thou the Christ, the Son of the Blessed?" Jesus responded "I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven."[86][89] This builds on the statement inMark 9:31 that "The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again."[86] In the parable ofthe Sheep and the Goats, the returning son of man has the power to judge, by separating men from "all the nations" into distinct groups, in Matthew 25:31–46.[86]
For centuries, the Christological perspective on son of man has been a natural counterpart to that of son of God and in many cases affirms the humanity of Jesus just as son of God affirms his divinity.[85] In the 5th century,Saint Augustine viewed the duality of son of God and son of man in terms of the dual nature of Christ inhypostatic union, in that the son of God became the son of man through the act ofincarnation and wrote: "Since he is the only Son of God by nature, he became also the Son of Man that he might be full of grace as well."[90][91]
Geza Vermes has argued that "the son of man" in the Gospels is unrelated to theseHebrew Bible usages. He begins with the observation that there is no example of "the" son of man in Hebrew sources. He suggests that the term originates inAramaic—bar nash/bar nasha. Based on his study of Aramaic sources, he concludes that in these sources: (1) "Son of man" is a regular expression forman in general. (2) It often serves as an indefinite pronoun ("one" or "someone"). (3) In certain circumstances it may be employed as acircumlocution. In monologues or dialogues the speaker can refer to himself, not as 'I', but as "the son of man" in the third person, in contexts implying awe, reserve, or modesty. (4) In none of the extant texts does "son of man" figure as a title.[92]
James E. Talmage, a prominent writer and leader inThe Church of Jesus Christ of Latter-day Saints argued that the definitive article used in the New Testament makes the title "the Son of Man" a distinguishing appellation exclusive to Jesus. Talmage supports the view of Vermes, but adds to it the additional meaning that Jesus is the son of an exalted man, subscribing to the Church's doctrine ofExaltation. In this sense, too, the title is unique to Jesus, as he is the only literal physical offspring of God the Father.[citation needed]
No discussion of the title "Son of Man" (בר אנש) is complete without reference to the appearance of the term in the seventh chapter of the biblical book of Daniel. Daniel 7:13-14 in the English Standard Version reads,
I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.
In the context of this vision, Daniel is troubled and approaches someone standing there with him observing this bequeathal of kingship at the Throne of the Ancient of Days. The heavenly by-stander explains the import of the vision in the following words:
And the kingdom and the dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the saints of the Most High; his kingdom shall be an everlasting kingdom, and all dominions shall serve and obey him (Daniel 7:27, ESV).
Here the term son of man is explained in three distinct ways: 1) as "the people of the saints of the Most High," 2) as a single entity in the words "his kingdom" and "serve and obeyhim," and 3) as "the Most High" Himself where it says "the Most High; his kingdom." Furthermore, the passage presents a contextual time frame for the events envisioned—the time of the "fourth kingdom on earth" (Daniel 7:23). The most traditional and widespread view is that the fourth kingdom represents the Roman governmental system.[93] With the establishment of Christianity under this Roman governmental system, the Christian Churches came to identify the son of man in Daniel 7 as Jesus the Christ. The Apostle Paul describes the corporate nature of the Son of Man envisioned in Daniel 7 when he writes to the Church at Corinth, saying,
For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ (First Corinthians 12:12, ESV).
The Pauline epistles depict Christ as the Head of His people the Church (Ephesians 1:15-23; Colossians 1:13-18). The New Testament identifies Jesus the Christ as the Most High, Whose Name is above all names (Philippians 2:9-10). The Gospel of Mark, often claimed by modern scholarship to be the first and earliest of the Four Gospels,[94] identifies Jesus Christ as the LORD God of Israel by reference to the Tetragrammaton at the beginning of his Gospel:
The beginning of the gospel of Jesus Christ, the Son of God. As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way, the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight’” (Mark 1:1-3, ESV).
From the context, it is evident that Mark is identifying "my messenger" as John the Baptist, sent to prepare the way of Jesus Christ. The Sender of the messenger is God. When it says "before your face, who will prepare your way," the context confirms Mark as speaking of the face of Jesus Christ and of preparing Jesus Christ's way. The most striking element of this passage, however, is the equivalency Mark draws between the way of Jesus Christ and "the way of the Lord" (τὴν ὁδὸν Κυρίου). The implication is that Jesus Christ is the Lord (Κύριος). This reference to the way of the Lord is taken from the prophet Isaiah 40:3:
A voice cries: “In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God (ESV).
In the Hebrew texts, "the way of the LORD" is "the way of Y-WH," using the Holy Tetragrammaton,[95][96] the Divine Name of the God of Israel revealed to Moses on Mount Sinai (Exodus 3:13-15). In this way the Gospel according to Mark identifies Jesus as both Messiah and the LORD God of Israel. Likewise, the most Jewish Gospel of Matthew, held to be the first Gospel according to the tradition of the Christian Church,[97] identifies Jesus Christ as "the Son of Man" and "the Son of the Living God" (Matthew 16:13), the Son of the Virgin and as God with us (Matthew 1:23). So in Orthodox Christian theology, Jesus Christ is both Most High and Son of Man, whose mystical Body is the Church, and "of His Kingdom there shall be no end" (Luke 1:33; Nicene Creed).[98] According to Christian theology, the faithful of Christ will reign with Him over sin, death, and corruption both in this life and in the next (Romans 5:17; 2 Timothy 2:12). This unfolding kingdom is held by Christians to be the fulfillment of the Son-of-Man vision recorded in Daniel 7.
The title "Son of David" indicates Jesus' physical descent fromDavid, as well as his membership of theDavidic line of kings, establishing the claim of Jesus Christ to the Davidic Throne based on the promises God made to King David through Nathan the prophet when David was hoping to build God a house, or temple:
Moreover, the LORD declares to you that the LORD will make you a house. When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever (2 Samuel 7:11-16).
This promise assures King David of an ongoing royal lineage forever that cannot be thwarted or annulled through human sin. The Promised Offspring par excellence will build a House for God, will reign on an Eternal Throne, will be called the "son" of God, and will be chastened with beating should he commit iniquity. One might well ask what would be the result for humankind if a Son of David who is sinless were to be beaten with "the stripes of the sons of men." Would it result in Divine judgment or Divine mercy? The Apostle Paul seems to answer this question in his Epistle to the Romans:
Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures, concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, including you who are called to belong to Jesus Christ, To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ (Romans 1:1-7, ESV).
According to the Apostle Paul, the unjust death of the Son of God and His resurrection from the dead result in grace, peace, and an increasing faithful obedience among all nations through the proclamation of the Gospel. The Kingdom of the Son of David, Jesus Christ, is portrayed in the New Testament as being current as He reigns at the right hand of the Father (Hebrews 8:1; Revelation 2:26-27; 20:4-6). It should be no surprise to anyone familiar with the Scriptures that the Throne of the LORD is the same as the Throne of David because these are equated in First Chronicles 29:23. The Messianic vision of Isaiah in Isaiah chapter 11 is envisioned in the New Testament as spreading gradually toward a final culmination (Matthew 13:33; Luke 17:20-21).
The phrase "Son of David" is used a number of times in thegospel of Matthew. It appears inMatthew 1:1 to introduce both thegenealogy and the gospel. It is found on the lips of theblind men healed in Galilee ("Have mercy on us, Son of David",Matthew 9:27), the crowd who are amazed at Jesus' healing of a blind, mute and demon-possessed manMatthew 12:23), theCanaanite woman whose daughter is exorcised ("Lord, Son of David, have mercy on me,"Matthew 15:22), and theblind men healed near Jericho ("Lord, Son of David, have mercy on us",Matthew 20:30). It also forms part of the shout of the crowds whenJesus enters Jerusalem: "Hosanna to the Son of David" (Matthew 21:9). Other references with the same use includeMark 10:48 andMark 12:35. A variant of this title is found inRevelation 22:16, where Jesus refers to himself as "the Root and the Offspring of David". According to Anglican BishopCharles Ellicott, "Son of David" was "the most popular of all the names of the expected Christ".[99]
Jesus was referred to as the Son of Joseph in the genealogy accounts of Matthew and Luke.[100]
The titleLamb of God (Agnus Dei) only appears in the Gospel of John, with the exclamation ofJohn the Baptist: "Behold the Lamb of God who takes away the sins of the world" inJohn 1:29, the title reaffirmed the next day inJohn 1:36.[101] The second use of the title Lamb of God takes place in the presence of the first twoapostles of Jesus, who immediately follow him, address him asRabbi with respect and later in the narrative bring others to meet him.[102]
These two proclamations of Jesus as the Lamb of God closely bracket the Baptist's other proclamation inJohn 1:34: "I have borne witness that this is the Son of God". From aChristological perspective, these proclamations and the descent of theHoly Spirit as a dove in John 1:32 reinforce each other to establish the divine element of thePerson of Christ.[101] In Johannine Christology the proclamation "who takes away the sins of the world" begins the unfolding of thesalvific theme of the redemptive and sacrificial death of Jesus, followed by his resurrection, which is built upon in other proclamations such as "this is indeed the Saviour of the world" uttered by the Samaritans inJohn 4:42.[103][104]
Paul refers to "Christ, our Passover lamb" in1 Corinthians 5:7; however, nothing inthe context of this passage directly implies that Paul refers in that specific wording to the death of Jesus using the same theme.[105]
TheBook of Revelation includes over twenty references to a lion-like lamb ("slain but standing") which delivers victory in a manner reminiscent of the resurrected Christ.[106] In the first appearance of the lamb in Revelation (5:1-7) only the lamb (which is of the tribe of Judah, and the root of David) is found worthy to take the judgment scroll from God and break the seals. InRevelation 21:14 the lamb is said to have twelve apostles.[106]
The theme of a sacrificial lamb which rises in victory as theResurrected Christ was employed in early Christology, e.g. in 375Saint Augustine wrote: "Why a lamb in his passion? For he underwent death without being guilty of any inequity. Why a lion in his resurrection? For in being slain, he slew death."[107] The Lamb of God title has found widespread use in Christian prayers and theAgnus Dei ("Lamb of God who take away the sins of the world have mercy on us; Lamb of God who take away the sins of the world grant us peace") is used both inliturgy and as a form ofcontemplative prayer. It references the concept of a scapegoat, where people put their blame on others, however with the interpretation of Jesus taking on Christian's sins.[108][109]
Just as in Adam all of us died, so too in Christ all of us will be brought to life.
Just as the Gospel of John proclaims the universal relevance of the Incarnation of Jesus asLogos, the Pauline view emphasizes the cosmic view that his birth,Crucifixion andResurrection brought forth a new man and anew world.[36] Paul'seschatological view of Jesus counter-positions him as a new man of morality and obedience, in contrast toAdam. Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation.[110]
In the Pauline view, Adam is positioned as the first man and Jesus as the second and last Adam (1 Corinthians 15:45), the first having corrupted himself by his disobedience, also infected humanity and left it with a curse as inheritance. The birth of Jesus, on the other hand, counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.[111]
The theme is reiterated by Paul, inRomans 5:18-21, when he states:
Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all. For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification* leading to eternal life through Jesus Christ our Lord.
In the 2nd centuryChurch FatherIrenaeus continued this tradition and stated: "so that what we had lost in Adam - namely to be according to the image and likeness of God- that we might recover in Christ Jesus."[112][113] Irenaeus also used the analogy of "second Adam and second Eve" and suggested the Virgin Mary as the "second Eve" who had set a path of obedience for the second Adam (i.e. Jesus) from theAnnunciation toCalvary.[114]
The tradition continued in the 4th century byEphrem the Syrian and later bySaint Augustine in hisFelix culpa, i.e. the happy fall from grace ofAdam and Eve.[115][116] Later, in the 16th century,John Calvin viewed the birth of Jesus as the second Adam one of the six modes of atonement.[117]
Jesus is called a light in seven instances in the New Testament andLight of the World only in the Gospel of John. The terms "Bread of Life" and "Life of the World" are also applied by Jesus to himself in John's Gospel in the sameChristological sense.[118]
InJohn 8:12 Jesus applies the title to himself while debating with the Jews, and states:[119]
Jesus again claims to be Light of the World inJohn 9:5, during the miracle ofhealing the blind at birth, saying:[118]
This episode leads intoJohn 9:39 where Jesus metaphorically explains that he came to this world, so that the blind may see.[118]
In the Christological context, the use of the title "Light of the World" is similar to the use of the title "Bread of Life" inJohn 6:35, where Jesus states: "I am the bread of life: he who comes to me shall not hunger.[120] These assertions build on the Christological theme ofJohn 5:26 where Jesus claims to possess life Just as the Father does and provide it to those who follow him.[79][120] The term "Life of the World" is applied in the same sense by Jesus to himself inJohn 6:51.[118]
This application of "light compared with darkness" also appears in1 John 1:5 which applies it to God and states: "God is light, and in him is no darkness at all."[121]
Jesus also used the term Light of the World to refer to his disciples, inMatthew 5:14:[119] The term "Light of the World" is related to the parables ofSalt and Light andLamp under a bushel.
In theNew Testament, Jesus is referred to as theKing of the Jews on three occasions, coming at the beginning of his life and at the end. Both uses of the title lead to dramatic results in the New Testament accounts. In the account of theNativity of Jesus in theGospel of Matthew, wise men (called theMagi) who come from the east call Jesus the "King of the Jews", causingKing Herod to order theMassacre of the Innocents. In the accounts of thePassion of Jesus in all fourCanonical Gospels, the use of the "King of the Jews" title leads to charges against Jesus that result inhis Crucifixion.[123][124]
The title "King of the Jews" is used only by the gentiles, namely by theMagi,Pontius Pilate and the Roman soldiers. In contrast the Jewish leaders in the Passion accounts prefer the designation "King of Israel", as inMatthew 27:42,Mark 15:32. The use of the term "King" in the charges brought against Jesus is central in the decision to crucify him.[124] InJohn 19:12 Pilate seeks to release Jesus, but the Jews object, saying: "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar" bringing the power of Caesar to the forefront of the discussion for the assumption of the title King implies rebellion against theRoman Empire.[123][124]
The final use of the title only appears inLuke 23:36-37. Here, after Jesus has carried the cross toCalvary and has been nailed to the cross, the soldiers look up on him on the cross,mock him, offer him vinegar and say: "If thou art the King of the Jews, save thyself." In the parallel account inMatthew 27:42 the Jewish priests mock Jesus as "King of Israel", saying: "He is the King of Israel; let him now come down from the cross, and we will believe on him."[123][125]
InJohn 20:16, whenMary Magdalene encounters Jesus shortly afterthe Resurrection, she calls himRabbouni (ῥαββουνί) literallymy great [one] or (more extensively)my Teacher.[126] For those who do not speakAramaic the Gospel of John translates this as "teacher", aRabbi being a Jewish teacher, or master.[127] In the New Testament, the termRhabbouni is only used by the Magdalene here in John 20:16 and inMark 10:51 by the blind man Bartimaeus in the account of the miracle ofhealing the blind near Jericho.[128]
TheRabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in theGospel of Luke at all.[129] In Matthew's account of theLast Supper (Matthew 26:22-25) when Jesus says that he will be betrayed by one of his Apostles, one after another the Apostles say "Surely it is not I, Lord" butJudas Iscariot says "Surely it is not I, Rabbi", using the term Rabbi instead of Lord.[130] The Iscariot again calls Jesus Rabbi inMatthew 26:49 when he betrays him in theKiss of Judas episode, heavily implying he may never have acknowledged, believed, or understood the divinity of Jesus.
InMatthew 23:8–10, Jesus affirms the term Rabbi and Father are not to be used for any man, but only forGod and for Christ.Jesus is called Rabbi in conversation byApostle Peter inMark 9:5 andMark 11:21, and by Judas Iscariot inMark 14:45byNathanael inJohn 1:49, where he is also called theSon of God in the same sentence.[129] On several occasions, the disciples also refer to Jesus as Rabbi in the Gospel of John, e.g.4:31,6:25,9:2 and11:8.[129][131]
Intimating that the title Rabbi was used by status-seekingPharisees (who "sit on the seat of Moses") and use the title as a sign of authority, inMatthew 23:1-8 Jesus rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi: for one is your teacher, and all ye are brethren".[129][131][132] The role of teacher is also referred to theParaclete, mentioned by Jesus for the first time on the night before the Crucifixion.[133]
Talmudic Scholar [Sherira Gaon] (c. 906 CE to c. 1006 CE) wrote that the title Rabbi did not exist until at least 50 CE. Thus, the New Testament references to rabbi are anachronisms.[134]
TheNew Testament uses several titles to refer to Jesus. However, some terms that are commonly used in the Christian tradition rarely appear in the New Testament, e.g. the exact term "Savior" appears only once, and is uttered by the Samaritans inJohn 4:42.[135] The title "Nazarene" applied to Jesus has been also used to designate Christians in Syriac and Arabic traditions.[136]
The title "Chosen one" or "Elect one" is used twice in Luke's gospel:eklektos is used in 23:35 when the rulersmock Jesus, whileeklelegmenos is used in 9:35 whenJesus is transfigured.James R. Edwards notes that the phrase is used repeatedly in1 Enoch, but was associated in Jewish thinking with triumph and glory, rather than with suffering.[137]
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Christian theologians such asThomas Aquinas have produced significant arguments analyzing various names and titles for Jesus.[140] InJohn 8:58 Jesus says: "Before Abraham was born, I am." The phrase "I am" (εγω ειμι in Greek) was considered a name for Jesus by Aquinas who considered it the most proper of all divine names, for Aquinas believed it to refer to the "being of all things".[141]
One of the titles preceded by an "I am" assertion of Jesus is the "Bread of Life" title inJohn 6:35: "I am the bread of life: he who comes to me shall not hunger."[138] TheBread of Life Discourse takes place in the Gospel of John shortly after Jesus feeds the crowds with five loaves of bread and two fish.[142]
In theEpistle to the Hebrews, Jesus is called an "Apostle" and a "High Priest" in3:1, the preparation for the two titles being the preceding text ofHebrews 2:5-18 which present the two functions of Jesus: as an Apostle he represents God to humanity and as a High Priest he represents humanity to God.[143]
While John's Gospel emphasizes Jesus as the Son of God, theGospel of Luke depicts him as aprophet above all else, attributing that title to Jesus more often than even Mark.[144] A prophet is not someone who merely preaches, but claims divine revelation through God.[145] InLuke 4:24, following hishometown rejection, Jesus remarks that as a prophet he is not welcome in his own hometown. Elsewhere, inLuke 7:39 the Jews again doubt that Jesus is a prophet.[144] The view of Jesus as a prophet is used in the concept ofthreefold office which sees his three roles as "Prophet, Priest and King".[146] While duringearly Christianity there were people claiming to be prophets, there are no records of anyone else claiming to be a prophet during the life of Jesus.[145]
InJohn 14:16 Jesus said he will ask the Father to send "another"paraclete, i.e. comforter.[147] The term paraclete only appears inJohannine literature and apart from the four uses in the Gospel of John it appears only in1 John 2:1.[147] Given that1 John 2:1 views Jesus as a paraclete, the reference in John 14:16 states that Jesus sends a second paraclete to continue the life of the Church after his departure.[147] The statement regarding the paraclete is made within the "farewell discourse" during theLast Supper of Jesus and the Apostles.[148] The paraclete is thus a link between theministry of Jesus and the future life of the Church.[148]
Some titles of Jesus are unique to theBook of Revelation. He is referred to as "Faithful and True" inRevelation 19:11, the "Alpha and Omega" inRevelation 22:13 and elsewhere, and the "Morning Star" inRevelation 22:16.
The Medium of Jesus' Anointing [...] Jesus gave Himself not to anointing oil but to baptismal water, another symbol of the Holy Spirit (John 7:37-39). The mass of water in which he was immersed (Matt. 3:16) portrayed the unlimited fullness of the Holy Spirit [...]. Thus the Father was the Anointer of Jesus (John 3:34; Acts 10:38); Jesus was the Anointed One; and the Holy Spirit was the Anointing Agent, in whose power Jesus would forever carry out all His messianic functions as man.
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