The Names of Jesus - Elmer Towns

THE MEANING OF THIS NAME
In calling Jesus “Lord,” a speaker could have been using that term in one of several ways.
The Greek word kurios is used in the New Testament with reference to an owner (Luke 19:33),
one who has disposal of anything (Matthew 12:8), a master to whom service is due (Matthew
6:24), an emperor or king (Acts 25:26; Revelation 17:14), a title of respect for a father (Matthew
21:30), husband (I Peter 3:6), master (Matthew 13:27), ruler (Matthew 27:63), angel (Acts 10:4),
a stranger (Acts 16:30), a designation of a pagan idol or deity (I Corinthians 8:5), as well as a
translation of the name of God from the Old Testament: (Jehovah, Matthew 4:7; Adonai, Matthew
1:22, and Elohim, I Peter 1:25). There is no indication that Christians used this term for
anyone but Jesus, suggesting it was used as a recognition of His deity.
The translation of Hebrew titles Jehovah, Adonai, and Elohim by the Greek word kurios
(Lord) emphasizes that these titles of God in the Old Testament are also to be included in the
names of Jesus. The use of the word kurios in this way recognizes that several rights belong to
Jesus. First, there is the right to respect. This word was commonly used as an address of respect
not only to those in authority, such as kings and fathers, but even to strangers. Secondly, there is
the right to be served. When one used the title “Lord,” it normally expressed a willingness to
serve the person or idol so addressed. A third implied right is the right of disposal. As owner, a
lord could dispose of his property in any way he saw fit. This is an important concept to
remember in the area of our stewardship of the Lord's resources. Finally, the right to rule and
hold authority over others is also implied in the name “lord.”
In the cultural context of that day, a lord had absolute authority over his subjects. When
Jesus was called “Lord” by Christians, who reserved that word as a title of deity, each of the four
above rights were intensified in their experience.
The use of this name is significant in the lives and experience of the disciples,
particularly in three instances. When Jesus told Peter to let down his nets, Peter respectfully
addressed Jesus as “Master” and consented to let down a net (Luke 5:5). That he let down only
one net suggests he was doing so merely as a courtesy to Jesus and did not expect to catch
anything. Later, when the net broke because of the size of the catch and Peter realized Jesus was
more than just another religious teacher, he addressed Jesus as “Lord” (Luke 5:8).
A second significant use of this title in the Gospels occurred at the last supper. Again the
speech of the disciples betrayed the nature of their faith and true attitude toward Jesus. When
Jesus announced that one of the twelve would betray Him that night, the eleven asked, “Lord, is
it I” (Matthew 26:22). Later, Judas also asked but said, “Master, is it I” (Matthew 26:25). The
eleven disciples had come to recognize Jesus as Lord, but for Judas, He was only Master.
The third significant use of this title by a disciple in the Gospels is the time when Thomas
answered Jesus' invitation to touch His wounds by crying out, “My Lord and my God” (John
20:28). His affirmation of faith in Jesus as Jehovah El of the Old Testament is the apex of the
Gospel of John and the highest statement of deity yet attributed to Jesus. John writes his Gospel
in such a way as to build to a climax with Thomas' affirmation of the Lordship of Christ. This
expression of faith is that of Thomas, the disciples, and—hopefully you the reader.