The Names of Jesus - Elmer Towns
The Names of Jesus - Elmer Towns The Names of Jesus - Elmer Towns
Rabboni The title Rabboni is used only on two occasions to refer to Jesus. It was first used by blind Bartimaeus in his request for sight (Mark 10:51). Later, Mary Magdalene used it upon her recognition of the resurrected Christ. On both occasions it was used by people who had a deep sense of loyalty or affection for Christ because of a major miracle He had performed in their behalf. It is an intensified form of the title “Rabbi” and might be translated “My Rabbi.” When Mary used it on that resurrection morning, she no doubt spoke it with deepest love for and commitment to the One who was not. just another teacher but the One she would claim to be her own (John 20:16). Didaskalos A third instructive name for Jesus is the Greek word didaskalos, usually translated “teacher” or “master.” This was the title Nicodemus used when he addressed Jesus as “a teacher come from God” (John 3:2). It was characteristic of His ministry that the crowds who heard Him teach were astonished at His doctrine or teaching (cf. Matthew 7:28,29; Mark 1:22,27). Although it is popular today to speak of the sermons of Jesus, it would probably be more correct to consider them as his Adult Bible Class lessons, because they refer to Jesus' teaching rather than preaching. Six major blocks of Jesus' teaching are recorded in Matthew, including the Sermon on the Mount (Matthew 5-7), His instructions to His apostles before sending them out (Matthew 10), His parables on the kingdom of heaven (Matthew 13), His teaching on greatness in the church (Matthew 18), His sermon in the temple on the day of testing (Matthew 21-23), and the Olivet Discourse concerning things to come (Matthew 24-25). John includes an additional account of a teaching session of Jesus, the Upper Room Discourse (John 13-16), and several detailed accounts of other lessons. Luke also emphasizes the teaching ministry of Jesus, particularly in recording the various parables He taught. The teaching of Jesus was unique in both content and style. He taught not the tradition of men as was common in His day but the Word of God. Like the prophets of old, He spoke on behalf of God; but unlike those who prefaced their most authoritative appeals with the remark “Thus saith the Lord,” Jesus was unique for His comment, “But I say unto you. “ He differed from the scribes, the usual teachers of the Law, not only in content but in His style of teaching. When a scribe taught the Law, he announced his text and proceeded to recite all the various opinions of other respected teachers of the Law. Only then did he conclude by announcing the consensus of scholarship on the subject. But Jesus spoke authoritatively with little or no appeal to the usual authorities. Kathegetes A final name of Jesus which alludes to His teaching ministry is the term kathegetes, meaning “guide.” It is used only on one occasion in the New Testament, where Jesus urged His disciples, “Neither be ye called masters: for one is your Master, even Christ” (Matthew 23:10). Here this term is twice translated “master” in the King James Version, but other translators have used words like “leader,” “teacher,” and “instructor” to convey the meaning of this word. It differs from the other words for “teacher” in Scripture in that it conveys the image of a teacher
who influences or guides a student not only intellectually but morally. Jesus is unique among teachers in that He alone can teach the truth and lead us most fully in the way of truth. THE SOVEREIGN NAMES OF JESUS Several. different names of Jesus are translated with the English word “master,” including most of the instructive names of Jesus cited above. But at least three titles of Christ include in their meaning the idea of mastery over someone or something. These too are service names of Christ, for they demonstrate His power and authority over others and, therefore, evince His ability to serve. Epistates Luke alone uses the Greek word epistates; he uses it six times of Christ (Luke 5:5; 8:24- 45; 9:33,49; 17:13). It is a strong term, meaning “chief, commander, leader, or overseer. “ It relates closely to the word translated “bishop” in the King James Version, which is a title of the pastor in a church (I Timothy 3: 1). It designates the absolute authority of the one so addressed and would ordinarily be considered an honorable title. It was apparently never used except by a disciple and in every case occurs within a context in which the speaker's view of Jesus is somewhat defective. It is always followed by the user being rebuked for his action or conclusion, or the user experiencing something that causes him to grow in his understanding of who Jesus is. Oikodespotes Jesus used the term oikodespotes to refer to Himself in several of His parables. It is translated “master of the house” (Matthew 10:25; Luke 13:25; 14:21), “goodman of the house” (Matthew 20:11; 24:43; Mark 14:14; Luke 12:39), and “householder” (Matthew 13:27,52; 20:1; 21:33). This was the usual title for the master over the household stewards. It emphasizes the absolute control of that master over those stewards. Jesus used this title in two contexts. First, He is master over His disciples, who are stewards of the mysteries of God. Secondly, in those eschatological parables in which He used this term in the context of His return, He is master over all mankind. By this title, Jesus claimed absolute authority over men both in this life and that to come. Despotes Only once is Jesus referred to by the term despotes and that by Peter in his second epistle (II Peter 2:1), where the King James Version reads “Lord.” Vine suggests this word refers to “one who has absolute ownership and uncontrolled power. “ It is perhaps the strongest title of Christ that argues for His Lordship. It was commonly used in Greek to refer to a master who exercised a rigid authority over his slaves and is the root of its English derivative, “despot,” referring to any ruler having absolute control, particularly a tyrant or oppressive leader. The negative connotation—abuse of power—is not necessarily implied in this term, only the absolute nature of his authority.
- Page 1 and 2: THE NAMES OF JESUS Over 700 names o
- Page 3 and 4: INTRODUCTION CONTENTS PART ONE: OUR
- Page 5 and 6: 5. THE NAME OF THE LORD (JEHOVAH) I
- Page 7 and 8: CHAPTER ONE THE NAME OF JESUS “An
- Page 9 and 10: One who made this world and created
- Page 11 and 12: has certainly inspired its share of
- Page 13 and 14: THE MEANING OF THIS NAME In calling
- Page 15 and 16: Lordship means surrender. In a meet
- Page 17 and 18: 4:29). CHAPTER THREE THE OFFICE OF
- Page 19 and 20: There are no fewer than five design
- Page 21 and 22: The Anointed Priest A second anoint
- Page 23 and 24: THE CHRIST IN THE NEW TESTAMENT Man
- Page 25 and 26: 2. How did Christ fulfill His offic
- Page 27 and 28: Isaiah 11:1, was choter, this refer
- Page 29 and 30: While I served as President of Winn
- Page 31 and 32: CHAPTER FIVE THE SALVATIONAL NAMES
- Page 33 and 34: Thirdly, he will be saved at the re
- Page 35 and 36: story line. And when the book is co
- Page 37 and 38: CHAPTER SIX THE BIRTH NAMES OF CHRI
- Page 39 and 40: life on earth. As the light of the
- Page 41 and 42: But in the New Testament, that rela
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- Page 45 and 46: functions of this One called alongs
- Page 47 and 48: 5. How and when does Christ counsel
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- Page 53 and 54: for our failings. His defense rests
- Page 55 and 56: CHAPTER EIGHT THE SONSHIP NAMES OF
- Page 57 and 58: The name “only begotten Son” (J
- Page 59 and 60: CONCLUSION Jesus was not only the S
- Page 61 and 62: 3. The Word has active and personal
- Page 63 and 64: Jesus is called “mine elect” (I
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- Page 67 and 68: 7. I AM the True Vine John 15:1,5 8
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- Page 75 and 76: Because Jesus is the vine and we ar
- Page 77 and 78: CHAPTER TWELVE THE APOCALYPTIC NAME
- Page 79 and 80: The second of these three titles in
- Page 81 and 82: to be encouraged that he was in the
- Page 83 and 84: The second name John records in thi
- Page 85 and 86: A-21 APPENDIX THE NAMES AND TITLES
- Page 87 and 88: A Cleft of the Rock (Exodus 33:22)
- Page 89 and 90: A Friend that Sticketh Closer than
- Page 91 and 92: The Horn of David (Psalm 132:17) Th
- Page 93 and 94: Lord Also of the Sabbath (Mark 2:28
- Page 95 and 96: An Owl of the Desert (Psalm 102:6)
- Page 97 and 98: A Rock of Offense (Romans 9:33) The
- Page 99 and 100: A Strength to the Needy in Distress
who influences or guides a student not only intellectually but morally. <strong>Jesus</strong> is unique among<br />
teachers in that He alone can teach the truth and lead us most fully in the way <strong>of</strong> truth.<br />
THE SOVEREIGN NAMES OF JESUS<br />
Several. different names <strong>of</strong> <strong>Jesus</strong> are translated with the English word “master,” including<br />
most <strong>of</strong> the instructive names <strong>of</strong> <strong>Jesus</strong> cited above. But at least three titles <strong>of</strong> Christ include in<br />
their meaning the idea <strong>of</strong> mastery over someone or something. <strong>The</strong>se too are service names <strong>of</strong><br />
Christ, for they demonstrate His power and authority over others and, therefore, evince His<br />
ability to serve.<br />
Epistates<br />
Luke alone uses the Greek word epistates; he uses it six times <strong>of</strong> Christ (Luke 5:5; 8:24-<br />
45; 9:33,49; 17:13). It is a strong term, meaning “chief, commander, leader, or overseer. “ It<br />
relates closely to the word translated “bishop” in the King James Version, which is a title <strong>of</strong> the<br />
pastor in a church (I Timothy 3: 1). It designates the absolute authority <strong>of</strong> the one so addressed<br />
and would ordinarily be considered an honorable title. It was apparently never used except by a<br />
disciple and in every case occurs within a context in which the speaker's view <strong>of</strong> <strong>Jesus</strong> is<br />
somewhat defective. It is always followed by the user being rebuked for his action or conclusion,<br />
or the user experiencing something that causes him to grow in his understanding <strong>of</strong> who <strong>Jesus</strong> is.<br />
Oikodespotes<br />
<strong>Jesus</strong> used the term oikodespotes to refer to Himself in several <strong>of</strong> His parables. It is<br />
translated “master <strong>of</strong> the house” (Matthew 10:25; Luke 13:25; 14:21), “goodman <strong>of</strong> the house”<br />
(Matthew 20:11; 24:43; Mark 14:14; Luke 12:39), and “householder” (Matthew 13:27,52; 20:1;<br />
21:33). This was the usual title for the master over the household stewards. It emphasizes the<br />
absolute control <strong>of</strong> that master over those stewards. <strong>Jesus</strong> used this title in two contexts. First, He<br />
is master over His disciples, who are stewards <strong>of</strong> the mysteries <strong>of</strong> God. Secondly, in those<br />
eschatological parables in which He used this term in the context <strong>of</strong> His return, He is master over<br />
all mankind. By this title, <strong>Jesus</strong> claimed absolute authority over men both in this life and that to<br />
come.<br />
Despotes<br />
Only once is <strong>Jesus</strong> referred to by the term despotes and that by Peter in his second epistle<br />
(II Peter 2:1), where the King James Version reads “Lord.” Vine suggests this word refers to<br />
“one who has absolute ownership and uncontrolled power. “ It is perhaps the strongest title <strong>of</strong><br />
Christ that argues for His Lordship. It was commonly used in Greek to refer to a master who<br />
exercised a rigid authority over his slaves and is the root <strong>of</strong> its English derivative, “despot,”<br />
referring to any ruler having absolute control, particularly a tyrant or oppressive leader. <strong>The</strong><br />
negative connotation—abuse <strong>of</strong> power—is not necessarily implied in this term, only the absolute<br />
nature <strong>of</strong> his authority.