Introduction
Christology is the theological study of Jesus' identity as Christ or Messiah. Both of these words mean "anointed one," respectively, in Greek (G5547; Christos) and Hebrew (H4899; Mashiach). The New Testament authors gave Jesus many titles to emphasize the facets of his messianic identity. Some readers come away from the texts with a low christology, meaning they view Jesus as a prominent Jewish rabbi or teacher but not as God incarnate. However, throughout history, the church has always taught a high christology, meaning that Jesus is an essential person of the Trinity. Granted, Jesus never said "I am God" in a way a contemporary person would understand. No, he was much more specific: "Very truly I tell you, before Abraham was born, I Am!" (John 8:58). Jesus claimed to be Yahweh (H3068), the one true God of Israel and all of the nations. Let us explore the meanings of Jesus' titles.
Alpha & Omega
In Revelation, Jesus calls himself the "Alpha and Omega" three times: 1) "I am the Alpha and the Omega, who is, and who was, and who is to come, the Almighty" (1:8); 2) "It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life" (21:6); and 3) "I am the Alpha and the Omega, the First and the Last, the Beginning and the End" (22:13).
The title "Alpha and Omega" refers to the first and last letters of the Greek alphabet. If Jesus spoke English to us today, he would tell us that he is the "Everything from A to Z." Philosophers refer to this concept as teleology, the study of God's design purpose for creation. Jesus is the metaphysical reason for everything in the universe.
Great High Priest
The author of Hebrews wrote, "Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess" (4:14). He also said, "But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation" (9:11). This is because God anointed Jesus to be Israel's great high priest, one who perfectly kept the Law of Moses: "The high priest, the one among his brothers who has had the anointing oil poured on his head and who has been ordained to wear the priestly garments, must not let his hair become unkempt or tear his clothes" (Lev. 21:10). While God anointed the former high priests of Israel until death, Jesus' service lasts forever. Neither did Jesus have to offer sacrifices for sin, a requirement for other priests because they were fallen people like the rest of us (see Heb. 7:23-38).
Holy One of God
The title "Holy One of God" only occurs once in the New Testament in a positive context: "Simon Peter answered him, 'Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God'" (John 6:68-69). The Greek adjective hagios (G40), often translated as "holy" or "saint," refers to something that God set apart. The fuller title, "Holy One of God," implies that God appointed Jesus apart more specifically than anyone else. This designation corresponds with "Holy One of Israel," a common Old Testament title for God himself (e.g., Ps. 71:22). Therefore, "Holy One" implies Jesus' divinity as well as his sacredness.
I Am
Sometimes, critics say that Jesus never called himself divine. To the contrary, he asserted: "Very truly I tell you, before Abraham was born, I Am!" (John 8:58). Jesus identified himself with God's most holy name, YHWH (H3068), derived from the Hebrew phrase Ehyeh Asher Ehyeh ("I AM WHO I AM," Exod. 3:14). Also, he claimed to be eternal and without beginning. The Jewish leaders understood Jesus' statement well and wanted to execute him for blasphemy (see John 8:59).
Immanuel
The name Immanuel (H6005) means "God with us" and only appears twice in the Old Testament, especially in Isaiah 7:14: "Therefore the LORD himself will give you a sign: The virgin will conceive and give birth to a son, and will call him Immanuel." Matthew quoted this verse when he wrote, "All this took place to fulfill what the Lord had said through the prophet: 'The virgin will conceive and give birth to a son, and they will call him Immanuel'" (Matt. 1:22-23). This is where we derive the teaching of Mary's virgin birth of Jesus, though scholars debate whether they should translate the Hebrew noun almah (H5959) as "young woman" or "virgin." Matthew used the Septuagint, which rendered it as parthenos (G3933), identifying Mary as a literal virgin rather than just a young woman. Immanuel means God dwells with us and allows us to approach him boldly in the name of Jesus.
King of the Jews
Christians know "King of the Jews" as the title that Pontius Pilate ascribed to Jesus during his trial and crucifixion (see John 18:33; 19:3-21). However, the wise men first called the infant Jesus the "King of the Jews" when they saw the Bethlehem star (see Matt. 2:2). This title identifies Jesus ethnically and religiously as a Jew and the Davidic monarch for all of Israel. When the wise men called Jesus the "King of the Jews," it offended Herod, the de facto king of the Jews appointed by the Romans (see Matt. 1:1-12). Jesus arrived as the King of the Jews de jure, the rightful heir to David.
Lamb of God / Good Shepherd
At first glance, it seems like a contradiction of terms to call Jesus both a lamb and a shepherd. These christological titles refer to separate analogies and are not mutually exclusive. To say that Jesus is the "Lamb of God" is to know how the Father sent him to atone for our sins (see John 1:29; 36). When Jesus identified himself as the Good Shepherd, he claimed to be the epitome of good leadership for all of Israel (see John 10:1-14).
Logos / Word of God
John testified at the start of his gospel, "In the beginning was the Word, and the Word was with God, and the Word was God" (1:1). Theologians from the post-apostolic age to modern scholarship have focused entirely on the Greek philosophical meaning of this verse. However, as a Jew, John had Genesis 1 in mind when God created the universe by mere speech. Jesus, as the Word of God, gives meaning to all things. He is the meaning of all things in the universe: "In the past, God spoke through the prophets to our ancestors in many times and many ways. In these final days, though, he spoke to us through a Son. God made his Son the heir of everything and created the world through him. The Son is the light of God's glory and the imprint of God's being. He maintains everything with his powerful message" (Heb. 1:1-3). The Greek noun Logos (G3056, "Word") implies that Jesus is the absolute law—both scientific and moral—and the definition of the universe.
Lord
The titles "lord" and "master" often imply toxic leadership and abuse. We live in societies without lords and masters; instead, we have supervisors and managers. In our representative democracies, we understand that our bosses must earn their positions, and they can subsequently lose them at any time. However, when we call Jesus "Lord" (Greek: Kurios; G2962), it follows the ancient tradition that leadership is by inheritance and divine right. For now, God allows human beings the freedom to recognize Jesus as Lord of their own volition. However, Paul of Tarsus warned: "Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:9-11).
Messiah / Christ
The Hebrew Mashiach and the Greek Christos mean "anointed one." These words refer to the anointing ceremony for kings and Levitical priests in Israel with sacred oil. The ingredients for this anointing oil included myrrh, cinnamon, aromatic cane, cassia, and olive oil (see Exod. 30:22-26). The implication of calling Jesus "Messiah" and "Christ" is the acknowledgment of his priesthood and kingship. While many first-century Jews considered the Messiah a king or a military leader, they failed to realize his priestly office (see John 6:14-16). Even the Romans understood Messiah to mean "king" (see John 18:33-37). The author of Hebrews wrote:
In the same way, Christ did not take on himself the glory of becoming a high priest. But God said to him, "You are my Son; today I have become your Father." And he says in another place, "You are a priest forever, in the order of Melchizedek" (5:5-6; cf. Ps. 2:7; 110:4).
Paraclete / Advocate & Comforter
The Greek noun Paraklētos (G3875) refers to an advocate or comforter who makes the right call because he is close to the situation himself. In other words, the Paraclete gets it right during "close calls." Jesus himself told his disciples that he would send the Paraclete, that is, the Holy Spirit, once he ascended to God (see John 14:16, 26; 15:26; 16:7). However, John also called Jesus himself a paraclete when he wrote, "My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world" (1 John 2:1-2). John understood the Father, the Son, and the Holy Spirit are co-equal persons of God in the Trinity.
Prophet
The Greek noun prophētēs (G4396) means "spokesperson." In its ancient context, writers applied the word to spokespeople for various kings and other political leaders. If the speaker did not present peace terms to an enemy king, for example, his king would execute him for treason. Likewise, the Law of Moses called for the death of all false prophets (see Deut. 13:5). Because a prophet in Israel was God's spokesman, the Lord forbade him from changing the message. Jesus is God's most righteous prophet, never testifying about himself but always for the Father (see John 5:30-47). The scriptures do not leave us without knowledge about prophets. About a false one, God says, "If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously, so do not be alarmed" (Deut. 18:22). About a true prophet, God says, "But the prophet who prophesies peace will be recognized as one truly sent by the LORD only if his prediction comes true" (Jer. 28:9).
Rabbi & Teacher
The Hebrew word rabbi (H7231, rabab) means "great in number," referring to the number of facts learned by a Jewish teacher. To this day, rabbis spend many years in yeshiva or seminary studying the entire compendium of Jewish written tradition. We Christians often assume Jesus did not have to learn in a formal setting. However, there is no contradiction in saying Jesus' rabbinical education represents his human nature while God inspired his divine nature.
Savior / Redeemer
The titles of "Savior" and "Redeemer" beg the question of "What does Jesus save/redeem us from?" While many of us would quickly answer it with "from hell," there is much more to salvation than just some eternal fire insurance. We receive salvation by having a relationship with God, our Creator. Paul wrote:
But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! For if, while we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! (Rom. 5:8-10).
We moderns erroneously believe we are entitled to God's steadfast love when, in fact, we deserve his swift justice (see Rom. 3:9-20). By his grace and forgiveness of our grave sins, we may dare approach God through his Son, our Lord, Jesus Christ. The Greek noun sōtēr (G4990, "savior," "deliverer," or "preserver") comes from the verb sōzō (G4982), which can mean either "to save," "to heal," or "to cure" (see Matt. 1:21; 9:22).
Son of David
The messianic title "Son of David" refers to the royal lineage of David, the ancient king of Israel. "Son of David" refers to the actual genealogy of Jesus and the monarchial authority entrusted to him by God (see Matt. 1:1; 12:23; 21:9; 22:42; Luke 1:32).
Son of God
By calling Jesus the "Son of God," we must not assume that we recognize his divinity. Our Jewish brethren remind us that the phrase "son of God" appears in the Old Testament in a few contexts: 1) When the Nephilim existed and the "sons of God" impregnated women (see Gen. 6:2-4); 2) When God told Moses to warn Pharaoh: "This is what the LORD says: Israel is my firstborn son" (Exod. 4:22); 3) When God set apart Israel as his chosen people (see Deut. 14:1-2); 4) When the author of Job called the angelic council of heaven "sons of God" (see 1:6; 2:1); When God referred to King Solomon as his son (see 2 Sam. 7:14); and 5) When the prophet Hosea called the entire nation of Israel the "son" of God" (11:1).
However, the New Testament writers called Jesus the "Son of God." They described Jesus as the Son of God par excellence using this title. Nevertheless, he is the "one and only Son of God" (Greek: monogenēs Huios tou Theou; G3439, G5207, G3588, G2316), a crucial distinction in that only Jesus shares God's divinely essential DNA. John used this full title for Jesus when he wrote, "Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God's one and only Son" (3:18).
Son of Man
The title "Son of Man" was Jesus' favorite in the gospels, which translates the Hebrew phrase ben Adam (H1121; H120, "son of Adam" or "son of humankind"). However, the prophet Daniel wrote the "Son of Man" title in Aramaic (bar Enash, H1247; H606) when he testified:
In my vision at night I looked, and there before me was one like a Son of Man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed (7:13-14).
Jesus preferred "Son of Man" because it best represented his inauguration of God's kingdom and the apocalyptic dimensions of the Messiah. He expressed this concept, especially in the parable of the weeds among the wheat: "As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth" (Matt. 13:40-42).
Son of Mary (As a Title of Christology)
Mark 6:3 ("'Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas, and Simon? Aren't his sisters here with us?' And they took offense at him") is the only place in the New Testament where anyone calls Jesus "Mary's son." However, this identification of Jesus as the "son of Mary" became an essential doctrine at the Council of Chalcedon in AD 451. The church leaders published the Definition of Chalcedon, granting Mary the Greek title Theotokos (G2316; G5110), "God-bearer." They decided on Theotokos rather than Christotokos, "Christ-bearer," to defend Jesus' co-eternal divinity with the Father.
Suffering Servant
One of the main reasons Jews still object to Jesus being their Messiah is because they reject the "suffering servant" motif we Christians take for granted. We receive the concept from the prophet Isaiah, who described a suffering servant (see 52:13-53:12). This is not a random interpretation for us Christians. The evangelist Philip of Jerusalem read this passage with an Ethiopian eunuch and told him Isaiah wrote specifically about Jesus as the Messiah, the suffering servant (see Acts 8:26-40). Most first-century Jews, who suffered under four different major empires, believed Isaiah had written about Israel and hoped for a military/political leader who would defeat their enemies and establish a literal Jewish kingdom. However, the early Christians understood the Messiah to be a humble man who would give up his own life to save all people, not just Israel. This is the gospel we preach.
Conclusion
In conclusion, exploring Jesus' titles within the framework of christology reveals profound layers of meaning and significance. While some may interpret Jesus as merely a remarkable teacher or figure within Judaism, the broader understanding throughout Christian history, supported by biblical texts, asserts Jesus' divinity as an integral aspect of the Trinity. Jesus' own statements, such as his assertion of being "I Am" in John 8:58, resonate with the divine identity attributed to him by the church. As we believers continue to delve into the rich tapestry of Jesus' titles and their implications, we encounter a depth of theological understanding that shapes our faith and relationship with God.
Prayer
Blessed are you, LORD our God, King of the universe; by the resurrection of Jesus on the first day of the week, you conquered sin, put death to flight, and gave us the hope of everlasting life: Redeem all our days by this victory; forgive our sins, banish our fears, make us bold to praise you and to do your will; and steel us to wait for the consummation of your kingdom on the last great day; through Jesus the Messiah our Lord. Amen.
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