Christ

Hawker's Poor Man's Concordance And Dictionary

One of the adorable names of the Lord Jesus, and signifying the Anointed of Jehovah It is precisely the same word as Messiah in the original Hebrew. The name Christ, specially and particularly, means the union of both natures in the person of the Lord Jesus, both divine and human; and as such becoming the Christ of God. The Scriptures are express and clear, in a great variety of instances, in proof of his eternal power and Godhead being "one with the Father over all, God blessed for ever." ( Romans 9:5;  John 1:1;  Matthew 3:17) And no less in testimony of his human nature. ( John 1:14;  Hebrews 2:9-18) But when we speak of Christ, we neither mean Son of God only, nor Man only, but include both natures, constituting one person, the glorious Head of his body the church, "the fulness of Him that filleth all in all." ( Ephesians 1:22-23)

As the clear apprehension of the person of our Lord Jesus Christ is not only among the first things to be rightly impressed upon the mind, but the very first and most essential of all others, for the full enjoyment of our interest in him, I hope that I shall be forgiven, if I somewhat exceed the ordinary limits I have hitherto observed, under the several articles. Before I enter upon the subject, I beg first to remark, that the general errors we have run into concerning the forming of a proper apprehension of the person of Christ, hath arisen from misinterpreting Scripture on this point. Some parts of the word of God speak wholly of Christ's GODHEAD, and some of his manhood. And in those we cannot err. But the error ariseth from making application of those passages which refer to Christ, under both as God-man Mediator, and concluding that they speak of him are holding him forth as Christ only, that is, God and man in one person. To this one cause must be ascribed the origin of all the Arian, Socinian, and Unitarian heresy. A small attention to the Scriptures, with this discrimination, will be sufficient to explain, and, I hope, set this important subject in a clear light.

Among many portions of God's word, which might be brought forward in proof, by way of illustration, I beg to refer to those two memorable passages in the first chapter of Paul's Epistle to the Colossians ( Colossians 1:1-29), and his Epistle to the Hebrews. When, as in the former, the apostle saith, "he is the Image of the invisible God, the first born of every creature; for by him were all things created that are in heaven, and that are in earth;" nothing can be more plain, than that this could never be said of the Son of God, as the Son of God only, for in his GODHEAD, he could never be said to be "the first born of every creature;" neither could it be of the Lord Jesus as man only, for then, how could "all things be created by him that are in heaven, and in earth?" But if we read the whole passage, as the apostle evidently meant it, with an eye to Christ, as the Christ of God, that is, God and man in one person, constituting God-man Mediator; in this sense every, difficulty vanisheth. For then Christ is, indeed, in his human nature, "the image of the invisible God," set up as the covenant Head of his church from everlasting. And though not openly manifested until the fulness of time, yet secretly, and as "the Lamb slain from the foundation of the world." ( Revelation 13:8) And no less Christ in his divine nature, he is here represented as testified in those acts of the GODHEAD; for creation can belong to none but God. And by the union of both God and man in one person he is the Christ of God, "by whom all things were created, and by whom all things consist." For as God only, there was nothing created that could stand in union with him. And as man only, neither of those acts could have been exercised and carried on, but in the union and junction of both; his GODHEAD gives power to the whole of what is here ascribed to him, and his manhood united to the GODHEAD, renders him the suited Head of all creation, and upholder of all, that "in all things he might have the pre-eminence."

Similar to the same plain and obvious truths, is that memorable passage also of Paul's first chapter to the Hebrews. "God (saith the apostle), who at sundry times, and in divers manners, spake in time past to the fathers by the prophets, hath, in these last days, spoken unto us by his Son."Then follows the office-character of Christ, as Christ, in the Son of God assuming our nature, and taking it into union with the GODHEAD, thereby becoming Christ. "Whom he hath appointed heir of all things." How appointed? Not surely, as God only, for in this case the appointment was not only unnecessary, but impossible, for the Son of God, as God, possessed in common with the Father, and the Holy Ghost, the absolute inheritance of all things from all eternity. He could receive nothing in this sense, being "one with the Father over all, God blessed for ever." ( Romans 9:5) But if considered as Christ, that is, God-man Mediator, he then receives the appointment, as heir of all things, and Lord of all things, and in whom all things might be gathered. ( Ephesians 1:10; Eph 1:22-23)

Read, in this point of view, the whole chapter is as plain and intelligible as words can render it: "Who being the brightness of his Father's glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high," etc. Who was it purged our sins? Not the Son of God as God only. Not the Son of man as man only. But Christ as Christ; that is, God and man in one person. It was essential to salvation, that Christ should offer himself for a sacrifice, for "without shedding of blood there is no remission." ( Hebrews 9:22) Hence, the Son of God is introduced, under the spirit of prophecy, ( Psalms 40:1-17 and explained by  Hebrews 10:1-39) as saying, "A body hast thou prepared me." But that that sacrifice might possess an infinite dignity and value, it must be united to the GODHEAD. And hence, in the union of both, there is an everlasting efficacy and glory in Christ's once offering of himself; once offered, not only to take away the sins of the whole world, but to bring in a redundancy of glory to JEHOVAH, which will continue for ever and ever. When, therefore, Christ, as Christ, had by himself purged our sins, He, the Christ of God, God-man in one person, "sat down on the right hand of the majesty on high." And who was it that the apostle saith, in this same chapter, was anointed with the oil of gladness above his fellows? Whom are the angels commanded to worship, when JEHOVAH brings in this first begotten into the world? Not surely, the Son of God as God only, neither the Son of man as man only; for of either, separately, these things could never be spoken. But it is of Christ, as Christ, the Christ of God, both natures united, and forming one glorious Mediator, suited to make up (and which, to the praise of the riches of his grace, he hath most completely done), the deadly breach which sin had made between God and man. And now having accomplished redemption by his blood, he is, and ever will be, the One glorious object of adoration, love, and praise, to all the creation of God, angels, and men, to all eternity. Such then is Christ.

It will be proper, for the better apprehension of Christ, as Christ, having thus explained the scriptural account of his person, to add to this account what the word of God hath revealed of his office, and character, and relation. In his office, we behold him undertaking and finishing the whole work of redemption. In his character, he stands forth as the great representative of his people. And in his relation to us, he comes home endeared to our warmest affection, not only in what he hath done for us, but for the nearness of affinity in which he is united to us; seeing that he fills all relations, for he is, in one and the same moment, our ever lasting Father, our Husband, Brother, Friend.

Moreover, to these views of Christ must be added, that He is the One great and glorious object of which the whole law, types, prophecies, and revelations point; and in whom they all, like rays of light converging to one centre, find their end and termination. He is the great sum and substance of all the promises of the Bible. Without him they are void of meaning, and never to be fulfilled; but in him they are all yea, and amen. In a word, Christ is the one glorious repository of all things in heaven and in earth, the fulness that filleth all in all. The church upon earth hath no resource for life and grace, but in him; neither hath the church in heaven to derive glory from, but the Lord Jesus.

It will form no improper conclusion to this account of Christ, if we add to it the names by which Christ is revealed in his sacred word, under the several views there given of him as God, as man, and as God-man Mediator. Distinct views of him under each, after what hath been said, will, it is hoped, be very acceptable to the gracious mind, and be owned and blessed of the Lord. - And first as God...

He is the Alpha and Omega,  Revelation 1:8; Rev 1:11.

He is the blessed and only Potentate, King of kings, and Lord of lords,  1 Timothy 6:15;  Revelation 17:14.

The brightness of his Father's glory,  Hebrews 1:3.

The Creator of Israel,  Isaiah 43:15.

Emmanuel, God with us,  Isaiah 7:14;  Matthew 1:23.

Eternal life,  1 John 5:20.

The Everlasting Father,  Isaiah 9:6.

The faithful witness,  Revelation 1:5;  1 John 5:7.

The first and the last,  Revelation 1:17; Rev 2:8.

God in common with the Father and the Holy Ghost,  John 1:1;  Romans 9:5;  1 Timothy 3:16;  1 John 5:20;  Jude 1:1:25.

Heir of all things,  Hebrews 1:2.

Most Highest,  Psalms 18:13;  Luke 1:32.

Most high,  Luke 8:28.

The Holy One of God,  Mark 1:24.

The Holy One of Israel,  Isaiah 41:14.

I AM,  Exodus 3:14;  John 8:58.

JAH,  Psalms 68:4;  Deuteronomy 33:26.

JEHOVAH,  Jeremiah 23:6.

The King, Eternal, Immortal, Invisible, the only wise God,  1 Timothy 1:17.

Lawgiver,  Isaiah 33:22;  James 4:12.

Light,  John 1:9; Joh 8:12; Joh 12:46.

Living God,  1 Timothy 3:15.

Life,  John 14:6.

Lord, and Lord of lords,  Psalms 110:1-7;  Romans 1:3;  Revelation 17:14.

Son of God,  Matthew 4:13. etc.

Next let us attend to the names given to Christ, in Scripture, in testimony of his manhood. Christ is called.

Adam,  1 Corinthians 15:45.

Babe,  Luke 2:16.

Child,  Isaiah 9:6;  Acts 4:30.

David,  Psalms 89:3;  Jeremiah 30:9.

Flesh,  John 1:14.

Friend of sinners,  Matthew 11:19.

Husband,  Isaiah 54:5;  Jeremiah 31:32.

Brother,  Hebrews 2:11.

Jacob, and Israel, and Judah,  Isaiah 41:8; Isa 44:1; Isa 44:5;  Revelation 5:5.

Man,  Acts 17:31;  1 Timothy 2:5.

Seed of the woman,  Genesis 3:15.

Seed of Abraham,  Galatians 3:19.

Seed of David,  2 Timothy 2:8.

Son of man,  Matthew 8:20.

Thirdly, Let us take a view of some of the names and characters by which Christ is known in the Holy Scripture, considered in the union of both God and man in one person, thus constituted as one Christ. I say some of the names, for to enumerate the whole would swell our Poor man's Concordance beyond the limits necessary to be observed, in a work of this kind. Christ in his twofold nature of God and man in one person, is known and distinguished in the sacred word, as.

An Advocate with the Father,  1 John 2:1.

The Angel of the Covenant,  Malachi 3:1.

The Ancient of days,  Daniel 7:22.

The Anointed of the Father,  Psalms 2:2;  Hebrews 1:9;  Psalms 45:7.

The Apostle and High Priest of our profession,  Hebrews 3:1.

The Author and Finisher of faith,  Hebrews 12:2.

The Beginning of the creation of God,  Revelation 3:14.

The Beloved in whom the church is accepted,  Ephesians 1:6.

The Bishop of our souls.  1 Peter 2:25.

The Bread of life and living Bread,  John 6:48; Joh 6:51.

The Branch of righteousness,  Zechariah 3:8.

The man whose name is the BRANCH,  Zechariah 6:12.

The Bridegroom of his church,  John 3:29.

The Bright and Morning Star,  Revelation 22:16.

The Captain of our salvation,  Hebrews 2:10.

The One chosen of the people,  Psalms 89:19.

The Consolation of Israel,  Luke 2:25.

The Corner Stone, and Foundation Stone which God hath laid in Zion,  Isaiah 28:16;  Ephesians 2:20;  1 Peter 4:6.

The Covenant of the people,  Isaiah 42:6; Isa 49:8.

The Wonderful Councillor,  Isaiah 9:6.

The Hiding Place and Covert from the storm,  Isaiah 32:2;  Psalms 32:7.

The Day's man,  Job 9:33.

The Day dawn, and Day Star in the heart,  2 Peter 1:19.

The Desire of all nations,  Haggai 2:7.

The Deliverer that shall come out of Zion,  Isaiah 59:20;  Romans 11:26.

He that promiseth to be as the Dew unto Israel,  Hosea 14:5.

The Diadem in JEHOVAH'S hand,  Isaiah 62:3.

The Door of his sheepfold,  John 10:7.

The Elect in whom JEHOVAH'S soul delighteth,  Isaiah 42:1.

The Ensign JEHOVAH hath set up to the people,  Isaiah 11:10.

The Express Image of the Father's person,  Hebrews 1:3.

The first begotten of the dead,  Revelation 1:5.

The first-fruits,  1 Corinthians 15:23.

The Fountain opened to the house of David, etc.  Zechariah 13:1.

The Forerunner,  Hebrews 6:20.

The Unspeakable Gift of God, the Power of God,  2 Corinthians 9:15;  Colossians 1:24.

The Wisdom of God, the Glory of God, the Sent of God, the Lamb of

God, etc.  Isaiah 40:5;  1 John 4:14;  John 1:29.

The Head of his body the church,  Ephesians 1:22-23;  Colossians 1:18.

The High Priest, the Prophet, and the King of his people,  Hebrews 5:1;  Luke 4:24;  Matthew 21:5.

The Hope of Israel, and the Saviour thereof,  Jeremiah 14:8;  Acts 28:20.

Jesus,  Matthew 1:21;  1 Thessalonians 1:10.

Immanuel,  Isaiah 7:14;  Matthew 1:23.

Judge,  Isaiah 33:22;  Micah 5:1;  Acts 10:42.

A Leader to the people,  Isaiah 55:4.

Christ is peculiarly called Master,  Matthew 23:8; Mat 23:10.

The One Mediator,  1 Timothy 2:5.

Melchizedeck,  Hebrews 7:1.

Messiah,  Daniel 9:25;  John 1:41.

Michael,  Daniel 12:1;  Revelation 12:7.

The Morning Star,  Revelation 2:28; Rev 22:16.

Christ our Passover,  1 Corinthians 5:7.

Prince, and Prince of peace, and of life,  Isaiah 9:6;  Acts 5:31; Act 3:15.

Redeemer,  Isaiah 59:20; Isa 60:16.

Resurrection,  John 11:25.

Refiner,  Malachi 3:3.

Rock,  Deuteronomy 32:15;  1 Corinthians 10:4.

Root and Offspring of David,  Revelation 22:16.

Sacrifice,  Ephesians 5:2

Salvation,  Isaiah 49:6;  Luke 2:30.

The Sanctification of his people,  1 Corinthians 1:30.

Sanctuary,  Isaiah 8:14.

The One Shepherd, the Good Shepherd,  Ezekiel 34:23;  John 10:1.

The Chief Shepherd, The Great Shepherd,  1 Peter 5:4;  Hebrews 13:20.

The Shiloh,  Genesis 49:10.

The Strength of Israel,  1 Samuel 15:29.

The Son of Righteousness,  Malachi 4:2.

The Lord our Righteousness,  Jeremiah 23:6.

The Surety of a better Testament,  Hebrews 7:22.

The True Tabernacle which the Lord pitched and not man,  Hebrews 8:2.

The Teacher come from God,  John 3:2.

The Temple made without hands,  Mark 14:58;  John 2:19-21;  Daniel 2:45.

The Testator,  Hebrews 9:16-17.

The tree of life,  Genesis 3:24;  Revelation 22:2.

Truth itself,  John 14:6; Joh 18:38.

The Way, and only Way,  John 14:6 with  Isaiah 35:8.

The water of life, and well of living water,  John 4:14;  Song of Song of Solomon 4:15;  John 7:37-39.

The wisdom of God, and Wisdom,  1 Corinthians 1:24;  Proverbs 8:1, etc.

The Witness,  Revelation 1:5;  Isaiah 43:10;  Revelation 3:14.

Wonderful,  Isaiah 9:6.

Jesus Christ, the same yesterday, to-day, and for ever,  Hebrews 13:8.

To these should be added, under a fourth division, the names which Christ hath, in Scripture, in common with his church; for these give a most endeared and interesting view of the loveliness and sweetness of his person; but as these will meet us under the next article, the church, which comes to be noticed in the Poor Man's Concordance, I refer the reader to it there. I only detain the reader one moment longer, just to remark, on what hath been already offered on this blessed name of our Lord, how gracious God the Holy Ghost hath been to the church, to give so many and such very precious names to the Lord Jesus in the word of God, for his church to know him by and to enjoy him in. Had it been the intention of the Eternal Spirit, merely to have revealed him to the people and no more, one name in this case, would have been sufficient to have identified his person. But no, God the Holy Ghost would not only identify his person, but endear Him to the heart of his redeemed, under all the sweet and gracious characters, and offices, and relations, into which the Son of God hath condescended to put himself for the salvation of his people; and therefore, all these, and numberless other names of the like nature, Christ shall be known by in his word of truth.

And what makes the love and wisdom of the Holy Ghost so blessed to the believer's heart in this particular is, that numerous and great as the names of Jesus are in his blessed word, there is not one by which Jesus is there called and known, but what becomes dear to their hearts, and which, at one time or other, they do not want, and which they would not have had left out in the Bible for a thousand worlds. Surely, the reader will never think of the subject, in which Christ appears thus lovely and endeared, without crying out with the apostle, "Thanks be unto God for his unspeakable gift!" ( 2 Corinthians 9:15)

Wilson's Dictionary of Bible Types

Some types of CHRIST:

Aaron,  Exodus 28:2 (c)

Adam,  Genesis 5:2 (c)

Ark, (covenant),  Exodus 25:10 (c)

Ark, (Noah's),  Genesis 6:14 (c)

Ass,  Genesis 49:14 (c)

Author,  Hebrews 5:9 (c)

Bishop,  1 Peter 2:25 (a)

Body,  1 Corinthians 12:12 (a)

Branch,  Zechariah 3:8 (a)

Bread,  John 6:51 (a)

Bridegroom,  Matthew 25:1 (b)

Bullock,  Leviticus 1:5 (c)

Burnt Offering,  Leviticus 1:3 (b)

Calf,  Revelation 4:7 (b)

Captain,  Hebrews 2:10 (a)

Chief,  Song of Solomon 5:10 (b)

Commander,  Isaiah 55:4 (b)

Cornerstone,  Isaiah 28:16 (a)

Covert,  Isaiah 32:2 (a)

David,  2 Samuel 19:10 (c)

Day,  Psalm 118:24 (b)

Door,  John 10:9 (a)

Eagle,  Revelation 4:7 (b)

Flour,  Leviticus 2:1 (c)

Foundation,  Isaiah 28:16 (b)

Fountain,  Zechariah 13:1 (b)

Garment,  Isaiah 61:10 (b),  Romans 13:14

Gate,  Psalm 118:20 (b)

Gold,  Isaiah 13:12 (a)

Headstone,  Psalm 113:22 (b)

Heir,  Hebrews 1:2 (a)

Hen,  Matthew 23:37 (a)

Hiding Place,  Isaiah 32:2 (a)

High Priest,  Hebrews 4:14 (a)

Isaac,  Genesis 24:36 (c)

Jacob,  Genesis 32:28 (c)

Jonah,  Matthew 12:40 (a)

Joseph,  Genesis 37:7 (c)

Joshua,  Joshua 1:1 (c)

Judge,  Acts 17:31 (a)

King,  Psalm 2:6 (a)

Lamb,  Revelation 5:6 (a)

Leaves,  Revelation 22:2 (c)

Light,  John 8:12 (a)

Lily of the Valleys,  Song of Solomon 2:1 (c)

Lion,  Revelation 5:5 (a)

Manna,  John 6:32 (a)

Master of the House,  Luke 13:25 (b)

Meal,  2 Kings 4:41 (c)

Mediator (umpire),  1 Timothy 2:5 (a)

Melchizedek,  Genesis 14:18 (c)

Merchantman,  Matthew 13:45 (b)

Owl,  Psalm 102:6 (a)

Ox:,  Ezekiel 1:10 (b)

Passover,  1 Corinthians 5:7 (a)

Peace Offering,  Leviticus 3:1 (c)

Pelican,  Psalm 102:6 (a)

Physician,  Jeremiah 8:22 (c)

Pigeon,  Leviticus 12:6 (c)

Propitiation (mercy seat),  Romans 3:25 (a)

Ram,  Genesis 22:13 (a)

Rock,  Matthew 16:18 (a)

Rock of Ages,  Isaiah 26:4 (margin) (a)

Rose of Sharon,  Song of Solomon 2:1 (c)

Root,  Revelation 22:16 (a)

Sabbath,  Colossians 2:16-17 (b)

Seed,  Genesis 3:15 (a)

Serpent,  John 3:14 (a)

Shepherd,  John 10:11 (a)

Sin,  2 Corinthians 5:21 (a)

Sin Offering,  Leviticus 4:32 (c)

Solomon,  1 Kings 10:13 (c)

Sower,  Matthew 13:37 (a)

Sparrow,  Psalm 102:7 (a)

Star,  Revelation 22:16 (a)

Sun,  Malachi 4:2 (a)

Temple,  John 2:19 (a)

Thief,  Revelation 3:3 (a)

Tree,  Revelation 22:2 (b)

Trespass Offering,  Leviticus 5:6 (c)

Turtle dove,  Leviticus 1:14 (c)

Vine,  John 15:5 (a)

Worm,  Psalm 22:6 (a)

Watson's Biblical & Theological Dictionary

an appellation synonymous with Messiah. The word Χριστος , signifies anointed from χριω , I anoint. Sometimes the word Christ is used singly, by way of autonomasis, to denote a person sent from God, as an anointed prophet, king, or priest. "Christ," says Lactantius, "is no proper name, but one denoting power; for the Jews used to give this appellation to their kings, calling them Christ, or anointed, by reason of their sacred unction." But he adds, "The Heathens, by mistake, call Jesus Christ, Chrestus." Accordingly, Suetonius, speaking of Claudius, and of his expelling the Jews from Rome, says, that "he banished them because they were continually promoting tumults, under the influence of one Chrestus: " "Judaeos, impulsore Chresto, assidue tumultuantes, Roma expulit," taking Christ to be a proper name. The names of Messiah and Christ were originally derived from the ceremony of anointing, by which the kings and the high priests of God's people, and sometimes the prophets,   1 Kings 19:16 , were consecrated and admitted to the exercise of their functions; for all these functions were accounted holy among the Israelites. But the most eminent application of the word is to that illustrious personage, typified and predicted from the beginning, who is described by the prophets, under the character of God's Anointed, the Messiah, or the Christ. As to the use of the term in the New Testament, were we to judge by the common version, or even by most versions into modern tongues, we should receive it rather as a proper name, than an appellative, or name of office, and should think of it only as our Lord's surname. To this mistake our translators have contributed, by too seldom prefixing the article before Christ. The word Christ was at first as much an appellative as the word Baptist, and the one was as regularly accompanied with the article as the other. Yet our translators, who would always say "the Baptist," have, it should, seem, studiously avoided saying "the Christ." The article, in such expressions as occur in  Acts 17:3;  Acts 18:5;  Acts 18:28 , adds considerable light to them, and yet no more than what the words of the historian manifestly convey to every reader who understands his language. It should therefore be, "Paul testified to the Jews that Jesus was the Christ," or the Messiah, &c. Many other similar instances occur. Should it be asked, Is the word Christ never to be understood in the New Testament as a proper name, but always as having a direct reference to the office or dignity? it may be replied, that this word came at length, from the frequency of application to one individual, and only to one, to supply the place of a proper name. It would also very much accelerate this effect, that the name Jesus was common among the Jews at that time, and this rendered an addition necessary for distinguishing the person. To this purpose, Grotius remarks, that in process of time the name Jesus was very much dropped, and Christ, which had never been used before as the proper name of any person, and was, for that reason, a better distinction, was substituted for it; insomuch that, among the Heathens, our Lord came to be more known by the latter than by the former. This use seems to have begun soon after his ascension. During his life, it does not appear that the word was ever used in this manner; nay, the contrary is evident from several passages of the Gospels. The evangelists wrote some years after the period above mentioned; and therefore they adopted the practice common among Christians at that time, which was to employ the word as a surname for the sake of distinction. See  Matthew 1:1;  Matthew 1:18;  Mark 1:1 .

Vine's Expository Dictionary of NT Words

1: Χριστός (Strong'S #5547 — Adjective — christos — khris-tos' )

"anointed," translates, in the Sept., the word "Messiah," a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g.,  Leviticus 4:3,5,16 . The prophets are called hoi christoi Theou, "the anointed of God,"  Psalm 105:15 . A king of Israel was described upon occassion as christos tou Kuriou, "the anointed of the Lord,"  1—Samuel 2:10,35;  2—Samuel 1:14;  Psalm 2:2;  18:50;  Habakkuk 3:13; the term is used even of Cyrus,  Isaiah 45:1 .

 Matthew 2:4 Acts 2:31 Luke 2:11 23:2 John 1:41 Matthew 16:17 Mark 14:61,62 John 4:26 John 17:3 Acts 9:34 1—Corinthians 3:11 1—John 5:6 Matthew 1:17 11:2 Romans 7:4 9:5 15:19 1—Corinthians 1:6 Mark 9:41 Romans 6:4 8:9,17 1—Corinthians 1:12 Galatians 2:16 Romans 8:10 Galatians 2:20 4:19 Ephesians 3:17Jesus.

American Tract Society Bible Dictionary

Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and Jesus

The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.

The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in death, yet victor over death; rich, and poor; a king, a conqueror, glorious-and a man of grief, exposed to infirmities, unknown, in a state of abjection and humiliation. All these contrarieties were to be reconciled in the person of the Messiah; as they really were in the person of Jesus.

It is not recorded that Christ ever received any external official unction. The unction that the prophets and the apostles speak of is the spiritual and internal unction of grace and of the Holy Ghost, of which kings, priests, and prophets were anciently anointed, was but the figure and symbol.

The name  Matthew 2:4 , Herod "demanded of them," the priests and scribes, "where Christ should be born," that is, the Old Testament Messiah. Peter confessed, "thou art the Messiah,"  Matthew 16:16 . The devils did the same,  Luke 4:41 . In later times the name JESUS was comparatively disused; and Christ , as a proper name, was used instead of JESUS.

When we consider the relation of Christ's person, as God and man, to his official work as our Prophet, Priest, and King, and to his states of humiliation and glory; when we consider how God is in and with him-how all the perfections of God are displayed, and all the truths of God exemplified in him; when we consider his various relations to the purposes, covenants, word, and ordinances of God, and to the privileges, duties, and services of saints, in time and to eternity, we have a delightful view of him as ALL and IN ALL,  Colossians 3:11 .

Easton's Bible Dictionary

 Acts 17:3 18:5 Matthew 22:42 Isaiah 61:1 Daniel 9:24-26

The Messiah is the same person as "the seed of the woman" ( Genesis 3:15 ), "the seed of Abraham" ( Genesis 22:18 ), the "Prophet like unto Moses" ( Deuteronomy 18:15 ), "the priest after the order of Melchizedek" ( Psalm 110:4 ), "the rod out of the stem of Jesse" ( Isaiah 11:1,10 ), the "Immanuel," the virgin's son ( Isaiah 7:14 ), "the branch of Jehovah" ( Isaiah 4:2 ), and "the messenger of the covenant" ( Malachi 3:1 ). This is he "of whom Moses in the law and the prophets did write." The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men ( Hebrews 5:4;  Isaiah 11:2-4;  49:6;  John 5:37;  Acts 2:22 ).

To believe that "Jesus is the Christ" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian ( 1 Corinthians 12:3;  1 John 5:1 ).

Smith's Bible Dictionary

Christ. (Anointed or The Anointed). See Jesus .

King James Dictionary

CHRIST, n. THE ANOINTED an appellation given to the Savior of the World, and synonymous with the Hebrew Messiah. It was a custom of antiquity to consecrate persons to the sacerdotal and regal offices by anointing them with oil.

Charles Buck Theological Dictionary

The Lord and Saviour of mankind. He is called Christ, or Messiah, because he is anointed, sent, and furnished by God to execute his mediatorial office.

See Jesus Christ

Hastings' Dictionary of the New Testament

CHRIST. —See Atonement, Authority of Christ, Birth of Christ, Dates, Death of Christ, Messiah, Person of Christ, Preaching Christ, etc. etc.

Webster's Dictionary

(n.) The Anointed; an appellation given to Jesus, the Savior. It is synonymous with the Hebrew Messiah.

Hastings' Dictionary of the Bible

CHRIST . See Jesus Christ, and Messiah.

People's Dictionary of the Bible

Christ. See Jesus.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( Χριστός , Anointed, a Greek translation of the Hebrews מָשַׁיחִ , Messiah, and so used in the Sept.), the official title of our Savior (occurring first in  2 Esdras 7:29, and constantly in the New Test.), as having been consecrated to his redemptive work by the baptism at Jordan, the descent of the Holy Spirit and his plenary unction, as the prophet, priest, and king of his people. (See Offices Of Christ); (See Messiah). It thus also distinguishes the individual JESUS (See Jesus) (q.v.), which is his human appellation, from others of the same name; while his relations to the Godhead are expressed by the term "the Word" or LOGOS (See Logos) (q.v.), CHRIST (See Christ) therefore is not, strictly speaking, a proper name, but a designation of office. "Jesus Christ," or rather "Jesus The Christ," is a mode of expression of the same kind as "John the Baptist," or Baptizer. In consequence of not adverting to this, the import of many passages of Scripture is misapprehended, e.g.  Acts 17:3;  Acts 18:5;  Matthew 22:42. But the word, though an appellative, intended to denote a particular official character, came to be used as a strictly personal designation of the Lord Jesus. Even the term Messiah towards the close of the O.T. came to be used of the expected Redeemer much as a proper name (without the article prefixed); and Χριστός is often similarly used in the N.T. (e.g.  Luke 2:11;  John 4:25; especially by Christ himself,  John 17:3). But as it was not settled in men's minds, when Jesus first appeared, that he was really Messiah, we usually find the article prefixed to Χριστός "until after the resurrection, when all doubt vanished from the minds f his followers. So, while in the Gospels the name is rarely found without the article, it is almost as rarely found with the article in the Epistles" (Fairbairn, Hermeneutical Manual, p. 236).

1. History Of The Title. —

(1.) Unction, from a very early age, seems to have been the emblem of consecration, or setting apart to a particular, and especially to a religious purpose. Thus Jacob is said to have Anointed the pillar of stone, which he erected and set I apart as a monument of his supernatural dream at Bethel ( Genesis 28:18;  Genesis 31:13;  Genesis 35:14). Under the Old-Testament economy high-priests and kings were regularly set apart to their offices, both of which were, strictly speaking, sacred ones, by the ceremony of anointing, and the prophets were occasionally designated by the same rite. This rite seems to have been intended as a public intimation of a divine appointment to office. Thus Saul is termed "the Lord's anointed" ( 1 Samuel 24:6); David, "the anointed of the God of Israel" ( 2 Samuel 23:1); and Zedekiah, "the anointed of the Lord" ( Lamentations 4:20). The high- priest is called "the anointed priest" ( Leviticus 4:3). (See Anointing).

(2.) From the origin and design of the rite, it is not wonderful that the term should have been applied, in a secondary and analogical sense, to persons set apart by God for important purposes, though not actually anointed. Thus Cyrus, the king of Persia, is termed "the Lord's anointed" ( Isaiah 45:1); the Hebrew patriarchs, when sojourning in Canaan, are termed "God's anointed ones" ( Psalms 105:15); and the Israelitish people receive the same appellation from the prophet Habakkuk ( Habakkuk 3:13). It is probably with reference to this use of the expression that Moses is said by the writer of the Epistle to the Hebrews to have "counted the reproach of Christ" ( Hebrews 11:26), Τοῦ Χριστοῦ ( Λαοῦ ), the same class who in the parallel clause are termed the "people of God," "greater riches than the treasures of Egypt."

(3.) In the prophetic Scriptures we find this appellation given to an illustrious personage, who, under various designations, is so often spoken of as destined to appear in a distant age as a great deliverer.

a. The royal prophet David seems to have been the first who spoke of the Great Deliverer under this appellation. He represents the heathen (the Gentile nations) raging, and the people (the Jewish people) imagining a vain thing "against Jehovah, and against his Anointed" ( Psalms 2:2). He says, "Now know I that the Lord saveth his Anointed" ( Psalms 20:6). "Thou hast loved righteousness and hated iniquity," says he, addressing himself to "Him who was to come," "therefore God, even thy God, hath Anointed thee with the oil of gladness above thy fellows" ( Psalms 45:7). In all the passages in which the Great Deliverer is spoken of as "the Anointed One" by David, he is plainly viewed as sustaining the character of a king.

b. The prophet Isaiah also uses the appellation "the Anointed One" with reference to the promised deliverer, but when he does so, he speaks of him as a prophet or great teacher. He introduces him as saying, "The Spirit of the Lord God is upon me, because the Lord God hath Anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken- hearted, to proclaim liberty to the captives, and the opening of the prison to them who are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn," etc. ( Isaiah 61:1, etc.).

c. Daniel is the only other of the prophets who uses the appellation " the Anointed One" in reference to the Great Deliverer, and he plainly represents him as not only a prince, but also a high-priest, an expiator of guilt. "Seventy weeks are determined upon thy people and upon thy holy city, to punish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and the prophecy, and to Anoint the most holy. Know therefore and understand that from the going forth of the commandment to restore Jerusalem unto Messiah the Prince shall be seven weeks and threescore and two weeks; the city shall be built again, and the wall, even in troublous times; and after threescore and two weeks shall Messiah be cut off, but not for himself" ( Daniel 9:24-26). (See Seventy Weeks).

(4.) During the period which elapsed from the close of the prophetic canon till the birth of Jesus no appellation of the expected deliverer seems to have been so common as the Messiah or Anointed One, and this is still the name which the unbelieving Jews ordinarily employ when speaking of him whom they still look for to avenge their wrongs and restore them to more than their former honors.

Messiah, Christ, Anointed, is, then, a term equivalent to consecrated, sacred, set apart; and as the record of divine revelation is called, by way of eminence, The Bible, or book, so is the Great Deliverer called The Messiah, or Anointed One, much in the same way as he is termed The Man, The Son of Man. (See Anointed).

2. The Import of this designation as given to Jesus of Nazareth may now readily be apprehended.

(1.) No attentive reader of the Old Testament can help noticing that in every part of the prophecies there is ever and anon presented to our view an illustrious personage destined to appear at some future distant period, and, however varied may be the figurative representations given of him, no reasonable doubt can be entertained as to the identity of the individual. Thus the Messiah is the same person as "the seed of the woman" who was to "bruise the head of the serpent" ( Genesis 3:15); "the seed of Abraham, in whom all the nations, of the earth were to be blessed" ( Genesis 22:18); the, great "prophet to be raised up like unto Moses," whom all were to be required to hear and obey ( Deuteronomy 18:15); the "priest after the order of Melchizedek;" "the rod out of the stem of Jesse, which should stand for an ensign of the people to which the Gentiles should seek ( Isaiah 11:1;  Isaiah 11:10); the virgin's son, whose name was to be Inmmannuel ( Isaiah 7:14); "the branch of Jehovah" ( Isaiah 4:2); "the Angel of the Covenant" ( Malachi 3:1), "the Lord of the Temple," etc. etc. ( Ib. ). When we say, then, that Jesus is the Christ, we in effect say, "This is He of whom Moses in the law and the prophets did write" ( John 1:45); and all that they say of Him is true of Jesus.

The sum of this prophetic testimony respecting him is that he should belong to the very highest order of being, the incommunicable name Jehoiabh being represented as rightfully belonging to him is that 'his goings forth have been from old, from everlasting" ( Micah 5:2); that his appropriate appellations should be "Wonderful, Counsellor, the .Mighty God"' ( Isaiah 9:6); that he should assume human nature, and become "a child born" of the Israelitish nation of the tribe of Judah ( Genesis 49:10), of the family, of David ( Isaiah 11:1); that the object of his,appearance should be the salvation of mankind, both Jews and Gentiles ( Isaiah 49:6); that he should be "despised and rejected" of his countrymen; that he should be " cut off, but not for himself;" that he should be "wounded for men's transgressions, bruised for their iniquities, and undergo the chastisement of their peace;" that "by his stripes men should be healed;" that "the Lord should lay on him the iniquity" of men; that "exaction should be made and he should answer it;" that he should "make his soul an offering for sin;" that after these sufferings he should be "exalted and extolled, and made very high;" that he should "see of the travail of his soul and be satisfied, and by his knowledge justify many" (Isaiah 52, passim); that Jehovah should say to him, "Sit at my right hand until I make thine enemies thy footstool" ( Psalms 110:1); that he should be brought near to the Ancient of Days, and that to him should be given "dominion, and glory, and a kingdom, that all people, and nations, and languages should serve him-an everlasting dominion which shall not pass away-a kingdom that shall not be destroyed" ( Daniel 7:13-14). All this is implied in saying Jesus is the Christ. In the plainer language of the New Testament, "Jesus is the Christ" is equivalent to Jesus is " God manifest in the flesh" ( 1 Timothy 3:16) — the Son of God, who, in human nature, by his obedience, and sufferings, and death in the room of the guilty, has obtained salvation for them, and all power in heaven and earth for himself, that he may give eternal life to all coming to the Father through him.

(2.) While the statement "Jesus is the Christ" is thus materially equivalent to the statement "all that is said of the Great Deliverer in the Old Testament Scriptures is true of Him," it brings more directly before our mind those truths respecting him which the appellation "the Anointed One" naturally suggests. He is a prophet, a priest, and a king. He is the great revealer of divine truth; the only expiator of human guilt, and reconciler of man to God; the supreme and sole legitimate ruler over the understandings, consciences, and affections of men. In his person, and work, and word, by his spirit and providence, he unfolds the truth with respect to the divine character and will, and so conveys it into the mind as to make it the effectual means of conforming man's will to God's will, man's character to God's character. i.e. has by his spotless, all-perfect obedience, amid the severest sufferings, "obedience unto death, even the death of the cross," so illustrated the excellence of the divine law: and the wickedness and danger of violating it, as to make it a righteous thing in "the just God" to "justify the ungodly," thus propitiating the offended majesty of heaven; while the manifestation of the divine love in appointing and accepting this atonement, when apprehended by the mind under the influence of the Holy Spirit, becomes the effectual means of reconciling man to God and to his law, "transforming him by the renewing of his mind." And now, possessed of "all power in heaven and earth," "all power over all flesh," "He is Lord of all." All external events and all spiritual influences are equally under his control, and as a king he exerts his authority in carrying into full effect the great purposes which his revelations as a prophet, and his great atoning sacrifice as a highpriest, were intended to accomplish. (See Offices Of Christ).

(3.) But the full import of the appellation the CHRIST is not yet brought out. It indicates that He to whom it belongs is the Anointed prophet, priest, and king not that he was anointed by material oil, but that he was divinely Appointed, Qualified, Commissioned, and Accredited to be the Savior of men. These are the ideas which the term anointed seems specially intended to convey.

a. Jesus was divinely Appointed to the offices he filled. He did not assume them, "he was called of God as was Aaron" ( Hebrews 5:4), "Behold mine Elect in whom my soul delighteth."

b. He was divinely Qualified: "God gave to him the Spirit not by measure." "The Spirit of the Lord was upon him," etc. ( Isaiah 11:2-4).

c. He was divinely Commissioned: "The Father sent him." Jehovah said to him, "Thou art my servant, in thee will I be glorified," etc. ( Isaiah 49:6). "Behold," says Jehovah, "I have given Him for a witness to the people — a leader and commander to the people."

d. He is divinely Accredited: "Jesus of Nazareth," says the apostle Peter, was "a man approved of God among you by miracles, and wonders, and signs which God did by him in the midst of you" ( Acts 2:22). "The Father who hath sent me," says Jesus himself, "hath borne witness of me" ( John 5:37). This he did again and again by a voice from heaven, as well as by the miracles which he performed by that divine power which was equally his and his Father's. Such is the import of the appellation Christ.

3. If these observations are clearly apprehended, there will be little difficulty in giving a satisfactory answer to the question which has sometimes been proposed — when did Jesus become Christ? when was he Anointed of God? We have seen that the expression is a figurative or analogical one, and therefore we need not wonder that its references are varying. The ap Pointment of the Savior, like all the other divine purposes, was of course from eternity: he "was set up from everlasting" ( Proverbs 8:23); he "was foreordained before the foundation of the world" ( 1 Peter 1:20). His qualifications, such of them as were conferred, were bestowed in or during his incarnation, when "God anointed him with the Holy Ghost and with power" ( Acts 10:38). His commission may be considered as given him when called to enter on the functions of his office. He himself, after quoting in the synagogue of Nazareth, in the commencement of his ministry, the passage from the prophecies of Isaiah in which his unction to the prophetical office is predicted, declared, "This day is this Scripture fulfilled in your ears." And in his resurrection and ascension, God, as the reward of his loving righteousness and hating iniquity, "anointed him with the oil of gladness above his fellows" ( Psalms 45:7), i.e. conferred on him a regal power, fruitful in blessings to himself and others, far superior to that which any king had ever possessed, making him, as the apostle Peter expresses it, "both Lord and Christ" ( Acts 2:36). As to his being Accredited, every miraculous event performed in reference to him or by him may be viewed as included in this species of anointing, especially the visible descent of the Spirit on him in his baptism.

4. These statements, with regard to the import of the appellation "the Christ," show us how we are to understand the statement of the apostle John. "Whosoever believes that Jesus is the Christ is born of God" ( 1 John 5:1), i.e. is "a child of God," "born again," "a new creature;" and the similar declaration of the apostle Paul, "No man can say that Jesus is the Lord," i.e. the Christ, the Messiah, " but by the Holy Ghost" ( 1 Corinthians 12:3). It is plain that the proposition, "Jesus is the Christ," when understood in the latitude of meaning which we have shown belongs to it, contains a complete summary of the truth respecting the divine method of salvation. To believe that proposition, rightly understood, is to believe the Gospel — the saving truth, by the faith of which a man is, and by the faith of which only a man can be, brought into the relation or formed to the character of a child of God; and though a man may, without divine influence, be brought to acknowledge that "Jesus is the Lord," "Messiah the Prince," and even firmly to believe that these words embody a truth, yet no man can be brought really to believe and cordially to acknowledge the truth contained in these words, as we have attempted to unfold it, without a peculiar divine influence. That Jesus is the great comer ( Ὁ Ἐρχόμενος , Ὁ Ἐλθών ) is the testimony of God, the faith of which constitutes a Christian, the One Thing ( Τὸ Ἔν ) to which the Spirit, the water, and the blood unite in bearing witness ( 1 John 5:6-9). This historical view of Jesus is not inconsistent with the Jewish Messianic idea, but continuative and expansive of it. (See Jesus).

Kitto's Popular Cyclopedia of Biblial Literature

Christ [[[Jesus Christ]]]