10 - CHAPTER SEVEN
THE SERVICE NAMES OF CHRIST
“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many “ (Mat 20:28; Mark 10:45).
Jesus described His ministry here on earth in terms of ministry to others. Although there were times when He was entertained by friends and others provided for His physical necessities, His primary concern was what He could do for others. Wherever He was, He found needs and met them. The crowds followed Him not so much for His dynamic charisma as for what He did for them. They came for healing, to have demons cast out, or to be fed with loaves and fish. Their motives were often less than noble. Jesus met needs in lives, and some people chose to follow Him. Jesus was primarily a minister to others. When He ascended to Heaven, He continued to be a minister to others. Even today He is primarily interested in meeting the needs of others. Every name of Jesus represents His ability to meet a particular need in someone’s life. Sometimes I have asked, “What is the greatest name of Jesus in the Scripture?” Actually, there is no standard answer to that question. The greatest name is the name that meets the greatest need you feel. For some, it is “Jesus,” the name that relates so closely to salvation. To others, it is “Christ,” the name that relates so closely to victorious Christian living. Someone who is often discouraged might think of the name “Comforter” or “Consolation” as the greatest of His names.
Although every name of Jesus ministers to human needs, some names more characteristically describe Jesus in His role as minister. These names I call “the service names of Jesus.” There are many such names in Scripture because His range of ministry is so wide. Our objective in this chapter is to examine only a few of the more prominent service names of Jesus. When we think of the service names of Jesus, the subject of where Jesus is necessarily arises. Obviously Jesus can serve only in the place where He is. There are actually five aspects to the presence of Christ in Scripture. First, He is omnipresent. This means that, as God, He is at all times in every place wholly present. Then there is a localized presence of Jesus, such as when Stephen saw Jesus standing to greet him as he was being condemned and stoned (Acts 7:55). We also speak of the indwelling presence of Jesus; Christ lives within the believer (Col 1:27). A fourth presence of Jesus is the institutionalized presence of Christ. There is a sense in which Christ dwells in the midst of the church (Eph 1:22-23). Finally, Christ the incarnate Word dwells in the Scriptures, the Inspired Word; and the Scriptures are, therefore, identified as the Word of Christ (Col 3:16). THE CREATIVE NAMES OF JESUS When we think of the service names of Jesus, we must begin with those titles which relate to His creation and sustenance of this world. In this regard Jesus is both the Creator and Sustainer of the world and all life therein. The prominent references to Christ in two key Christological passages particularly emphasize this fact. The first of these is John 1:1-51, in which Jesus is introduced as the Logos. John affirmed, “All things were made by him; and without him was not any thing made that was made” (John 1:3). In discussing the creative work of Jesus, John uses the verb egento, meaning “generated or energized.” Jesus created by producing life and energy from nothing. The verse following argues, “In him was life; and the life was the light of men” (John 1:4). Jesus is life. The second key passage is Col 1:15-22. Perhaps no other statement concerning Jesus Christ is as magnificent as this one. Although Jesus is never mentioned by name in this passage, no fewer than fifteen pronouns are used with reference to Christ. “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist” (Col 1:16-17). These verses identify Christ as both the Creator and Sustainer of life. The terms “thrones, dominions, principalities, and powers” are generally considered to refer to various rankings of angels. Christ created them all and came before them all. Here Paul is portraying Christ as more than a super- angel, probably in an effort to correct a false teaching in the early church. The word “consist” (Col 1:17) literally means “to hold together.” This is similar to John’s portrayal of Jesus as life. Energy is the glue that holds this universe and all of its component parts together. God is the source of energy because life begets energy. Scientists have discovered an incredible amount of energy in every atom, but God is the source of that energy. When viewing this aspect of the nature of God, we must be careful not to go to the extreme of Spinoza who defined energy as his god. Although God is the source of energy, we must not think of Him as energy itself. THE INSTRUCTIVE NAMES OF JESUS
Several names of Jesus in the New Testament emphasize His role as a teacher. It is interesting that the Scriptures never call Jesus a preacher (although that may be implied by the title Prophet), but at least four terms are used to distinguish Him as a teacher. Each of these terms differs slightly in meaning, and together they give a more complete picture of both the nature and emphasis of His teaching ministry.
Rabbi The word rabbi is an Aramaic word which the writers of the New Testament transliterated into the Greek. In many cases, translators have done the same, bringing the word over into the English language letter for letter. It was a common way to address a religious teacher in the first century and was first used to address Jesus by two of his first disciples (John 1:38). In that place John explains to his Greek readers that the title was equivalent in meaning to “Master” (kurios), a common Greek reference to a philosopher or teacher. The Aramaic word literally means “my great one” and represented the great respect the Jews had for their rabbis. The title included not only the idea of teaching but also a certain content in their teaching. It was used much as we today speak of a charismatic teacher, or a deeper-life teacher, etc. When people addressed Jesus as “Rabbi,” they were normally discerning the nature or content of His teaching.
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. Mat 7:28-29; Mark 1:22, Mark 1:27). 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 (Mat 5:1-48; Mat 6:1-34; Mat 7:1-29), His instructions to His apostles before sending them out (Mat 10:1-42), His parables on the kingdom of heaven (Mat 13:1-58), His teaching on greatness in the church (Mat 18:1-35), His sermon in the temple on the day of testing (Mat 21:1-46; Mat 22:1-46; Mat 23:1-39), and the Olivet Discourse concerning things to come (Mat 24:1-51; Mat 25:1-46). John includes an additional account of a teaching session of Jesus, the Upper Room Discourse (John 13:1-38; John 14:1-31; John 15:1-27; John 16:1-33), 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” (Mat 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 (Luk 5:5; Luk 8:24, Luk 8:45; Luk 9:33, Luk 9:49; Luk 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 (1Ti 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” (Mat 10:25; Luk 13:25; Luk 14:21), “goodman of the house” (Mat 20:11; Mat 24:43; Mark 14:14; Luk 12:39), and “householder” (Mat 13:27, Mat 13:52; Mat 20:1; Mat 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 (2Pe 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. THE ASSISTANCE NAMES OF JESUS
Some of the service names of Jesus can best be described as “assistance names,” for their primary emphasis points out how Jesus assists the believer in living the Christian life. The Christian life has been explained as Christ living in and through the Christian (cf. Gal 2:20). Because this is true, every one of the more than 700 names and titles of Jesus, in a sense, is an “assistance name.” But the names considered in this section more properly belong here because of the more direct role the Lord plays in our Christian life, as implied in these names. The Intercessor
Jesus is our Intercessor; one of His primary works on behalf of the Christian today is that of intercession. The writer to the Hebrews noted, “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb 7:25). This is one of the two primary functions of Christ as our High Priest. The need for an intercessor has long been felt by man. In the midst of his despair, Job cried out, “O, that one might plead for a man with God, as a man pleadeth for his neighbour!” (Job 16:21). He realized man’s greatest need was someone who could stand before a holy God on behalf of a sinful human race and pray effectively for that race. That is why he earlier lamented, “Neither is there any daysman betwixt us, that might lay his hand upon us both” (Job 9:33). That missing Daysman was the One whom Paul in the New Testament called “the Mediator” (1 Timothy 2:5). The twofold purpose of the Intercessor’s prayer on our behalf is to keep us from sinning and, in so doing, save to the uttermost. Of the two primary ministries of Christ as our High Priest, this is concerned most with preventing problems in the Christian life. The Intercessor is known for what He does; He pleads that we might not sin. The Advocate The second of Jesus’ ministries as a High Priest is advocacy. Jesus is called “an advocate with the Father” (1Jn 2:1), meaning that He stands before God on our behalf. As Intercessor, Jesus pleads that we might not sin. As Advocate, He stands by us after we have willfully sinned. John uses the Greek word paraclete, meaning “one called alongside to help.” This is also a name of the Holy Spirit, translated in another place “Comforter” (John 16:7). The duty of an advocate is to stand by the person and/or principles which he supports. One legal phrase used today to describe an advocate is “a friend of the court.” Years ago when I had to go to court over a traffic accident, my insurance company supplied a lawyer who acted on my behalf. Throughout the course of the case, the lawyer spoke on my behalf to insure that the court heard my side of the traffic accident. Although I did not speak in the courtroom myself, my case was heard and won because of the efforts of my advocate, the lawyer.
Similarly, Jesus acts as our advocate before the Father in Heaven when the devil accuses us of sin. Jesus is the Man in the glory, a priest after the order of Melchizedek, who is both qualified and capable to represent our cause in the court of Heaven.,He does not actually have to plead our case every time we sin. His constant presence before the Father is the sufficient plea for our failings. His defense rests upon His work-what He accomplished at Calvary on our behalf.
Because both Intercessor and Advocate are aspects of His work as High Priest, the qualifications for both tasks are the qualifications for the priesthood. To be a priest, one needed the right birth, right calling, and right qualifications. Jesus qualifies to be our High Priest and, therefore, both our Intercessor and Advocate because, after the order of Melchizedek, He was called of God to be our High Priest and was anointed of the Holy Spirit just as priests were anointed with oil to begin their priestly ministry. The Man in the glory (Heb 6:19-20 with Heb 7:24) is not only our High Priest but also our Intercessor and Advocate. The Propitiation for Our Sins A third of the assistance names of Jesus is “the Propitiation for our sins’ (1Jn 2:1). The Greek word hilaskomai means “a satisfaction.” It was used by pagan Greeks to describe sacrifices to their gods which were offered as an appeasement to their wrath. In the Scriptures, this word is never used in connection with any act of man that might appease the wrath of God; rather, God is propitiated by the vicarious and expiatory sacrifice of Christ. In the sacrifice of Christ on the cross, the holy and righteous character of God was vindicated, making it possible for Him to be a just God and at the same time to forgive sin. Jesus not only accomplished the task of propitiating the Father but was Himself the propitiation or satisfaction by which God was propitiated.
John describes Jesus as the propitiation for our sins (plural). Earlier in this epistle he used the singular form of the noun “sin” (cf. 1Jn 1:7-8). When the word “sin” appears as a singular noun in this epistle, the apostle is speaking of the sinful nature of man. When the noun is plural, John is speaking of the practice of sin. Jesus not only “cleanseth us from all sin” (1Jn 1:7) but also forgives us our sins (1Jn 1:9). He is the sufficient payment or propitiation for the sins we commit-past, present, and future-and not only for our sins “but also for the sins of the whole world” (1Jn 2:2). The death of Christ was sufficient to save anyone regardless of his history of sin. The Indweller
Although the title “Indweller” is not found in Scripture, this name for Jesus is Biblical in spirit. The names of Jesus reflect the actions of Jesus, and these acts include indwelling the believer. Many Christians realize the Holy Spirit indwells them but do not know that Jesus Himself also lives within. Jesus promised to “manifest” Himself to His disciples and later explained, “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:20-23). The conscious recognition of Christ’s indwelling the believer is sometimes called communion with Christ or the deeper Christian life. The condition which the believer must keep in order to enjoy this communion is a deep love for Christ which evidences itself in a willing obedience to do the commands of Christ. We cannot claim to have this kind of love for Christ while we rebelliously resist the Lordship of Christ. Our obedience to the Scriptures is born not out of a legalistic spirit or fear of the consequences of not obeying but, rather, out of an inner desire to please the One we love.
John uses an interesting word to describe the Father and Son making Their abode within the believer. The word monai, translated “abode” in John 14:23, occurs only one other time in Scripture, and there it is translated “mansions” (John 14:2). Obviously, John’s use of the word here is significant. While Jesus is in Heaven preparing our mansion, we here on earth are providing Him a mansion. If the Lord were to prepare us a mansion similar to the mansion we are preparing for Him, what would our mansion in Heaven be like? When we understand that Jesus is not only in Heaven but also living within, that in itself should be an incentive to holy living.
CONCLUSION
Jesus came not to be served but to serve. In many ways He is still serving us today. When we learn the service names of Jesus, our appreciation of and love for Him increase. But an understanding of the service names of Jesus does more for us than merely increase our love for the Lord. Jesus said, “It is enough for the disciple that he be as his master” (Mat 10:25). Since Jesus is by name and nature a minister to the needs of others, too, we as His disciples, minister to others in His name. For Discussion:
1. The service names of Christ which relate to His act of creation are Creator and Sustainer. Discuss each of these roles.
2. What are Christ’s instructive names? What can we learn about Christ from each?
3. The sovereign names of Christ describe His role in giving direction to the believer. What can we learn about Christ from each of these names?
4. The assistance names of Christ reveal how Christ supports and helps the believer. Discuss the meaning and work involved in these names.
5. Share your reaction to reviewing these service names of Christ. Which is most meaningful to you? Why?