THE DIVINE NAMES AND TITLES OF OLD TESTAMENT
This Is Appendix 4 From The Companion Bible.
BY: E. W. BULLINGER
I. ELOHIM occurs 2,700 times. Its first occurrence connects it with creation, and gives it its essential meaning as the Creator. It indicates His relation to mankind as His creatures (see note on 2Chronicles 18:31, where it stands in contrast with Jehovah as indicating covenant relationship). ‘Elohim is God the Son, the living “Word” with creature form to create (John 1:1. Colossians 1:15-17. Revelation 3:14); and later, with human form to redeem. (John 1:14) “Begotten of His Father before all worlds; born of His mother, in the world.” In this creature form He appeared to the Patriarchs, a form not temporally assumed. ‘Elohim in indicated (as in the Authorized Version) by ordinary small type, “God”. See table below.
II. JEHOVAH. While Elohim is God as the Creator of all things, Jehovah is the same God in covenant relation to those whom He has created (compare 2Chronicles 18:31). Jehovah means the Eternal, the Immutable One, He Who WAS, and IS, and IS TO COME. The Divine definition is given in Genesis 21:33. He is especially, therefore, the God of Israel; and the God of those who are redeemed, and are thus now “in Christ”. We can say “My God,” but not “My Jehovah”, for Jehovah is “My God.”
Jehovah is indicated (as in Authorized Version) by small capital letters, “LORD”; and by “GOD” When it occurs in combination with Adonai, in which case LORD GOD = Adonai Jehovah.
The name Jehovah is combined with ten other words, which form what are known as “the Jehovah Titles.”
They are as follows in the order in which they occur in the Hebrew Canon (Appendix 1). All are noted in the margin, in all their occurrences.
JEHOVAH-JIREH = Jehovah will see, or provide. Genesis 22:14
JEHOVAH-ROPHEKS = Jehovah that healeth thee. Exodus 15:26.
JEHOVAH-NISSI = Jehovah my banner. Exodus 17:15.
JEHOVAH-MeKADDISHKEM = Jehovah that doth sanctify you. Exodus 31:13. Leviticus 20:8, 21:8, 22:32. Ezekiel 20:12.
JEHOVAH-SHALOM = Jehovah [send] peace. Judges 6:24.
JEHOVAH-ZeBA’OTH = Jehovah of hosts. 1Samuel 1:3, and frequently.
JEHOVAH-ZIDKENU = Jehovah our righteousness. Jeremiah 23:6, 33:16.
JEHOVAH-SHAMMAH = Jehovah is there. Ezekiel 48:35.
JEHOVAH-‘ELYON = Jehovah most high. Psalms 7:17, 47:2, 97:9.
JEHOVAH-RO‘I = Jehovah my Shepherd. Psalms 23:1.
We have seven of these, experimentally referred to, in Psalms 23, inasmuch as Jehovah, as the “Good,” “Great,” and “Chief Shepherd,” is engaged, in all the perfection of His attributes, on behalf of His sheep:
In verse 1, we have number 1 above.
In verse 2, we have number 5.
In verse 3, we have numbers 2 and 7.
In verse 4, we have number 8.
In verse 5, we have numbers 3 and 4.
III. JAH is Jehovah in a special sense and relation. Jehovah as having BECOME our Salvation (first occurrence Exodus 15:2), He Who IS, and WAS, and IS TO COME. It occurs 49 times (7×7. See Appendix 10). Jah is indicated by type thus: Lord.
IV. EL is essentially the Almighty, though the word is never so rendered (see below, “Shaddai”). EL is Elohim in all His strength and power. It is rendered “God” as Elohim is, but El is God the Omnipotent. Elohim is God the Creator putting His omnipotence into operation. Eloah (see below) is God Who wills and orders all, and Who is to be the one object of the worship of His people. El is the God Who knows all (first occurrence Genesis 14:18-22) and sees all (Genesis 16:13) and that performeth all things for His people (Psalms 57:2); and in Whom all the Divine attributes are concentrated.
El is indicated in this edition by type in large capital letters, thus: “GOD.” It is sometimes transliterated in proper names Immanu-’el, Beth-’el, etc., where it is translated, as explained in the margin.
V. ELOAH is Elohim, Who is to be worshipped. Eloah is God in connection with His Will rather than His power. The first occurrence associates this name with worship (Deuteronomy 32:15, 17). Hence it is the title used whenever the contrast (latent or expressed) is with false gods or idols. Eloah is essentially “the living God” in contrast to inanimate idols.
Eloah is rendered “God”, but we have indicated it by type thus GOD.
VI. ELYON first occurs in Genesis 14:18 with El, and is rendered “the most high (God)”. It is El and Elohim, not as the powerful Creator, but as “the possessor of heaven and earth.” Hence the name is associated with Christ as the Son of “the Highest” (Luke 1:35).
It is Elyon, as possessor of the earth, Who divides the nations “their inheritance”. In Psalms 83:18, He is “over all the earth”. The title occurs 36 times (6×6, or 62. See appendix 10).
Elyon is the Dispenser of God’s blessings in the earth; the blessings proceeding from a Priest Who is a King upon His throne (compare Genesis 14:18-22 with Zechariah 6:13, 14:9).
VII. SHADDAI is in every instance translated “Almighty”, and is indicated by small capital letters (“ALMIGHTY”). It is God (El), not as the source of strength, but of grace; not as Creator, but as the Giver. Shaddai is the All-bountiful. This title does not refer to His creative power, but to His power to supply all the needs of His people. Its first occurrence is in Genesis 17:1, and is used to show Abraham that He Who called him out to walk alone before Him could supply all his need. Even so it is the title used in 2Corinthians 6:18, where we are called to “come out” in separation from the world. It is always used in connection with El (see above).
VIII. ADON is one of three titles (ADON, ADONAI, and ADONIM), all generally rendered “Lord”; but each has its own peculiar usage and association. They all denote headship in various aspects. They have to do with God as “over-lord.”
(1) ADON is the Lord as Ruler in the earth. We have indicated this in type by printing the preceding article or pronouns in small capitals, not because either are to be emphasised, but to distinguish the word “Lord” from Adonai, which is always so printed in the Authorized Version.
(2) ADONAI is Lord in His relation to the earth; and as carrying out His purposes of blessing in the earth. With this limitation it is almost equivalent to Jehovah. Indeed, it was from an early date so used, by associating the vowel points of the word Jehovah with Adon, thus converting Adon into Adonai. A list of 134 passages where this was deliberately done is preserved and given in the Massorah (§§ 107-115). (See Appendix 32) We have indicated these by printing the word like Jehovah, putting an asterisk, thus: LORD*.
(3) ADONIM is the plural of Adon, never used of man. Adonim carries with it all that Adon does, but in a greater and higher degree; and more especially as owner and proprietor. An Adon may rule others who do not belong to him. Hence (without the article) it is often used of men. But Adonim is the Lord Who rules His own. We have indicated it by type, thus: LORD.
The three may be thus briefly distinguished:-
Adon is the Lord as overlord or ruler.
Adonim is Lord as owner.
Adonai is the Lord as blesser.
IX. The TYPES used to indicate the above titles, in the text, are as follows:
God = Elohim.
GOD = Jehovah (in combination with Adonai, “Lord”).
GOD* = Jehovah in the Primitive Texts, altered by Sopherim to Elohim as in the Printed Text. (See Appendix 32.)
GOD = El.
GOD = Eloah.
LORD = Jehovah.
THE LORD = Jah.
LORD* = Jehovah in the Primitive Text, altered by the Sopherim to Adonai as in the Printed Text. (See Appendix 32.)
Lord = Adonai.
LORD = Adonim.
ALMIGHTY = Shaddai.
MOST HIGH = Elyon.
X. THE COMBINATIONS are indicated as follows:
Adonai Jehovah = Lord GOD.
Jehovah Elohim = LORD God.
Elyon El = MOST HIGH GOD.
El Shaddai = GOD ALMIGHTY.
THE DIVINE NAMES AND TITLES IN THE NEW TESTAMENT
This Is Appendix 98 From The Companion Bible.
All names and titles used of one Person represent the different relationships, which are sustained by Him.
In the New Testament these are more varied, and not less important than those in the Old Testament; and Appendix 4 should be compared with this Appendix.
The following exhibition of them practically embraces all that is necessary to enable the English reader to understand them, and to grasp something of the perfection with which each is used.
The list of Names, etc. is given according to the common English rendering of the Authorized Version, as being more easy for reference. It does not include “Spirit” or “Holy Spirit”: for which see the separate Appendix, Number 101. Reference is made, in the notes, to the following divisions and subdivisions:-
GOD. Greek Theos. The Greek language, being of human origin, utterly fails (and naturally so) to exhibit the wonderful precision of the Hebrew, inasmuch as the language necessarily reflects, and cannot go beyond the knowledge, or rather the lack of knowledge, of the Divine Being apart from revelation.
Theos corresponds, generally, with `Elohim of the Old Testament, denoting the Creator (see Appendix 4. I); but it corresponds also with El (Appendix 4. IV), and Eloah (Appendix 4. V). Sometimes it corresponds with Jehovah (who is `Elohim in Covenant relation), in which case it is printed GOD, as in the Old Testament (both Authorized Version and Revised Version).
Theos is used in the New Testament of the Father, as the revealed God (see John 1:1. Acts 17:24, etc.).
It is used of the Son (Matthew 1:23. John 1:1; 20:28 , ect. Romans 9:5. 2Peter 1:1. 1John 5:20 ). Compare Colossians 2:9 and 2Peter 1:3,4.
It is used of the Holy Spirit (Acts 5 verse 3, compared with verse 4).
It is used generically, as in John 10:34. Acts 12:22. 2Corinthians 4:4. Philippians 3:19, etc.
It is used of false gods, as in Acts 7:43, etc.; and is printed “god” as in the Old Testament.
Cognate with Theos, there are three other words to be noted:
Theotes, rendered “Deity”, and used of Christ. Occurs only in Colossians 2:9, and has relation to the Godhead personally; while Theiotes, rendered “Deity” also, is Deity in the abstract. Occurs only in Romans 1:20.
Theios, rendered “Divine”, and is used of Christ. Occurs only in 2Peter 1:3,4; and, with the Article, in Acts 17:29 where it is rendered “Godhead”. Greek = that which [is] Divine.
Used by Christ of Himself, in John 8:58. See note on Exodus 3:14.
FATHER. Greek Pater. Expresses relationship, the correlative of which is “son”. When used of man it not only denotes parentage, but it sometimes has the wider meaning of “ancestor”, “founder”, or a “senior” (as in 1John 2:13,14); also the author or source of anything (John 8:44. Hebrews 12:9); and expresses a spiritual relationship, as in 1Corinthians 4:15.
When used of God it denotes His relationship to His “beloved Son”; and to those (“sons”) who have been begotten (not “born”, see note on Matthew 1:1) into a new creation.
It implies “sons”, not “offspring”, as in Acts 17:28,29. These were “offspring”, and were existing (Greek huparcho), as such, according to nature, on the ground of creation; not “sons” as being “begotten” into a new creation.
ALMIGHTY. Greek Pantokrator. This title belongs to the same God, as Creator, but expresses His relationship to all He has created, by the exercise of His power over “all the works of His hands”. It occurs only in 2Corinthians 6:18. Revelation 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22.
POTENTATE. Greek Dunastes = a mighty Prince, or Ruler (compare English “dynasty”). Used of God, only in 1Timothy 6:15. Elsewhere used, only twice, of earthly rulers, in Luke 1:52 (generally), and of the Ethiopian eunuch in Acts 8:27.
This is the rendering of two Greek words: i. Kurios, and ii. Despotes; and one Aramaic, iii. Rabboni.
Kurios. Kurios means “owner” (and is so translated in Luke 19:33). It expresses the authority and lordship arising from and pertaining to ownership. Hence, while it is used of each Person of the Trinity, it is similarly used of the lower and human relationship of “master”. Compare Luke 19:33 and see below a. 4.
So much depends on the presence or absence of the Greek Article, when used of the Divine relationship, that these are carefully distinguished in the subdivisions below.
For obvious reasons the four Gospels have been treated, below, apart from the other books of the New Testament.
In the Four Gospels.
USED OF JEHOVAH (Appendix 4. II) and printed “LORD” throughout.
With the Article (ho Kurios).
In quotations from the Old Testament it occurs four 1 times: in Matthew 1:22; 2:15; 5:33; 22:44-. In other connexions it occurs fourteen times: once in Matthew (9:38); once in Mark (5:19); twelve times in Luke (1:6,9,15,25,28,46; 2:15,22,-23,38; 10:2; 20:42-).
Without the Article (Kurios).
In quotations from the Old Testament it occurs twenty-nine times; eight times in Matthew (3:3; 4:7,10; 21:9,42; 22:37; 23:39; 27:10); eight times in Mark (1:3; 11:9,10; 12:11,29,29,30,36-); nine times in Luke (3:4; 4:8,12,18,19; 10:27; 13:35; 19:38; 20:37); four times in John (1:23; 12:13,38,38).
In other connexions twenty-four times: six times in Matthew (1:20,24; 2:13,19; 11:25; 28:2); once in Mark (13:20); seventeen times in Luke (1:11,16,17,32,38,45,48,66,68,76; 2:9,23-,24,26,39; 5:17; 10:21).
USED BY CHRIST HIMSELF.
With the Article (ho Kurios).
In direct reference: six times (Matthew 21:3; 24:42; Mark 11:3; Luke 19:31; John 13:13,14).
In direct reference: twice (Matthew 22:-44; Luke 20:-42).
Without the Article (Kurios).
In direct reference: eleven times (Matthew 7:21,21,22,22; 12:8; 25:37,44; Mark 2:28; Luke 6:5,46,46).
In indirect reference: four times (Matthew 22:43,45; Mark 12:37; Luke 20:44). Used of Christ by others.
BY HIS DISCIPLES: fifty-nine times (Matthew 8:21,25; 13:51; 14:28,30; 16:22; 17:4; 18:21; 26:22; [not one in Mark 2] Luke 1:43; 5:8; 9:54,57,59,61; 10:17,40; 11:1; 12:41; 13:23; 17:37; 19:8,34; 22:31,33,38,49; 23:42; 24:34; John 6:68; 9:36,38; 11:3,12,21,27,32,34,39; 13:6,9,25,36,37; 14:5,8,22; 20:2,13,18,20,25,28; 21:7,15,16,17,20,21).
BY OTHERS THAN HIS DISCIPLES.
Rendered “Lord” eighteen times: twelve in Matthew (8:2,6,8; 9:28; 15:22,25,27-; 17:15; 20:30,31,38; 28:6); only twice in Mark 3 (7:28; 9:24); four times in Luke (2:11; 5:12; 7:6; 18:41); twice in John (6:34; 8:11). Rendered “Sir” six times: John 4:11, 15, 19, 49; 5:7; 20:15 (Mary, addressing the supposed gardener)
BY THE HOLY SPIRIT frequently in the narratives of the Evangelists.
USED OF OTHERS THAN CHRIST
With the Article (ho Kurios), emphasizing ownership. Occurs forty-two times: twenty-one times in Matthew (10:24,25; 15:-27; 18:25,27,31,32,34; 20:8; 21:40; 24:45,46,48,50; 25:18,19,21,21,23,23,26); twice in Mark (12:9; 13:35); sixteen times in Luke (12:36,37,-42,43,45,46,47; 14:21,23; 16:3,5,5,8; 19:33; 20:13,15); three times in John (13:16; 15:15,20).
Without the Article (Kurios)
Generally in courtesy, emphasizing superior relationship. Occ. Nineteen times. Rendered “Lord” fourteen times (Matthew 18:26; 25:11,11,20,22,24. Luke 13:8,25,25; 14:22; 19:16,18,20,25); “Master” twice (Matthew 6:24. Luke 16:13); “Sir” four times (Matthew 13:27; 21:30; 27:63. John 12:21). B. In the other books of the New Testament.
USED OF JEHOVAH (Appendix 4. II), and printed “LORD” throughout; as in the Old Testament.
With the Article (ho Kurios).
In quotations from the Old Testament. Occurs ten times (Acts 2:25,34; 4:26; 7:33; 13:47; 15:17. Romans 15:11. 1Corinthians 10:26,28. Hebrews 8:11).
In other connections: Acts 2:47. 2Corinthians 10:18. Hebrews 8:2; 12:14. James 5:-11. 2Peter 3:9,15. Jude 5. Revelation 11:15,21,22.
Without the Article (Kurios).
In quotations from, or references to, the Old Testament: Acts 2:20,21; 3:22; 7:30,31,37,49. Romans 4:8; 9:28,29; 10:13,16; 11:3,34; 12:19; 14:11. 1Corinthians 1:31; 2:16; 3:20; 14:21. 2Corinthians 6:17,18; 10:17. Hebrews 1:10; 7:21; 8:8,9,10; 10:16,30,30; 12:5,6; 13:6. 1Peter 1:25; 3:12,12. In other connexion: Acts 1:24; 2:39; 5:9,19; 17:24. 2Corinthians 3:16. James 5:4,10,11-. 2Peter 2:9,11; 3:8,10. Jude 9,14. Revelation 4:8; 11:17; 15:3,4; 16:5,7; 18:8; 19:1,6; 22:5,6.
USED OF CHRIST.
With the Article, as in Acts 2:-34. 2Corinthians 3:17-, etc.
Without the Article, as in 1Corinthians 8:6, etc.
Despotes. Like Kurios (i, above) it denotes owner; but it includes (when used of God) the exercise of more absolute, unlimited and despotic authority and power in heaven and on earth. It is derived from deo = to bind, and pous = the foot. It occurs ten times in the New Testament, and is rendered five times “Lord”; and five times “Master” (see No. XIV. 2, below).
USED OF JEHOVAH (Appendix 4. II) three times (Luke 2:29. Acts 4:24. Revelation 6:10).
USED OF CHRIST, twice (2Peter 2:1. Jude 4).
Rabboni. Aramaic for the Hebrew Rabbi = my Master, or Teacher. See Appendix 94. III. 3. Occurs twice, once translated “Lord” (Mark 10:51); and once transliterated “Rabboni” (John 20:16).
Hebrew `Immanuel = God (El) with us (Isaiah 7:14; 8:8). Used of Christ, Matthew 1:23, being another proof of His Deity (see No. VI. i. a. 2. A. a. b.).
This is the Greek transliteration of the Hebrew Mashiah, with the same meaning, Anointed. Used twice of Christ (John 1:41; 4:25).
This is the Greek translation of the Hebrew Mashiah. See No. VIII. Christos has the same meaning, from chrio, to anoint. Hence, the Noun is used of and for the Messiah, and in the Gospels should always be translated “Messiah”, as well as in the Acts, and sometimes in the later books of the New Testament.
Iesous is the same as the Hebrew Jehoshua, or the abbreviated form of Joshua (compare Hebrews 4:8), and means [the] Salvation of Jehovah, or Jehovah [the] Savior.
The name “Jesus” expresses the relation of Jehovah to Him in Incarnation, by which “He humbled Himself, and became obedient unto death, even the death of the cross” (Philippians. 2:8); Who, being God, did not deem His glory a thing not to be thus relinquished (see note on “robbery”, Philippians 2:6). The name “Jesus” is the name associated with “the shame” which He endured in order to “save His People from their sins” (Matthew 1:21). His People therefore never addressed Him as “Jesus”, but always as “Master” (No. XIV. v) or “Lord” (VI. i. a. 3). (John 13:13,14. Luke 6:46), and so should all His people today; not following the example of demons (Matthew 8:29), or of His enemies, who irreverently called Him “Jesus”.
In the combination of these two names, the former is emphatic by its position, the second being subsidiary and explanatory. In the Gospels it means “Jesus the Messiah”. In the Epistles it means Jesus Who humbled Himself but is now exalted and glorified as Christ. Care should be taken to note the various readings.
This is the converse of “Jesus Christ” (XI) and denotes the now exalted One, Who once humbled Himself.
CHRIST THE LORD.
This is the Hebrew Mashiah Jehovah = Jehovah’s Anointed, as in 1Samuel 24:6. Occasionally only in Luke 2:11; and with the Article = the Anointed of Jehovah, Luke 2:26.
This title is the translation of eight distinct Greek words, which are all carefully distinguished in the notes.
Kurios (the same as No. VI. i. a. 2, 3, above). Is used of the Lord in Mark 13:35. Ephesians 6:9, and Colossians 4:1. Used of others (Matthew 6:24. Luke 16:13). See VI. i. a. 4. B., above.
Despotes, see No. VI. ii, above. It occurs ten times, and is rendered five times “Lord” (see VI. ii); and five times “Master”, once of the Divine Master (2Timothy 2:21); and four times of human masters.
Oikodespotes = master of a house; housemaster. It occurs twelve times, and is used in Parables by the Lord of Himself seven times, and of others thrice: it is rendered four times “householder”; five times “goodman of the house”; and three times “master” (Matthew 10:25. Luke 13:25; 14:21). Twice it is used of others than Christ (Mark 14:14. Luke 22:11).
Epistates = Commander. Occurs five times as addressed to the Lord (Luke 5:5; 8:24,24,45; 9:33,49; 17:13).
Didaskalos = Teacher, or as we should say “Doctor”. Occurs fifty-eight times, and is twice explained as meaning “Rabbi”. See No. vii. page 144.
The Lord was addressed as Didaskalos (=Teacher), rendered “Master” thirty-one times; six times in Matthew (8:19; 12:38; 19:16; 22:16,24,36); ten times in Mark (4:38; 9:17,38; 10:17,20,35; 12:14,19,32; 13:1); twelve times in Luke (3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21,28,39; 21:7); three times in John (1:39; 8:4; 20:16).
The Lord spoken of as “Master” by Himself eight times: three times in Matthew (10:24,25; 26:18); once in Mark (14:14); thrice in Luke (6:40,40; 22:11); once in John (13:14).
The Lord spoken of as “Master” by others than Himself six times: twice in Matthew (9:11; 17:24); once in Mark (5:35); once in Luke (8:49); twice in John (11:28; 13:13).
Spoken of others than the Lord twice, and rendered “master” in John 3:10. James 3:1. In other renderings once “doctor” (Luke 2:46), and ten times “teacher”, once of the Lord (John 3:2), and nine times of human teachers (Acts 13:1. Romans 2:20. 1Corinthians 12:28,29. Ephesians 4:11. 1Timothy 2:7. 2Timothy 1:11; 4:3. Hebrews 5:12).
Kathegetes = A Guide or Leader. Used of the Lord by Himself three times (Matthew 23:8,10,10).
Rabbi. The Hebrew term for “my Teacher”, transliterated into Greek. Twice explained as meaning the same as the Greek Didaskalos (see XIV. v, page 143). Occurs seventeen times, and used as follows:
The Lord addressed as “Rabbi” five times (John 1:39,49; 3:2,26; 6:25). Rendered “Master” nine times (Matthew 26:25,49. Mark 9:5; 11:21; 14:45,45. John 4:31; 9:2; 11:8).
Used of others than the Lord four times (Matthew 23:7,7,8. John 3:26).
Rabboni. Aramaic for Rabbi (see Appendix 94. III. 38). Occurs twice, once transliterated (John 20:16); and once translated “Lord” (Mark 10:51).
THE SON OF GOD.
This title expresses the relation of the Son to the Father (Matthew 1:20. Luke 1:31,35); and of all those who are begotten of God (see note on Matthew 1:1. 1John 3:1).
It differs therefore from the relationship expressed by “the Son of man”, which relates to “dominion” in the earth (see XVI, below).
As the Son of God, Christ is “the heir of all things” (Hebrews 1:2) and is invested with “all power”, and is “the Resurrection and the Life” (John 11:25), having power to raise the dead (John 5:25). As “the Son of man”, all judgment is committed to Him (John 5:27) in the earth. See on No. 16, below.
THE SON OF MAN.
This title, when used of Christ, always has the Article; and the word for man is anthropos (see Appendix 123. I).
When used of a human being, as in Ezekiel, it never has the Article (see notes on Psalm 8:4, and Ezekiel 2:1).
To the “first man, Adam” was given dominion over the works of the Creator (Genesis 1:26). Through the Fall (Genesis 3), this dominion was forfeited, and lost, and is now in abeyance; no one son of Adam having any right to universal dominion. Hence, all the chaos, “unrest”, and conflicts between men and nations, which must continue until He shall come Whose right it is to rule in the earth (Ezekiel 21:27). The great enemy, who wrought all the mischief at the Fall, has tried, from time to time, to exercise this authority by setting up some human head. He tried Nebuchadnezzar, Alexander the Great, and others, and in later days Napoleon; but he will finally succeed for a brief period with the Antichrist, until “the second man”, “the last Adam” (1Corinthians 15:45), “the Son of Man”, to Whom all dominion in the earth has, in the counsels of God, been given, shall take unto Him His great power and reign.
All this and more is contained in His title as “the Son of Man”. Its first occurrence is in Psalm 8, where in verses 1 and 8 His connection with the “earth” is proclaimed; and “dominion” over it is given to Him. It denotes Him Who is “the heir of all things”, in virtue of which all things shall one day be put under His feet. “But now we see not yet all things put under Him. But we see Jesus, Who was made a little lower than the angels”, humbling Himself unto death, even the death of the Cross (compare Hebrews 2:8,9).
In support of this the occurrences and distribution of this title in the New Testament are full of significance and instruction.
(1) As to the occurrences. We find the expression eighty-eight times: Matthew 8:20; 9:6; 10:23; 11:19; 12:8,32,40; 13:37,41; 16:13,27,28; 17:9,12,22; 18:11; 19:28; 20:18,28; 24:27,30,30,37,39,44; 25:13,31; 26:2,24,24,45,64. Mark 2:10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,21,41,62. Luke 5:24; 6:5,22; 7:34; 9:22,26,44,56,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7. John 1:51; 3:13,14; 5:27; 6:27,53,62; 8:28; 12:23,34,34; 13:31. Acts 7:56. Hebrews 2:6.4 Revelation 1:13; 14:14. On John 9:35 see note there.
The first is in Matthew 8:20, where the first thing stated of, and by, the One Who humbled Himself is that in this same earth “the Son of man had not where to lay His head.”
The second, in like manner, is connected with the earth, and shows that He was God, as well as Man, having “authority on earth to forgive sins” (Matthew 9:6); and so the order of the occurrences may be carried out.
Note, in this connection, the contrast between the relationship to mankind of the Lord, as “the Son of God”, and as “the Son of man” in John 5:25-27. Compare Acts 10:40-42; 17:31.
(2) As to the distribution of this title: out of the whole number (88), no less than 84 are in the Four Gospels, which contain the record of His coming for this special purpose; and of His rejection. They are all used by the Lord of Himself.
After these 84 occurrences, we have one in the Acts (7:56) where Stephen sees Him “standing” as though not yet “set down”, and waiting to be “sent” according to the promise of Jehovah by Peter in Acts 3:20 (compare Hebrews 10:13); and two in the Apocalypse (Revelation 1:13 and 14:14), where He comes to eject the usurper, and reign in righteousness over a restored earth. Hebrews 2:6 4 is a quotation from Psalm 8, which can only be realized by Him.
This distribution of the title shows us that it has nothing whatever to do with “the Church of God“; and that those who belong to it have no relation to the Lord Jesus as “the Son of Man”. They stand related to Him as “the Son of God”.
The distribution between the four separate Gospels is equally significant. In Matthew it occurs 32 times. Matthew 8:20 is the first occurrence in the New Testament, and it is interesting to contrast it with the last occurrence (Revelation 14:14). In the first He had “not where to lay His head”, but in the last that head has on it “a golden crown”, and in His hands is seen “a sharp sickle”. With this He reaps in judgment the harvest of the earth, for the time to reap it will then have come. This is emphasized by the word “earth” being 6 times repeated in the verses 15,16,18,19.
In Mark it occurs 14 times, which is twice seven; the two of testimony, and the seven of spiritual perfection of Jehovah’s Servant.
In Luke it occurs 26 times.
In John it occurs 12 times, the number which stands associated with Divine governmental perfection. (See Appendix 10.)
Similarly significant are the first and last occurrences in the Four Gospels respectively: the first being in connection with the humiliation of “the Son of man”, and the last with His glorification. Compare Mathew 8:20 with 26:64; Mark 2:10 with 14:62; Luke 5:24 with 24:7; and John 3:13,14 with 13:31.
Thus, while as “the Son of God” He is “the Heir of all things” (Hebrews 1:2), as “the Son of man” He is the Heir to that dominion in the earth which was entrusted to the first man, and forfeited by him.
THE SON OF ABRAHAM (Matthew 1:1).
Expresses the relation of the Son of man, as being heir to the land given to Abraham (Genesis 15:18-21).
THE SON OF DAVID (Matthew 1:1. Luke 1:32, etc.).
Expresses His relationship, as being the Heir to David’s throne (2Samuel 7:12-16. Isaiah 11:1. Acts 2:29-32; 13:33-37. Revelation 5:5; 22:16).
These numbers refer to the Received Greek Text. In some cases there are various readings, but in most of them the difference consists in the omission of the article. Any important variations are referred to in the notes.
Because, in Mark, the presentation of the Lord is as “Jehovah’s Servant”; and a servant is not usually addressed as Lord. See notes on page 1381. This is not a peculiarity of Mark, but shows the accuracy and perfection of this presentation by the Holy Spirit.
Once by a Gentile, the other being omitted by the Critical texts (though not by the Syr.).
The reference in Hebrews 2:6 is a quotation from Psalm 8:4, and refers to “the first man”, Adam; and only by application to the Lord.
DIVINE NAMES AND TITLES OF OLD AND NEW TESTAMENTS [E. W. Bullinger] 1