『基督』这个名字是什么意思，它从何而来？
The name “Christ” carries powerful meaning, rooted in ancient traditions that point toward God’s loving plan for humanity. This title comes to us from the Greek word “Christos,” meaning “the anointed one.” But to truly understand its significance, we must look even further back, to the Hebrew word “Mashiach,” or Messiah (Boone, 2023).
In the Jewish tradition, anointing with oil was a sacred act, symbolizing God’s blessing and appointment to a holy purpose. Kings, priests, and prophets were anointed, set apart for divine service. This practice created a deep longing in the hearts of God’s people – a hope for the ultimate Anointed One who would bring salvation and establish God’s kingdom (Boone, 2023).
The Greek-speaking Jews who translated the Hebrew Scriptures into the Septuagint chose “Christos” to render “Mashiach,” bridging cultures and languages. This linguistic bridge would later prove providential, allowing the good news of Jesus to spread rapidly throughout the Greco-Roman world (Jesus, 2020, pp. 718–744).
I’m struck by how this title speaks to our deepest human needs – for purpose, for redemption, for a leader who truly understands and can heal our brokenness. The concept of the Christ resonates in the depths of the human psyche, touching on archetypes of the hero and the divine savior.
Historically, we see the title “Christ” emerging at a crucial juncture, when Jewish messianic hopes were at a fever pitch under Roman occupation. The stage was set for a figure who would fulfill ancient prophecies and usher in a new era of God’s reign (Botner, 2019).
In Jesus of Nazareth, we believe these hopes found their ultimate fulfillment. The name “Christ” thus carries the weight of centuries of expectation, divine promise, and human longing. It proclaims Jesus as the one anointed by God to bring salvation, reconciliation, and the fullness of God’s kingdom to all people (Boone, 2023).
『基督』是什么时候在圣经中首次用于耶稣的？
To trace the first use of “Christ” for Jesus in Scripture, we must embark on a journey through the sacred texts, guided by the light of historical understanding and spiritual insight.
The Gospels, those precious accounts of our Lord’s earthly ministry, present Jesus as the Christ from their very opening lines. Matthew’s Gospel begins with “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1). Mark opens with “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1) (Botner, 2019).
But I must note that these written accounts came after the events they describe. The first chronological use of “Christ” for Jesus in the New Testament likely occurs in Paul’s letters, the earliest written documents of Christian faith. In 1 Thessalonians, dated around 50-51 AD, Paul repeatedly refers to “Jesus Christ” or “Christ Jesus” (Boone, 2023).
But let us dig deeper, my friends. When did Jesus’ followers first recognize him as the Christ during his earthly ministry? The Gospels present Peter’s confession at Caesarea Philippi as a crucial moment. When Jesus asked, “Who do you say that I am?”, Peter replied, “You are the Christ” (Mark 8:29). This event, while recorded later, reflects an early understanding among the disciples (Botner, 2019).
I’m fascinated by the gradual dawning of this realization among Jesus’ followers. It wasn’t an immediate recognition a growing awareness as they witnessed his teachings, miracles, and the fulfillment of prophecies in his person.
Historically, we must also consider the development of christological titles in the early church. The use of “Christ” as more than just a title almost as part of Jesus’ name, seems to have developed rapidly in the decades following his resurrection (Boone, 2023).
In the end, Although we can point to specific texts, the recognition of Jesus as the Christ was a powerful spiritual awakening that transformed the lives of his followers and continues to transform hearts today. It is not merely a matter of chronology of divine revelation and human response to God’s overwhelming love manifested in Jesus (Botner, 2019).
为什么耶稣被称为"基督"或"弥赛亚"？
My dear brothers and sisters in faith, the titles “Christ” and “Messiah” bestowed upon our Lord Jesus carry powerful significance, rooted in the grand narrative of God’s love for humanity. These names proclaim Jesus as the fulfillment of ancient prophecies and the embodiment of divine promises.
In the Jewish tradition, the Messiah was eagerly awaited as a figure who would bring liberation, restoration, and the establishment of God’s kingdom. This expectation was shaped by prophecies like Isaiah’s vision of a suffering servant and a righteous king from David’s line. Jesus, in his life, death, and resurrection, fulfilled these prophecies in ways that both met and transcended traditional expectations (Boone, 2023; Botner, 2019).
I have noticed how Jesus’ ministry aligned with messianic hopes of his time. He proclaimed the kingdom of God, performed miracles reminiscent of prophets like Elijah, and spoke with divine authority. Yet he also redefined messianic expectations, emphasizing spiritual liberation over political revolution (Botner, 2019).
Psychologically the titles “Christ” and “Messiah” speak to our deepest human longings for redemption, purpose, and divine intervention in our broken world. Jesus, as the Christ, embodies God’s answer to these universal human needs.
The early Christian community, enlightened by the Holy Spirit, recognized in Jesus the long-awaited Messiah. This recognition was not merely intellectual a transformative experience that reshaped their understanding of God’s plan for salvation (Boone, 2023).
In the Gospels, we see Jesus gradually revealing his messianic identity. He often used the title “Son of Man,” which carried messianic overtones from the book of Daniel. At crucial moments, like Peter’s confession or his trial before the Sanhedrin, Jesus affirmed his identity as the Christ (Botner, 2019).
We call Jesus “the Christ” or “the Messiah” because in him, we encounter the fullness of God’s love and saving power. These titles proclaim that in Jesus, God has acted decisively to reconcile humanity to Himself, to overcome the powers of sin and death, and to inaugurate a new creation (Boone, 2023).
耶稣是怎么得到『耶稣基督』这个名字的？
My dear friends in faith, the name “Jesus Christ” beautifully intertwines the human and divine aspects of our Lord’s identity. To understand how this name came to be, we must look at both its components and their powerful significance.
The name “Jesus” was given to our Lord at birth, as recounted in the Gospels. In Matthew’s account, an angel instructs Joseph: “You shall call his name Jesus, for he will save his people from their sins” (Matthew 1:21). This name, Yeshua in Hebrew, means “Yahweh saves” or “Yahweh is salvation.” It was a common name in first-century Judaism, reflecting the hope for God’s deliverance (Boone, 2023; Botner, 2019).
“Christ,” as we’ve discussed, is not a personal name but a title meaning “Anointed One” or “Messiah.” It was not part of Jesus’ name during his earthly life rather a declaration of his divine mission and identity (Boone, 2023).
The combination “Jesus Christ” emerged in the early Christian community as a powerful proclamation of faith. It united Jesus’ human identity with his divine role as the Messiah. We see this formulation frequently in the letters of Paul and other New Testament writings (Botner, 2019).
This naming convention – a personal name followed by a title or descriptor – was not uncommon in the ancient world. But in Jesus’ case, it took on unique theological significance, encapsulating the mystery of the Incarnation – fully human, fully divine (Boone, 2023).
Psychologically the name “Jesus Christ” serves as a powerful cognitive anchor for believers, simultaneously evoking the historical person of Jesus and his cosmic significance as the Messiah. It bridges the gap between the Jesus of history and the Christ of faith (Botner, 2019).
The early church’s use of “Jesus Christ” reflects a deepening understanding of Jesus’ identity and mission. It became a shorthand for the good news of salvation, encapsulating the belief that in Jesus, God had fulfilled his promises and acted decisively for human redemption (Boone, 2023).
Importantly, this name was not merely bestowed upon Jesus by human convention. Rather, it reflects the divine plan revealed progressively through Jesus’ life, death, resurrection, and the Spirit-led reflections of the early church (Botner, 2019).
In the end, “Jesus Christ” is more than a name – it is a confession of faith, a declaration of hope, and an invitation to encounter the living God who has come to us in human form. It continues to shape the identity and mission of the calling us to proclaim and embody the good news of God’s love revealed in Christ Jesus our Lord.
"耶稣"和"基督"有什么区别？
The distinction between “Jesus” and “Christ” is subtle yet powerful, touching on the very heart of our faith and the mystery of the Incarnation. Let us explore this with both spiritual insight and historical understanding.
“Jesus” is the personal name given to our Lord at birth. It is the Greek form of the Hebrew name Yeshua, meaning “Yahweh saves.” This name connects Jesus to his human identity, his cultural context, and the specific historical person who walked the dusty roads of Galilee. It reminds us of the beautiful truth that God entered fully into our human condition, taking on flesh and dwelling among us (Boone, 2023; Botner, 2019).
“Christ,” on the other hand, is not a name but a title. It comes from the Greek “Christos,” translating the Hebrew “Mashiach” or Messiah, meaning “Anointed One.” This title speaks to Jesus’ divine mission and identity as the fulfillment of Old Testament prophecies. It proclaims him as the one chosen and empowered by God to bring salvation and establish God’s kingdom (Boone, 2023).
I have noticed that while “Jesus” anchors our faith in a concrete historical reality, “Christ” expands our understanding to encompass the cosmic and eternal significance of his person and work. The early church’s growing use of “Christ” as almost a second name reflects their deepening theological reflection on Jesus’ identity (Botner, 2019).
Psychologically, these two aspects of Jesus’ identity speak to different dimensions of human need and experience. “Jesus” reminds us of God’s nearness and empathy with our human condition. “Christ” points to our longing for transcendence, redemption, and ultimate meaning (Boone, 2023).
In the New Testament, we see a dynamic interplay between these aspects. The Gospels primarily use “Jesus,” focusing on his earthly ministry. Paul’s letters frequently use “Christ” or “Jesus Christ,” emphasizing the risen and exalted Lord (Botner, 2019).
Importantly, these are not separate identities but two aspects of the same divine-human person. The Council of Chalcedon affirmed Jesus Christ as one person with two natures – fully human and fully divine. “Jesus” and “Christ” together express this powerful mystery (Boone, 2023).
In our faith and practice, both aspects are crucial. We relate to Jesus as our brother and friend who understands our human struggles. We worship Christ as our Lord and Savior who has the power to redeem and transform us. Together, “Jesus Christ” invites us into a relationship that is both intimately personal and cosmically major (Botner, 2019).
旧约中如何使用『基督』这个称号？
This concept of anointing had deep significance in Israelite culture. Kings, priests, and sometimes prophets were anointed with oil as a symbol of God’s blessing and appointment. The Greek translation of “Messiah” is “Christos,” from which we derive “Christ” (Clements, 1989, pp. 19–3). Thus, when we speak of Jesus Christ, we are essentially saying “Jesus the Anointed One.”
In the Old Testament, there grew an expectation of a future, ideal Messiah – one who would embody God’s purposes in a unique and powerful way. This hope developed gradually, shaped by the experiences and revelations given to the people of Israel (Clements, 1989, pp. 19–3). The prophets spoke of a coming king from David’s line who would establish God’s kingdom of justice and peace.
But we must remember that the Old Testament does not present a single, unified concept of the Messiah. Rather, it offers a tapestry of hopes and expectations that would find their ultimate fulfillment in Jesus (Clements, 1989, pp. 19–3). Some passages speak of a royal figure, others of a suffering servant, and still others of a heavenly “Son of Man.”
I have noticed how these varied images spoke to different human needs and longings – for justice, for healing, for divine presence. I see how they were interpreted and reinterpreted in light of Israel’s changing circumstances.
The Old Testament prepared the way for Jesus by cultivating a deep yearning for God’s decisive intervention in history. It created a language and a set of expectations that Jesus would both fulfill and transcend. When we call Jesus “the Christ,” we are placing him within this rich tradition while also recognizing him as its culmination (Clements, 1989, pp. 19–3).
耶稣怎么说被称作『基督』？
When we examine the Gospels, we find that Jesus approached the title “Christ” with both powerful acceptance and careful nuance. His words and actions reveal a deep awareness of his messianic identity, yet also a desire to redefine and expand what it meant to be the Christ.
In the pivotal moment recorded in Matthew 16, when Peter declares, “You are the Christ, the Son of the living God,” Jesus affirms this confession. But he immediately warns his disciples not to tell anyone that he is the Christ (Matthew 16:16-20). This paradoxical response reveals Jesus’ complex relationship with the title (Mckenzie, 1960, pp. 183–206).
Why this caution? I have noticed that the term “Messiah” carried strong political and nationalistic overtones in first-century Judaism. Many expected the Christ to be a military leader who would overthrow Roman rule. Jesus, in his divine wisdom, sought to transform this understanding.
When Jesus does explicitly accept the title “Christ,” it is often in private settings or in response to direct questions. To the Samaritan woman at the well, he affirms, “I who speak to you am he” (John 4:26). Before the high priest at his trial, he declares, “I am” when asked if he is the Christ (Mark 14:61-62) (Mckenzie, 1960, pp. 183–206).
I note how Jesus’ approach demonstrates a powerful understanding of human nature. He knew that people needed to discover his true identity through relationship and experience, not merely through a title that could be misunderstood.
Jesus consistently redefined what it meant to be the Christ. He spoke of suffering, service, and sacrifice rather than worldly power. “The Son of Man must suffer many things,” he taught, linking his messianic role to Isaiah’s suffering servant (Mark 8:31) (Mckenzie, 1960, pp. 183–206).
Jesus embraced being the Christ while also expanding and deepening its meaning. He fulfilled the Old Testament hopes in unexpected ways, showing that God’s anointed one came not to conquer by force to transform hearts through love and self-giving (Mckenzie, 1960, pp. 183–206).
By his words and deeds, Jesus invited his followers – and invites us today – into a new understanding of what it means for him to be the Christ: the one who saves not through political power through sacrificial love.
早期基督徒怎么用『基督』这个名字？
The early Christians embraced the title “Christ” with powerful reverence and transformative power. In the decades following Jesus’ resurrection, we see a remarkable development in how this title was understood and applied.
Initially, the early believers used “Christ” almost as a second name for Jesus, closely linked to his earthly identity. Yet very quickly, it became much more than that. It became a confession of faith, a declaration of Jesus’ unique role in God’s plan of salvation (Reim, 1984, pp. 158–160).
The apostle Paul, in particular, played a crucial role in expanding the theological significance of “Christ.” In his letters, which form the earliest Christian writings we possess, Paul frequently uses the phrase “in Christ” to describe the new reality of the believer’s life. This powerful concept speaks of a mystical union between the faithful and their Lord (Reim, 1984, pp. 158–160).
I have noticed how the title “Christ” became a shorthand for the entire gospel message. When early Christians spoke of “preaching Christ,” they meant proclaiming the good news of salvation through Jesus’ life, death, and resurrection (Reim, 1984, pp. 158–160).
The book of Acts shows us how the early church used “Christ” in its evangelistic efforts. Peter, in his Pentecost sermon, declares, “God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). This proclamation of Jesus as the Christ became the core of the Christian message (Adewumi et al., 2023).
I note how this use of “Christ” provided a powerful sense of identity and purpose for the early believers. It connected them to the fulfillment of Israel’s hopes while also marking them as a distinct community with a universal mission.
The early Christians also began to use “Christ” in worship and prayer. The acclamation “Jesus is Lord” was paired with the confession “Jesus is the Christ.” These became foundational statements of faith, shaping the community’s understanding of Jesus and their relationship to him (Adewumi et al., 2023).
The early church saw in Christ the key to interpreting all of Scripture. They read the Old Testament through the lens of Christ’s fulfillment, finding new depths of meaning in ancient texts (Åabuda, 2011, pp. 167–182).
For the early Christians, “Christ” was not merely a title the center of their faith, hope, and new life in God. It expressed their conviction that in Jesus, God had acted decisively for the salvation of the world.
教父们如何教导耶稣是『基督』？
The Church Fathers consistently affirmed that Jesus was the long-awaited Messiah prophesied in the Old Testament. They saw in Christ the fulfillment of all God’s promises to Israel. Justin Martyr, writing in the second century, argued extensively that Jesus was the Christ foretold by the prophets, using Old Testament texts to support his claims (Kryuchkov, 2022).
I have noticed how the Fathers wrestled with explaining Christ’s dual nature – fully God and fully human. The Council of Chalcedon in 451 AD, drawing on patristic thought, affirmed that in Christ, divine and human natures were united in one person (Onazi & Wyk, 2022). This understanding of Jesus as the Christ became foundational for Christian orthodoxy.
The Fathers also emphasized Christ’s role in creation and redemption. Irenaeus, for instance, taught that Christ recapitulated all of human history, undoing Adam’s fall and restoring humanity to right relationship with God (Kryuchkov, 2022). This cosmic vision of Christ’s work expanded the meaning of his messianic role far beyond political or nationalistic expectations.
I note how the Fathers’ teachings on Christ addressed deep human needs for reconciliation, meaning, and transformation. They presented Christ not just as a historical figure as the living Lord who continues to work in the lives of believers.
许多教会父亲，如奥利根和奥古斯丁，发展了对圣经的寓言解释，看到基督在整个旧约中预示。 这种基督教对圣经的阅读成为父权传授的主要方法(Nesterova，2024)。
The Fathers also reflected deeply on the implications of Christ’s titles. They explored what it meant for Jesus to be not only the Christ also the Logos (Word), the Son of God, and the Second Person of the Trinity. These reflections led to a rich Christology that continues to inform our faith today (Onazi & Wyk, 2022).
The Church Fathers taught that Jesus as the Christ was the key to understanding God’s nature, humanity’s purpose, and the meaning of all creation. They saw in Christ the perfect revelation of God and the perfect representation of redeemed humanity.
为什么将耶稣理解为『基督』对今天的基督徒很重要？
Understanding Jesus as “the Christ” remains profoundly important for Christians today, touching every aspect of our faith and life. This ancient title, rich with meaning, continues to shape our relationship with God and our mission in the world.
Recognizing Jesus as the Christ affirms that he is the fulfillment of God’s promises. It connects our faith to the grand narrative of Scripture, from creation to new creation. In Christ, we see God’s faithfulness and the continuity of His saving work throughout history (Patricia & Baholy, 2023). This gives us a sense of rootedness and purpose in a world that often feels chaotic and meaningless.
I have noticed how this understanding of Jesus as the Christ addresses our deepest human needs. It offers us a perfect model of what it means to be truly human – to live in loving obedience to God and in selfless service to others. Christ’s example of kenosis, or self-emptying love, challenges and inspires us to grow in our own capacity for love and sacrifice (Patricia & Baholy, 2023).
Affirming Jesus as the Christ reminds us of his authority and lordship over all aspects of life. It calls us to submit every area of our existence to his reign, seeking to align our thoughts, actions, and societies with his teachings and values (Mbachi, 2021). This comprehensive view of Christ’s lordship gives coherence and direction to our lives.
I note how the title “Christ” has always carried implications for the church’s mission. Just as Jesus was anointed for his redemptive work, so we as his followers are anointed and empowered to continue his mission in the world. Understanding Jesus as the Christ propels us outward in service and witness (Mbachi, 2021).
在我们的多元化世界中，耶稣作为基督的肯定也说明了他拯救工作的独特性和普遍性。 它挑战我们深思熟虑和亲切地阐明为什么我们相信耶稣是道路，真理和生命，同时尊重那些不同信仰的人的尊严(Mbachi，2021)。
最后，将耶稣视为基督提醒我们，我们的信仰不仅仅是知识分子同意关于与人生活关系的教义。 基督并不是复活的主的遥远人物，他继续通过圣灵引导、赋权和改造他的子民(Patricia & Baholy, 2023)。
Understanding Jesus as “the Christ” today grounds us in God’s faithfulness, shapes our identity, directs our mission, and draws us into ever-deeper communion with the living God. It is the heart of our faith and the source of our hope.
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