1. TERMS DESCRIPTIVE OF DISCIPLESHIP
The lordship of Christ may profitably be studied by an examination of some of the various names which in the New Testament are applied to the Church and its individual members. The individual titles should be studied first. After all, the Church exists for the individual believer rather than the individual believer for the Church. The primary relation is the relation between Christ and the individual soul. Brotherhood comes only through the union of individuals with a common Lord.
(1) "Christians."—Probably the first title that occurs to us to-day to designate the individual members of the Church is the title "Christian"; yet as a matter of fact that title appears only three times in the New Testament, and then only as it was taken from the lips of unbelievers. In accordance with the explicit testimony of Acts 11:26, the name was given for the first time at Antioch; it had no place, therefore, in the early Jerusalem church. A moment's thought will reveal the reason. The name "Christians" would have meant to a Jew adherents of the "Christ," or the "Messiah." Obviously no Jew would have applied such a name specifically to the disciples of Jesus; for all the Jews, in one sense or another, were adherents of the Messiah. The Jews were adherents of him by way of anticipation; the disciples thought he had already appeared; but all earnest Jews alike would have rejoiced to be called by his name.
Evidently the name was applied in Antioch by the pagan population. The Church had become so clearly separate from Judaism that a separate name for it was required. The name "Christian" suggested itself very naturally. "Jesus Christ" was forever on the lips of these strange enthusiasts! "The Christ" was indeed also spoken of by the Jews, but only careful observers would necessarily be aware of the fact. The Messianic hope was an internal concern of the synagogues, with which outsiders would usually have little to do. The new sect, on the other hand, brought the title "Christ" out from its seclusion; "Christ" to these enthusiasts was something more than a title, it was becoming almost a proper name; like "Jesus," it was a designation of the Founder of the sect, and accordingly the adjective derived from it could be used to designate the sect itself.
In Acts 26:28, the name appears as used by Agrippa; in I Peter 4:16, also, it is evidently taken from the lips of the opponents of the faith. The Christians, however, Peter implies, need not be ashamed of the name which has been fastened upon them. Rather let them strive to be worthy of it! It is the highest honor to be called by the name of Christ; and if they are true "Christians," their confession will redound to the glory of God.
In modern times, the name is often misapplied; the use of it is broadened and weakened. Nations are declared to be Christian although only a very small percentage of their citizens really deserve the name; teaching is called Christian though it is only similar in some respects to the teaching of Christ. Such a use of terms should be avoided wherever possible; the original poignancy of the designation should be restored. Properly speaking, "Christian" means not "like Christ" but "subject to Christ." A Christian is not one who admires Christ or is impressed with Christ's teaching or tries to imitate Christ, but one to whom Christ is Saviour and Lord.
Are we willing to be known as "Christians" in that sense? At the time of First Peter, it would have been a serious question; an affirmative answer would have meant persecution and perhaps death. But it is also a serious question to-day. Confession of Christ involves solemn responsibilities; dishonor to the "Christian" means dishonor to Christ; the unworthy servant is a dishonor to his Master. But let us not fear; Christ is Helper as well as Lord.
(2) "Disciples."—The earliest designation of the followers of Jesus was "disciples" or "learners"; during the earthly ministry perhaps scarcely any other designation was commonly used. Jesus appeared at first as a teacher; the form of his work was somewhat like that of other teachers of the Jews. Nevertheless, although he was a teacher from the beginning, he was also from the beginning something more. He had not only authority, but also power; he was not only Teacher, but also Saviour. His followers were not merely instructed, but were received into fellowship; and that fellowship made of them new men. "Disciples" in the Gospels is more than "learners" or "students"; it is a fine, warm, rich word; the Teacher was also Friend and Lord.
The same term was continued in the early Palestinian Church, and the resurrection had brought an incalculable enrichment of its meaning. The "disciples" were not merely those who remembered the words of Jesus, but those who had been redeemed by his blood and were living now in the power of his Holy Spirit. If we use the term, let it be in the same lofty sense. Let us be learners, indeed; let us hear the words of Jesus, as they are recorded in the Gospels; but let us hear them not from a dead teacher, but ever anew from the living Lord.