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Commentary Index | Return to PrayerRequest.comVincent Word Studies - Matthew 1:1 - 1:1
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Christ (Χριστός)
Properly an adjective, not a noun, and meaning anointed (Χρίω, to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psa 2:2; Dan 9:25, Dan 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (Joh 1:41; compare Act 4:27; Act 10:38; Act 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah.
Anointing was applied to kings (1Sa 9:16; 1Sa 10:1), to prophets (1Ki 19:16), and to priests (Exo 29:29; Exo 40:15; Lev 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1Sa 12:3, 1Sa 12:5; 2Sa 1:14, 2Sa 1:16). Prophets are called “Messiahs,” or anointed ones (1Ch 16:22; Psa 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isa 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest.
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luk 7:35, Luk 7:46). In the Epistle to the Hebrews (Heb 1:8, Heb 1:9), the words of the Messianic psalm (Psa 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”
Anointing was practised upon the sick (Mar 6:13; Luk 10:34 :; Jam 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isa 61:1, Isa 61:2; compare Luk 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (Joh 9:6, Joh 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mar 6:13).
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mar 14:8; see, also, Luk 23:56).
The Son (υἱός)
The word τέκνον (child) is often used interchangeably with υἱός (son), but is never applied to Christ. (For τέκνον, see on 1Jo 3:1.) While in τέκνον there is commonly implied the passive or dependent relation of the children to the parents, υἱός fixes the thought on the person himself rather than on the dependence upon his parents. It suggests individuality rather than descent; or, if descent, mainly to bring out the fact that the son was worthy of his parent. Hence the word marks the filial relation as carrying with it privilege, dignity, and freedom, and is, therefore, the only appropriate term to express Christ's sonship. (See Joh 1:18; Joh 3:16; Rom 8:29; Col 1:13, Col 1:15.) Through Christ the dignity of sons is bestowed on believers, so that the same word is appropriate to Christians, sons of God. (See Rom 8:14; Rom 9:26; Gal 3:26; Gal 4:5, Gal 4:6, Gal 4:7.)