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16. Χριστιανός. א reads Χρηστιανός here and in the two passages of Acts where the word occurs, while B reads Χρειστιανός. These variations may be merely errors of sound on the part of copyists, but Blass argues that Χρηστιανός was the original form of the nickname as used by heathen opponents of Christianity. The name “Chrestiani” was certainly so used, and Apologists like Justin Martyr and Tertullian argue that it is unfair to punish men for a name which by its very derivation (χρηστός) denotes goodness. The termination -ιανος is originally Latin, e.g. Caesariani, Pompeiani, but it was speedily adopted in Greek both in Palestine and in Asia, e.g. Ἡρωδιανοί. St Luke says that the name Χριστιανοί was first applied to Christians in Antioch, Act 11:26. In the Ignatian Epistles it is used as an honourable title by Christians of themselves, but originally it was evidently a nickname given either by the Roman officials or the Gentile mob at Antioch, as the Jewish nickname for Christians was “Nazarenes” (Act 24:5). It was thus used as a scornful nickname by Agrippa (Act 26:28) “With but little persuasion thou wouldest fain make me a Christian” (R.V.). So here it describes the title which will be used by enemies at whose hands Christ’s followers will have to suffer. The letter of Pliny to Trajan (c. 110 A.D.) implies that it was a familiar title, which had evidently long been in use in his time, and that it had already been the custom to put Christians to death for the name only, and the rescript of Trajan merely gives imperial sanction to this existing form of procedure. The most natural interpretation of Tacitus’ account of the Neronian persecution almost certainly implies that Christians were even then punished for the name only. Certainly the Christians themselves, knowing their innocence of other charges, would regard themselves as suffering under Nero for the name Christian only, even if the magistrates who tried the case did not admit this as technically true in legal phraseology (but see Intr. pp. xl, xliii f.).
One fact at any rate is clearly shewn by Tacitus, viz. that Χριστιανός was already a popular nickname in 64 A.D. Therefore the statement of Lipsius that the name Christian did not exist at all until the time of Trajan is amply refuted by both secular and Biblical evidence.
ἐν τῷ ὀνόματι τούτῳ is the reading of the best MSS. but the T.R. with KLP and later MSS. reads ἐν τῷ μέρει τούτῳ = on that account. Even if ὀνόματι be read it is possible that it ought to be translated “account,” cf. Mar 9:41, εἰς ὄνομα ὅτι Χριστοῦ ἐστέ =“on the score of your being Christ’s” (? Mat 10:41, εἰς ὄνομα προφήτου, δικαίου—). Cf. the similar use of nomen in Latin.
Deissmann Bib. Stud. pp. 146, 196 gives several illustrations of εἰς τὸ ὄνομα used of purchases etc. made on behalf of a person or a god, i.e. designated as their property (cf. βαπτίζειν εἰς τὸ ὄ.). So here to be reproached ὀνόματι Χριστοῦ may mean “because you belong to Christ” and ἐν τῷ ὀνόματι τούτῳ = “on that account.” But from the constant references in the N.T. to the Name of Christ as being “called upon” Christians (ἐπικληθὲν) (Jam 2:7), “carried” (βαστάζειν) Act 9:15, “glorified in them” 2Th 1:12 etc., “held fast” Rev 2:13 etc., it is more probable that St Peter includes the more literal sense of “Name” and refers to the name χριστιανός used as a term of abuse and ground of accusation, cf. Pliny (Epp. x. 96). Although this passage must not be overpressed as implying that Χριστιανός was a definite legal charge as yet, it was undoubtedly a recognized ground of complaint used to injure Christians. In Act 5:41, 3Jn 1:7, (? Jam 5:14) τὸ ὄνομα is used absolutely (so Ign. Eph. iii. 1 etc.).