1. of the Messiah, viewed in his generic aspects (the word, that is to say, being used as an appellative rather than a proper name), ὁ χριστός: Matthew 2:4; Matthew 16:16; Matthew 23:10; Matthew 24:5, 23; Matthew 26:63; Mark 8:29; Mark 12:35; Mark 13:21; Mark 14:61; Luke 3:15; Luke 4:41; Luke 20:41; Luke 22:67 (); ; John 1:20, 25 ( () Rec.); Rec.; ; Acts 2:30 Rec., ; ; 1 John 2:22; 1 John 5:1; ὁ χριστός κυρίου or τοῦ Θεοῦ, Luke 2:26; Luke 9:20; Acts 4:26; without the article, Luke 2:11; Luke 23:2; John 1:41 () L T Tr WH; ; Acts 2:36; ὁ χριστός, ὁ βασιλεύς τοῦ Ἰσραήλ, Mark 15:32; ὁ χριστός so used as to refer to Jesus, Revelation 20:4, 6; with τοῦ Θεοῦ added, Revelation 11:15; Revelation 12:10.

2. It is added, as an appellative (`Messiah', 'anointed'), to the proper name Ἰησοῦς a. Ἰησοῦς ὁ χριστός, Jesus the Christ (`Messiah'): Acts 5:42 R G; (R G); 1 Corinthians 3:11 Rec.; 1 John 5:6 (R G L); Ἰησοῦς ὁ λεγόμενος χριστός, who they say is the Messiah ((cf.

b. below)), Matthew 27:22; without the article Ἰησοῦς Χριστός, Jesus as Christ or Messiah, John 17:3; 1 John 4:2; 2 John 1:7 (but in all three examples it seems better to take χριστός as a proper name (see b. below)); ὁ Χριστός Ἰησοῦς, the Christ (Messiah) who is Jesus, (Matthew 1:18 WH marginal reading (see b. below)); Acts 5:42 L T Tr WH (R. V. Jesus as the Christ); Acts 19:4 Rec. b. ὁ Χριστός is a proper name (cf. Winers Grammar, § 18, 9 N. 1; (as respects the use of a large or a small initial letter the critical editions vary: Tdf. seems to use the capital initial in all cases; Treg. is inconsistent (using a small letter, for instance, in all the examples under 1 above, except Luke 22:67 and John 4:29; in Matthew 1:1 a capital in Mark 1:1 a small letter, etc.); WH have adopted the principle of using a capital when the article is absent and avoiding it when the article is present (1 Pet. being intentionally excepted; the small letter being retained also in such examples as Luke 2:11; Luke 23:2; Acts 2:36, etc.); see WH. Introductory § 415])]): Matthew 1:17; Matthew 11:2; Romans 1:16 Rec.; (here L omits; Tr brackets the article); ; 1 Corinthians 1:6, etc. without the article, Mark 9:41; Romans 6:4; Romans 8:9, 17; 1 Corinthians 1:12; Galatians 2:16f, 19 (), ; ; Philippians 1:10, 13, 19-21, 23; Philippians 2:16; Colossians 2:5, 8; Hebrews 3:6, and often. Ἰησοῦς Χριστός, Matthew 1:1, 18 (here Tr omits Ἰησοῦς; WH text brackets Ἰησοῦς; others have, ὁ Ἰησοῦς Χριστός which is unique; see WH's Appendix at the passage); Mark 1:1; John 1:17; Acts 2:38; Acts 3:6; Acts 4:10; Acts 8:12; (Acts 9:34 L T Tr WH); (R G); (here L WH text omit; Tr brackets Χριστόν); (Tdf. omits Χριστόν); Romans 1:1 (R G WH text (see below)), ; (R G Tr text WH marginal reading (see below)); 1 Corinthians 1:7-9; 1 Corinthians 3:11 (G T Tr WH (Rec. Ἰησοῦς ὁ Χριστός)); 1 Corinthians 15:57, and very often in the Epistles of Paul and Peter; Hebrews 13:8, 21; 1 John 1:3, 7 (R G); ; ( G T Tr WH); 2 John 1:7 ((see a. above)); Jude 1:4, 17, 21; Revelation 1:1, 5; Revelation 22:21 (Buttmann, G (WH brackets others omit Χριστοῦ)). Χριστός Ἰησοῦς, Rom. ( T Tr WH marginal reading (see above); T Tr marginal reading WH text (see above)); (WH brackets Ἰησοῦς); 1 Corinthians 1:2, 30; ( Lachmann (see above)); Galatians 3:14 (here Tr text; WH text Ἰησοῦ Χριστῷ); (WH brackets Ἰησοῦ); ; Philippians 2:5; Philippians 3:3, 14; Colossians 2:6; 1 Timothy 1:2; 1 Timothy 2:5. Ἰησοῦς ὁ λεγόμενος Χριστός, surnamed 'Christ' ((cf.

a. above)), Matthew 1:16. on the phrases ἐν Χριστῷ, ἐν Χριστῷ Ἰησοῦ, see ἐν, I. 6 b., p. 211b (cf. Winer's Grammar, § 20, 2 a.). Χριστός and Ἰησοῦς Χριστός ἐν τισίν, preached among, 2 Corinthians 1:19; Colossians 1:21 (others (so R. V.) would take ἐν here internally (as in the following examples), within; cf. ἐν, I. 2); Χριστός ἐν τισίν is used of the person of Christ, who by his holy power and Spirit lives in the souls of his followers, and so moulds their characters that they bear his likeness, Romans 8:10 (cf. 9); 2 Corinthians 13:5; Galatians 2:20; Ephesians 3:17; a mind conformed to the mind of Christ, Galatians 4:19.

The anointed figures of the Hebrew Scriptures—prophets, priests, and kings—prefigure the ultimate Anointed One. Psalm 2:2 foretells world rebellion “against the LORD and against His Anointed.” Isaiah 61:1 announces a Spirit-endued servant who will proclaim good news and liberation, and Daniel 9:25 fixes hope on the coming “Anointed One, a ruler.” These strands converge in the expectation of a single messianic Deliverer who would combine royal authority (2 Samuel 7:12-16), priestly mediation (Psalm 110:4), and prophetic revelation (Deuteronomy 18:15).

Identity and Titles in the Synoptic Gospels

The Gospels present Jesus of Nazareth as the long-awaited Messiah. At Bethlehem the angelic announcement declares, “Today in the city of David a Savior has been born to you. He is Christ the Lord!” (Luke 2:11). Peter’s confession—“You are the Christ, the Son of the living God” (Matthew 16:16)—becomes the cornerstone of apostolic faith. During His trial the high priest’s inquiry, “Are You the Christ, the Son of the Blessed?” (Mark 14:61), elicits a decisive affirmation that leads to the cross, demonstrating that messiahship is inseparable from suffering (Luke 24:26).

Johannine Emphasis

John’s Gospel intertwines messianic identity with divine Sonship and salvation. It was written “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name” (John 20:31). The Samaritan confession, “We know that this Man truly is the Savior of the world” (John 4:42), reflects the Gospel’s universal scope. Opposition centers on the messianic claim (John 7:41-42; 10:24), revealing the decisive nature of accepting or rejecting the Christ.

Acts: Proclamation of the Messiah

Following the ascension, the earliest preaching consistently identifies Jesus as Christ: “God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:36). From Jerusalem (Acts 5:42) to Antioch (Acts 11:26) to the ends of the earth (Acts 28:31), the apostolic message unfolds the Scriptures, “proving that the Christ had to suffer and rise from the dead” (Acts 17:3). The title becomes a key for interpreting Israel’s history and for inviting Gentiles into covenant blessing.

Pauline Theology: Union and Justification in Christ

Paul employs Χριστός more than any other writer, frequently in the phrase “in Christ,” which expresses the believer’s union with the risen Lord. Romans, 1 Corinthians, Galatians, Ephesians, Philippians, and Colossians collectively contain well over half of the New Testament occurrences.
• Justification: “All are justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).
• Sanctification: “So you also must count yourselves dead to sin but alive to God in Christ Jesus” (Romans 6:11).
• New creation: “If anyone is in Christ, he is a new creation” (2 Corinthians 5:17).
• Spiritual blessings: “He has blessed us in Christ with every spiritual blessing” (Ephesians 1:3).
• Cosmic reconciliation: God will “bring all things in heaven and on earth together in Christ” (Ephesians 1:10).

Union with Christ secures every facet of salvation—election, redemption, adoption, perseverance, and glorification (Romans 8:1, 39; Philippians 3:9-11).

Christ in Hebrews: High Priest and Mediator

Hebrews exalts the Christ as the perfect High Priest who mediates a better covenant. “Christ came as High Priest of the good things to come” (Hebrews 9:11), offering Himself once for all to cleanse the conscience (Hebrews 9:14, 28). His eternal priesthood guarantees access to God and undergirds the call to perseverance (Hebrews 3:6, 14).

Petrine and Johannine Letters: Suffering and Victory in Christ

Peter encourages suffering believers with Christ’s example: “Christ also suffered for sins once for all…that He might bring you to God” (1 Peter 3:18). Participation in His sufferings leads to participation in His glory (1 Peter 4:13). John emphasizes confession of the incarnate Christ as a test of orthodoxy (1 John 4:2-3) and locates eternal life in Him (1 John 5:11-12, 20).

Head of the Church and Spiritual Gifts

Christ is “the head of the body, the church” (Colossians 1:18) who distributes gifts for its growth (Ephesians 4:7, 12). Corporate identity is summed up in the metaphor of one body united “in Christ” (Romans 12:5; 1 Corinthians 12:12).

Eschatological Lordship

The New Testament looks forward to the consummation of Christ’s reign: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever” (Revelation 11:15). Believers who die “in Christ” will rise first (1 Thessalonians 4:16), and those who persevere will reign with Him (Revelation 20:4-6).

Warning against False Christs

Jesus forewarned: “Many will come in My name, claiming, ‘I am the Christ,’ and will deceive many” (Matthew 24:5). Vigilance against counterfeit messiahs safeguards the purity of the gospel (2 Corinthians 11:3-4).

Practical Implications for Discipleship

Life “in Christ” shapes every sphere:
• Personal holiness: “Clothe yourselves with the Lord Jesus Christ” (Romans 13:14).
• Mutual forgiveness: “Forgive one another, just as God in Christ forgave you” (Ephesians 4:32).
• Endurance in ministry: “I can do all things through Christ who gives me strength” (Philippians 4:13).
• Evangelistic mission: “We preach Christ crucified” (1 Corinthians 1:23).

Conclusion

Across 538 New Testament occurrences, Χριστός anchors the Bible’s redemptive storyline. From prophetic expectation to eschatological fulfillment, the term gathers every promise of God into the person and work of Jesus, the Anointed Savior, whose lordship defines the faith, life, and hope of the people of God.