In the Fourth Gospel the name ' Son of Man ' is used in connexion with the pre-existence of Christ: ' No man hath ascended up to heaven but he that came down from heaven, even the Son of Man which is in heaven ' (3^^, cf. 6^'^). As Son of Man He is Mediator between Heaven and Earth (Jn P^). Judgment is committed to the Son of Man as such (Jn 5-''). Special emphasis is laid upon associations of this title with the coming judgment (cf. besides the passages just noted, Mt 266^ li Mk W- \\ Lk 22S3). Again, Jesus concludes one of His discourses on ' Tlie Last Things' with an emphatic warning to His own disciples to watch and praj that they ' may be accounted worthy ... to stand before the Son of Man ' (Lk 2p6) The meaning of all this is l)lain. The Son of Man as such is the Judge of man. Man is, as it were, to be ' tried by his peers.' The Son of Man, as bearing the nature of man, capable of understanding and sympathizing with him, is to appear at last as the Judge of the human race.
It is clear that the meaning of the title cannot be limited to any of those conceptions which have been suggested of Christ as the ideal of humanity, still less to the thought of the humanity as dis- tinguished from the Divinity of our Lord. It was rather used, as Wendt puts it, very much ' to raise problems and to incite,' among Christ's hearers, 'reflexion and the use of their own judgment.' ' It contained, in mice, tiirough reference to tlie testimony of OT Scripture,' 'a solution of the paradox of the coexistence ' in Jesus ' of lowly humanity with lofty Messianic dignity' (Wendt, Tearhing of Jesus, ii. p. 148).
8. To these characteristic titles of our Lord may be added those of Lord, Master {Kvpws, iTTLO-TaTris, 5i5dcr/ca\os), Rabbi, which are variously used. The title ' Lord ' appears most frequently as the equi- valent of 'Master' (eVio-TdrTys), 'Teacher' (SiSdtr- KaXos) simply. So ^Martha addressed Jesus as 'Lord' (Kvpie) when complaining of Mary's con- duct in the household of Bethany (Lk 10^»). The same word is used by the disciples in peril on the Sea of Galilee CSlt S'^), in which case the parallels 'Teacher' in St. Mark's account (StSdcr/caXe) and
'Master' (e'Trio-Tdra) in St. Luke's, illustrate the sense in which it occurs (Mk 4^*, cf. Lk 8"''). So again, in the narrative of the Transfiguration, where Peter says, ' Lord, it is good for us to be here,' the word Kvpie in St. Matthew corresponds to 'Master' (eTTio-Tdra) in St. Luke and 'Rabbi' ('Pa/3/3et) in St. Mark. Peter addressed Jesus as ' Lord' (Ki'pte) when he remonstrated with Him at Cjesarea Philippi (Mt 16--) ; and the same title is used by the disciples when they ask Jesus to teach them to pray ' as John also taught his disciples ' (Lk IV); again, when they say of Lazarus, 'Lord, if he sleep, he shall do well' (Jn 11''^), and by Martha and Mary in the same narrative (Jn IP* 21- 27) ; and Jesus Himself uses the title ' Lord ' in connexion with that of ' Teacher ' ( Jn 13'^) : ' Ye call me ^Master (teacher) and Lord.'
The title ' Lord ' (Kvpios) is also applied to Christ, especially by St. Luke, as an alternative for Jesus or Christ, apparently by anticipation, speaking of Jesus in the manner which became current after the Crucifixion. Thus we read that ' the Lord said' to the widow of Nain : 'Weep not' (Lk 7'^) ; that ' the Lord said. Who then is that faithful and wise steward?' etc. (12''2); 'the Lord said. Hear what the unjust judge saith ' (18") ; and again, tliat 'the Lord appointed' the seventy disciples (10^). Again, in St. John we read, ' When therefore the Lord knew that the Pharisees had heard,' etc. (Jn 4M ; that 'the Lord gave thanks' (6^=*) ; and that Mary of Bethany was she ' who anointed the Lord with ointment' (IP). Occasionally also the title ' Lord' {Kvpios) is applied to Christ where text and context plainly demand that it should be inter- preted in the highest sense of the word, as where Elisabeth calls Mary ' the mother of my Lord ' (Lk P^) ; where the angel says, ' a Saviour which is Christ the Lord ' (Lk 2^^) ; where Thomas addresses Christ, ' my Lord, and my God ' (Jn 20-*) ; and by Jesus speaking of Himself in connexion with the Last Judgment (Mt V^- '^\ cf. 25" etc.). See also separate articles.
9. The various figurative or parabolic names .of Christ do not call for any special remark, as their use by Christ in the passages where they occur sufficiently explains their meaning. Such is that of the Good Shepherd (Jn 10-- 11 etc., cf. Lk 15=*"), wliere He shows how, like the Shepherd of Mes- sianic prophecy. He tends and protects the sheep entrusted to His care, and how He must lay down His life for them ; and again, that of the Door of the Sheep, an expression which means simply that acceptance of Christ by faith is the first condition of entrance into the Kingdom of God (Jn lO''- ^ cf. 14"). Again, impressing upon His hearers the de- pendence of His disciples upon Himself as the source of their spiritual life. He described Himself as the Bread of Life (Jn 6=*"^-). The same truth is taught in the parable in which He calls Himself the True Vine, with the added thought of fruit- bearing as the legitimate test of life in all that are joined to Him by faith (Jn 15). Again, in justification of His work among tiie outcasts of society. He compares Himself to the Physician, of whose aid only the sick stand in need (Mt 9'^ l| Mk 2''' II Lk 5"'). "speaking of the conflict of good and evil in the heart of man when first he looks to Clirist for help, our Lord uses the similitude of a strong man armed, successfully defending his iiouse against all assailants until there comes one stronger than he who overpowers and binds him, where the meaning of the passage is that Christ is that Stronger One, who breaks the power of the strong man— Satan (Lk Ipi, Mt 1229 y Mk 3'"). Lastly, Christ's mission to save sinners by His vicarious sufierings and death is shadowed forth by the words of Jolin tlie Baptist (Jn l-'*), ' Behold the Lamb of God [see Sheep, § 4] which taketh