Him at once the eciual of Jahweh, and making His position intelligible to the whole pagan world.* Hence they proclaimed Jesus to be 'both Lord and Christ,' ' Lord of all,' ' Lord both of the dead and of the living,' ' the Lord from heaven,' ' our only liege and Lord.'t Hence, as the Egyptians of the 2nu cent. A.D. spoke of 'the table of the lord Serapis,' St. Paul spoke of 'the table of the Lord, 'J just as 'Sehaste day,' meaning ' Emperor's day,' is paralleled by ' the Lord's day.' § It is this conscious- ness of the spiritual proprietorship of Jesus that makes ]ilain tlie meaning of St. Paul when he says : ' No one can say Jesus is Lord exccjit in the Holy Spirit,' and 'Confess with your mouth that Jesus is Lord, believe in your heart that God raised him from the dead, and you will be saved.' || j3aai\(us was a popular title for princes in the Hellenistic East, and was bestowed on the Emperor. The still higher title paaiXev^ fia(n.'Kii>iv was the lofty designa- tion of great monarchs and was given to the gods. At the beginning of the Christian epoch it was borne by the monarchs of Armenia, the Bosporan kingdom, and Palmyra. It was applied to Jahweh. This exalted name the Christians ascribed to Jesus.1I The designation aotrrip ('saviour') was from an early period attached to Zeus, and in feminine form to Kore, in her ease connoting salvation after death. The Alexandrian Greeks used it 'to sanctify the divine man, God's representative on earth, the living image of God,' as the monarch was called.** When Demetrius Poliorcetes restored the Athenian democracy in 307 B.C., the Athenians decreed divine honours to him under the title 'Saviour God,' and altars and priests were appointed to him.tt Philip of Macedon was called ffarrip, Ptolemy vill. (113 B.C.) called himself (ruT-qp.tt Inscriptions show tliat on Julius CiBsar and many other Emperors tlicre had been bestowed the title ' Saviour of the world.' The word was used in the LXX to translate the Hebrew yv'iD. This title became a designation of Jesus; He is exalted to be a Prince and a Saviour, !)§ and the still more universal title ' Saviour of the World,' very common' in inscriptions for Hadrian, is also ascribed to Him.|||l The title 6eo0 vl6s was a technical term familiar in the Empire in the 1st cent. A.D. We have it on an inscription of Olympia, not later than 27 B.C., and in a Fayyum inscrip- tion dated A.D. 7. This too the followers of Jesus applied to Him. HIT It is an all-important fact that the chief names given to Jesus 'were precise!}' those accorded to the Emperors dead and living, his titles the highest which adorned the Imperial ruler.'*** Other names like Se/SauTos really come under the designation of titles, and so too ApeoT- 07(77)!, 'the Areopagite,' applied to Dionysius.+ft 4. Names of divinities. — In the evolution of religion one of the earliest and lowest stages is that in which the spirits, not having attained sufficient individuality to be possessed of personal names, are addressed, as among the Phoenicians, by such common terms as ' Lord,' or ' Chenta- mentet,' as among the Egj'ptians.JJJ This stage
• Deissmann, Li/jht from the Anc. East, p. 354.
t Ac 236 1036, Ko 149, 1 Th 416, 2 Th 1', Jude'lCl Co 16"?); Deissmann, Light from the Anc. East, p. 359.
t Deissmann, Light from the Anc, East, p. 366.
§ lb. p. 301 ; Rev IJ".
II 1 Co 123, Eo 109; Exp, 7th ser., vii. [1909] 292, 297; ERE ii. 878.
If Deissmann, Light from the Anc. East, p. 367 ; Exp, 7tll ser., vii. 296 ; 2 Mac VM, 3 Mac 535, 1 Ti 615, Rev 17" 1916.
•• Farnell, The Eroliition of Reliqion, p. 33.
tt .1. G. Frazer, G/J3, pt. i.. The Magic Art, 1911, i. 390.
it Deissmann, Liijht from the Anc. East, pp. 373, 374.
§§ Ac 531, Ph 32» • Exp, 7th ser., vii. 293, 298.
[ill Deissmann, Light from the Anc. East, p. 369; 1 Jn 41*; DCG ii. 573.
1'^ Exp, 7th ser., vii. 293. 301; Deissmann, Bible Sittdies, p. 160, Liaht from the Anc. East, p. 350 ; Ac 837, etc.
••• Exp, 7th set-., vii. 294, 301. ttt Ac 2621- » 11^.
JtJ F. B. Jevons, Comparative Religion, 1913, p. 129.
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is exliibited in the relifiion of the primitive Aryans, and even in the later cults of tlie ilinihis, Persians, Thraeians, Teutons, Greeks, Uonians, anil Amer- inds.* Some deities reniaiii in tliis state, some lieconie departmental deities, otiiers functional deitii's {Hoiii/crtjdtter), while others, who manifest themselves in a plant, animal, planet, or tree, arc named after it.t In course of time this designa- tion, the meaning having been forgotten, becomes a proper name representing an individual deity. Gods with names become, in this way, a distinct class of divinities.J To a divinity with a distinct name the path of advancement is open. The name would be either masculine or feminine, and that itself would gradually determine status, functions, and ritual. § Epithets apjilied to such a deity, as ' Adon ' or ' Meleeh,' became cult titles (though sometimes they developed into distinct deities). Further, such a divinity niiglit come to exercise functions besides those to which he owed his origin and name, and these outside the locality in which he had been primarily worshipped, thus attaining higher status and greater dignity.il Again, his name and functions might make hini so real to his worshippers tliat they represented him by a human or semi-human figure, IT expressing the jihysical characteristics, and even the moral qualities, of the deity.** Such a deity had the chance of becoming a tribal god. On the other hand, a tribal hero or medicine man, having the initial advantage of a name, might be deified and become in time the tribal god in accordance with the Euhemeristic theory. fl" When a tribe with such a deity developed into or was merged in a nation the qualities and functions of the tribal deity might be taken over by another deity (syn- cretism), or the deity might become one of the members of a pantheon, or even, like Zeus, the supreme national god.tt In all this we see a trend towards monotheism and the final conception of the unity of the Godhead. §§ Through some such stages as these Jahweli had advanced till the Hebrews in their conception of Him had become monotheists.il II In the age of Jesus that name in Greek, Kvpios or simply Gf6s, had come to denote the supreme and only God.lIT It was one of the great achievements of Jesus to fill these names with richer, finer meaning by revealing new and higher attributes of the Godhead.i The transference of the name Kvpios to Jesus marks the awaken- ing of the Church to a true appreciation of His Divinity (Ac V- "• '^ '' in contrast with v.^'). While the Jews and Christians were thus mono- theists, they still continued to believe in a variety of subordinate spirits, some of whom were but nameless, departmental, or functional deities, while others had attained to distinct names, as Satan, Michael ( Jude », Rev 12'), Gabriel (Lk !'»• "«), Raphael (To 12"), Uriel (2 Es 5™). In the Gentile world the development had not reached but only