Who
is a Christian?
The appellation of “Christian” is widely used as a category of people.
But who, in facts, is (and who is not) a Christian?
The term “Christian” is found three times in the New Testament.
It is employed initially in conjunction with the ministry of Barnabas
and Saul in Antioch of Syria. “... the disciples were called Christians
first in Antioch” (Acts 11:26). Later, when pressed with evidence
for the validity of the Christian system, Herod Agrippa II said: “Almost
thou persuadest me to be a Christian” (26:28). The King James Version
suggests a man who is wrestling with his conscience. Others feel that
the ruler’s remark is cynical: “Do you think that in such a short
time you can persuade me to be a Christian?” (NIV). Perhaps the truth
is somewhere between the two. The king’s comment may reflect a respectful
evasion. Finally, Peter writes: “... if any man suffer as a Christian,
let him not be ashamed; but let him glorify God in this name” (1 Pet.
4:16).
Some - especially those who are enamored with humanly devised religious
titles - contend that the name Christian was initially given in derision.
Moffatt suggested that it was “coined by the pagan slang” of the citizens
of Antioch (p. 316), and countless others have echoed that sentiment,
including some of the restoration heritage (Campbell, p. 95). We reject
this assertion for the following reasons:
The Old Testament spoke of a new and everlasting name to be bestowed
upon the people of God in the gospel age (Isa. 56:5,6; 62:2; 65:14,15).
If this was not the name “Christian,” then what was the new name?
Isaiah especially associated the reception of the new name with the
call of the Gentiles (62:2); the name Christian was not given until
the Gentiles were admitted into the church (cf. Acts 10; 11:26).
The term chrematizo (translated “were called” - Acts 11:26) is employed
nine times in the New Testament. It is, without exception, used in
contexts wherein the calling is of God. Some suggest that the grammatical
construction of this passage indicates that the name was bestowed
by Barnabas and Saul (Woods, p. 67).
It is inconceivable that Peter would have encouraged the early saints
to “glorify God” (1 Pet. 4:16) by the use of a paganistically bestowed
“slang” term. The early disciples did not adopt other pejorative titles
(cf. Acts 24:5,14).
Paul rebuked the Corinthian brothers for wearing human names, e.g.,
Paul, Apollos, and Cephas, because, he said, these men were not crucified
for you, nor were you immersed into their names (1 Cor. 1:12,13).
The implication clearly is that since Christ was crucified for them,
and as they had been baptized into His name, they had the right to
wear His name. What would that have been if not “Christian?”
There is another indication that the Christian name was divinely
bestowed. James wrote concerning that “honorable name” which the Christians
had “called upon” (passive voice form) them (5:7). “This expression
clearly reveals its OT background (Deut. 28:10; 2 Chron. 7:14; Amos
9:12). A man was dedicated to God by calling God’s name over him.
The act indicated that he belonged to God. So Christians bear the
worthy name of Christ as indication that they are his people” (Burdick,
p. 179).
Granted, then, the term was divinely imposed, and thus is to be worn
with honor and dignity - precisely who is a Christian? Before addressing
this theme positively, let us consider some false standards by which
some are perceived as Christians.
False Criteria for Identifying the Christian
An American
A few might reason thusly. America is a Christian nation. But I am
a citizen of this nation. Thus, I am a Christian. The major premise
of the argument is false. America is not a Christian nation. No nation
(except that spiritual nation, the church - Mt. 21:43; 1 Pet. 2:9)
is Christian. One is not a Christian by virtue of residence.
A Moralist
Others would suggest that if one lives by high moral principles, he/she
is surely a Christian person. If one is a providing father, loving
mother, or benevolent neighbor, then the individual is perceived as
a Christian. But what of the Jew who attempts to live an ethical life?
Is he a Christian? He certainly would repudiate the designation! Or
consider the case of Bertrand Russell. The British philosopher was
once asked this question: “Can an agnostic be a Christian?” He replied:
“If you mean by a ‘Christian’ a man who loves his neighbor, who has
wide sympathy with suffering, and who ardently desires a world freed
from the cruelties and abominations which at present disfigure it,
then, certainly, you will be justified in calling me a Christian”
(1975, p. 289). Was Russell a Christian - in any sense of the term?
Far from it. He once gave a lecture, which was later printed and widely
distributed, titled: “Why I am not a Christian” (1967). One is not
a Christian merely because he endorses certain moral principles that
are taught in the Scriptures.
A Theist
Some would argue perhaps that one who merely believes in God is a
Christian. Certainly all Christians believe in God, but not everyone
who believes in God is a Christian. Jews believe in God, and so do
Moslems, but neither are Christians - nor do they profess to be. We
must remember that belief in God, without a corresponding faith in
Christ, is worthless. Jesus declared: “... he that rejects me, rejects
him that sent me” (Lk. 10:16). The Lord was unyielding in His declaration:
“I am the way, and the truth, and the life: no one comes unto the
Father, but by me” (Jn. 14:6).
A “Faith Only” Believer in Christ
There is a vast body of people that endorses the concept that anyone
who believes in Christ, i.e., he subscribes to the truth that Jesus
is the Son of God, is a Christian person. That simply is not the case.
Note this principle. During the personal ministry of Jesus, there
were Jews who observed His miracles and who believed the message He
proclaimed; yet, they were still identified as children of Satan.
Consider the case detailed in John 8. The record indicates that as
the Lord taught, “many believed on him” (8:30). Christ thus spoke
to those who “had believed him” (8:31). As the dialog heated up, Jesus
charged: “You are of your father the devil, and the lusts of your
father it is your will to do” (8:44). They were believers in a sense,
yet still unregenerate. Or reflect further upon the episode of chapter
12. “Nevertheless even of the rulers many believed on him; but because
of the Pharisees they did not confess it, lest they should be put
out of the synagogue: for they loved the glory that is of men more
than the glory that is of God” (12:42). Will anyone be so reckless
as to contend that these “believers” were right with God? It takes
more than mere mental belief in the Lord to bring about one’s salvation.
A Church Member
Some feel that so long as one is a member of some church he/she must
be a Christian. What of those who are members of the Unitarian Universalist
Church? These folks do not even believe that Jesus Christ is the Son
of God. Are they Christians simply because they are members in a “church”?
Hundreds of churches populate our land of which God is not the author.
All Christians are in the church of Jesus Christ, but not all “church
members” are Christians.
Baptized People
Many doubtless believe that anyone who has submitted to a form of
“Christian baptism” is obviously a Christian. The problem with that
is this. Not every person who has surrendered to “baptism” has yielded
to the genuine rite, as the ordinance is set forth in the New Testament.
For example, some have had water sprinkled upon them, believing this
was baptism, when, in fact, sprinkling (or pouring) is not baptism
at all. Baptism is an immersion in water (Balz & Schneider, pp.
192ff), and nothing short of that is in harmony with the will of God.
Aside from that, it is possible to be immersed and still not be a
Christian, provided the teaching received prior to the act was either
incomplete or inaccurate. The case in Acts 19 demonstrates this. When
Paul arrived in Ephesus he encountered twelve men who had been immersed
with the baptism that had been operative during the ministry of John
the Baptizer. Obviously, however, they had submitted to John’s baptism
after it had already become obsolete. Accordingly, even though the
form (i.e., immersion) was correct, their understanding of other matters
was deficient. These men were thus not Christians. However, they became
such when they were baptized into the name of the Lord Jesus (19:5;
cf. 2:38; 22:16). It is imperative that one have accurate teaching
and a proper comprehension (e.g., the purpose of the ordinance) before
submitting to baptism, if he expects to be recognized by God as a
Christian.
Becoming a Christian
How does one become a Christian? The answer to this important question
is not dependent upon idle speculation. Clear and compelling biblical
evidence reveals the truth of this matter.
Consider Matthew’s record of the Great Commission. “Go ye therefore,
and make disciples of all the nations, baptizing them into the name
of the Father and of the Son and of the Holy Spirit; teaching them
to observe all things whatsoever I commanded you: and lo, I am with
you always, even unto the end of the world” (28:19,20). The verb matheteusate
(“make disciples”) is in the imperative mood (a command), and is followed
by a participle (“baptizing”) which sets forth “the manner in which
the given action was performed” (Green, p. 332). Thus a person is
made a “disciple” (in this specialized use of the term) by being immersed
into a relationship with the sacred Trinity. Later disciples become
known as “Christians” (Acts 11:26). Thus one becomes a Christian initially
when he/she is immersed into Christ. Those who refuse immersion, as
that ordinance is precisely described in the New Testament, are simply
not Christians - no matter how sincere they may be. An emotional inclination
toward the Son of God is no substitute for genuine obedience.
As suggested earlier, Paul made it clear that wearing the name of
Christ (i.e., being a Christian) was dependent upon accepting the
fact that the Lord was crucified on one’s behalf, and being immersed
into His name (1 Cor. 1:13). Anyone who neglects either of these components
cannot be recognized as a Christian.
An analysis of 1 Peter 4:16,17 further clarifies this issue. We reproduce
the passage as follows, italicizing certain key expressions. “But
if any man suffer as a Christian, let him not be ashamed; but let
him glorify God in this name. For the time is come for judgment to
begin at the house of God: and if it begin first at us, what shall
be the end of them that obey not the gospel of God?” There are several
equivalent terms as the foregoing emphases reveal. To be a Christian
is the same as being in the house of God. But the house of God is
the church (1 Tim. 3:15). Thus, it is clear that Christians are in
the church. But membership in the church is the same as membership
in the body (Col. 1:18,24). Therefore, Christians are those who are
in the body of Christ. However, one is baptized into the body (1 Cor.
12:13). We are thus driven to the conclusion that only those who have
been biblically immersed are Christians. Note also, as suggested above,
that the Christian is set in vivid contrast to those who have not
obeyed the gospel.
The foregoing considerations make it apparent that there are strict
scriptural conditions for becoming a Christian. The loose way in which
the term “Christian” is employed today is not at all consistent with
the biblical use of this sacred designation.
Wearing the Name with Fidelity
Is it possible that a child of God can so live as to become unworthy
of wearing the name of Christ? Can he reach a state where the appellation
“Christian” really does not even apply any more? There would seem
to be some indication that this is possible.
The word “Christian,” as it appears in the Greek New Testament, is
Christianos. The suffix ianos is not uncommon in the literature of
the first century. It basically means “belonging to.” It was attached
to certain words to denote one who was a slave of, or adherent of
a person or movement (Free & Vos, p. 264). Thus a Kaisarianos
was a slave who belonged to Caesar. A Herodian was a devotee of the
Herod dynasty (cf. Mt. 22:16). There was a first-century sect known
as the Augustiani. The para-military supporters of this movement adored
Nero and followed him everywhere (Turner, p. 66). Thus, by way of
literary analogy, “Christian” might suggest a devotee of Jesus who
was willing to follow his Master anywhere. In discussing the term
chrematizo (“were called” - Acts 11:26), W.E. Vine said that the primary
significance of the term denoted having business dealings with someone.
He suggested that the Christians were so named because serving Christ
was their “chief business” (p. 165). The question is: do we really
make it our business to serve the Lord faithfully each day? Kistemaker
raises an interesting point ).
“The name Christian means that you completely identify with Christ
because you are his disciple. But for many Christians this identification
seems to apply only in a Sunday worship service. During the week many
Christians appear to have put aside the Christian nametag that they
display on Sundays. . . How do some Christians live? Some live for
the sake of money; others are in the process of destroying their bodies
through chemical dependence; and still others use vile and profane
language as a part of their daily speech. Yet they change faces when
in front of presumably "holy men". ‘Why are you a Christian?’
is personal and to the point. It makes many Christians blush” (pp.
423,424).
There is another question that we should briefly raise. Since it
is possible for a child of God to fall from the faith (2 Thes. 2:3;
1 Tim. 4:1), drift into error, and so be worthy of disfellowship (Rom.
16:17; 2 Thes. 3:6; Tit. 3:10), when such occurs, is it appropriate
to continue referring to such people as “Christians”? This writer
simply does not understand the rationale which argues that there are
“Christians” in “practically all the denominations known today,” as
some in the church are now contending (Shelly, p. 126). When one ceases
to embrace the teaching of Jesus Christ, he is no longer worthy of
the Lord’s name.
Every Christian should resolve that he will not wear the name of
Christ in a vain or degrading way. May we indeed glorify God in this
name (1 Pet. 4:16).
