Using the Name of Jesus.

Contents of this paper:Introduction and summary

A. We continue Jesus’ ministry as his body, the ChurchB. How Jesus used his Father’s nameC. The name of GodD. How the Father acted in Jesus’ nameE. The authority in Christ’s nameF. How we are to use Jesus’ nameG. Significant uses of “name” in other contexts.

Introduction and SummaryThis paper was sparked off by one of the teaching sessions Marc Dupont gave in Derby City Church in mid February 2018 when he spoke on our need to get a fresh revelation of the name of Jesus. The paper below analyses every occurrence of “name” in the ESV text of the New Testa-ment where it means the name of God the Father, or of Jesus, or of the Lord 1.

One of the early revelations that came to me from this study is that we, the Church, bear and therefore may use Jesus’ name because we continue his ministry and we fulfil the commission given to Jesus by the Father. We are “in Christ” and he lives and works “in us”. As we interact with others, it is Jesus ministering through us - if we let him. So, we minister with his authority - over sicknesses and diseases, over evil spirits and in other areas too as we use the gifts of the Spirit.

Also, in Biblical thinking, a person’s name summed up that person’s nature, character and role. So, Jesus’ name sums up all that he is, including his authority, all that he accomplished in terms of our salvation - the finished work of Christ - and that he will continue to do what he has said he will do.

But beyond the above, how we understand and use Jesus’ name depends very much on the context of the various NT passages in which his name occurs. I have grouped according to theme the many occurrences of his name in the NT, and have sought in the bullet points below each theme to tease out what his name actually conveys.

A. We continue Jesus’ ministry as his body, the Church

When we minister to others, it is Jesus ministering through us. See Acts 9.34 (Peter said, “Jesus Christ heals you . .”)

We are called to fulfil the ministry God gave to the Servant in Isaiah:• Jesus’ commission of his disciples, Jn 20.21: “‘As the Father has sent me, I am sending you’.

And with that he breathed on them and said, ‘Receive the Holy Spirit”.• Paul’s assumption of the work given to the Servant, Acts 13.47 (quoting Isa 49.6): “For this is

what the Lord has commanded us: ‘I have made you (singular) a light for the Gentiles (OR na-tions), that you (singular) may bring salvation to the ends of he earth’”.

Reading through the prophecies in Isaiah about the Servant (42.1-9; 49.1-13; 50.4-9; 52.13-53.12) and the similar prophecy in Isa 61.1ff, I think the following are commissions that we as Christ’s body are called to fulfil:• “a light for the Gentiles, to open eyes that are blind, to free captives from prison and to release

from the dungeon those who sit in darkness” (Isa 42.6f; similar to 61.1). The NT (e.g. 2 Tim

1 The references in footnotes to the ESV Study Bible refer to Crossway’s publication, 2008.1

2.26) speaks of individuals being held captive by the Devil. Without Christ, men are held in slavery by their fear of death, as the devil holds the power of death (Heb 2.14). We can speak of the captivity of sin in which mankind without Christ are held. Paul was commissioned by the Lord to go to the Gentiles “to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins . .” (Acts 26.17f). This is the power of the gospel to bring spiritual sight and spiritual deliverance. But we should also un-derstand the passage more literally - that we are sent to bring physical healing, including to those blind, and bring release to those held in bondage to addictions and in other conditions.

• “to bring Jacob back to him and gather Israel to himself”. Our commission to evangelise in-cludes taking the gospel to Jews and to the nation of Israel (see Romans 11, including Paul’s prediction of a great turning to Christ of Jews at the end of this age).

• “I will also make you a light for the Gentiles (OR nations), that you may bring my salvation to the ends of the earth” (Isa 49.6). See the note above for how Paul saw the Church’s evangelists as fulfilling this commission to the Servant.

• persevering despite suffering and mockery (Isa 50.4-9). Paul drew on vv 7ff in Romans 8.31-34, which supports my contention that this is a prophecy to be fulfilled in the Church as well as by Jesus’ sufferings at his crucifixion and his vindication by God.

• “The Spirit of the Sovereign Lord is one, because the Lord has anointed me . .” (Isa 61.1; Lk 4.18). True also of us, his followers (see 1 J 2.27)

• “to preach good news to the poor” (Isa 61.1; Lk 4.18)• “to bind up the broken-hearted” (Isa 61.1)• “to proclaim freedom to the captives” (Isa 61.1; Lk 4.18. See above)• “and release from darkness for the prisoners” (Isa 61.1). Deliverance from the dominion of

darkness, Satan’s control over all who are not freed through faith in Christ (Col 1.13).• “recovery of sight for the blind” (Lk 4.18)• “to release the oppressed” (Lk 4.18)• “to proclaim the year of the Lord’s favour” (Isa 61.2; Lk 4.19)• “to comfort all who mourn” (Isa 61.2)• “to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning,

and a garment of praise instead of a spirit of despair” (Isa 61.3)

The Church’s mission is to “proclaim the good news of the kingdom” throughout the whole world, Mt 24.14, continuing Jesus’ own mission.

Jesus did this (Mk 1.14f; Mt 4.23; 9.35; Lk 4.43; 8.1). So did the Twelve (Lk 9.2, “to pro-claim the Kingdom of God”); so did Philip (Acts 8.12, “he preached the good news of the kingdom of God and the name of Jesus Christ”)Its proclamation is accompanied by miracles of healing in Mt 4.23; 9.35; Lk 4.43; 9.2; Acts 8.6f.

See the message, “The kingdom of God is near”:Proclaimed by John the Baptist (Mt 3.2), Jesus (Mt 4.17; Mk 1.15), the Twelve sent out (Mt 10.7) and the 72 sent out (Lk 10.9, 11)Accompanied by miracles of healing (Mt 10.8; Lk 10.9

And the message, “the Kingdom of God has come upon you”:Proclaimed by Jesus (Mt 12.28; Lk 11.20)Accompanied by driving out demons (Mt 12.28; Lk 11.20)

B. How Jesus used his Father’s name.

“Hallowed be your name” - how we should prayMt 6.9; Lk 11.2

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Jesus came in the name of his Father. He came sent by the Father (see 5.36), doing his will and his work (see 4.34), displaying the Father’s nature (14.7ff) and using his authority (see Mt 9.6). Was this also because the Father was in him and he in the Father, so that the Father dwelling in him does his works (14.10f), and because “I and the Father are one” (10.30)?

Jn 5.43, “I have come in my Father’s name, and you do not accept me; but if someone else comes in his own name, you will accept him”.Jn 12.13 (also Mt 21.9 = Mk 11.9; Lk 19.38) the crowds on Palm Sunday as Jesus entered Jerusalem cried, “Blessed is he who comes in the name of the Lord”, quoting Ps 118.26Jn 10.25, “The miracles I do in my Father’s name speak for me, but you do not believe”.

In the same way, we come in the name of Jesus, sent by him (Jn 20.21) , doing his will and and his work, displaying his nature and able to use his authority (see Jn 20.23), because we are in Christ and he is in us (Jn 6.56; 14.20; 15.4-7; 17.21, 23; 1 J 3.24).

Jesus will return in the name of his Father. OR in the name of the promised Messiah?Mt 23.39 (= Lk 13.35), “You will not see me again until you say, Blessed is he who comes in the name of the Lord” (quoting Ps 118.26?). Spoken to Jerusalem that would at present not receive Jesus.

Jesus asked the Father to “glorify his (the Father’s) name” as he faced crucifixion. He glorified the Father in his ministry by completing the work that the Father gave him to do (Jn 17.4).

Jn 12.28. “‘Father, glorify your name!’ Then a voice came from heaven, ‘I have glorified (it) and will again glorify (it).’”

Name sums up the person’s nature. Jesus came to reveal the Father’s name to us, and will continue to do so (through the work of the Holy Spirit in us?). As the result of this:• We know that all that the Father gave Jesus came from Him (Jn 17.7)• we receive the words stemming from the Father, that Jesus spoke to us (Jn 17.8)• we know and believe that Jesus came from the Father, sent by the Father (Jn 17.8)• we realise his love for us and have that love and Jesus himself within us.

Jn 17.6, “I have revealed your name to those whom you have me”.Jn 17.26, “I have made known your name to them and will continue to make it known, in or-der that the love you have for me may be in them and that I myself may be in them”. I.e. that we may know the Father’s love, which is the same love that he has for his Son.Heb 2.12, “I will declare your name to my brothers” (quotes Ps 22.22)

Jesus in his earthly life “kept in the Father’s name” his 11 disciples, and asked the Father to so keep them after he left the earth. “Kept in the Father’s name” here appears to mean:• kept by the power of the Father’s name that Jesus wielded as the one sent by the Father? Cf 1 P

1.5,”who by (lit. in) God’s power are being guarded through faith for a salvation ready to be re-vealed” (ESV)

• kept by the Father in oneness with Him (see Jn 17.6, 9: Jesus’ disciples were the Father’s, given to him by the Father).

Jn 17.11f, “holy Father, protect (OR keep) them in your name - the name you gave me - so that they may be one as we are one. While I was with them, I protected (OR kept) them and kept them safe in that name you gave me. None has been lost except the one doomed to de-struction . .”.

C. The name of God.

His name is holy.

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Does this mean that God is holy; OR that we must be very careful how we use his name, for it is holy? His name is what guarantees his covenant and his redemption of us.

Lk 1.49 (the song of Mary), “For the Mighty One has done great things for me - holy is his name”.Ps 111.9, “He provided redemption for his people; he ordained his covenant for ever - holy and awesome is his name”.

His people the Jews cause his name to be blasphemed among the Gentiles, and Christians can by their bad behaviour.

Rom 2.24, “God’s name is blasphemed among the Gentiles because of you” (quotes Isa 52.5). Paul is talking about Jews.1 Tim 6.1, slaves who are Christians are to respect their masters, “so that God’s name and our teaching may not be slandered”.

Jesus’ name is superior to angels’.Heb 1.4, “So he became as much superior to the angels as the name he has inherited in supe-rior to theirs”.

D. How the Father acted in Jesus’ name.

The Father sent the Holy Spirit, the Counsellor, to believers “in Jesus’ name”. Means:• the Holy Spirit will be Jesus to them.• as if Jesus himself sent the Spirit?

Jn 14.26, “the Counsellor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you”.

E. The authority in Christ’s name.

He is seated at the Father’s right hand in the heavenly realms, far above every name that can be named.

Eph 1.21, “. . far above all rule and authority, power and dominion and every name that is named, not only in the present age but also in the one to come”. (See also Mt 28.18)

He has been given the name that is above every name.Phil 2.9, “God exalted him to the highest place and gave him the name that is above every name, that at (lit. in) the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father”. (Also Mt 28.18)

F. How we are to use Jesus’ name.

Believing “into” the name of Jesus. Not clear exactly what “into” means, but “believing into” Christ is found more often than any other Greek expression for “believing” or “believing in” Him. See also baptism “into” the name of Jesus, below. Means:• incorporation into Jesus, so that the believer is in Him, and He is in the believer? (see Jn 1.12;

Jn 15.4f)• incorporation into the body that bear Jesus’ name• “into” conveys the focus of our faith• “into” conveys that coming to faith is a journey?• coming by faith into all that his name promises us?

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• believing “into his name” means the same as believing “into him” (as in Jn 3.16, 18 2) and is simply a Jewish idiom? [I am not convinced about this]

Jn 1.12, “but to all who did receive him, who believed in (lit. “into”) his name, he gave the right to become children of God” (ESV). Jn 2.23, “many people saw the miraculous signs he was doing and believed in (lit “into”) his name” (but apparently this was only superficial faith: see v 24)Jn 3.18, “whoever believes in (lit. “into”) him is not condemned, but whoever does not be-lieve stands condemned already because he has not believed in (lit. “into”) the name of God’s one and only Son” 1 Jn 5.13, “ . . to you who believe into the name of the Son of God so that you may know that you have eternal life”.

Believing in OR trusting the name of Jesus. Means:• believing that Jesus is who he says he is?• Trusting in the virtue and power of his name, i.e. in his power to save (which is what his name

means)?• means the same as believing/trusting him (as in 3) and is simply a Jewish idiom? [I am not con-

vinced about this]1 Jn 3.23, “And this is his command: to believe in the name of his Son Jesus Christ”.(The manuscripts are unclear whether this is the aorist of one-off action or the present of fre-quent, habitual or continuing action. The aorist is more likely) “In” is the dative case fol-lowing the verb - the usual Greek construction for “believing/trusting/relying on” a person/thing.

The nations will put their hope in his name. Means:• rely on what he will do for them, which is summed up by his name (which means, “he will

save”)?• rely on him doing what is stated earlier in the Servant prophecy about him, such as “proclaiming

justice to the nations”?Mt 12.21, “In his name the nations will put their hope”. Quotes Isa 42.4. According to Matthew, Jesus by his healing ministry fulfilled this prophecy about the Servant.

By believing we have life in his name. Means:• by believing in his name, we have eternal life, as in 1 J 5.13? (But1 J 5.13 is “believing into”

his name. Nowhere in the NT do we have the phrase “believing in” the name of Jesus, using the normal “in” preposition. However, see Jn 3.15, “that everyone who believes “in” him may have eternal life”.)

• by Jesus using his authority to grant us that life (see 5.21, 26; 17.2)? • that we have that life because he said that those who believe into him would have it and his au-

thority guarantees it?• it’s about incorporation in him. As we stay “in his name” we have that life?• as being Jesus’ followers, under his name and using his name, we have that life?

Jn 20.31, “These are 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”.

2 “Believe into” Christ is also in Mk 9.42 (some manuscripts); Jn 2.11 (aorist); 3.36; 4.39 (aorist); 6.29, 35, 40; 7.5, 31, 38, 39 (aorist), 48 (aorist); 8.30 (aorist); 9.35, 36 (aorist); 10.42 (aorist); 11.25f, 45 (aorist), 48; 12.11, 36 (present), 37 (imperfect), 42 (aorist), 44, 46; 14.1 (present), 12; 16.9; 17.20; Acts 10.43; 14.23; 19.4 (aorist); Rom 10.14 (aorist); Gal 2.16 (aorist); Phil 1.29 (present); 1 P 1.8; 1 J 5.10. In every case they appear to mean saving faith except possibly 7.31, 48; 8.30; 11.48; 12.37, 42.3 “Believe” plus the Dative case, of believing (in) Christ, is also in Mt 18.6; Jn 4.21; 5.38, 46 (imperfect); 6.30; 8.31 (perfect), 45f; 10.37f (present); 14.11 (present); Acts 16.34; 18.8 (aorist); 2 Tim 1.12 (what each means differs slightly, from the context). For “believing” John the Baptist (same construction), see Mt 21.25, 32; for believing the Father, Jn 5.24; for believing God, Rom 4.3 (aorist); Gal 3.6 (aorist); Tit 3.8; Jas 2.23; for believing Philip, Acts 8.12 (aorist); for believing the Prophets, Acts 26.27; for believing a spirit, 1 J 4.1 (present).

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Those who call upon the name of the Lord will be saved. When it is the moment of initial conver-sion, it means:• Recognising to some degree who Jesus is and that he has the power to save you, and praying to

him to save you?• relying on his authority to save you, because the Father has granted him that authority?• the same as “call on the Lord”?Where it is of believers continuing in faith, it means:• praying to him to answer your prayers because of who he is and because of his promises?• praying to him in reliance on his authority to change circumstances, makes things happen/not

happen and so give you what you ask?• simply, praying to him by name? (See 2 T 2.22, “those who call on the Lord out of a pure

heart”; Ps 99.6, “those who called on his name; they called on the Lord, and he answered them”; Rom 10.12f, “he richly blessing all who call on him, for, Everyone who calls on the name of the Lord will be saved”)

Acts 2.21 (quoting Joel 2.32) “everyone who calls on the name of the Lord will be saved”. (See also, re initial conversion, Acts 22.16; Rom 10.13, and re continuing as believers, Acts 9.14, 21; 1 Cor 1.2.)

Believers confess his name. Means:• Confirm aloud before others, and before yourself, that Jesus is who he says he is and will do

what he says he will do (see Rom 10.9f, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved”. See also Phil 2.11; Rom 14.11; Jn 9.22; 12.42; 1 T 6.12; Heb. 3.1; 4.14; 10.23; 1 J 2.23; 4.2f, 15; 2 J 7; )

• Confess before others that he is your God and your Lord• Owning up before others to being a follower of Jesus? (Compare Mt 10.32, “Everyone who con-

fesses in me before men, even I will confess in him before my Father in heaven”. A slightly dif-ferent verb structure. Also Rev 3.5, “The one who conquers . . I will never blot his name out of the book of life. I will confess his name before my Father and before his angels”, ESV. See also Acts 24.14; 1 T 6.13)

Heb 13.15, “Through Jesus, therefore, let us continually offer to God a sacrifice of praise - the fruit of lips that confess his name”

and hold fast his name, not denying it, even in times of persecution. Means:• Owning up before others to being a follower of Jesus and refusing to stop following him.• Declaring before others who oppose you that Jesus is who he says he is and refusing to say any-

thing different about him.• Persisting under pressure in maintaining your faith that Jesus is who he says he is, has done

what the word says he has done, and will keep his promises. (Compare Heb. 4.14, “since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess”. See also 10.23)

Rev 2.13, “Yet you remain true to (lit. hold fast) my name. You did not renounce (lit. did not deny) your faith in me . .” Rev 3.8, “ . . you have kept my word and have not denied my name”.

and fear/reverence his name:• reverence God for who he is and what he has done and promises to do (as in Ps 86.11)• persist in publicly following and confessing Christ, through fear of the divine consequences if

you abandon your faith or deny him?• means the same as to fear/reverence God?

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Rev 11.18, “and for rewarding . . those who fear your name, both small and great”.

also glorify his name:• Bring honour to God’s name by your life, words and actions, which others can see stems from

your faith in him?• publicly praise the Lord and declare how good and great he is and what he has done for you.

(Compare Ps 86.12, “I will praise you, O Lord my God, with all my heart; I will glorify your name for ever. For great is your love towards me; you have delivered me . .”)

Rev 15.4, “Who will not fear you, O Lord, and glorify your name?” (see Ps 86.9-12)

We baptise believers into the name of the Father, Son and Holy Spirit. (Compare believing into the name of Jesus, above). Means:• Symbolising that by baptism they come into the people called by his name and become one of

his representatives?• and symbolising that through their faith they are incorporated into Christ, and he in them (see Jn

15.4f), and they identify themselves with that name, so their character should increasingly be-come Christlike?

• symbolising that, by undergoing baptism, they put themselves into the care and protection of God and all that his name implies about him?

Mt 28.19, “Go and make disciples of all the nations, baptising them into the name of the Fa-ther and of the Son and of the Holy Spirit”. (Also Acts 8.16; 19.5; 1 Cor 1.13, 15)

But believers are also baptised “in the name” of Jesus Christ. Means:• the one doing the baptising is acting with the authority of Christ, on his command (see Mt

28.19)?• so that the one baptised bears Jesus’ name and is one of his?• so that the one baptised comes under Jesus’ name and into receipt of all the blessings that he

brings?• means the same as “into” his name, but the emphasis is on their position/condition after bap-

tism, rather than on coming into that position/condition?Acts 2.38, “Repent and be baptised . . in the name of Jesus Christ for the forgiveness of your sins”. (“in” is ‘epi’ + Dative, literally “on . .” 4)Acts 10.48, “He ordered that they be baptised in the name of Jesus Christ” (the normal “in” preposition).

Our sins are forgiven “on account of” his name. Means:• Because of his nature and his saving work on the cross?• OR because Jesus asks the Father to forgive us?• OR because we believe in his name (see 1 J 3.23; 5.13)?• OR because Jesus says we are forgiven and we accept his authority to make them forgiven by

God?1 Jn 2.12, |”I write to you, dear children, because your sins have been forgiven on account of his name (ESV for his name’s sake, OR through, because of)”.

But our sins are also forgiven “through” his name. Same range of meanings?Acts 10.43, “that everyone who believes into him receives forgiveness of sins through his name”.

4 “on the name . . ”, ‘epi’ plus Dative case, is found in the context of baptising in Acts 2.38, in the context of preaching the gospel in Lk 24.47; Acts 4.17f; 5.28 & 40, in the context of doing miracles in Acts 3.16, in the context of driving out demons in Mt 9.39, of false Christs coming in Jesus’ name in Mt 24.5 (and parallels), and of receiving someone in Jesus’ name in Mt 18.5 (and parallels). ‘Epi” plus dative in other contexts in Greek prose literature stems from its meaning of “on” or “upon” in terms of place, but it has a range of other meanings, such as expressing the occasion or cause, or “concerned with, about”, or “under” a covenant (Heb 9.15).

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We are saved by (lit. in) his name. Means:• salvation is found by trusting in Christ’s authority to save us and deal with our sins?• salvation is found by trusting that Christ will do all that his name implies? (his name means,

“the Lord will save”), just as surely as Peter healing “in his name” the man at the Beautiful Gate (Acts 4.10)

Compare believing into/in his name and calling upon his name.Acts 4.12, “Salvation is found in no-one else, for there is no other name under heaven given to man by (lit. in) which we must be saved”.

We are washed, sanctified, justified in his name. Means:• because we have, through faith “into” him, come under his name with all that that implies for

us?• by the power of his name we are cleansed etc. ? This would give it a similar meaning to, “in the

Spirit of our God”, which ESV and NIV translate, “by . .”.1 Cor 6.11, “you were washed, you were sanctified, you were justified in the name of our Lord Jesus Christ and in the Spirit of our God”.

We preach the gospel in Jesus’ name and on behalf of his name. Means:• the preacher is acting with the authority of Christ, on his command • the preacher represents Jesus (see Jas 5.10); he gives the same message that Jesus gave and

would give (Acts 9.27f)• the message is that, because of who Jesus is, why he had to die and what he had to suffer at the

hands of sinful men, they should repent (Lk 24.47)• it is on the authority of his name - what Jesus has promised is the effect of his work on the cross

- that we proclaim the forgiveness of sins (Lk 24.47)• the preaching is about / on the subject of the name of Jesus - what it means and what people can

receive through faith into him and his name (see the context of Acts 2-5 - explaining who Jesus was and what his death and resurrection meant, calling men to believe, repent and be baptised in (‘epi’) 5 the name of Jesus (2.38), healing in the name of Jesus (3.6), explaining that by (‘epi’) faith in his name, his name has healed the man (3.16), proclaiming in Jesus the resurrection of the dead (4.2))

• so that the name of Jesus will be glorified (Rom 1.5; if name here means Jesus’ reputation or honour)?

• so that the commission that Jesus gave us, to make all nations his disciples (Mt 28.19), might be carried through (Rom 1.5)?

• because God commands that all people everywhere should repent and believe in Jesus (Rom 1.5; see Acts 17.30)

• Because Jesus’ exalted name demands nothing less than repentance, faith and total obedience (Rom 1.5; see Mt 28.18f).

Lk 24.47, “and repentance and forgiveness of sins will be preached (OR proclaimed) in his name” (‘epi’ + Dative)Acts 4.17f (also 5.28; 5.40), “we must warn these men to speak no longer in (‘epi’ + Dative) this name . . and they commanded them not to speak or to teach at all in (‘epi’ + Dative) the name of Jesus”.Acts 9.27, “ . . how Saul in Damascus had preached fearlessly in the name of Jesus”. (Also Acts 9.28)Jas 5.10, the prophets “spoke in the name of the Lord”, i.e. as representing the Lord and speaking as his spokesman.

5 See the footnote on p 8 on ‘epi’ plus Dative case on its meaning and all its occurrences with the “name” of Jesus in the NT.

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Rom 1.5 “Through him (Jesus Christ our Lord) and for his name’s sake (lit. on behalf of his name), we received grace and apostleship to call people from among all the Gentiles to the obedience of faith”

We preach good news about the name of Jesus Christ. Means:• his message was about Jesus Christ: who he was and is, how he brings salvation, and how we

enter that salvation through faith in him.• his message was also specifically about the power of the name of Jesus: that all authority has

been given to him (Mt 28.18), we are able to work miracles in his name (Acts 8.6f, 13), we call upon his name and are saved (see above), we believe “into” his name with all that means (see above) and are baptised into his name (see above and Acts 8.16), and perhaps about other uses and significances of his name.

• when we go with the gospel message, we go in Christ’s name, as his representative bearing his message which we speak in his name (Acts 9.15).

Acts 8.12, “he preached the good news about the kingdom of God and the name of Jesus Christ”.Acts 9.15, “This man (Paul) is my chosen instrumenting to carry my name before the Gen-tiles and their kings and before the people of Israel”.Rom 15.20, “ . . to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation”.

Whatever we do or say should be in the name of the Lord Jesus:• Because we represent him and continue his ministry.• including doing miracles and other supernatural works using his name (see below)?• including speaking and prophesying “in his name”, as Christ speaking through us.

Col 3.17, “And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (The context is Christian assemblies, but this instruction appears to have a wider context.)

This is so that the name of the Lord Jesus may be glorified in us:• because we bear his name as his representative, so if we do good it glorifies his name.• as others see the answers to specific prayer requests made “in his name” and the miracles that

we do in his name (see below)2 Th 1.12, “so that the name of our Lord Jesus may be glorified in you, and you in him, ac-cording to the grace of our God and the Lord Jesus Christ”.

(See also Jn 14.13, where the Father is glorified in the Son as the result of Christ answering our prayers in his name, and Jn 17.10 where Jesus says he has been glorified in his disciples).Also, all who name the name of the Lord must live accordingly. I.e.• calls himself one of Christ’s.• calls on the name of the Lord (see the entry above)• speaks or does works “in his name” (see above).

2 T 2.19, “Everyone who names the name of the Lord must turn away from wickedness”.

We are exhorted to ask in Jesus’ name in prayer. We can ask either Jesus or the Father. The prom-ise is that he will give us what we ask, that the Father may be glorified in the Son. It is because the Father loves (as a friend) believers in Christ who are Christ’s friends.• When we ask, we are representing Jesus here on earth, as those chosen and appointed by him

(Jn 15.16) and continuing his ministry, doing the works that he did and even greater works than these (see Jn 14.12).

• It means praying in a way consistent with Jesus’ character and his will;• It means coming to God in the authority of Jesus 6?

6 Both this and the bullet above it are taken from ESV Study Bible’s notes on Jn 14.13.9

Jn 14.13, “I will do whatever you ask in my name, that the Father may be glorified in the Son”. The person we ask appears to be Jesus, as in v 14.Jn 14.14, “If you ask me anything in my name I will do it”. Vv 13f appear to explain how we will “do the works that I do . . and greater works than these, because I go to the Father” (v 12). Is this asking as Jesus’ followers who have been sent out to continue to do the works that he did?Jn 15.16, Jesus appointed us to “go and bear fruit . . , that whatsoever you ask the Father in my name he may give to you”.Jn 16.23f, “whatever you ask the Father in my name he will give to you. Keep asking (present tense, of frequent or habitual actions) and you will receive, that your joy may be complete”.Jn 16.26f, “you will ask in my name. I am not saying that I will ask the Father on your be-half. For the Father himself loves you (‘phileo’, “is your friend”) because you have loved me (‘phileo’) and believed that I came from God”.

We are to give thanks for everything to the Father in the name of our Lord Jesus Christ. Meaning:• that we give thanks as Christ’s representatives, as the people who continue his ministry.• just as Jesus whom we represent was continually giving thanks to his Father?• Recognising that all our experiences - what we receive from the Father - is governed by Him

treating us as the people that bear Christ’s name, obey his commission and continue his ministry here on earth.

• we pray in faith, trusting in Jesus as our mediator with the God the Father on the throne of grace (Jn 14.6; Heb. 4.14ff; 10.19-22) 7.

Eph 5.20, “always giving thanks to God the Father for everything in the name of our Lord Jesus Christ” (also Col 3.17).

Note that the similar teaching in Col 3.17 has, “ . . giving thanks to God the Father through him” (see the note above for the full passage).

We are to do miracles in Jesus’ name. Means:• because we have “in Jesus” the authority to heal (Acts 3.6), so we heal using his authority, as

being one of his followers carrying out the continuance of his mission, acting as if we were Je-sus himself

• Speaking aloud, “in Jesus’ name . .”, invokes his power and his presence 8.• It is his name, i.e. Jesus himself (Acts 4.30; 9.34), that effects the healing on the occasion of

faith in that name (see Acts 3.16, where as well as Peter’s faith it may possibly mean also faith in the heart of the sick person. Perhaps Peter’s command caused faith to arise in the lame per-son’s heart).

• whilst the teaching in Acts 3 & 4 encourages us to follow Jesus’ practice and to heal people by command, James 5.14 seems to be rather different as here the elders pray over the sick person, presumably asking in faith that the Lord would heal the person (see prayer in Jesus’ name above). However, the elders are acting on the basis that Jesus is present in them and working through them when they anoint with oil the person they are praying over. Perhaps the James 5.14 practice is appropriate for believers who request prayer for healing, and the Acts 3-4 prac-tice when we encounter unbelievers and have faith that God wants to heal them, but note that Aeneas in 9.33f may have been a believer.

Acts 3.16 says that faith to heal or be healed comes “through Jesus”, i.e. is a gift from Jesus. Com-pare how the gifts of the Spirit, which include healing, are gifts distributed by Him (see 1 Cor 12.4-11).

Does every believer have the authority “in Jesus’ name” to heal and do other miracles? 1 Cor 12.27-30 appears to say that only certain believers have such gifts. However, 1 Cor 12.4-11

7 Taken from the ESV Study Bible notes on Eph 5.20.8 from the ESV Study Bible’s notes on Acts 3.6

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suggests that the Holy Spirit gives out a specific gifts on a particular occasion to a believer (note the present tense, “is given”, in v 7 and the present tense in vv 6 & 11), which would mean that poten-tially any believer could receive the ability to heal, perhaps when confronted by a particular need. If so, 1 Cor 12.27-30 is talking about individual believers recognised as being healers because they habitually operate in that gift.Mt 7.22 is a warning that using Jesus’ name to prophesy and perform miracles does not necessarily mean the person is a true follower of Jesus, since such powers can come from sources other than God or be by human means (see Acts 19.13-16 below; also 2 Th 2.9-12; Rev 13.13-16) 9.

Mt 7.22, Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?” (“In” is the Dative of “name”). This relates to those who did not really know Jesus and were NOT doing the Father’s will.Acts 3.6, “What I do have I give to you. In the name of Jesus Christ of Nazareth, walk!”Acts 3.16, “And his name - by (‘epi’ + Dative) 10 faith in his name - has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health” (ESV). NB whose faith was it?Acts 4.7, “by (lit. in) what power or what name did you do this (the healing in Acts 3.6-16)?”Acts 4.10, “it is by (lit. in) the name of Jesus Christ of Nazareth . . that this man stands be-fore you healed”.Acts 4.30, “Stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus”.Acts 9.33f, “ . . a man named Aeneas, a paralytic who had been bedridden for 8 years. ‘Ae-neas’, Peter said to him, ‘Jesus Christ heals you. Get up and tidy up your mat’”. (from v 32, it seems likely that Aeneas was already a Christian.)Jas 5.14ff, “ . . the elders of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer of faith will save the sick person; the Lord will raise him up. . . Therefore confess your sins to one another and pray for (lit. on behalf of) each other that you may be healed”. (The anointing with oil symbolises the transfer of the Holy Spirit in his healing power to the sick person.)

The demons submit to us in Jesus’ name.• Because we drive them out with Jesus’ authority, because we are his and act in his name, rely-

ing on the power in his name.• Acts 19.13ff suggests that demons submit to us because they know we represent Jesus and so

carry his authority.Mk 9.38f (= Lk 9.49f), “Teacher, said John, we saw a man driving out demons in your name and we told him to stop, because he was not one of us. Do not stop him, said Jesus. No-one who does a miracle in (‘epi’ + Dative) my name can in the next moment say anything bad about me. for whoever is not against us is for us”.Mk 16.17, “In my name they will cast out demons”.Lk 10.17 - the report back of the 72 sent out by Jesus: “even the demons submit to us in your name”. (See v 19 where it is clear that when Jesus had appointed the 72 and sent them out he had given them “authority to tread on serpents and scorpions and over all the power of the enemy”)Acts 16.18, “Paul . . said to the spirit, “In the name of Jesus Christ I command you to come out of her”.Acts 19.13, 15 “Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, ‘I adjure you by the Jesus whom Paul proclaims.’ . . But the evil spirit answered them, ‘Jesus I know,

9 from the ESV Study Bible’s notes on Mt 7.22.10 See the footnote on p 8 on ‘epi’ plus Dative case on its meaning and all its occurrences with the “name” of Jesus in the NT.

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and Paul I recognise, but who are you?’ Then the man who had the evil spirit jumped on them and overpowered them”.

See Matt 8.16; 12.28 for the authority over demons that Jesus had in his earthly ministry, and see Mt 10.8; Mk 3.15; 6.7 for him giving that authority to the Twelve, and Lk 10.17, 19 for giving that authority to the 72 that he sent out. It can be argued that Jesus’ commission (Mt 28.20) that in mak-ing disciples we “teach them to keep all that I commanded you” includes healing and casting out demons with his authority. Also, Eph 2.6 teaches that, through Christ’s resurrection and ascension, we are “seated with him in the heavenly places in Christ Jesus”, where Christ is seated far above ev-ery other power (Eph 1.20f). Our sharing of Christ’s authority by being seated with him may be what Eph 1.19 means, “that you may know . . what is the immeasurable greatness of his power to-ward us who believe”. See also Eph 1.22, “He put all things under his feet and gave him as head over all things to (OR for) the church which is his body”. Consider also the implications of Eph 6.10-18; Jas 4.7; 1 J 4.4 on spiritual warfare 11.

We are a people for his name, who are called by his name:• i.e. “for God himself”, as someone’s name represented all that was true about him and his char-

acter. It also implies we are, “for his reputation and glory” 12

• a people that bear Christ’s name (or God’s name) are his people, included in his covenant (see Dt 28.10), because they have called on his name in faith in him (see above).

Acts 15.14, “God first visited the Gentiles, to take from them a people for his name” (ESV)Acts 15.17, “ . . and all the Gentiles who are called by my name” (ESV. Lit. “onto whom my name has been called”).Jas 2.7, “are they not the ones who blaspheme the honourable name by which you were called” (ESV. Lit. “the honourable name that was called onto us”)

So we appeal to believers to behave in ways that honour his name:1 Cor 1.10, “I appeal to your brothers, through the name of our Lord Jesus Christ, that all of you agree with one another . .” (OR is the meaning to command them with the Lord’s au-thority? See below)

Paul could command believers in the Lord Jesus’ name, regarding their behaviour:• Is this because of the Lord’s authority that Paul, Silas and Timothy bore as appointed apostles?• Is Paul here claiming that he is commanding as if he were Christ himself?• Is such authority vested in all who are recognised as Christ-appointed apostles, prophets, pastors

and teachers (1 Cor 12.28; Eph 4.11)?• OR can every believer claim this if they believe they are operating in a spiritual gift (such as

prophecy, or a word of wisdom)?• OR can any Christian believer speak in this way to his brothers in Christ because we are all peo-

ple who bear Jesus’ name?2 Th 3.6, “In the name of the Lord Jesus Christ, we command you brothers, to keep

away from every brother who is idle . .” (Is 1 Cor 1.10 the same?)

We are gathered together into Jesus’ name to pray as believers,. Means:• As we gather to agree on what we are going to pray for, we come into Christ’s presence?• as we come together for this purpose we become the people who represent him, who bear his

nameMt 18.20, “For where there are two or three come together into my name, there am I in their midst”. The context is believers agreeing together and asking for that thing in prayer.

11 Much of this paragraph draws on the ESV Study Bible notes on Eph 2.6f.12 So ESV Study Bible note on Acts 15.14

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When we are gathered together in Jesus’ name we can pass judgement by the authority of the Lord Jesus:• as we come together for this purpose we become the people who represent him, who bear his

name;• and because of being gathered “in Jesus’ name”, we can exercise church discipline with Jesus’

authority (“with the power of our Lord Jesus”).1 Cor 5.4, “When you are assembled in the name of our Lord Jesus . . and the power of our Lord Jesus is present, hand this man over to Satan . .”

Acting for the sake of or for Jesus’ name:• “for the sake of Jesus” (so NIV), because we are following him (v 28)?• for Jesus’ cause?• because we want to represent Jesus here on earth?

Mt 19.29, “Everyone who has left houses or brothers or sisters . . etc . . for the sake of my name will receive a hundred times as much and will inherit eternal life”.Acts 15.26, “men who have risked their lives for (lit. on behalf of) the name of our Lord Je-sus Christ”.3 John 7, “It was for the sake of (lit. on behalf of) the Name that they went out, receiving no help from the pagans”.

Our helping other believers is love shown towards his name. Means:• that the saints represent the Lord, so serving them is loving the Lord?• OR our service reveals the degree of love we have for the Lord and for his cause?

Heb 6.10, “God is not unjust so as to overlook your work and the love that you have shown for (lit. into) his name in serving the saints, as you still do (ESV).

Persecution as Christians is because we act in Jesus’ name.• because we follow Christ, so we suffer “for his sake” (see Mt 5.11; Lk 6.22)• because we bear Christ’s name (see 1 P 4.16) and represent him, so the antagonism and hatred

that is directed towards Jesus (Jn 15.18) will naturally shift to his followers 13

• because we act “in his name”• on behalf of his cause (Acts 5.41; 9.16; 21.13)

Mt 10.22, “all men will hate you because of my name”. (Also Mt 24.9 = Mk 13.13; Lk 21.17)Jn 15.21, they will persecute us, “because of my name, for they do not know the One who sent me”.Lk 21.12, “you will be brought before kings and governors for the sake of my name”.Acts 5.41, ”worthy of suffering disgrace for (lit. on behalf of) the Name”. (Also Acts 9.16)Acts 21.13, “I am ready . . to die in Jerusalem for (lit. on behalf of) the name of the Lord Je-sus”.Acts 26.9 (Paul about his persecution of Christians) “I was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth”.1 P 4.14, “If you are insulted in the name of Christ, you are blessed”1 P 4.16, “if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name” (ESV).

False Christs will come in Jesus’ name.• They will come calling themselves by and using Jesus’ name.

13 Taken from the ESV Study Bible notes on Mt 10.2213

Mt 24.5 (= Mk 13.6; Lk 21.8), “For many will come in my name. claiming, I am the Christ, and will deceive many” (“in” is ‘epi’ with Dative, literally “on” 14)

Receiving someone in Jesus’ name. Means:• welcoming the person as if they were Jesus himself? • welcoming the person because they represent Jesus? 15

• OR welcoming the person where you act as representing Jesus, out of obedience to him 16?Mt 18.5 (= Mk 9.37; Lk 9.48), “Whoever welcomes (lit. receives) a little child like this in my name (‘epi’ + Dative) welcomes me”. Appears to be about children who believe “into” Jesus (v 6).

G. Significant uses of “name” in other contexts.

Name describes a person’s character and role.Mt 1.21, “You are to give him the name Jesus, because he will save his people from their sins” (the Greek form of Joshua, which means in Hebrew, “the Lord saves”).Mt 1.23, “Behold, the virgin shall conceive and bear a son, and they shall call his name Im-manuel, which means, God with us”. (this is the meaning of the Hebrew word, ‘Immanuel’).Lk 1.13 (see also 1.60-63), “Your wife Elizabeth will bear you a son, and you are to give him the name John” (means in Hebrew, “The Lord is gracious”).• The angel’s prophecy (1.14-17) of John’s ministry and role is built on the basis that the

Lord will be gracious to his people in causing many to turn to Him and graciously wel-coming them when they do. God’s grace is also shown in Him sending John with this ministry. God’s grace towards his people is also shown in the content of Zechariah’s prophecy at 1.68-79.

Mt 16.18, “And I tell you that you are Peter, and on this rock I will build my church . .”. (‘Petros’ in Greek means “stone”, and a related word ‘petra’ means “rock”). • It is unclear just how Peter fulfils being a “stone” or “rock” on which the Church is built.

Roman Catholics hold that Peter was the first pope. Protestants generally hold that it is fulfilled by Peter in his role of confessing Jesus as the Messiah (v 16), and that the other disciples would share in that role of being the foundation of the Church as they made a similar confession - see Eph 2.20 where the Church is built “on the foundation of the apostles and prophets”.

Rev 2.17, “To him who overcomes . . I will give him a white stone with a new name written on it, known only to him who receives it”.

Name describes ownership:Rev 3.12, “Him who overcomes . . I will write on him the name of my God (i.e he is God’s protected property?) and the name of the city of my God, the new Jerusalem . . (i.e. he shares in its blessings and privileges?); and I will also write on him my new name (i.e. marking that person as Christ’s?)”Rev 14.1, “with the Lamb 144,000 who had his name and his Father’s name written on their foreheads” (see also 22.4)(This may be the significance of bearing “the mark of the beast”, Rev 13.16, though it also indicates allegiance to the beast and its demands.)

Jesus asked the demon possessing a man, What is your name.

14 See the footnote on p 8 on ‘epi’ plus Dative case on its meaning and all its occurrences with the “name” of Jesus in the NT.15 so the ESV Study Bible note on Lk 9.4816 so the ESV Study Bible note on Mk 9.36f.

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Mk 5.9 (in the healing of a demon-possessed man among the Gerasenes) “Jesus asked him, What is your name? My name is Legion, he replied, for we are many. And he begged Jesus again and again not to send them out of the area.

Jesus appears to be asking the demon, not the man. But what is the significance? Jesus cast out other demons without apparently asking them their name first.

Jesus’ name had become well known.Mk 6.14 (the context is the Twelve being sent out and preaching that men should repent, and driving out demons and healing). “King Herod heard about this, for Jesus’ name had become well known. Some were saying, John the Baptist has been raised from the dead, and that is why miraculous powers are at work in him”.

Implies that the Twelve (see vv 7-12) were using Jesus’ name to do the miracles? OR did Herod hear about Jesus’ ministry, rather than the Twelve?

Acts 19.17, “This became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honour”.

Because of the authority of Jesus’ name to heal and drive out demons (see vv 8-16).

Disputes over the gospel compared with Judaism are “about names”.Acts 18.15, “since it involves questions about words and names and your own law”.

JIM SHAW26.3.18

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