“And the disciples were first called Christians in Antioch.” (Acts 11:26)

“What’s in a name? That which we call a rose
By any other name would smell as sweet.”

“What’s in a name?” Shakespeare’s Romeo and Juliet made this question famous. In the play, the two “star-cross’d” lovers, on opposite sides of a family feud, are ready to renounce their respective family names—Montague and Capulet—to be together. If Romeo were to take on a different name, Juliet would love him the same, and they could ostensibly escape their embattled families. To the passionate couple, the name used to describe someone was meaningless compared to the essential character and nature of the person.

While this sentiment contains an element of truth—that essential character means more than a name or label—the fact remains that names are not as insignificant as Juliet proposes. She could have called her rose triantáfyllo, and it would have indeed smelled the same, but the name would have meaning only to herself. Her confused countrymen would have no idea what she meant.

Having agreed-upon names allows people to understand what others are talking about, making them a foundational point of reference for communication. Consider the mass confusion if each person attempted to develop new identifiers for people, places, and objects. The essential characteristics of these things would remain the same, but communication would abruptly stop. Something like this happened when God confused the languages at Babel (Genesis 11:1-9).

The Origin of “Christian”

Today, roughly 2.4 billion people—a third of the global population—are called by the name “Christian,” an anglicized form of the Greek christianos. But what is in this name? Its origin may seem unimportant to most, yet its story in Acts 11:25-26 provides some ideas to ponder:

Then Barnabas departed for Tarsus to seek Saul. And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

Verse 26 notes that in Antioch, the followers of Christ were first called “Christians” (christianos). What are we to make of this historical fact?

Here, Luke records part of an early and successful evangelistic campaign during which many Jews and Hellenists (Greeks) received the gospel message (see verses 19-21, 24). The people of Antioch appear to have been receptive to the apostles’ teaching, for on a subsequent trip there (Acts 13:13-14), Paul and his party again preached to Jews and Gentiles alike. Notice the simultaneous warm reception by the Gentiles and persecution by the Jews in this mixed environment:

So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of God. On the next Sabbath almost the whole city came together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy; and contradicting and blaspheming, they opposed the things spoken by Paul. Then Paul and Barnabas grew bold and said, “It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. For so the Lord has commanded us: ‘I have set you as a light to the Gentiles, that you should be for salvation to the ends of the earth.’” Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed. And the word of the Lord was being spread throughout all the region. But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. (Acts 13:42-50; emphasis ours throughout)

The Scriptures paint the Gentile city of Antioch as a positive environment for preaching the gospel and helping new converts—except from the Jews, as shown both in this initial event and subsequent ones (Acts 14:19, 26-27; 15:1-2, 22-24, 30-35). The Bible shows the enemies of Paul and his message in Antioch to be those holding onto Jewish tradition.

The Roman Style

Nevertheless, that the appellation christianos originated in a Gentile city, combined with the fact others applied it to the disciples (as opposed to their choosing it), has given rise to some questioning whether it is an appropriate name. Vine’s Complete Expository Dictionary of Old and New Testament Words comments:

CHRISTIAN: christianos (Χριστιανός, 5546), “Christian,” a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in Acts 11:26; 26:28; I Peter 4:16.

Though the word rendered “were called” in Acts 11:26 (see under CALL) might be used of a name adopted by oneself or given by others, the “Christians” do not seem to have adopted it for themselves in the times of the apostles. In I Peter 4:16, the apostle is speaking from the point of view of the persecutor, cf. “as a thief,” “as a murderer.” Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa’s statement in Acts 26:28. Tacitus, writing near the end of the first century, says, “The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate” (Annals xv. 44). From the second century onward the term was accepted by believers as a title of honor.

Thus, christianos may have been pejorative—“an implication of scorn,” as Vine’s suggests—for those who opposed the movement. Does this disqualify “Christian” as a name that describes true followers—disciples—of Jesus Christ? On the contrary, even as the word “Jew” is used today as both an accurate description and term of scorn, the word “Christians” was first used to describe Christ’s true disciples. Some made it a derogatory term, but that speaks to their carnality rather than any inherent inappropriateness of the word.

Remember, apart from the Jews, the citizens of Antioch are generally not noted as expressing hostility toward the apostles and disciples. It would be natural for them to want a straightforward name for those who preached and followed Christ (Christos), and the coined term christianos worked well. It simply means:

» “follower of Christ” (Strong’s Concordance, Thayer’s Greek Lexicon);

» “. . . denoting those who are followers of Jesus Christ” (Expository Dictionary of Biblical Words);

» “. . . one who is associated with Christ” (Mounce’s Complete Expository Dictionary of Old & New Testament Words).

Vine’s describes christianos as “a word formed after the Roman style” but does not elaborate. However, in its discussion of the word in I Peter 4:16, The New Bible Commentary expounds on an implication of “the Roman style”:

. . . people of the day used the Latin ending -ianus (anglicized as ‘-ian’) in two ways which might shed light on this usage. Herod’s followers were called ‘Herodians’ (Mar. 3:6) and so ‘Christians’ could have indicated ‘supporters of Christ.’ It was the Roman custom for a person adopted into a noble family to use as his own the family name with the -ianus ending. So a person adopted into the family of Domitius could call himself Domitianus. Antioch (where the custom began—Acts 11:26) was a Roman city, and so Christians there might well have used the name to show that they had been adopted into the family of Christ (Romans 8:15-17).

Divinely Inspired?

The next question that arises is, who called the disciples “Christians”? What was this new name’s source? The Scriptures do not say definitively; whether the term’s inventor was a friend or foe of the disciples goes unstated. Even so, the underlying Greek of Acts 11:26 hints that christianos may well have been divinely inspired! On the word “called” in Acts 11:26 (“the disciples were first called Christians”), The Companion Bible notes:

Gr. chrematizo. This word occurs nine times. See note on Luke 2:26. Generally, of a Divine communication. The noun chrematismos occurs only in Romans 11:4 [translated as “divine response”]. Though the name may have been given at first by Gentiles in mockery, the usage of the word [chrematizo] by the Holy Spirit indicates that its real origin was Divine.

(The note on Luke 2:26 reads: “‘it was revealed’: Gr. chrematizo. Occurs nine times; seven times of a Divine communication; here, Matthew 2:12, 22; Acts 10:22; 11:26; Romans 7:3; Hebrews 8:5; 11:17; 12:25.”)

In plain English, most instances of chrematizo, “called,” signal a divine communication—a revelation that originates from God. If this is the case here, the Greek suggests that christianos may have been precisely the term God wanted the growing Greek-speaking audience to use to describe Christ’s followers. Based on the word’s usage, the name applied to the disciples was God’s doing, even if not all those involved had warm feelings toward the disciples. Again, this speaks to their mindset, not an inherent problem with the name. Christianos does not include or imply the name of a false god but is a direct reference to the “Anointed One”—Christos.

Paul and Agrippa

The next usage of christianos appears in the account of Paul testifying to Festus and Agrippa:

King Agrippa, do you believe the prophets? I know that you do believe.” Then Agrippa said to Paul, “You almost persuade me to become a Christian.” And Paul said, “I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains.” (Acts 26:27-29)

While Vine’s detects “an implication of scorn . . . in Agrippa’s statement in Acts 26:28,” it is not readily apparent. What is noteworthy is Paul’s response to Agrippa’s including him within christianos. The apostle plays off of Agrippa’s statement, “You almost persuade me to become a Christian”: “I would to God that not only you, but also all who hear me today, might become both almost [a Christian] and altogether such as I am [that is, a Christian].” While Paul does not directly use the term for himself, his implication is clear. He did not in any way distance himself from the term. Neither did he try to correct Agrippa. In contrast, when the people of Lystra identified him as the Greek god Hermes, he strongly objected (Acts 14:8-18).

When Agrippa applied christianos to him, Paul was untroubled. While it may not have been his first choice—being, as he declared, a “Hebrew of the Hebrews” (Philippians 3:5)—he may have recognized the poor and contrary witness he would have made if, after preaching Christ (Acts 26:19-23), he had rebuffed Agrippa by saying, “I am not a Christian!” To be a vocal follower of Christ yet repudiate the Greek word that means “follower of Christ”—and was first applied to true followers of Christ—would have only introduced confusion and bordered on denying Christ. To Festus and Agrippa, such wordplay would surely be perceived as much ado about nothing.

Peter’s Witness

We find the third and final usage of christianos in I Peter 4:14-16:

If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified. But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

Notice how the apostle Peter—writing to those who are “elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ” (I Peter 1:2)—parallels being “reproached for the name of Christ” (verse 14) with “suffer[ing] as a Christian” (verse 16). He thus links “the name of Christ” with christianos in a letter written to the elect “pilgrims of the Dispersion” (i.e., dispersed Jews).

Again, the apostles do not distance themselves here—or anywhere—from the label coined in Antioch. Instead, Peter makes a tacit admission that christianos is tied to the name of Christ. Paul remarks that the phrase “name of Christ” in II Timothy 2:19 is something we should use: “Let everyone who names the name of Christ depart from iniquity.” Similarly, in Acts 15:17, the apostle James mentions “the Gentiles who are called by My name” (from a prophecy in Amos 9:12), perhaps referring to the term christianos after Gentiles began calling Jesus’ disciples by that name a few years earlier in Antioch.

A Wide Net

There is, however, a related “Christian” problem—not with the term itself but with the fact that our world applies it so generally. As mentioned, a third of the world’s population claims to be Christian (whatever their native tongue) yet does not follow Christ’s teachings in significant ways. As Paul writes to Titus, “They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work” (Titus 1:16). Jesus warns about people using His name in false ways and for their own ends:

» And Jesus answered and said to them: “Take heed that no one deceives you. For many will come in My name, saying, ‘I am the Christ,’ and will deceive many. (Matthew 24:4-5; see Mark 13:6; Luke 21:8)

» “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matthew 7:21-23)

When one compares the doctrines and practices (“works”) of the major denominations under the “Christian” banner with what Jesus and the first-century church taught and practiced, it is evident that only a remnant within broader Christianity follows Christ as the disciples did. The problem is not the term “Christian”—it simply means “follower of Christ” or “associated with Christ.” The difficulty is that many who sincerely believe it applies to them have appropriated the label, yet they have beliefs and practices—even pagan traditions—that deny Jesus Christ.

Thus, it becomes necessary to distinguish between those who merely use the name of Christ (“nominal Christians”) and those the Father has called (John 6:44), who have repented, made the covenant, and are transforming by God’s Spirit into Christ’s image—that is, true Christians.

In view of all that is unbiblical within what most people recognize as “Christianity,” we may be tempted to distance ourselves from the term entirely rather than make a qualifying distinction. No one wishes to be painted with a broad brush. But before refusing to use the term, we should recognize that the New Testament writers—including Jesus Himself—likewise had to make distinctions because many biblical terms are general enough that qualifiers are necessary. As the notorious counterfeiter and deceiver who has the world under his sway, Satan has imitated and besmirched just about everything related to God’s true way of life!

Thus, the writers found distinguishing between “true” and “false” aspects essential. They point out false prophets, false Christs, false apostles, false brethren, false humility, false knowledge, and false teachers. The various words involved are not problematic in themselves. The need to differentiate them arises because of Satan’s counterfeits. Those who are of the truth thus find it necessary to make a verbal distinction.

For instance, early in His ministry, Jesus identifies Nathanael as “an Israelite indeed [“a true Israelite” (NET, LEB, CSB); or “a true descendant of Jacob” (AMP)], in whom is no deceit!” (John 1:47). He distinguishes between the physical descendants of Israel and this disciple who had the righteous character that Jacob/Israel had in his later years. Jesus clarifies His meaning by using the adjective “true” rather than jettisoning the term “Israelite,” even though most physical Israelites were nothing like what He sought. Later, Jesus similarly distinguishes between “true worshippers” and those who worship falsely (John 4:24). In this, He sets an example for us.

What About Alternative Terms?

If we are still inclined to reject the term “Christian,” the next question becomes, “What name or label should we use instead?” Mounce’s Complete Expository Dictionary of Old & New Testament Words comments:

What, then, were Christians called in the NT era? They were called either people “of the Nazarene sect” (Acts 24:5, since Jesus was “Jesus of Nazareth”) or those who “belonged to the Way” (Acts 9:2; 19:9, 23; 22:4; 24:22).

These first-century descriptors introduce their own problems. If one were to identify as “of the Nazarene sect” or as a “Nazarene,” his association would be confused with the Church of the Nazarene, headquartered in Lenexa, Kansas. Likewise, a person identifying as “a follower of The Way” would probably be assumed to be part of “The Way International,” based in New Knoxville, Ohio. In fact, all Bible-based labels, including “Disciples of Christ” (headquartered in Indianapolis, Indiana), have already been used because Satan always counterfeits what is true. People with whom God’s people have no spiritual kinship have likewise used “saints,” “the elect,” “children of God,” and many other biblical terms, and should we settle on one, we would still need to distinguish ourselves from those groups.

This particular rose has quite a few thorns! In this sentiment, Juliet was right when she said, “That which we call a rose/By any other name would smell as sweet.” Essential character means far more than a name or label, whether given by us or to us.

The distinguishing mark of a follower of Christ (christianos) is belief and conduct rather than a label. Thus, Jesus calls us lights (which, following the analogy, are seen more than heard), saying that our discipleship will be confirmed by how we treat one another. His disciples are also those who keep His Word, which is becoming increasingly rare!

Any name, title, label, or description can be adopted by someone whom God has not truly called, but the fruit of His Spirit cannot, in the long run, be counterfeited. Such lives that display God’s glory will smell sweeter than any rose to our Father and His Son, by whose name we are called.