Much is made of this so-called 'dispute', so I thought I'd run and have a closer look. In a Google search, a commentary on Gaius Suetonius Tranquillus's Lives of the Twelve Caesars (Book 5, 'Life of Claudius' 25.4, c120 AD) writes: "As the Jews were making constant disturbances at the instigation of Chrestus, he (Claudius) expelled them from Rome." While laters copies of the texts begin: "Iudaeos impulsore Christo ...", the earliest extant texts say: "Iudaeos impulsore Chresto ..." To quote the source verbatim: OK. But the Jews were expelled from Rome. Why? This had happened on two prior occasions. In 139BC the Jews were expelled after being accused of aggressive missionary efforts. Then in 19AD Tiberius expelled Jews from the city for similar reasons. This time we have Suetonius writing of an expulsion towards the end of 49AD (dated from other Roman sources). The obvious question is, who is the 'chrestos' instigating the Jews? The answer seems obvious ... And of course, around this time, the Romans saw Christianity as a Jewish sect. However the Romans saw it, the event is recorded in Acts: "After this, Paul left Athens and went to Corinth. There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all Jews to leave Rome." 18:1-2. Aquila and Priscilla were active apostles in the expansion of the Early Church. This meeting in Corinth is dated between late 49 to mid-50AD. The author of the above tries to make the case that 'chrestos' does not refer to Christians, but rather to The Lord God of the Jews ... hmmm ... unlikely. Especially when we have evidence of conflicts between Jews and Christians elsewhere in the Empire, the most likely contention is that Claudius got fed up of the riots between the two, and expelled the lot! But on the the meat of the matter. The term chrestos (χρηστὸς) and its plural chrestoi variously describe deities, oracles, philosophers, priests, oligarchs, 'valuable citizens,' slaves, heroes, the deceased and others. Chrestos appears to have been the title of 'the perfected' in some mystery schools and brotherhoods. Chrestos appears in Greek sources such as Sophocles (497/6-406/5 BC), who discusses "the good man," in Antigone. Euripides, Herodotus, Sophocles, Aristophanes, Xenophon, Pseudo-Xenophon, Plato, Isocrates, Aeschines, Demosthenes, Plutarch and Appian likewise use this term chrestos for 'good'. 'The good man' (chrestos) set against "the wicked man" (poneros) is a common throughout classical antiquity and found its way into the New Testament as well (cf Luke 6:35). There are also many uses of the plural chrestoi in ancient texts. It's hardly surprising that the term was soon being used by early Christian sources, such as Clement of Alexandria, Gregory Nazianzen, Athanasius, Cyril of Alexandria and John Chrysostom. Chrestos was one of the titles for the dead in tomb writings of the Greeks, pre and post-Christian. Chrestos heros demonstrates a widespread tradition of the dead considered as 'good', as 'heros' and 'demigods.' As the latter designation refers to a deity, such posthumous deification may well have been promised on initiation or membership in the various mystery schools and brotherhoods around the Mediterranean. This title may have also been conveyed for other exploits, such as exceptional athleticism or heroics, good works, etc. Heros chreste chaire, meaning "hail the good hero," is another common epitaph in Greece in general. In the Septuagint the word chrestos occurs in conjunction with "the Lord God," meaning "good, pleasant, agreeable." Psalm 106:1 (LXX 105:11) says: αλληλουια ἐξομολογεῖσθε τῷ κυρίῳ ὅτι χρηστός… Allelouia, give praise to the Lord that [he is] good… We find chrestos just seven times in the New Testament: Matthew 11:30; Luke 5:39, 6:35; Romans 2:4; 1 Corinthians 15:33; Ephesians 4:32; and 1 Peter 2:3 – but never in reference to Our Lord. This is the most telling fact of all – Scripture never refers to Christ as chrestos, while it does refer to Him as Christos – 569 times. Usage of chrestos is typified in Ephesians 4:32: γίνεσθε δὲ εἰς ἀλλήλους χρηστοί εὔσπλαγχνοι χαριζόμενοι ἑαυτοῖς καθὼς καὶ ὁ θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν And be ye kind (chrestos) one to another, tenderhearted, forgiving one another, even as God for Christ's (Christos) sake hath forgiven you. +++ Where does this leave us? The usage of chrestos is broad, so broad in fact that it can only be properly parsed in context. It's evident the term passed easily into Christian usage, but to suggest a conspiracy of 'chrestos v christos' is nonsense. Whilst the term chrestos is in general Greek usage – good, the term 'christos' traces back to the Septuagint and is the Greek term for the Hebrew mashiach (messiah) meaning 'annointed'. Christos means 'annointed', 'covered in oil' etc. As ever, context is everything.