Then those who feared the Lord spoke to one another,
And the Lord listened and heard them;
So a book of remembrance was written before Him
For those who fear the Lord
And who meditate on His name. Malachi 3:16
The Epistle to the Philippians expresses the overwhelming desire of the Apostle Paul: “That I may know him” (Philippians 3:10). Thousands of Christians everywhere have since shared the same sentiment. But Paul and Christians were not the first to long; for such an intimate knowledge of God. Many years earlier, Moses had prayed, “Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee” (Exodus 33:13). God answered that prayer of Moses in an interesting manner: “And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD” (Exodus 34:5).
To really know God, you must get to know Him by name. The names of God in Scripture are really a self-revelation of God in His nature and attributes. The sheer number of such names and titles in Scripture suggests something of the immensity of God. A devout Moslem exhausts his knowledge of his god when he knows the ninety-nine names and attributes of Allah in the Koran. But the Bible identifies more than 700 descriptive names and titles of Jesus Christ. And as Charles Haddon Spurgeon once put it, “God the Father never gave his son a name which he did not deserve.”
How many of these names do you know and understand?
THE NAME OF JESUS
“And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save
his people from their sins “ (Matthew 1:21).
Of the more than 700 names and titles of the Lord Jesus Christ in Scripture, none is
perhaps more venerated by Christians than the name “Jesus” itself. A contemporary songwriter acknowledges simply, “There's just something about that name.” The very sound of that name is precious in the ears of Christians worldwide. That name has brought about a sense of overwhelming comfort to many in their darkest hours. It is that name most often verbalized in prayer and preaching, in testimony and witnessing. Many relate dramatic, even miraculous experiences of life to the significance of that name.
The name “Jesus” was, at the time of our Lord's earthly sojourn, among the most popular of names selected by parents of Hebrew boys. In the writings of the Jewish historian Josephus, the name identifies at least twenty different men, ten of whom were contemporaries of Jesus Christ. Its popularity was probably to a large extent due to its relationship with one of Israel's great leaders, Joshua, the son of Nun and successor to Moses. In the Egyptian papyri, the name occurs frequently right through the early part of the second century. Then abruptly, both Jews and Christians stopped using “Jesus” as a name for their boys. The Jews did so because it was so closely related to Christianity, which they rigorously opposed and hated. The Christians refused to use the name for opposite reasons. To them, the name was special and held in veneration. It was almost thought sacrilegious that anyone but Jesus should bear that name. When one reads the New Testament, he must be impressed with how often this name appears. It is by far the most often used name in the Gospels; and, even in the book of Acts, where we see the title “Lord” so often, the use of “Jesus” outnumbers “Lord” three to one. In the Epistles, the name of Jesus continues to occur, though not so often. It formed an intrinsic part of the great Pauline formula by which the apostle often referred to the “Lord” (His Title), “Jesus” (His Name), and “Christ” (His Office).
What is perhaps most surprising about the name “Jesus” is not its use but the absence of its use. With the possible exception of the thief on the cross (Luke 23:42), there is no record of anyone ever addressing Jesus directly by the name “Jesus” during His earthly life and ministry. Further, Jesus Himself apparently used this name to identify Himself only twice, both occasions to persons after His ascension to and glorification in Heaven (cf. Acts 9:5; Revelation 22:16).
In all likelihood, when Mary and Joseph talked to their son, they used their native
language and called Him “Yeshua” or “Joshua.” If they used the Greek trade language, then they called Him “Jesus,” for as we noted previously, “Jesus” is the Greek form of the Hebrew name “Joshua.” The name “Joshua” was a contraction of “Jehoshua,” meaning “Jehovah the Saviour.” It was used to identify several men in the Old Testament, the best known being Joshua the son of Nun, who led Israel into the land of Canaan. Actually, Joshua's given name was “Hoshea,”
meaning “salvation,” and was changed to “Jehoshua” or “Joshua” by Moses, probably when he sent him to spy out the land at Kadesh-barnea (Numbers 13:16).
The name “Jesus/Joshua” is built on the Hebrew verb stem yasha meaning “saved.” The
first use of this verb in Scripture is also the embryonic first mention of the doctrine of salvation (Exodus 14:30). The salvation of Israel is there defined in terms of the destruction of the army of Egypt in the Red Sea. This miracle, so often referred to in the Old Testament, is also a type of the salvation from sin provided by Jesus on the cross.
As borne by Joshua, the name was an expression of faith in what Jehovah could and
would do for His people and a testimony to the effect that he, Joshua, was willing to be a part of it. No doubt a major aspect of that salvation was viewed in a military light as the nation went out to destroy the inhabitants of the land and settle it as their own. Still, the spiritual salvation of the nation and its families, individually or corporately, was not overlooked. Several Bible commentators have noted the typical significance of Joshua which goes far beyond a mere similarity of names. Joshua was the shadow of what Jesus is in reality. This is particularly true in His name. When Jesus was so named by the angel, it was more than simply an expression of the Messianic hope of Israel. It was an affirmation of His real identity and primary concern. “Jesus” means “Jehovah the Savior,” but when applied to our Lord, it is a declaration that He is Jehovah the Savior. It both enshrines and expresses the mystery of His Person and the marvels of His work.
In the first mentions of the name of Jesus in Scripture, it is clear that Jesus was more than
just another baby boy born to a young Jewish mother. The first to hear His name was Mary who was informed not only that she would bear a son but that she should “call his name JESUS” and that He would also “be called the Son of the Highest” (Luke 1:31,32). When Joseph first heard the name, he was told “that which is conceived in her is of the Holy Ghost” (Matthew 1:20). The name “Jesus,” when applied to the virgin-born child of Bethlehem, was an affirmation of who He
is, “Jehovah the Saviour.” “Jehovah” was the most venerated name of God in the Old Testament. So careful were the Jews not to violate the fourth commandment that they refused to verbalize this name lest, unknowingly, they were to use it in vain. When they came to read it in their Scriptures, by habit they substituted the name Adonai, another name for God in the Old Testament. Because the Hebrew language lacks vowels, words are pronounced as they are learned. But when the pious Jews refused to pronounce the name “Jehovah,” people were soon unsure as to the actual pronunciation of it. Most evangelicals apply the vowels of Adonai to it and pronounce the name “Jehovah.” More critical scholars have chosen to pronounce the name “Yahweh. “ Actually, because accents and dialects of a language change as that language is used
over the years, it is impossible to be certain how Moses first pronounced this name of God when he introduced it to Israel. To think, that greatly respected “Jehovah” of the Old Testament was “Jesus” in the New Testament! Jehovah Himself became a man. That mystery concerning the incarnation has baffled theologians and Bible students for years, yet it remains a part of human history that one day, the One who made this world and created all things, including the human race, voluntarily chose to
become a man without compromising in any way who He was. No wonder that name has such a special significance for Christians. Certainly, if the unsaved Jews were so concerned about using Jehovah's name in vain that they avoided any possibility of doing so, Christians today ought also to reverence and respect the name of Jehovah incarnate, Jesus, and never use it in vain as a curse.
When we realize the true nature of Jesus, we have no problem understanding the
necessity of the virgin birth. It is not simply an early Christian legend which found its way into the Bible or a novel little miracle to give us yet something else to believe. The virgin birth was the only possible way in which Jehovah could become a man and at the same time remain Jehovah. Jesus needed a human mother to have a human nature, but if He had had a human father, He also would have received the sin nature of His father. With a pair of sinful human parents, it would have been impossible for Him to be the Son of God. When God created man, He made man holy-that is, without sin. But man's holiness was conditional and ended when Adam fell. Since then, men have been born sinners by nature because they inherited that nature from their father, Adam. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12). That would also have been the fate of Jesus had He been the physical son of Joseph. In contrast, the Scriptures teach that Christ knew no sin (II Corinthians 5:21), was without sin (Hebrews 4:15), and did no sin (I Peter 2:22).
When Joseph learned his legal son would be named “Jesus,” he was also told the nature
of His work, “For he shall save his people from their sins” (Matthew 1:21). He was the salvation which would also provide salvation for His people. It is not clear that the full nature or extent of
that salvation was fully understood at first. Initially, it was widely believed that the salvation
provided by Jesus was exclusively for the Jews. This view is evident even in the book of Acts, where Peter is reluctant to go to Cornelius' household and later where the Jerusalem Conference becomes a necessity.
Surprisingly, it was the Samaritans who first recognized the broader extent of the
salvation that Jesus would effect. Their understanding of Jesus as “the Christ, the Savior of the world” (John 4:42), was unheard of in Jewish circles and largely ignored in the early days of the church. One might argue that the extent of the work of Christ was never fully realized in practice even by the church until the Moravian and later Methodist movements, with the possible exception of the evangelistic outreach of the church following the Jerusalem Conference (Acts
15).
Regardless of the nobility of the name or title ascribed to Jesus in Scripture, He always
added something to the reputation of the name. Many Christians today conclude their prayers with the phrase, “in Jesus' name. “ Sometimes they will cite John 14:13,14 or 16:23 as Biblical authority for that practice. In those texts Jesus encouraged His disciples to “ask in my name.” Actually, to ask in Jesus' name means to ask in His Person and does not mean that every prayer must end with the words “in Jesus' name.” Some who pray this way do so wrongly, viewing the mention of Jesus' name as a kind of magical incantation that will guarantee an answer to their prayers. Others use the expression as a constant reminder that when they pray, they do so on the merits of Jesus and not of themselves.
There is a certain power in Jesus' name, however, that transcends our ability to
understand it fully. It is a power over demons themselves. Even the Jewish exorcists of the first century recognized this spiritual power and sought to harness it by addressing and commanding demons in Jesus' name (Acts 19:13). The failure of the sons of Sceva to overcome the demons on that occasion emphasized the fact that the name that possesses the power is not the mere recital of a formula but the Person of Jesus Himself. The sons of Sceva did not have a personal relationship with Jesus and, therefore, could not effectively use His name in prayer in order to cast out demons. Jesus encouraged His disciples to ask for “anything” (John 14:14), including the salvation of unsaved friends, relatives, associates and neighbors, problems in your family or finances, difficult responsibilities, or relationships. The name of Jesus is the “'name which is above every
name” (Philippians 2:9). Jesus is powerful to save and powerful to keep those who are saved. He alone is powerful enough both to control demons and influence God. We should speak, sing, meditate on, and glory in the name of Jesus. It is even proper to fall in adoration and worship at the name of Jesus (Philippians 2:10).
THE TITLE “LORD”
“For unto you is born this day in the city of David a Saviour, which is Christ the Lord”
(Luke 2:11).
“Therefore let all the house of Israel know assuredly, that God hath made that same
Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36).
“That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be saved” (Romans 10:9).
People change their names as their role in life and office changes. Similarly, the name of Jesus has changed over the years as His role and office have changed. In the Gospels, He is most often called “Jesus,” although both His title “Lord” and office “Christ” were emphasized at His birth (Luke 2:11). It was not until the book of Acts that the title “Lord” became more commonly used and began to take on the characteristics of a name.
When Luke was writing the early history of the church, he chose “Lord” as his narrative name. Probably “Jesus” was considered too familiar to be used and, “Christ” at that time sounded too formal. Another advantage of this title is that it conveyed the idea of relationship. If Jesus is Lord, He is Lord of something or someone. Jesus is the Lord of your life whether you let Him operate in your life or not. He is by nature the Lord. Ultimately a lord has dominion over one, and the Lord will be the Lord. If He is not recognized as Lord now, He will be someday when every tongue will confess that Jesus Christ is Lord (Philippians 2:11). We may choose to recognize Him as Lord today or be coerced into recognizing Him as Lord at His return. The normal posture of prayer traditionally practiced by Christians is a symbolic recognition of the lordship of Jesus. As we pray, it is common for us to bow our heads. That is the usual way of approaching the monarch or supreme ruler of a region. That is the way in which we approach the King of kings and Lord of lords. When we bow, we are symbolically showing we owe our allegiance to Him.
In calling Jesus “Lord,” a speaker could have been using that term in one of several ways. The Greek word kurios is used in the New Testament with reference to an owner (Luke 19:33), one who has disposal of anything (Matthew 12:8), a master to whom service is due (Matthew 6:24), an emperor or king (Acts 25:26; Revelation 17:14), a title of respect for a father (Matthew 21:30), husband (I Peter 3:6), master (Matthew 13:27), ruler (Matthew 27:63), angel (Acts 10:4), a stranger (Acts 16:30), a designation of a pagan idol or deity (I Corinthians 8:5), as well as a translation of the name of God from the Old Testament: (Jehovah, Matthew 4:7; Adonai, Matthew 1:22, and Elohim, I Peter 1:25). There is no indication that Christians used this term for anyone but Jesus, suggesting it was used as a recognition of His deity.
The translation of Hebrew titles Jehovah, Adonai, and Elohim by the Greek word kurios
(Lord) emphasizes that these titles of God in the Old Testament are also to be included in the names of Jesus. The use of the word kurios in this way recognizes that several rights belong to Jesus. First, there is the right to respect. This word was commonly used as an address of respect not only to those in authority, such as kings and fathers, but even to strangers. Secondly, there is the right to be served. When one used the title “Lord,” it normally expressed a willingness to serve the person or idol so addressed. A third implied right is the right of disposal. As owner, a lord could dispose of his property in any way he saw fit. This is an important concept to remember in the area of our stewardship of the Lord's resources. Finally, the right to rule and hold authority over others is also implied in the name “lord.”
In the cultural context of that day, a lord had absolute authority over his subjects. When Jesus was called “Lord” by Christians, who reserved that word as a title of deity, each of the four above rights were intensified in their experience.
The use of this name is significant in the lives and experience of the disciples,
particularly in three instances. When Jesus told Peter to let down his nets, Peter respectfully addressed Jesus as “Master” and consented to let down a net (Luke 5:5). That he let down only one net suggests he was doing so merely as a courtesy to Jesus and did not expect to catch anything. Later, when the net broke because of the size of the catch and Peter realized Jesus was more than just another religious teacher, he addressed Jesus as “Lord” (Luke 5:8).
A second significant use of this title in the Gospels occurred at the last supper. Again the speech of the disciples betrayed the nature of their faith and true attitude toward Jesus. When Jesus announced that one of the twelve would betray Him that night, the eleven asked, “Lord, is it I” (Matthew 26:22). Later, Judas also asked but said, “Master, is it I” (Matthew 26:25). The eleven disciples had come to recognize Jesus as Lord, but for Judas, He was only Master.
The third significant use of this title by a disciple in the Gospels is the time when Thomas answered Jesus' invitation to touch His wounds by crying out, “My Lord and my God” (John 20:28). His affirmation of faith in Jesus as Jehovah El of the Old Testament is the apex of the Gospel of John and the highest statement of deity yet attributed to Jesus. John writes his Gospel in such a way as to build to a climax with Thomas' affirmation of the Lordship of Christ. This expression of faith is that of Thomas, the disciples, and—hopefully you the reader. “Lord” is the most often used name of Jesus in the book of Acts. It was the name God used of Jesus at the resurrection (Philippians 2:9-11). The lordship of Christ is a postresurrection emphasis. It was a constant theme in apostolic preaching. “For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake” (II Corinthians
4:5).
As is true with each name of Jesus in Scripture, the name “Lord” has a special
significance in the life of every Christian. It closely relates to what it means to be a Christian. “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Romans 10:9). Some evangelists erroneously argue that this means a person is not saved if his conversion is not accompanied by a dramatic evidence of repentance. Although repentance is as important as faith in conversion, the evidence of repentance differs in every experience.
If the Lord has convicted an unsaved person about a particular sin and he refuses to repent of that sin, he cannot be saved until he is willing to recognize the Lord Jesus in that area. Often, however, it is not until after a person is saved that he is convicted by the Holy Spirit of sin in his life. This presence of sin does not mean that Jesus is not his Saviour, only that Jesus is not recognized as his Lord.
Recognizing the “Lordship of Christ” is a work of the Holy Spirit in our life. “No man can say that Jesus is the Lord, but by the Holy Ghost” (I Corinthians 12:3). All Christians at some point in their walk with God need to put Jesus Christ on the throne of their life as Lord. “But sanctify the Lord God in your hearts,” the Apostle Peter urged (I Peter 3:15). Paul urged essentially the same things of the Romans when he said, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). This is the foundation of practicing Biblical stewardship. Stewardship is not just fund raising; it is also managing your life. It is placing your all on the altar for God. Stewardship is recognizing not just the tithe as the Lord's—that is, ten percent-but that all of it is His. “The earth is the Lord's, and the fullness thereof; the world, and they who dwell therein” (Psalm 24:1). He is Lord both by creation and redemption.
Lordship is an experience of the believer rather than the unsaved. What is today referred to as “Lordship Salvation” is almost a statement of salvation by works, but the Scriptures teach that we are saved solely by grace. Lordship is for the Christian; grace is for the unsaved. Failure to recognize Jesus as Lord in your life will result in frustration in your Christian experience. If you never yield control of your life to Jesus, you will constantly have doubts concerning the certainty of your salvation.
Lordship marks the progress or growth of your Christian life as you confess and forsake
known sin in the process of becoming more Christlike. George Mueller grew in grace as a
Christian. On several occasions God revealed areas in his life to be corrected. As Mueller
confessed his sin and surrendered that area of his life to Christ's lordship, he continued to grow in Christ.
Lordship means surrender. In a meeting of several well-known Christian workers in the
last century, the question was asked what was the greatest need in Christian circles at that time. Without hesitation, a Scottish missionary leader summed up that need in two words, “absolute surrender. “ He went on to explain that most of the problems he dealt with in his ministry would resolve themselves if Christians would surrender themselves totally and absolutely to the lordship of Christ. Many Christian leaders today would agree that this is still the greatest need of the church. Jesus said, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23). The key to the victorious Christian life is found in this surrender or yielding of oneself wholeheartedly to God. “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Romans 6:13).
Paul uses four key verbs in Romans 6 which describe various aspects of what it means to call Jesus “Lord.” These are keys to the victorious Christian life. The first verb is “know”
(6:3,6,9). We must first know the doctrinal basis of victory in the Christian life—that is, that we are united to and identified with Christ in His death and resurrection. The next verb is “reckon” (6:11), which means to count or rely upon these facts to be true concerning ourselves. The verb “yield” (6:13,16,19) means to present ourselves once and for all to God as His possession and for His use. The fourth verb, “obey” (6:16,17), urges us to be continuously obedient to the revealed and known will of God.
Lordship is more than just yielding; lordship means control. An overemphasis on yielding sometimes results in passive Christians. But God wants more than yielded Christians; He wants control of your life. When He has control, we will take up our cross. When He has control, we will deny self and the flesh. When He has control, we will find ourselves saying no to the “old man” and yes to the “new man.”
When Jesus taught the parable of the talents, He emphasized several principles of
lordship or Biblical stewardship. One of the most significant is that God expects production from what He has given us to use. To take the resources of God, which He has entrusted to our keeping, and hoard them or bury them in the ground is the greatest wrong we can do toward the Lord. When God entrusts us with His resources, He expects us to use them and multiply them. It is impossible to invest what God has given us without seeing a return on it.
THE OFFICE OF CHRIST
“Come, see a man, which told me all things that ever I did: is not this the Christ?” (John
4:29). At least forty-nine times in his Epistles, Paul uses the expression “the/our Lord Jesus Christ,” bringing together the three primary names of Jesus. As noted already in our study, “Lord” is His title, “Jesus” is His name, and “Christ” is His office. Actually, “Christ” is a favorite name of the Apostle Paul, and he uses it independently of other titles some 211 times in his writings. In addition, he often uses this title with other names and titles of Christ. For this apostle, the title “Christ” had a very special significance.
The Greek word Christos, translated “Christ,” literally means “anointed one” and was
used in the Septuagint to translate the word “Messiah” (cf. Daniel 9:25,26). The Messiah in the Old Testament and the Christ in the New Testament, therefore, refer to the same Person, although their contextual use affects their perspective somewhat. In the Old Testament, “Messiah” is always used in the context of a Messianic hope, whereas the predominate use of “Christ” in the New Testament is as an official name of Jesus in the context of a work completed.
Theologians speak of the three anointed offices of Christ, meaning Christ as prophet, priest, and king. This expression seems to have been first used by Eusebius in the third century to explain the Biblical teaching concerning the office of Christ. Even though the writers of Scripture did not express it in so many words, the fact that Christ was viewed by them in the context of the Old Testament anointed offices is particularly evident in the book of Revelation. The title of the book implies the nature of the prophetic office in revealing or making known what was otherwise hidden from man (Revelation 1:1) . In John's first vision of Christ (1:13), the Lord is viewed wearing a talar, a technical word referring-to the robe of the priest.
The office of king is seen in Revelation 11:15, where the theme of the book may be summarized: “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever.” This theme is developed throughout the book until the Lord is pictured as returning and having “on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (19:16).
Although the Old Testament context is important in understanding the implications of the name “Christ,” we must again remember that Jesus not only took the reputation of a name upon Himself but also added something of His reputation to the name. This is certainly evident as we see how the Apostle Paul gave the title “Christ” greater clarity in his writings. Paul ministered mostly among Gentiles, to whom the title “Christ” would be meaningless without the Old Testament background. In his various epistles he gave the title “Christ” a fuller meaning for such readers, particularly in the context of the union and communion of Christ and the believer. In many respects, therefore, the apostle must be credited with transforming the office of Christ into a personal name for the One who was the Messiah and much more. When a young man graduates from medical school and moves to a small town to begin private practice, the members of the community might use the title “Doctor” with great respect as a prefix to his name. But as the years pass and the doctor becomes more and more a part of the community, the title “Doctor” often becomes the nickname “Doc.” Similarly, Paul took the title “Messiah” and made it the personal name of Christ by which many Christians today refer to Jesus Christ.
Throughout the pages of Old Testament revelation, the prophets of Israel and Judah
displayed a pervasive Messianic hope. In their messages, which were often characterized by
judgment or doom, often there was also a distant hope that ultimate deliverance would come from God. This deliverance was more than a supernatural phenomenon; it was the work of an anointed servant of God designated “the Messiah” (cf. Daniel 9:25). This title, which became a name of Jesus, was a title of the preincarnate Christ in that eternal day before the beginning of time. From the very beginning, opposition to God is the same as opposition to “his anointed” (Psalm 2:2). In the consummation of this age, the kingdom of Jehovah is identical to the kingdom “of his Christ” (Revelation 11:15).
In the context of the Old Testament, the term “Messiah” or “Anointed One” had specific
relevance to the three offices into which the candidate was normally initiated by an act of anointing-the offices of Prophet, Priest, and King. Because of this I have called it the “Threefold Anointed Office.” Prophetically, the coming Messiah (“anointed one”) was portrayed as holding each of the offices. Typically, the New Testament identifies Christ in the context of the past principal holders of these offices-namely, the Prophet Moses (cf. Deuteronomy 18:15-19), the Priest Melchizedek (cf. Psalm 110:4), and the King David (II Samuel 7:12,13). The candidate for each of these offices was anointed with oil (cf. I Kings 19:16; Exodus 29:6,7; I Samuel 16:13). In fulfillment of the type, Jesus was anointed by the Holy Spirit as He began His public ministry
(Matthew 3:16; Mark 1:10,11; Luke 3:21,22; John 1:32,33).
We must assume that the early disciples understood the title “Christ” in the Old
Testament context of “the Messiah. “ John the Baptist confessed that he, himself, was not the Christ (John 1:20), yet those who left John to follow Jesus announced boldly, “We have found the Messias” (John 1:41). The divine anointing of Jesus for specific service was important in both the teaching of Jesus and the Jerusalem church (cf. Luke 4:18; Acts 10:38). From the very beginning, the early church understood Jesus in terms of His Threefold Anointed OfficeProphet, Priest, and King.
Few people would deny the prophetic ministry of Jesus even if they might reject the
content of His teaching. It is a common practice among those who deny His deity and the unique redemptive nature of His work at least to acknowledge Him to be a moral teacher and religious prophet. Of course, the prophetic office of Christ as revealed in Scripture was far more specific than the vague description of Jesus as a prophet by a liberal teacher.
There are no fewer than five designations which identify the prophet in the Old
Testament. First, he was called “the man of God” (Deuteronomy 33: 1; I Samuel 2:27; 9:6; I
Kings 13: 1; Psalm 90:title). This expression related particularly to his unique relationship to
God and the uniqueness of his message. Most probably it also assumed that the prophet had a godly character.
The second title of the prophet was the “servant of God” (II Kings 17:13,23; 21:10; 24:2;
Ezra 9:11; Jeremiah 7:25). Although no prophet ever called himself the servant of God, God
often referred to His prophets as His servants. Some commentators think this might be part of the reason the writers of the New Testament so often began their epistles with such expressions as “servant of God” or “the servant of the Lord Jesus Christ.” Also, inasmuch as it was customary for a Jew to begin his prayer to God by identifying himself as the servant of God, we may assume that this title, when applied to the prophets, referred to them as men of prayer. The predominant feature of this designation is that of the Master/slave relationship that existed between God and His servants the prophets.
A third and by far most common designation of the prophet in the Old Testament was the Hebrew word nabi'. Although there is some debate as to the origin of this word, scholars generally agree that it derives from an Akkadian root, meaning “to call.” The word could be identifying the prophet as one who is called by God, one who calls to men in the name of God, or one who calls to God on behalf of men. In the Old Testament, each of the above descriptions was characteristic of the prophet, and it might be best to think of the term as implying all three aspects.
The final two terms applied to Old Testament prophets derive from Hebrew roots for
“sight.” Ro'eh is an active participle of the verb “to see” and is always translated “seer” in Scripture. The second term, hozeh, is an active participle of another verb for “seeing” which has no English equivalent. It is sometimes translated “seer” (I Chronicles 29:29) and sometimes “prophet” (Isaiah 30:10). It is, with one exception, always mentioned in the context of a king,
leading some to conclude that this kind of prophet was a resident court historian with prophetic
ability (cf. II Chronicles 29:30). First Chronicles 29:29 seems to prove that these three Hebrew terms distinguish three varieties within the prophetic office, for the verse uses each term of different persons who were prophets. That there are similarities in these three kinds of prophets is evidenced in passages such as Amos 7:12ff., where Amaziah addresses Amos as a hozel, asking him to prophesy (nabi') in Judah. Amos on that occasion refused, claiming he was not a nabi'.
In the New Testament, two Greek verbs identify prophesying. The word prophaino means
“to reveal” and includes the idea of predicting the future and revealing the message of God. The other term, prothemi, conveys the meaning “to tell forth,” to speak to others on
behalf of God though not necessarily with a predictive message. The noun prophetes was used by the Greeks as early as the fourth century B.C. to identify those who could interpret the oracles of the gods. The word literally refers to one who speaks forth or openly, and was loosely applied to anyone who proclaimed a divine message. The word prophetes was used in the Old Testament Greek version (the Septuagint or LXX) to translate both nabi' and ro'eh. It, therefore, came to be understood by the Jews to refer to one anointed of the Holy Spirit who received revelation from and communicated a message for God.
One of the early Messianic prophecies of the Old Testament was that God would raise up
a Prophet like unto Moses (Deuteronomy 18:15). Although the character of this Prophet came to be the standard by which other prophets were evaluated, the Jews clearly understood the prophecy as Messianic. Many Old Testament prophets engaged in prophecy, but only Jesus possessed the credentials and practiced the ministry of the Prophet in perfection. His ministry gave evidence of all three of the following aspects of prophetic preaching:
- Spokesman for God-”For-teller” Jesus was a spokesman for God and so fulfilled the
office of the prophet. Everything Jesus said was the Word of God. Also, “His name is called the Word of God” (Revelation 19:13). Jesus consciously said and did the will of the Father while here on earth. He told the religious leaders of His day, “The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19). Later in the same conversation, Jesus said, “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the
Father who hath sent me” (John 5:30). - Prediction-”Foreteller” Normally, when people think of prophecy, their first idea is
that of predicting future events. In His role as foreteller, Jesus made several prophecies. He told His disciples about the coming of the Holy Spirit (John 14:26), which was fulfilled at Pentecost (Acts 2:1-4). Further, He described the ministry of the Holy Spirit in this age (John 16:13,14) and the details of His own death, burial, and resurrection (Matthew 16:21). Additional predictive teachings of Christ dealt with His return (John 14:2,3), the existence of the church (Matthew
16:18), and the course of the church age (Matthew 13). - A Preacher to People-”Forth-teller” Jesus taught the people truth concerning God.
Nicodemus, a Pharisee and ruler of the Jews, acknowledged, “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him” (John 3:2). When Jesus taught, “the people were astonished at his doctrine; for he taught them as one having authority” (Matthew 7:28,29). Jesus spoke with authority for God. Several extended discourses of Jesus are recorded in Scripture, including the Sermon on the Mount (Matthew 5-7), the mystery parables (Matthew 13), the Olivet discourse (Matthew 24-25), and
the Upper Room discourse (John 13-16).
Jesus was certainly consistent with the prophetic tradition of Israel; and, as such, those
who heard Him understood Him to be a prophet (cf. Matthew 14). But Jesus was more than just another prophet; He was the Prophet. Although there were many similarities between Jesus and the other prophets, there were also differences. The most notable of these was His authority in preaching. The prophet of God almost always prefaced his remarks with the expression “Thus
saith the Lord”; but, characteristically, Jesus began by saying, “But I say unto you.”
A second anointed office in the Old Testament was that of the priest. Primarily, the priest
acted as man's representative before God. The priest offered the sacrifice upon the altar. Because God is by nature both just and forgiving, the priest could always tell the people God would forgive them if they met His conditions. The priest was a channel of forgiveness, whereas the prophet was usually the channel of judgment. Priests were, by far, more popular than prophets.
The office of the priest was an anointed office because the candidate could not practice
this office until he was first dipped in water and anointed with oil. This normally occurred at age thirty, and for twenty years the candidate then served as a functioning priest. It is significant that Luke notes this was the age of Jesus when He was baptized by John and anointed with the Holy Spirit (cf. Luke 3:23).
The fullest development of New Testament teaching on the priesthood of Christ is
understandably in the book of Hebrews. There it is demonstrated that He is both a priest and a high priest. His priesthood is considered superior because it succeeds to the order of Melchizedek rather than of Aaron. Some commentators have interpreted this claim to mean that Melchizedek was a Christophany, but it is more likely we should view him as a type of Christ! Actually, “Melchizedek” was not a name but a dynastic title, which may also be applied to Jesus.
This explains why the Scriptures appear to call Melchizedek “Jesus. “ In reality, they are calling Jesus “Melchizedek. “
The office of the priest was unique in nature. First, if one was a priest, the implication is
that he had been called of God to that task. Also, as a priest, he could represent another before God. If Jesus is a priest, then He serves two major functions-that of offering sacrifices and that of intercession for others.
Jesus was not only a priest but also the High Priest. In addition to his other
responsibilities as a priest, the High Priest was particularly involved in the activities of the Day of Atonement (Leviticus 16) and in the use of the Urim and Thummin (Numbers 27:21). He was Israel's mediator on the Day of Atonement, for he took the blood of the slaughtered goat into the Holy of holies, where he offered propitiation for the nation's sins and effected the atonement or covering of their sin for another year. He wore the Urim and Thummin on his breastplate, which contained the names of the twelve tribes and, as such, represented the nation. By using this
means, he alone could discern the will of God for the nation. In contrast with the limited national ministry of Israel's High Priest, Jesus “is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (I John 2:2).
The names “priest” and “High Priest” primarily relate to the redemptive work of Christ,
for they help explain it within the context of the legal system of Moses. Yet, these names also relate to His person as He fulfilled the ideal qualifications for these offices. He is in both person and ministry our priest, high priest, propitiation, mediator, and guide. Many of the secondary names of Jesus to some extent belong to the function and office of the priest.
In the Old Testament one of the designations of the coming Messiah was that of Israel's
king (cf. Psalm 2:7; Zechariah 9:9). It is interesting to note Nathanael's recognition of Jesus as “the Son of God ... the King of Israel” (John 1:49). In the Gospel of Mark, the title “King” occurs six times but always as a term of contempt or derision. It is the Gospel of Matthew that really develops this theme. Matthew begins with the legal genealogy of Jesus, noting Him to be the legal heir to the throne of David. The number fourteen is particularly emphasized in this genealogy (cf. Matthew 1:17). This is significant for two reasons. First, the numerical value of
the name “David” is fourteen. Secondly, fourteen is the product of two times seven, seven being the number of perfection or completeness. Most Jews considered David their most nearly perfect king, and Matthew is introducing the “second David.” Although several kings are listed in the genealogy, only David is called king.
In the next chapter of Matthew, the magi looking for Jesus ask, “Where is he that is born
King of the Jews?” (2:2); and Herod responds by inquiring of the chief priests and scribes
“where Christ should be born” (2:4). Matthew develops this theme further until he records Jesus Himself acknowledging, “All power is given unto me in heaven and in earth” (28:18). Jesus is the king with ultimate authority.
When the early church practiced the implications of this aspect of who Christ is, it was
not without negative consequences. They called Jesus their king (Acts 17:7), recognizing Him alone as the supreme Ruler in their lives; but this was offensive to Rome, who viewed Caesar as both god and king. Much of the later persecution of the church was related to Rome's view that recognition of Jesus as king was seditious. It is, therefore, significant that the theme of the final book written to the persecuted church is the regal status of Jesus (cf. Revelation 11:15; 19:16). Jesus is King The kingship of Christ follows from His deity. Because He is God, He is also king. Paul gave praise to King Jesus: “Unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever and ever” (I Timothy 1:17). In heaven “they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy
works, Lord God Almighty; just and true are thy ways, thou King of saints” (Revelation 15:3). The Romans considered their Caesar to be a god. Christians, on the other hand, recognized Jesus alone to be their king. Calling Jesus “king” implied they believed in His deity.
Jesus has a kingdom Every king has a domain over which he rules, and Jesus is no
exception. He acknowledged, “My kingdom is not of this world” (John 18:36), but He never denied He had a kingdom. It was the custom of the Romans to identify the crime of a condemned man by writing it on a shingle and nailing it on the cross upon which he died. Jesus was executed as “the King of the Jews” (John 19:19). When He returns to this earth, He will do so to establish His kingdom for a thousand years (Revelation 20:1-6).
Jesus has subjects Christ is now a ruler to those who submit their wills to Him.
Someday, “at the name of Jesus every knee should bow, of things in heaven, and things in earth and things under the earth, and ... every tongue should confess that Jesus is Lord” (Philippians 2:10,11). Today, those who receive Christ as Lord and Saviour recognize the kingship of Christ
in their lives. Jesus taught a parable which equated His disciples with servants (Luke 17:10), and that was the attitude of the early church. They were eager to serve their King.
Many of the New Testament references to Christ must be understood in the context of
the Old Testament Messiah. This is the probable meaning when Peter confessed Jesus was “the Christ, the Son of the living God” (Matthew 16:16), and when Caiaphas asked Jesus whether He was the Christ (Matthew 26:63). On the day of Pentecost, Peter concluded his sermon by declaring Jesus to be “both Lord and Christ” (Acts 2:36), again to be understood in the context of the Old Testament Messiah. But “Christ” was also the favorite title of Paul, who ministered primarily among Gentiles that lacked the understanding of the Jews concerning the Messiah. In Paul's letters the title “Christ” took on a special significance—a new dimension.
Jesus did not use the title directly of Himself, although He answered “I am” when people
asked Him whether He was the Christ (Mark 14:62), and He approved of others calling Him by that title (John 4:25,26; Matthew 16:16,17). On occasion He also mentioned that His disciples belonged to Christ, although we cannot be conclusive from the context that He was necessarily referring to Himself (Mark 9:41; Matthew 23:10).
In his epistles, Paul often used the title “Christ” with the name “Jesus,” and when he did
so, the order of the names was significant. The name “Christ Jesus” referred to the exalted One who emptied Himself (Philippians 2:5-9), emphasizing His preexistence and having reference to His grace. The reverse order of “Jesus Christ,” however, referred to the despised and rejected One who was afterward glorified (Philippians 2:11).
One of the great themes in Paul's epistles was that of the union and communion of the
believer with Christ. In this connection, he uses the expression “in Christ” 172 times and speaks also of Christ's indwelling the believer. Interestingly enough, it is always “Christ,” never “Jesus,” that he uses to teach indwelling. Paul's use of this title of Jesus is foundational to our understanding of the Christian life.
Union with Christ-Our Position in Heaven
The expression “in Christ” refers to our union with Christ, an aspect of the Christian's experience of salvation. Being “in Christ” is a non-experiential state-that is, it occurs at the moment of salvation in the life of every believer, whether he realizes it or not. This is our position or standing in Heaven. In Paul's writings “Christ” becomes the positional name of Jesus after His resurrection. The nature of the union between Christ and the believer is difficult to define and may be best understood if we describe several aspects of this relationship. Although in themselves each aspect falls short of what this union is, together they give us a more complete portrait of the nature of this union.
This union is a mystical union, for, in a sense, there is a blending of the life of God into
the life of the believer so that, although believers remain distinct persons, there is the development of oneness in will and purpose. This union transcends the limits even of the marriage union. By this union we also become Jesus' friend (cf. John 15:14,15).
Secondly, there is a legal or federal aspect of this union. In this sense, our union with
Christ becomes the basis of our justification and adoption. It is legal or federal in the sense that we are in our lawyer or senator while he represents us before the court or in government. Again, although this is one aspect of our union, it also goes much deeper.
Our union is of an organic nature in which not only does the believer become a member
of the body of Christ, but Christ also becomes a part of the believer. Furthermore the Christian life is the result of a vital union with Christ. It is Christ living in us, not merely influencing us from without. Because the Holy Spirit is the author of this union, we call it a spiritual union. Moreover, this union is both indissoluble and inscrutable. The believer is so bonded to Christ that he has entered into an indissoluble relationship with Him. The omnipresence of Christ makes this union possible. Also, because this union involves the nature of God, there is a sense in which we can never fully understand it.
Finally, the union of the believer and Christ must be regarded as both complete and
completed. To speak of a believer partially united with Christ is as impossible as to speak of a woman who is only partially pregnant. Although we may grow in the realization of this truth, we are never more deeply united with Christ by any means than we are at conversion. Communion with Christ-Our Experience on Earth
Not only are we “in Christ,” but Christ is also in us. This is the basis of our communion
with Christ, which is an experience of our sanctification. The writings of Paul sometimes use the title “Christ” without the article. Paul does this consistently in order to signify the One who by the Holy Spirit and also His own Person indwells the believer and molds the believer's character into a closer conformity to Christ (Romans 8:10; Galatians 2:20; 4:19; Ephesians 3:17). The practical application of this truth results in our abiding in Christ.
Many writers distinguish two aspects of abiding in Christ. First, it means to have no
known sin unjudged and unconfessed so as to hinder our communion or fellowship with Christ. Secondly, it assumes that we give all burdens and concerns to Him and rely upon Him for the strength, wisdom, faith, and character we need to meet the particular challenges of life. Not only is His position our position (union), but His life is also our life (communion).
THE OLD TESTAMENT PROPHETIC NAMES OF JESUS
“Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the
law, and the prophets, did write, Jesus of Nazareth, the son of Joseph “ (John 1:45).
“And beginning at Moses and all the prophets, he expounded unto them, in all the
scriptures the things concerning himself” (Luke 24:27).
It often has been said that the Old Testament is Christ concealed and the New Testament
is Christ revealed, and yet, the Old Testament was the Bible by which the early church preached the gospel of Christ to a lost world. Hidden in the pages of law, history, poetry, and prophecy is a wealth of revelation concerning the Lord Jesus Christ. He is revealed in every book through types, metaphors, analogies, and indisputable titles. Although it would be impossible for us to consider every title in a single chapter, we shall discuss in this chapter several of the principal titles of Jesus Christ in the Old Testament.
One of the earliest of the titles the book of Genesis applies to the coming Messiah in the
Old Testament is “Shiloh.” As Jacob was blessing his sons and prophesying concerning the
twelve tribes of Israel, he said: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10).
The name Shiloh means “peace maker” and closely relates to one of Isaiah's birth names
for Jesus, “the Prince of Peace” (Isaiah 9:6). This prophecy affirms that Shiloh would come from the royal tribe of Judah, wield a temporal scepter, and possess a sovereignty of a different
character.
The great prophet in the history of Israel was Moses, although before he died, he
prophesied of a future Prophet that the Jews came to understand to be the coming Messiah. “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (Deuteronomy 18:15). This prophet would speak as a forthteller, preaching a message; as a for-teller, preaching for God; and as a fore-teller, predicting things to come. The preaching of Jesus conformed to each aspect of this prophetic preaching.
Our English Bible translates three Hebrew words “branch” as a name or title of Jesus.
The first word, tsemach, literally refers to a green shoot or sprout growing out of an old stump. A similar word, netser, was used of a small, fresh green twig. A third word, translated “rod” in Isaiah 11:1, was choter, this refers to a shoot growing out of a cut-down stump. These three words describe Jesus as “the Branch.”
This title of Christ had both positive and negative connotations. A puzzling verse in
Matthew refers to an Old Testament prophecy to the effect, “He shall be called a Nazarene” (Matthew 2:23). To be called a Nazarene by those living outside Nazareth was insulting, for the town had a reputation as the city of garbage. Even one of Jesus' first disciples asked, “Can any good thing come out of Nazareth?” (John 1:46). But the puzzling thing about this verse is that no verse in the Old Testament identifies Nazareth as the home of the Messiah. Most commentators argue that Matthew was here alluding to one of the Branch prophecies, having noted the similarity of sound between netser and Nazareth.
Isaiah did use the word netzer in a negative sense when he said of the king of Babylon, “But thou art cast out of thy grave like an abominable branch” (Isaiah 14:19). Here the word describes a useless shoot cut off a tree and left to rot. Although Isaiah's use of the word in this context does not specifically refer to Christ, it does demonstrate how Matthew could have understood a Branch prophecy to imply that Jesus would have to live with the reputation of being a Nazarene.
Positively, these words for “Branch” are used in four ways corresponding to the four
Gospels in the New Testament. First, Christ is the King Branch. This corresponds to the Gospel of Matthew, which emphasizes the life of Christ as the King of the Jews. Jeremiah noted, “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth” (Jeremiah 23:5). This title specifically applies to the coming kingdom of God during the millennial reign of Christ.
Jesus is also spoken of as a Servant Branch. This corresponds to the Gospel of Mark,
which portrays Jesus as the Servant of the Lord. The prophet Zechariah announced, “Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant, the BRANCH” (Zechariah 3:8). Jesus was not only a king but a servant. Several passages in Isaiah more fully describe this One who is the Servant of Jehovah.
This Branch is described as a man. This corresponds to the unique emphasis of the
Gospel of Luke, which eighty times refers to Jesus as the Son of man. Again, it was the prophet Zechariah who announced this aspect of the Branch. “And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord” (Zechariah 6:12).
The final aspect of the Branch is that the Lord Himself is the Branch. This corresponds to
the emphasis of the Gospel of John, which begins with a statement as to the deity of Jesus the Word. “In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for those who are escaped of Israel” (Isaiah 4:2). Again, this name specifically applies to the millennial reign of Christ still to come.
Perhaps no preacher in history left behind such a brief record of ministry with as great
accomplishment as the prophet Haggai. The book which records his name consists of five sermons that range in length from a single line to several verses. Yet, it was primarily the preaching of this prophet that led to the resumption of work and completion of the second temple in Jerusalem. Because some Jews had seen the previous temple in all its physical splendor, they became discouraged as they saw the builders erecting a smaller wood frame structure. Haggai knew the people were failing to realize it was not the architecture of a building but rather God's presence that made a building a holy place. To encourage the people, Haggai prophesied of the days when “the desire of all nations shall come” (Haggai 2:7).
Commentators debate among themselves about the meaning of this phrase “desire of all
nations.” Some argue Haggai meant the wealth of other nations-that is, the desirable things of those nations-would someday be brought to this second temple. A more probable interpretation is that the phrase is a title of Christ, who would come to the temple that seemed so insignificant in the eyes of some of the workers.
Jewish writers have noted that the second temple lacked five objects which were present
in the first temple: the ark of the covenant with its mercy seat or place of propitiation, the tables of the law, the holy fire, the sacred oracle in the breastplate of the high priest, and the Shekinah glory of God. Although God did not give these things to the remnant that returned and built the temple, He did promise to send the “desire of all nations” who was all these things and more.
Jesus is the reality of which the ark was only the type. He is not only the place of propitiation but “the propitiation for our sins” (I John 2:2). The early Christians applied the title “Lawgiver” to the Lord (James 4:12). He is a “wall of fire,” the “Urim and Thummin,” and our “High Priest.” But above all these things, He is the incarnate “Shekinah glory of God.” As the Apostle John noted, “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth” (John 1:14). The Shekinah glory was indeed absent at the dedication of the second temple, but eventually it was present in Christ in a greater sense than ever was true of the first temple. The “desire of all nations” has come; He was the fullness of the Godhead, and He dwelt or tabernacled among us.
Although this prophecy had partial fulfillment in the first advent of Christ, many
commentators point out that the context of this prophecy applies to the second coming of Christ. In the millennium Christ will be King and Lord of the nations. In that sense, the “desire of all nations” is still yet to come. However, in a sense He is the “desirable one of all nations” today, since Christians around the world echo the final prayer of the Scriptures, “Even so, come, Lord Jesus” (Revelation 22:20).
One of the many titles for Christ in the book of Isaiah is “an ensign of the peoples”
(Isaiah 11:10). Of the seven times the word “ensign” appears in Scripture, six are singular and found in the prophecy of Isaiah. The word itself refers to a national flag to which people rally. It is the symbol of the nation, and loyalty to that flag is the most common form of patriotism.
In the same way in which a nation rallies around its flag, Christians rally around Jesus.
The history of the church is a record of various conflicts and debates over different interpretations of doctrine, but true Christianity has always been grounded upon an agreement concerning
Christ. There were times when good men thought it wrong to baptize, wrong to send out missionaries, or wrong to be involved in political action, but they have always found a. rallying point around the person and work of Jesus Christ. He has been the Ensign to which they have been drawn.
As “an ensign for the peoples,” Jesus is not just the flag which brings a group of
Christians from one country together but, rather, the flag which brings believers from all places together. Commenting on this title of Christ, Charles J. Rolls exclaimed,
What a distinction! To be high above all principality and power.
What a recognition! To be revered by myriad hosts of men and
angels.
What a coronation! To be crowned Lord of lords and King of
kings.
What a commemoration! To be admired in all them that believe.
When the Lord appeared to Abraham to confirm His covenant with him, He revealed
Himself to the ninety-nine-yearold man of faith as El Shaddai (Genesis 17:1). Linguists do not agree about the etymology of this title and usually suggest one of three possibilities. Some link the word to the Hebrew shadad, meaning “to devastate,” and argue the title lays emphasis on the irresistible power of God. Others believe the word relates the Akkadian word shadu, meaning “mountain,” and argue the title means something like “God of the Mountains.” The third and most probable meaning of this word is based on its relationship to the Hebrew word shad, meaning “breast.”
El Shaddai is naturally a tender title for God. Scripture uses it exclusively of God in relation to His children. When trying to explain more fully the implications of this name, some writers have spoken of “the mother-love of God.” To the child held to his mother's breast, the mother is the all-sufficient one who provides both the physical necessities and emotional support
the child needs. Similarly El Shaddai is the all-sufficient One in the believer's experience. He has been accurately described as “the God who is enough.”
El Shaddai was Job's favorite name for God. Thirty-one of its forty-eight occurrences in
Scripture appear in the book of Job. For Job in the midst of his suffering and despair, El Shaddai was enough. This title suggests supplying the need and comforting the hurt. Over the years, many Christians have discovered the true nature of El Shaddai only in their darkest hours. When we understand this name of Jesus, we can grow in our Christian experience, knowing the tenderness that characterizes Christ, until we can confess with Job, “Though he slay me, yet will I trust in him” (Job 13:15).
THE SALVATIONAL NAMES OF JESUS
“For I know that my redeemer liveth, and that he shall stand at the latter day upon the
earth “ (Job 19:25).
“Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O
LORD, my strength, and my redeemer “ (Psalm 19:14).
Theologians refer to certain names and titles of Jesus Christ as the soteriological titles
because they have particular reference to the work of Christ in salvation. Names called the “salvational names of Jesus” because they are the names which reveal or clarify our salvation more fully. Although the Bible speaks of salvation in three tenses (past, present and future), the names discussed in this chapter refer primarily to salvation past—that is, to our conversion rather than our sanctification and eventual glorification with Christ. We might designate these names as evangelistic names, for they tend to preach or explain the evangel or gospel of salvation.
When we think of the doctrine of salvation, sooner or later we must consider the concept
of redemption. It is a little surprising, however, that the title “Redeemer” is never used of Jesus in the New Testament although its verbal form occurs both in the Gospels and Epistles in connection with His work of redemption (Luke 1:68; 24:21; Galatians 3:13; 4:5; Titus 2:14; I Peter 1:18; Revelation 5:9; 14:3,4). This name was, nevertheless, a popular title in the Old Testament, particularly in the Psalms (Job 19:25; Psalm 19:14).
Although the New Testament does not call Jesus “Redeemer,” it certainly emphasizes His
work of redemption throughout. The term “redemption” comes from a word which means “to buy back. “ Christ gave His blood as a ransom for sin; by it He redeems the lost (I Peter 1:18-20). In the context of soteriology, the price of redemption is blood which is paid to procure the remission of sins (Hebrews 9:12,22). The Greek words for “redeemed” denote the purchase of servants in the ancient slave market. The Bible applies the terms to the redemption of all men.
First, the Bible teaches that Christ purchased the sinner in the marketplace. The verb
agorazo means “to go to the marketplace (agora) and pay the price for a slave. “ The verb was common in deeds of sale and generally meant the paying of a price for a group of slaves. Those who were “sold under sin” are redeemed (Galatians 3:10). Each of the following Scriptures uses the term agorazo: Revelation 14:3,4 speaks of the 144,000 as those redeemed from the earth; Revelation 5:9 notes that Christ's blood was the price paid for redemption; and 11 Peter 2:1 shows that Christ redeemed (paid the price) not only for the saved but also for the false teachers. Agorazo is simply the payment, the purchase price-the price of redemption, which is blood.
A second word in the Bible for “redemption” is ekagorazo, meaning “to buy out from the
marketplace.” The prefix ek means “out.” Therefore, this term refers to the fact that Christ paid the price with His blood and bought the slave “out of the marketplace” of sin. The slave was never again exposed to sale (Galatians 3:13). When Christ took man out from under the Law, He placed him in a different relationship with God by providing for him the opportunity to become an adopted son of God (Galatians 4:5). Ekagorazo emphasizes the removal of the curse of the Law (Galatians 3:13; 4:5).
The third word which refers to redemption is lutrao. This word means “to pay the price
for the slave and then release him” (Galatians 4:5). It emphasizes the freedom that Christ brings to those whom He redeemed. This verb suggests that Christ works to separate us completely from all sin (Titus 2:14).
A consideration of each of these terms and the contexts in which they appear in the New
Testament indicates Christ has provided redemption for all people by the shedding of His own blood (Hebrews 9:12). That redemption includes the price of redemption (agorazo), removal from the marketplace of sin (ekagorazo), and the provision of liberty to the redeemed (lutrao). This is the work of the Redeemer. But the sinner is not prepared to go to Heaven until he responds by faith to the Redeemer.
It is interesting that Scripture rarely uses the name “Savior” of Jesus, especially in view
of the fact that “Savior” is fundamental to all Jesus is and did. At His birth the angel announced, “For unto you is born this day in the city of David a Savior, which is Christ the Lord” (Luke 2:11). Early in His ministry, a group of Samaritans concluded the same truth and told the woman who met Jesus at Sychar's well, “Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world” (John 4:42). But these are the only two instances in the Gospels of this title being applied to Jesus. He is seldom called “Savior” in the Epistles although both Peter (Acts 5:3 1) and Paul (Acts 13:23) used this title of Christ in their preaching.
Men have wondered why this name that embodies the very essence of the work of Christ
should be almost neglected by the apostles. Two reasons suggest themselves. First, the apostles may have been trying to avoid a major confrontation with Roman authorities. One of the titles of Caesar was “Savior of the World.” A second reason for its infrequent use may have been that all Christ is and does in His saving work led the New Testament writers to take the title for granted. Both Peter and Paul used this title in an evangelistic appeal where they were trying to explain the fundamentals of the gospel. If this were characteristic of the evangelical preaching of the early church, we would not expect a special emphasis in epistles, which were written largely to correct problems in the church. The emphasis on Jesus as Savior may be absent because early believers widely understood and accepted it.
The Greek word soter means “a savior,” “deliverer” or “preserver.” It is a title used of
the Father as well as the Son. It shares a common root with the verb sozo, which is the most commonly used expression of conversion in the Scriptures. This verb is used in three tenses in the New Testament to describe complete and full salvation. First, the believer has been saved from the guilt and penalty of sin. Secondly, he is being saved from the habit and dominion of sin.
Thirdly, he will be saved at the return of Christ from all the bodily infirmities and curse that result from sin.
In the first twenty-six books of the New Testament only John the Baptist uses the title
“Lamb of God.” The expression occurs twenty-six times in the final book of the New Testament. When we think of the book of Revelation, we usually think of the Lord as “the Lion of the Tribe of Judah”-that is, the coming king, but the most frequent title of Christ in that book is “the Lamb.” The reason is that His coming as king is possible only because of His sacrifice as a lamb.
Being the son of a priest, John the Baptist was no doubt familiar with the importance of
the lamb offered every morning and evening in a whole burnt offering. He was acquainted as well with the other sacrifices, including Passover. This title of Christ probably derived from Isaiah's description of the “Suffering Servant of the Lord” (Isaiah 53) and the levitical system of sacrifice in Israel. Just as a lamb was offered on the altar for sin, so the Lamb of God would be offered for the sin of the world.
John predicted that the Lamb of God would take away sin. The verb airon, translated
“taketh away,” conveys the idea of taking something up and carrying it away and, in that sense, destroying it. Jesus took away sin by bearing it in His own body (I Peter 2:24), and so, He removed our transgressions from us as far as the east is from the west (Psalm 103:12). Even before the cross John spoke of Jesus as the Lamb already taking away sin.
At least ten times Scripture speaks about the taking away of sin:
WHEN THE LAMB OF GOD TAKES AWAY SIN
1. Before the foundation of the world (Revelation 13:8)
2. At the Fall of man (Genesis 3:15)
3. With the offering of a sacrifice (Genesis 4:7)
4. On the Day of Atonement (Leviticus 16:34)
5. At a time of national repentance (II Chronicles 7:14)
6. During the public ministry of Jesus (John 1:29)
7. On the cross (I Peter 2:24)
8. At conversion (Romans 6:6)
9. At the Second Coming (Romans 8:18-23)
10. At the end of the millennium (Revelation 20:15; 21:8)
A title of Christ which relates to the Lamb of God is “The Propitiation. “ The Greek word
hilaskornai occurred in pagan literature to describe the sacrifices offered to idols in order to appease their wrath. The translators of the Septuagint used this word in a technical sense to identify the mercy seat, the place of reconciliation between God and man. The term conveys the idea of a full satisfaction to appease the wrath of God. Jesus bore the full brunt of God's wrath, and so He is the Propitiation for sin (I John 2:2).
In an effort to escape the connotation that the wrath of God must be appeased, some
translators prefer to translate this term “expiation.” They consider “propitiation” applies in Scripture only to pagan deities. But this view fails to recognize the offensiveness of sin in the eyes of God and the reality of the wrath of God against sin.
That Jesus is our Propitiation has deep meaning for every believer. First it is the basis of
our salvation. The so-called “sinner's prayer,” “God be merciful to me a sinner” (Luke 18:13), is literally, “God be propitious to me the sinner.” Also, it is the incentive for our love for other Christians. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (I John 4:10,11).
The Apostle Paul taught that the human race consisted of two groups-those who were “in
Adam” and those who were “in Christ.” In presenting this contrast, he used several comparative names of Christ, including “the Last Adam” (I Corinthians 15:45) and “the Second Man” (I Corinthians 15:47). These two related titles are fundamental to the doctrine of imputation, the means by which God reckons our sin to Christ and His righteousness to us.
When we speak of “the headship of the race,” we do so in two senses. First, Adam was
the Federal Head of the race and when he sinned, we sinned in the same sense that when our representative government takes a course of action, we who elected certain candidates as our leaders are also involved in the decisions they make. Secondly, Adam was the Seminal Head of the race in that he was the physical father of the human race. When Adam sinned, he became a sinner by nature, a nature which we as Adam's descendants also received, much as the child of a mother who is a drug addict may be born with an addiction to that drug.
Christ as the Last Adam and Second Man is the head of a new race in the same way
Adam was the head of the old race. When He died for us, He paid the price for our sin on our behalf much as a government might pay off its national debt, which is the debt also of those who elected that government. When Christ rose from the dead, He did so as a quickening or lifegiving spirit, able and willing to impart new life to all who come to Him.
History and society are the result of two men and their respective acts. Adam, by
disobedience, plunged this world into the slavery of sin. Jesus, by obedience, brought this world back to Himself. Because of what the first Adam did, we need to be saved. Because of what the Last Adam did, we may be saved. In order to be saved, we must be “in” the Last Adam.
Describing Jesus, the writer to the Hebrews notes, “He became the author of eternal
salvation unto all them that obey him” (Hebrews 5:9). The Greek word used here for salvation is aitios, which denotes that which causes something else. He is the “Author of Salvation” as one might be an author of a novel. The author knows all that is to be written before the book is published. He develops the plan of the book, its underlying thesis, the characters, and plot or story line. And when the book is completed, it contains a part of the author, an investment of a part of his life.
When we speak of Jesus as “the Author of Eternal Salvation,” this illustration is accurate
only in part. Jesus is not merely the formal cause of salvation, He is the efficacious and active cause of it. Not only is salvation caused or effected by Christ, but He is Salvation itself (Luke 2:30; 3:6). Although an author may invest a part of himself in his book, we cannot say the book is the author. But Jesus is that of which He is the author. When the Scriptures reveal Him as the “Author of Eternal Salvation,” it emphasizes not only His ability to save but also His power to keep.
Closely related to this title of Christ are several titles which make use of the Greek word
archegos, translated in Scripture as “prince,” “author,” and “captain.” This is the key word in the titles “Prince of life” (Acts 3:15), “a Prince and a Saviour” (Acts 5:31), “the captain of their salvation” (Hebrews 2:10), and “the author and finisher of our faith” (Hebrews 12:2). The term signifies one who takes the lead in something or provides the first occasion of anything. In his English translation of the Scriptures, Moffat consistently translates this word “pioneer. “ Although translated “author” once in the New Testament, the word really stresses quality of leadership; it does not necessarily mean that the cause originated with the leader. This is, of course, true of Christ as noted in the above title but not implied in the use of this related Greek word. The emphasis here is that of His primacy. As the aitios, He originates and provides eternal salvation for all who will come to Him. As the archegos, He leads us into that eternal salvation. In this way He is the Captain of Salvation, the Prince of Life, and the Pioneer (Author) of our Faith.
Jesus is also called the “mediator” by the Apostle Paul (I Timothy 2:5; cf. also Hebrews
8:6; 9:15; 12:24). In the first century this was both a legal and commercial term. It differs from Christ's title as our “Advocate” in that the “Mediator” is impartial; He represents both parties equally. Only Jesus could be the mediator between God and man because only He is both God and man. The Greek word mesites literally means “a go-between” and is used in two ways in the New Testament. First, Jesus is the Mediator in that He mediates between God and man to effect a reconciliation (I Timothy 2:5). Secondly, He is the mediator of a better covenant (Hebrews 8:6), the new testament (Hebrews 9:15), and the new covenant (Hebrews 12:24) in the sense that He acts as a guarantor so as to secure that which would otherwise be unobtainable.
THE BIRTH NAMES OF CHRIST
“Therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive, and
bear a son, and shall call his name Immanuel “ (Isaiah 7.14).
“For unto us a child is born, unto us a son is given: and the government shall be upon his
shoulder: and his name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace “' (Isaiah 9:6).
The virgin conception of Christ was prophesied many years before His birth in
Bethlehem and, when understood correctly, is one of the foundational doctrines of Scripture. Genesis 3:15 is the first reference to the coming of Christ; embryonically it anticipated the virgin birth by calling Jesus “the seed of the woman.” The miracle of the virgin birth was not so much in the birth but, rather, in the supernatural conception of Jesus. There are five persons in Scripture with supernatural origins. Adam was created with neither male nor female parents. Eve's origin involved a man but no female. Isaac was born to parents both of whom were beyond the age in which they could physically produce children. John the Baptist was born to parents who were well into old age. But the greatest of the supernatural origins was that of Jesus, whose birth involved .a virgin but no man.
As miraculous as the virgin birth of Jesus Christ was, the real significance of the event is
that it marked the incarnation of Christ. In the words of John, “the Word was made flesh” (John 1:14). Even Isaiah, the prophet of the virgin birth, alluded to the incarnation when he differentiated between a human child born and the divine Son given (Isaiah 9:6). The birth of Christ, celebrated each year at Christmas, marks the time when He emptied Himself to become a man. Though He always remained God, while on earth, the glory of Jesus was veiled, and He chose voluntarily to limit Himself in the independent use of His non-moral attributes.
Several of the names and titles of Jesus were given in the context of His birth. It is almost
as though the prophets of God sought for the ideal name for the baby Jesus as they anticipated His coming to this world. In this chapter, we propose to look at several of what may be called the “Birth Names of Jesus.”
When Zacharias prophesied at the birth of his son John, he called his son “the prophet of
the Highest” (Luke 1:76). But the emphasis of his prophecy focused upon the One whom he called “the dayspring from on high” (Luke 1:78). It was to be characteristic of the life and
ministry of John that he, “a bright and shining light,” should seem dim in comparison to his
cousin, who was the “Light of the World.”
But there is something unique about this particular sunrise. This dayspring originated
“from on high” (ex hupsos). Hupsos refers not only to height but to the idea of being raised to a high or exalted state (cf. James 1:9). It closely relates to the adjective hupsistos, the word which describes John as the prophet “of the Highest” (Luke 1:76). The use of this particular term in this context implies that this was uniquely a divinely appointed or exalted sunrise. Perhaps the sun shone just a little brighter on the morning following the birth of the Dayspring from on High.
The appearance of the Dayspring from on High on the horizon of human history
produced significant effects. Its shining exposes our sin. Its warmth revitalizes our hope in
sorrow. And its light redirects our steps.