The Names of Jesus: Wonderful

Hello Beloved,

Let us continue our study of the names and titles for Jesus. Last month, we considered the title of Jesus’ birth name as “Immanuel.” This month we will further the study of this name and its connections to other names for Jesus, specifically the name of “Wonderful.”

Normally, I utilize Elmer Towns book The Names of Jesus in a very minimal way, simply taking a couple of ideas from his content and then expanding on my own research. However, this month, due to Towns’ prolific treatment of the name “Wonderful,” I will be giving him credit for the content of this article by summarizing his description of the name.

In the “Immanuel” section of Isaiah, we read that this child will have other names including “Wonderful.” Isaiah 9:6 states, “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Isaiah 9:6 (ESV)

Interestingly, the name “Wonderful” was used of the angel who brought the news about the birth of Samson to Manoah and his wife. When asked his name, the angel stated, “Why do you ask my name, seeing it is wonderful?” Judges 13:18 (ESV) Could this “angel of the LORD” be the pre-incarnate Christ? The word for “Wonderful” in Judges is the same Hebrew word used in Isaiah, peli’y. Isaiah described the son who was to be given as “Wonderful.” Some combine “Wonderful” and “Counselor” into one name (Wonderful Counselor), but both words are used as independent names elsewhere and “Wonderful” is a noun, not an adjective. Therefore, we will take “Wonderful” as one name.

There are three senses that help to understand the definition of “Wonderful.” First, the word carries the connotation of something that is marvelous or spectacular. In fact, it is common for the Biblical expression of “signs and wonders” to refer to something that is miraculous, and leaves people feeling a sense of wonder. This was often the response by the crowds to Jesus’ miraculous works (Matthew 15:31). Second, there is a mysterious aspect to the name of “Wonderful,” in that it expresses and hides the incomprehensible. Even when Jesus’ name is studied, there is still mystery that remains. Third, the idea of wonderful tends to separate from the regular and common toward that which is majestic.

Jesus is called “Wonderful” because in His identity, He is a union of both God and Man. This truth contains deep mystery. Jesus is “Wonderful” because in his industry, he accomplished the wonderful work of creation and redemption that causes us to sit back and wonder. Jesus is “Wonderful” because in His destiny, He is the exalted King of Kings and Lord of Lords who initially humbled Himself by becoming a servant. (Phil 2:5-11)

We must respond to Jesus as “Wonderful” through adoration, worship, devotion, and communion. It is the great prince of preachers, Charles Spurgeon, who said, “Beloved, there are a thousand things in this world that are called by names that do not belong to them; but in entering upon my text, I must announce at the very opening, that Christ is called Wonderful, because he is so.” Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Immanuel

Hello Beloved,

Let us continue our study of the names and titles for Jesus. Last month, we considered the title of Jesus as “Mediator.” This month, as we move into Jesus’ birth names and the start of the Christmas season, we will consider Jesus as “Immanuel.”

The name “Immanuel” means “God with us.” Ever since I was a little child, there has been something magical about the name of “Immanuel.” Of course, when I discovered that the name was connected to Jesus, especially at Christmas time, the name seemed to be much more meaningful to me. However, it was when I understood the origins of the name that my appreciation for “Immanuel” truly deepened.

In the birth narrative of the gospel of Matthew, Jospeh was visited in a dream by an angel who connected the name of “Jesus” with that of “Immanuel.” The angel stated of Mary, Joseph’s betrothed; “‘She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” All this took place to fulfill what the Lord had spoken by the prophet: “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).” Matthew 1:21-23 (ESV)

I wondered which prophet Matthew was referring to. A quick glance at the footnote in my Bible communicated that Matthew was citing Isaiah 7:14. As I studied this second passage, I became confused because its meaning did not seem clearly apparent at first sight. But as I spent time in the Scripture, I soon discovered the value that comes from mining the jewels in God’s Word. It turns out that during the reign of Ahaz in Judah, both Israel and Syria were planning a military campaign against this tiny nation. Ahaz, who had issues with faith in God, was checking his water supply when the prophet Isaiah met him. Isaiah communicated that God had given Ahaz what one might call a “blank check,” and to ask any sign from God for confidence in Him. Ahaz gave a note of religiosity, in a misapplication of his claim not to test God. In reality, Ahaz simply did not believe God. Isaiah told Ahaz that God would give him a sign. He states:

14  Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. 15  He shall eat curds and honey when he knows how to refuse the evil and choose the good. 16  For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. Isaiah 7:14-16 (ESV)

It turns out that there would be an immediate sign of deliverance for Ahaz and Judah from the nations of Syria and Israel, exhibited through a child that would be born to a “then” virgin in Israel. The identity of this woman is debated, but I think it is Isaiah’s wife from what we read in Isaiah 8. However, the greater and more important fulfillment came in the birth of the true Deliverer or Savior, Jesus, who is God with us.

The name “Immanuel” or “God with us” signifies the Incarnation of Jesus in that God the second person of the Trinity became flesh and dwelt among us, and we beheld His glory (John 1:14). During the Christmas season, we celebrate that God, who made His presence known to the people of Israel through His Shekinah glory in the tabernacle, also made His presence known in a similar way through His Son who became flesh.

Emmanuel, Emmanuel,
His name is called Emmanuel.
God with us, revealed in us,
His name is called Emmanuel.
(by Bob McGee)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Mediator

Hello Beloved,

Let us continue our study of the names and titles for Jesus. Last month, we considered the title of Jesus as “Pioneer.” This month we will consider Jesus as “Mediator.” This word comes from the Greek “mesites.” Vines defines “mesites” as “a go-between” (from mesos, ‘middle,’ and eimi, ‘to go’), it is used in two ways in the NT, (a) ‘one who mediates’ between two parties with a view to producing peace, as in 1 Tim. 2:5 . . .  (b) ‘one who acts as a guarantee’ so as to secure something which otherwise would not be obtained.”

Paul gives us an example of the first aspect of Christ as “Mediator” in 1 Timothy 2:5 when he writes, “For there is one God, and there is one mediator between God and men, the man Christ Jesus”
1 Timothy 2:5 (ESV). In this passage, Paul communicates that Jesus is the One who provides salvation and redemption for humanity, and the way He does it is by being the “Mediator” or
“Go-between” in relation to God and humanity. Jesus possesses all the attributes of humanity as He came in the “likeness” of sinful flesh yet did not sin (Romans 8:3; Hebrews 4:15). As Jesus is fully God (Colossians 2:9), He was able to touch God in all His purity and holiness, and as Jesus is fully man (Hebrews 2:14-17), He is able to identify with, touch, and heal humanity. In this way, Jesus was the perfect sacrifice to bring reconciliation between God and man, paying the ransom for humanity’s sins as the vicarious substitute. This is one of the reasons that most of the heresies throughout the history of the Church have either denied the deity of Jesus Christ, such as the Arians or Jehovah’s witnesses, or they have denied the humanity of Jesus, such as the first century Docetists.

In the second use of the word “mesites,” Jesus as mediator is the “Guarantor.” This concept can be found in passages like Hebrews 8:6 and 9:15, where Jesus acts to secure the salvation that we could not obtain. The author of Hebrews writes:

6  But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. Hebrews 8:6 (ESV)

13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. 15 Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. Hebrews 9:13-15 (ESV)

 In Hebrews 8:6, Christ’s ministry as “Mediator” is greater than that of the Aaronic priesthood because it relates to a superior covenant. In Hebrews 9:16, it is by Jesus’ mediation that the saved may receive the “eternal inheritance,” because Christ has brought redemption from transgression. Through Christ’s death as the “Mediator” or “Guarantor,” He obtained the “eternal inheritance” that we could not obtain for ourselves.

Consider this illustration in conclusion:

Hendrik W. van der Merwe was born June 24, 1929 in rural South Africa. He grew up in a Quaker home and received his Bachelor's degree in 1956 and his Master's degree in sociology in 1957 from the University of Stellenbosch in South Africa. He was awarded the Ph.D. in Sociology in 1963, from the University of California, Los Angeles. In 1963, he returned to South Africa to teach sociology at Rhodes University in Grahamstown.

He began pioneering the development of conflict resolution and peace studies in South Africa. In 1981, he organized the first training courses in handling community conflicts. He soon became one of the leading white leaders in the anti-apartheid movement.

He developed strong ties with the Mandela family and visited Nelson Mandela in prison. He eventually mediated Nelson's release. He mediated in local, regional and national conflicts, including between Inkatha and the United Democratic Front in Natal in 1985-86 and he arranged the first meetings between the ANC and the Afrikaner Freedom Foundation in 1992.

Hendrik's life was characterized by straightforward honesty and passionate moral convictions. His courageous work against apartheid and his great skill as a mediator contributed significantly to South Africa's peaceful transformation to democracy.

In Jesus Christ, we have a mediator who is superior to any mediator that has ever or will ever live. For Christ has mediated the difference between sinful man and Holy God by giving His life as a Holy Sacrifice. (Peter Kennedy . . . Preaching Illustrations Vol 1.)

Until next time this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Pioneer

Hello Beloved,

Let us continue our study of the names and titles for Jesus. Last month, we considered the title of Jesus as “The Last Adam.” This month we will consider Jesus as “Pioneer.” The concept comes from the Greek archegos and is also translated as “leader” or “founder.” There are primarily two passages we will consider that make this connection with Christ in the book of Hebrews.

10  For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. Hebrews 2:10 (ESV)

2  looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Hebrews 12:2 (ESV)

 The term archegos was often used in the Greek Old Testament (LXX) for leading the tribes through the wilderness. The sense of “founder” or “pioneer” can be seen in Hebrews 2:10. In this passage, the author of Hebrews describes the implications of Christ’s sufferings. The passage connects the function of Jesus as Creator with the truth of His incarnation, and then communicates that our Lord was made fully complete for the purpose of His office through suffering.

 In Hebrews 12:2, Christ is described as the forerunner and example of a life of faith. Christ’s suffering and exaltation was unprecedented. In this, Christ is the “pioneer” who has opened the way so that we may follow Him.

 I loved watching the old Star Trek shows when I was coming up. Captain Kirk was always visiting a strange new far-off land, and it seemed like he was falling in love with a new girl in just about every episode. Nevertheless, I remember the opening of each episode always ended with the phrase “going where no man has gone before.” Captain Kirk and the starship enterprise traveled to new and distant lands as “pioneers,” and they made it possible for other humans to follow in their footsteps. Well, in a greater, and more realistic manner, Christ suffered and died for our sins on an old rugged cross. He was buried and rose from the dead. He is the pioneer who went where we could not go. We trust by faith that His death on the cross frees us from the penalty of sin, and we must follow Him, “our pioneer.” Until next time, this is Pastor Daniel writing, May the grace of the Lord Jesus Christ be with your spirit.

The Names of Jesus: The Last Adam

Hello Beloved,

Let us continue our study of the names and titles for Jesus. Last month, we considered the title of Jesus as “The Propitiation.” This month we will consider Jesus as “The Last Adam.” There are primarily two passages that make this connection between Christ, “the Last Adam,” and the first man who was created, “the First Adam.” Romans 5:12-19 communicates:

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned . . . For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.
Romans 5:12; 15; 19 (ESV)

In this passage, we learn that because of Adam’s disobedience and sin, we all come into this world with the disease of sin. We are sinners by nature and by choice. Elmer Towns compares our condition to that of a child who is born into this world from a mother who is a drug addict. The child comes into this world with the addiction to that drug, just as we enter this world with a bent toward sin. Nevertheless, though we have been affected by the disease of sin from the First Adam, the Bible communicates we are all guilty of sin and deserving of death. And though through Adam’s sin, death reigns; through Christ, all (that is who are in Christ) will receive life. We must remember that Paul is talking about the two representative heads. Adam represents all who are in him and experience the disease of sin and death. This includes every human being. Christ, the “Last Adam,” represents all who are in Him and receive life through His obedience. The way one is joined to the “Last Adam,” or Christ, is through repentance and faith in His death, burial, and resurrection
(Rom 10:9-10).

The theme of the First and Last Adam is taken up again in 1 Corinthians 15. In this text, the Apostle Paul clarifies how the “Last Adam” brings about life through resurrection. He writes:

45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual. 47 The first man was from the earth, a man of dust; the second man is from heaven. 48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. 49 Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. 1 Corinthians 15:45-49 (ESV)

Paul communicates the promise that all who are in Christ, “the Last Adam,” will be conformed to the image of the man of heaven, Jesus. He goes on to describe the change that occurs “in a moment” for those who are in Christ. He writes, “For this perishable body must put on the imperishable, and this mortal body must put on immortality.” 1 Corinthians 15:53 (ESV) As Christ overcame death through the resurrection, so also, will all those “in Christ” overcome death through resurrection. May we rejoice in the victory that the “Last Adam” has gained for us who are in Christ by overcoming sin and death. I conclude my article with this story from an unknown source.

A few years ago I was going away to preach one Sunday morning, when a young man drove up in front of us. He had an aged woman with him.

"Who is that young man?" I asked.

"Do you see that beautiful meadow?" said my friend, "and that land there with the house upon it?"

"Yes."

"His father drank that all up," said he; and he went on to tell me all about him. His father had been a great drunkard, squandered his property, died and left his wife in the poor-house. "And that young man is one of the finest young men I ever knew. He has toiled hard and earned money, and bought back the land; he has taken his mother out of the poorhouse, and now he is taking her to church."

I thought, that is an illustration for me. The first Adam in Eden sold us for naught, but the Messiah, the last Adam, came and bought us back again. The first Adam brought us to the poorhouse, as it were; the last Adam makes us kings and priests unto God. That is redemption. We get in Christ all that Adam lost, and more. Men look on the blood of Christ with scorn and contempt; but the time is coming when the blood of Christ will be worth more than all the kingdoms of the world. (From: Anecdotes, Incidents and Illustrations)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your Spirit.”

The Names of Jesus: The Propitiation

Hello Beloved,

As we continue our study of the names and titles for Jesus, we have moved to the New Testament. Last month, we considered the title of Jesus as “The Lamb of God.” This month we will consider Jesus as “The Propitiation.” A few Sunday nights ago we studied Romans 3:21-25, which details the sacrifice of Christ as a propitiation by which God’s righteousness was manifested. The text states,

21  But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22  the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23  for all have sinned and fall short of the glory of God, 24  and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25  whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26  It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. Romans 3:21-26 (ESV)

The text clearly connects the redemption payment of a ransom to God through the blood of Jesus by the term “propitiation.” Please note that verse twenty-five describes Christ’s sacrifice that brought redemption as “a propitiation by his blood.” In 1 John 4:10, the beloved disciple, John, writes of God’s love, “In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” 1 John 4:10 (ESV)

The word for propitiation (hilaskomai) is also used in the Greek Old Testament called the Septuagint (LXX) to describe the mercy seat. This was the cover on the Ark of the Covenant where the Ten Commandments were housed. Every year on the Day of Atonement, the blood of a goat that had been sacrificed for the people of Israel was sprinkled on the mercy sea, the place where reconciliation occurred between God and man. We see the concept of propitiation translated this way in Hebrews as the author writes of that which was above the tablets in the Ark of the Covenant, “Above it were the cherubim of glory overshadowing the mercy seat (hilasterion). Of these things we cannot now speak in detail.” Hebrews 9:5 (ESV)

In the gospel of Luke, Jesus portrayed the tax collector in the so-called sinner’s prayer as beating his breast and using this term (hilaskomai) as he called on God to show him mercy. Jesus contrasted the prideful prayer of a tax collector with that of a Pharisee, communicating, “But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful (hilaskomai) to me, a sinner!’ Luke 18:13 (ESV) interestingly, it has been stated of Jesus that he was the priest, the sacrifice, and the mercy seat in that which brought us reconciliation with God.

The term, propitiation, has been debated over the last half century, as it conveys the idea that Christ’s sacrifice provided full satisfaction to appease the wrath of God toward sin. Some interpreters do not like the idea that Christ’s death on the cross appeased God’s wrath and prefer the term “expiation,” which conveys more of a covering and forgiveness of sin because they think the idea of propitiation has pagan roots in the appeasement of anger for the gods and goddesses of the Greek pantheon. However, these gods are obviously different in their personal whims and petty humanoid interests as compared with that of the pure holiness of the just and righteous one true God.

The attributes of God’s holiness and justice must reveal wrath toward sin, but this wrath was appeased at the cross where God displayed His attributes of love and mercy. Consider this final thought.

The geographical heart of London is Charing Cross. All distances are measured from it. This spot is referred to simply as “the cross.” A lost child was one day picked up by a London “bobby.” The child was unable to tell where he lived. Finally, in response to the repeated questions of the bobby, and amid sobs and tears, the little fellow said, “If you will take me to the cross I think I can find my way from there.” (Jessie Brown Pounds in Encyclopedia of 15,000 illustrations).

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: The Lamb of God

Hello Beloved,

As we continue our study of the names and titles for Jesus, we have moved to the New Testament. Last month, we considered the title of Jesus as “Savior.” This month we will consider Jesus as “The Lamb of God.” Elmer Towns notes that only John the Baptist uses the title “Lamb of God” for Jesus in the first twenty-six books of the Bible, and it is the Apostle John who uses the same title twenty-six times in the last book of the Bible, Revelation.

We often recall the story about how John the Baptist recognized Jesus as Messiah or the Christ. John had been told by God that he would know the Messiah for He would be the one on whom the Spirit descended and remained. Sure enough, when Jesus came to John to be baptized and John did his duty, the Spirit descended, like that of a dove, upon Jesus (John 1:32). It was this Jesus before whom John pointed his finger and in no uncertain terms told his disciples, “Behold! The Lamb of God who takes away the sin of the world!!” (John 1:29 ESV).

John was the son of a priest, Zachariah. Now, I am certain that old Zachariah spoke often to John about the morning and evening sacrifice in the temple for each day which usually involved a lamb. I am also sure that Zachariah told his son about the Passover lamb, the importance of the blood that covered the doorpost and lintel of the house from the Passover story, and how the blood protected the people from the death angel. And finally, I am absolutely certain that Zachariah told John about the substitutionary significance of the lamb that was slain in the Jewish sacrificial system, and how it foreshadowed the one who would be slain in our place and for our sin. For instance, the fifty-third chapter of Isaiah communicates about the Christ that “All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth” (Isaiah 53:6-7 ESV). I am most assured that these truths from God’s Word are why John pointed to Jesus and called Him the “Lamb of God.” John’s followers took notice, and many of them stopped being disciples of John and became disciples of Jesus. Jesus was and is the Lamb who bore the sin of the world, and it was He who died as the perfect spotless sacrifice to take away sin. It was our sin that Jesus bore on His body as He hung on that tree we call a cross (1 Peter 2:24), and for those who trust in Jesus’ sacrifice, their sin is removed as far as the east is from the west (Psalm 103:12).

In the final book of the New Testament, Revelation, there is a pretty amazing scene that takes place in heaven during the fifth chapter. To give you a little background, John saw a scroll that represented the very future of the world, and it appeared that there was no one in heaven, or on earth, or under the earth who could take the scroll and break its seals to look into it. As John began to weep, one of the elders in heaven told John to stop weeping because, “behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals” Revelation 5:5 (ESV). However, when John looked up, he saw this Lion taking the form of “a Lamb standing, as though it had been slain” Revelation 5:6 (ESV). Jesus is the Lamb who took the scroll, receiving praise from the living creatures and heavenly elders, as they sang, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth” Revelation 5:9-10 (ESV). Afterwards, multitudes of angels joined in the chorus, singing, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” Revelation 5:12 (ESV). Then all creation sang, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” Revelation 5:13 (ESV). Jesus, “The Lamb of God,” did conquer through the shedding of his blood so as to defeat sin and its consequence of death. Salvation and Justification, or being made right(eous) with God, comes only by trusting in the Lamb who was slain for our sin. I leave you with this thought: The Chinese character for "righteousness" is most interesting. It is composed of two separate characters—one standing for a lamb, the other for me. And when "lamb" is placed directly above "me," a new character—"righteousness"—is formed. (Encyclopedia of 15,000 Illustrations: Signs of the Times.)

Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Savior

Hello Beloved,

As we continue our study of the names and titles for Jesus, we were previously in the Old Testament and have moved to the New Testament. Last month, we considered the title of Jesus as “Redeemer.” This month we will continue to follow Elmer Towns’ categories of names, considering the title of Jesus as “Savior.” It has been said, “You can't claim God as your Father until you claim Christ as your Savior.” (—The  Complete Book of Zingers)

Many may find it ironic that the Bible rarely uses the name “Savior” for Jesus considering His central purpose and ministry. Being “Savior” is focal to all that Jesus did. We remember that prior to Christ’s birth, an angel of the Lord told Joseph in a dream, “you shall call his name Jesus, for he will save his people from their sins” Matthew 1:21 (ESV). A little later, immediately after Christ’s birth, an angel announced the title of “Savior” to shepherds in a field that were keeping watch over their flock, “For unto you is born this day in the city of David a Savior, who is Christ the Lord”
Luke 2:11 (ESV). During Jesus’ ministry, a group of Samaritans listened to Jesus at Sychar and assessed that He deserved this title, calling Him the “Savior of the world” (John 4:42).

The title of “Savior” is not only seldom used in the gospels, but it is also rarely used in the New Testament epistles. However, the Bible does communicate that both Peter and Paul used the title of Savior for Jesus as recorded in the book of Acts. Peter and the rest of the Apostles boldly spoke about Jesus before the Sanhedrin, saying: “God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins” Acts 5:31 (ESV). Paul communicated about Christ to those in Pisidia Antioch, “God has brought to Israel a Savior, Jesus, as he promised” Acts 13:23 (ESV).

Towns conjectures as to why such an important title for Jesus like “Savior” would be used so little by the Apostles. One reason may be that “Savior of the world” was also a title of Caesar, so the Apostles could have been trying to avoid confrontation with the authorities. The next reason is that both Paul and Peter used this title, “Savior,” in evangelistic contexts. Their epistles were written to believers for the purpose of edification and growth in the Christian life. Jesus being the “Savior” was simply accepted and understood. Perhaps such a notion would find evidence in Paul’s statement to Timothy about his own testimony, “and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” 1 Timothy 1:14-15 (ESV). I leave you with this illustration.

A native of interior China wanted to become a Christian but couldn't understand how Christianity was superior to Confucianism and Buddhism. One morning he came to the missionary in a happy mood saying, "I dreamed last night, and now I understand. I dreamed I had fallen into a deep pit where I lay helpless and despairing. Confucius came and said, 'Let me give you advice, my friend; if you get out of your trouble, never get in again.' Buddha came and said, 'If you can climb up to where I can reach you, I will help you.' Then Christ came. He climbed down into the pit and carried me out." It takes the Savior of man to do that. Only a Savior would stoop so low as to save a sinful soul like yours and mine. (Bible Illustrations - Illustrations of Bible Truths)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Redeemer

Hello Beloved,

As we continue our study of the names and titles of Jesus, we were previously in the Old Testament. Last month, we considered the title of Jesus as “The Banner.” This month we will consider the salvation names of Jesus. We will be following closely with Elmer Towns categories of names, beginning with “Redeemer.” The title of Redeemer is never used of Jesus in the New Testament, though His work of redemption is spoken of often. The term “redemption” basically means “to buy back.” When it is associated with our salvation, it means the price that was paid to purchase our salvation and forgiveness of sins, which was Christ’s blood.

We can follow Towns’ description of Jesus as “Redeemer” by focusing on three different aspects of this concept. First, we will consider that Christ purchased us in the “marketplace.” The term agorazo means “to go to the marketplace (agora) and pay the price for a slave.” Think of the song that was sung in heaven and led by the Four Living Creatures in Revelation 5: “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation” Revelation 5:9 (ESV). Second, redemption (exagorazo) also means “to buy out from the marketplace.” In Galatians, the Apostle Paul emphasizes Christ’s redemption by removing us from the curse of the law. He writes, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— Galatians 3:13 (ESV). In the place of this curse, God has made us adopted sons and daughters; “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” Galatians 4:4-5 (ESV). Third and finally, let us search out Christ’s redemption as lutrao, which means “to pay the price for the slave and then release him.” This aspect of redemption emphasizes the freedom for those redeemed in Christ through the shedding of His blood. The author of Hebrews writes, “he (Christ) entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption” Hebrews 9:12 (ESV). As Towns concludes, the redemption of Christ “includes the price of redemption (agorazo), removal from the marketplace of sin (ekagorazo), and the provision of liberty to the redeemed (latrao).”

In the super-miracle of the Incarnation, our very Creator, Preserver, Judge, becomes our Kinsman, Sinbearer, Redeemer! Of all miracles and mysteries this is the most staggering. (J. Sidlow Baxter)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Today’s notes came from Elmer Towns’ “The Names of Jesus.”

The names of Jesus: The Banner

As we continue our study of the names and titles of Jesus, we are currently in the Old Testament. Last month, we considered the title of Jesus as “The Desire of All Nations.” This month we will consider the messianic title: “The Banner.” A banner is a pole used as a standard or ensign set on the tops of mountains as a call for the people to assemble themselves for some great national purpose. We might relate the use of a banner or ensign in the same manner as we perceive a flag.

In the prophecy of Isaiah, it is communicated that in the coming Millennium the “shoot of Jesse” who is also called the “root of Jesse” will stand as a banner for all His people. In the Millennium, wild animals will be kind to domesticated animals, and what once was dangerous will be safe for children. This will be a time when:

And the wolf will dwell with the lamb, And the leopard will lie down with the young goat, And the calf and the young lion and the fatling together; And a little boy will lead them. Also the cow and the bear will graze, Their young will lie down together, And the lion will eat straw like the ox. The nursing child will play by the hole of the cobra, And the weaned child will put his hand on the viper’s den. They will not hurt or destroy in all My holy mountain, For the earth will be full of the knowledge of the Lord As the waters cover the sea. Isaiah 11:6–9 (NASB95)

By “knowledge of the Lord,” Isaiah infers that people will not just know about the Lord, but they will live in accordance with God’s principles and His Word. Judah and Israel will be regathered into the land of promise, and they will abide by the New Covenant. Finally, the prophet communicates in this passage that all the peoples will be blessed and gather around “The Banner,” which is Jesus Christ. Jesus will be a rallying point for the nations. The prophet states, "And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people; For the Gentiles shall seek Him, And His resting place shall be glorious." Isaiah 11:10 (NKJV)

As citizens of America, we culturally stop our events at ballgames, the beginning of school days, or even at vacation Bible school to say the pledge of allegiance to the “banner” or flag that represents our nation, the United States of America. We do this because we are patriots, citizens who care about our country, and loyalists who submit to the governing authorities under which God has placed us. We celebrate the men in war who carried the “banner” courageously into battle with little concern for their own safety. We revere those who hoisted the “banner” at the end of the battle to remind the enemy who was the victor. We place the “banner” in the ground of new and untamed territories, like the moon, to show that we have gone where no man has gone before. The “banner” is a point of rally for us as Americans. Consider our national anthem, “O say, does that star-spangled banner yet wave, O'er the land of the free and the home of the brave.” How much more should Jesus, “The Banner,” be our point of rally now as He will be in the coming kingdom. Jesus said as much in Luke when he stated, “And people will come from east and west, and from north and south, and recline at table in the kingdom of God.” Luke 13:29 (ESV)

The Banner of Jesus is flying high
when nailed upon the cross was He to die.
With arms opened wide as a flag unfurled
as men passed by and their insults hurled.

Upon Calvary's hilltop the banner flies
as Jesus lays down His life for us and dies.
There the veil of the temple was torn in two
and heaven’s door opened we go through.

He said 'When I am hung upon the tree'
then I will draw Jews and Gentiles to me, '
To all who believe the cross leads to heaven
and all who come in repentance are forgiven.

Outstretched upon Calvary's cross I see
the full extent of Jesus' love for me.
The 'agape' love of God was outpoured
for this poor, vile sinner by Christ adored.

From the Root of Jesse the banner flies
'Come, enter the gates of heaven it cries.'
The Sovereign Lord beckons us to come
and calls us to our great heavenly home.

There praise shall be my glorious battle cry
and His great love my soul shall occupy.
Called into His Banqueting house above
where His great banner over me is love.

By: Roy Allen

Until next time, this is Pastor Daniel writing, “may the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: The Desire of All Nations

Hello Beloved,

As we continue our study of the names and titles of Jesus, we are currently in the Old Testament. Last month, we considered the title of Jesus as “Branch.” This month we will consider the messianic title: “The Desire of All Nations.” During the return from exile, under the leadership of Joshua and Zerubbabel, the people of God were beginning to show signs of discouragement with the building of the Second Temple. It simply did not have the regality and the architectural beauty of the temple that Solomon had built. Further, there were articles that would be missing from the Second Temple that were in that of the first, among which included the ark of the covenant with the mercy seat and the very Shekinah glory of God. To encourage the Jews in the rebuilding of the temple, Haggai wrote,

6  "For thus says the LORD of hosts: 'Once more (it is a little while) I will shake heaven and earth, the sea and dry land; 7  and I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory,' says the LORD of hosts. 8  'The silver is Mine, and the gold is Mine,' says the LORD of hosts. 9  The glory of this latter temple shall be greater than the former,' says the LORD of hosts. 'And in this place I will give peace,' says the LORD of hosts." Haggai 2:6-9 (NKJV)

The shaking here most likely refers to the earthquake that occurs during Christ’s second coming and the period surrounding the battle of Armageddon. It is after our Lord’s return that He will set up the Millennial kingdom and the nations will adorn the future temple with their wealth. However, a traditional title for Christ seems to be tucked into the seventh verse of this text, a title that is debated in some circles. Nevertheless, as we see in the New King James Bible, it is possible to see in this text a title for Christ as “the Desire of all Nations.” In line with this interpretation, we see Christ, as the glory of God, fill His temple. It is true that the Shekinah glory of God was absent in the dedication of the Second Temple, and the glory of God returning to the temple could be perceived as partially fulfilled in Christ’s first coming when the baby Jesus entered the temple. Simeon described Jesus as, “a light for revelation to the Gentiles, and for glory to your people Israel.” Luke 2:32 (ESV). Nevertheless, it is clear that Haggai is referring to Jesus’ second coming in Haggai 2:6-9. At that time, Christ will be King and Lord of all the nations. This is why we continue to pray, “Come, Lord Jesus!” Revelation 22:20 (ESV) Someone once wrote of Jesus:

To the horticulturist He is the True Vine.
To the judge He is the Righteous Judge, the Judge of all men.
To the juror He is the Faithful and True Witness.
To the jeweler He is the Pearl of Great Price.
To the lawyer He is Counselor, the Lawgiver, the Advocate.
To the newspaper man He is the Good News of Great Joy.
To the philanthropist He is the Unspeakable Gift.
To the philosopher He is the Wisdom of God.
To the preacher He is the Word of God.
To the sculptor He is the Living Stone.
To the statesman He is the Desire of all Nations.

(Encyclopedia of 15,000 Illustrations: Signs of the Times.)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Branch

Hello Beloved,
As we continue our study of the names and titles of Jesus, we are currently in the Old Testament. Last month, we considered the title of the Jesus as “Immanuel.” This month we will consider the messianic title of “Branch.” In days of old, the branch metaphor was often related to the descendants of a king (Ezek 17:3, 10; Dan 11:7), and the Bible depicts this metaphor of Jesus as the righteous “Branch” that shoots from the dynasty of David. We often reflect on Jesus as the fulfillment of Isaiah 11:1, which states, “There shall come forth a shoot (my emphasis) from the stump of Jesse, and a branch from his roots shall bear fruit” Isaiah 11:1 (ESV). Several other prophetic passages also depict Jesus as the “Branch:”

 “Branch of Yahweh” (Isa 4:2)

“Branch of David” (Jer 23:5–6)

“The Branch, My Servant” (Zec 3:8)

“Branch, a man” (Zec 6:12)

 Elmer Towns indicates that the four passages exhibited above which describe the “Branch” communicate an interesting kaleidoscope of colorful metaphors that appear to parallel an emphatic description of Jesus from each of the four gospels (Elmer Towns, The Names of Jesus, 48). First, the prophet Jeremiah writes, “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land” Jeremiah 23:5 (ESV). Towns connects Matthew’s emphasis of Jesus as “King” with Jeremiah’s description of the Messiah. Second, the prophet Zechariah states, “Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch” Zechariah 3:8 (ESV). Towns connects Zechariah’s emphasis on the Messiah as “Servant” from this passage with the broad emphasis on Jesus as “Servant” from the gospel of Mark. Of course, the prophet Isaiah also greatly emphasizes the connection of the “Servant” with “Messiah” in his four servant songs located in the second half of his prophetic book. Third, Zechariah also writes of the Messiah, “And say to him, ‘Thus says the LORD of hosts, “Behold, the man whose name is the Branch: for he shall branch out from his place, and he shall build the temple of the LORD” Zechariah 6:12 (ESV). Towns emphasizes the humanity of Jesus from this allusion and connects Zechariah’s description of the “Branch” with Luke’s use of the “Son of man” in his gospel. Finally, Isaiah writes:

In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honor of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain. Isaiah 4:2-6 (ESV)

Towns connects Isaiah’s portrayal of the “Branch” that encompasses the very identity of the Lord Himself in all His divine glory with John’s description of Jesus with the Word who was with God and was God (John 1:1). As Jesus was the “Servant” who suffered for our sin in His first coming, we await the fulfillment of His kingdom, which will be inaugurated in His second coming. At this time, King Jesus, the righteous Branch, will sit on His throne and execute justice and righteousness. Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Immanuel

Hello Beloved,

As we continue our study of the names and titles of Jesus, we are currently in the Old Testament. Last month, we considered the name of the prophet like “Moses.” This month, as Christmas approaches, we will consider the name “Immanuel.”

 In the birth narrative of Matthew, we are told by an angel of the Lord that Mary, who is a virgin, is to give birth to the Christ child, His name is to be Jesus, and He will fulfill the Immanuel prophecy. Matthew alludes to Isaiah 7:14 when he writes, “’Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us)” Matthew 1:23 (ESV).

 In the context of Isaiah 7, the wicked king of Judah, Ahaz, is examining his water supply when the prophet Isaiah approaches him. Ahaz is in a conundrum. Two northern kingdoms more powerful and of greater wealth are trying to manipulate him to join their alliance. Isaiah, speaking for God, communicates that God is going to deliver Judah from these enemies. Further, he invites Ahaz to ask for a sign from the Lord “as deep as Sheol or high as heaven” for assurance of God’s promise. Ahaz tries to seem religious by stating that he would not put God to the test, but in so doing he completely misses out on a blessing by misunderstanding the situation. Nevertheless, Isaiah states that God would give Ahaz a sign:

 14 . . .  Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. 15  He shall eat curds and honey when he knows how to refuse the evil and choose the good. 16  For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. 17  The LORD will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.” Isaiah 7:14-17 (ESV)

 Though God does provide a more immediate fulfillment to this sign, possibly in the birth of Isaiah’s son Maher-shalal-hash-baz, its ultimate fulfillment is found in Jesus Christ, the premiere “God with us.” It was stated of Jesus in John’s prologue, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” John 1:14 (ESV).

 God had promised to be with His people in the Old Testament through many difficult and challenging situations. He promised Moses, “But I will be with you” (Exodus 3:12) in using this servant as a vessel through which to deliver God’s people from Egyptian bondage. God promised Joshua in the conquest of the promised land that “Just as I was with Moses, so I will be with you. I will not leave you or forsake you” Joshua 1:5 (ESV). Further, in encouraging the people to rebuild the temple after the exile, God promised His people by the mouth of the prophet Haggai, “I am with you, declares the LORD” Haggai 1:13 (ESV). Of course, Jesus fulfilled the promise of God being with us in a unique and greater way when the very Son of God, the second person of the Trinity, took on flesh, and was born in a manger. Let us reflect on the “Immanuel” who came to die on that old rugged cross that we might have life. I leave you with these words from Charles Spurgeon:

When once I mourned a load of sin,
When conscience felt a wound within,
When all my works were thrown away,
When on my knees I knelt to pray,
Then, blissful hour, remembered well,
I learned Thy love, Immanuel!

When storms of sorrow toss my soul,
When waves of care around me roll,
When comforts sink, when joys shall flee,
When hopeless griefs shall gape for me,
One word the tempest’s rage shall quell,
That word, Thy name, Immanuel!

When for the truth I suffer shame,
When foes pour scandal on my name,
When cruel taunts and jeers abound,
When “Bulls of Bashan” gird me round,
Secure within Thy tower I’ll dwell,
That tower, Thy grace, Immanuel!

When hell, enraged, lifts up her roar,
When Satan stops my path before,
When fiends rejoice and wait my end,
When legion’d hosts their arrows send,
Fear not, my soul, but hurl at hell
Thy battle-cry, Immanuel!

When down the hill of life I go,
When o’er my feet death’s waters flow,
When in the deep’ning flood I sink,
When friends stand weeping on the brink,
I’ll mingle with my last farewell,
Thy lovely name, Immanuel!

When tears are banished from mine eye,
When fairer worlds than these are nigh,
When Heaven shall fill my ravish’d sight,
When I shall bathe in sweet delight,
One joy all joys shall far excel,
To see Thy face, Immanuel!

Until next time, this is Pastor Daniel writing, may the grace of the Lord Jesus Christ be with your spirit.

The Names of Jesus: A Prophet Like Moses

Hello Beloved,

 As we continue our study of the names and titles of Jesus, we are currently in the Old Testament. Last month, we considered the name of “Shiloh” and its implications in describing the Christ. This week we will consider the prophet “like Moses.” We read of this individual in Deuteronomy
18:15-18, Moses writes:

15  “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen— 16  just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my God or see this great fire any more, lest I die.’ 17  And the LORD said to me, ‘They are right in what they have spoken. 18 I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him.
Deuteronomy 18:15-18 (ESV)

One might initially think this that prophet would find its fulfillment in Joshua, the immediate successor of Moses, but the end of Deuteronomy nullifies this thought. We read, “And there has not arisen a prophet since in Israel like Moses, whom the LORD knew face to face,” Deuteronomy 34:10 (ESV) A close examination of this prophet from Deuteronomy 18 helps us to understand that like Moses, God would communicate to this prophet directly, and then this prophet would communicate directly to the people. That’s exactly what happened at Horeb (or Sinai) when the Lord spoke to the people, and the people asked Moses to intercede for them because they were petrified of God’s voice. As Ajith Fernando points out, in one sense this could be descriptive for any of God’s prophets in that the people were called to listen to God’s prophet, (v. 15) and the prophet was required to speak the words that God put in His mouth. (v. 19) However, the “face-to-face” characteristic of this prophet, which closely resembled Moses’ ministry, most clearly finds its ultimate fulfillment in Jesus.

In the period between the Old and New Testament, it became clearer to God’s people that the prophecy of Deuteronomy 18:15-19 referred to one single prophet as opposed to just the prophetic office in general. When John the Baptist came on the scene, the question was posed, “’Are you the Prophet?” And he answered, “No.”’ John 1:21 (ESV) At least twice, during Christ’s ministry, the observing Jewish multitudes recognized Jesus as this prophet. In John 6:14, it was said of Jesus after the feeding of the five thousand, ‘“This is indeed the Prophet who is to come into the world!”’
John 6:14 (ESV) Further, at the end of the Feast of Booths the multitudes heard Jesus claim that through belief in Him one would expel “rivers of living water.” They then exclaimed, ‘“This really is the Prophet.”’ John 7:40 (ESV) Further, in the gospel of John, Jesus Himself could have been alluding to his fulfillment of this prophecy when he stated to the religious leaders, “For if you believed Moses, you would believe me; for he wrote of me.” John 5:46 (ESV)

It seems very clear that the Apostles recognized Jesus as the fulfillment of this prophesy. After healing the lame man at the “Beautiful Gate”, Peter proclaimed to the crowds regarding the fulfillment of Christ’s ministry, “Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’” Acts 3:22–23 (ESV) Stephen, a deacon who was associated with the Apostles, may have been alluding to Jesus before the Sanhedrin when he said, “This is the Moses who said to the Israelites, ‘God will raise up for you a prophet like me from your brothers.’” Acts 7:37 (ESV) Of course, as intimate as Moses was with God, meeting Him in face-to-face encounters at the tent of meeting, Jesus, the perfect God man, was much more intimate. No other merely human prophet came close to the intimacy Moses had with God, but Moses could not touch the connection of Jesus and the Father. In this sense, we could conclude that Jesus fulfilled the ideal of a perfect prophet. Of course, Jesus is more than a prophet, He is the very God-man who died for our sins. Further, in studying the life and ministry of Jesus, we discover the office of prophet was just one among three anointed ministries, including that of priest and king.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of Jesus: Shiloh

Hello Beloved,

As we have exhaustively surveyed the names and epithets of God in the last series of this newsletter, I will be turning to write on the names of Jesus. This series will primarily follow the work of Elmer Towns’ The Names of Jesus.

The first name given of Jesus in the Old Testament comes from a passage we recently studied on Sunday morning, Genesis 49:10. You may recall that Jacob prophesied Judah’s descendants would experience praise from his brothers, and he would exhibit power over his enemies. Judah is described as a lion who will receive the symbol of rule, the scepter. Jacob states, "The scepter shall not depart from Judah, Nor the ruler's staff from between his feet, until Shiloh comes, And to him shall be the obedience of the peoples” Genesis 49:10 (NASB).

Admittedly, the name of “Shiloh” does not appear in many of the translations, like the ESV and NIV. However, I believe it is best to translate the word from this passage by using the Hebrew transliteration, which is “Shiloh.” There are several debated meanings for this word, including “the sent one,” “son,” “peace” or “peace-giver” (the name Towns adheres to), “tribute,” and “he to whom it belongs.” We know that whatever it means, the name clearly refers to Jesus. At the heart of this prophecy, the nations of the world will be gathered to “Shiloh.” (Not to be confused with the place in Israel where the tabernacle was placed in the time of the Judges.)

Many ancient Jewish and Christian commentators agree that the passage of Genesis 49:10 must refer to the coming Messiah. Shiloh is a portrait of strength and power and will rule during a period of prosperity. Immediately following the given name of Shiloh, Jacob declares several metaphors that signify abundance during Shiloh’s reign. Jacob states, "He ties his foal to the vine, and his donkey's colt to the choice vine; He washes his garments in wine, And his robes in the blood of grapes. His eyes are dull from wine, And his teeth white from milk” Genesis 49:11-12 (NASB). During this period, grape vines are so numerous, one could tie his or her animal to them. Wine is so abundant; one uses it to wash clothes. Further, dark eyes and white teeth are indicative of health. Could this picture of worldwide dominion and prosperity be a portrait of the coming Millennium in which the Christ King (Shiloh) will reign? I believe it is! Yes, it is to Shiloh, the one to whom it belongs, that will have the rule and reign over such a kingdom. However, before this reign, further revelation from God’s Word communicates that Messiah must die and pay the penalty for our sins. William Billings captures this truth in his poem “Shiloh.”

Let all your fears be banish'd hence
Glad tidings I proclaim
For there's a Saviour born today
And Jesus is his name

Lay down your crooks and quit your flocks
To Bethlehem repair;
And let your wand'ring steps be squar'd
By yonder shining star

Seek not in courts or palaces
Nor royal curtains draw;
But search the stable, see your God
Extended on the straw

Then learn from hence, ye rural Swains
The Meekness of your God
Who left the boundless Realms of Joy
To Ransom you with blood

The Master of the Inn refus'd
A more commodious Place;
Ungenerous Soul of Savage Mould
And destitute of Grace

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

Biblical Epithets for God: Alpha (Α) and Omega (Ω)

Hello Beloved,

We are finishing our long study on the names and epithets of God in this edition of the Voice. Last month, we considered the epithet of God as “Husbandman.” This month, we will focus on the epithet of God as the “Alpha (Α) and Omega (Ω).” This epithet for God comes predominantly from the book of Revelation. There are two places in this book when God speaks directly. Both places contain this epithet for God. In the introduction of the book, God states, “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty”
Revelation 1:8 (ESV). At the end of the book during the presentation of the New Jerusalem, the voice from the throne emphasizes . . . “It is done! I am the Alpha and the Omega, the beginning and the end . . .”  Revelation 21:6 (ESV).

“Alpha” and “Omega” are respectively the first and last letters of the Greek alphabet, but they are also meant to summarize all the other letters. As Revelation 21:6 indicates, this epithet infers that God controls the beginning and the end as well as everything that is in between. The word we use to describe this control is “sovereignty,” an attribute of God that we have studied in a previous edition of this newsletter. The connotation of God being the Alpha and the Omega relates primarily to history. R. Bauckham believes that this title being placed at the beginning and end of the vision in Revelation signifies that God is the sole origin and goal of all things. The title is built on the prophetic truth ascribed to God by Isaiah, “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last; besides me there is no god’”
Isaiah 44:6 (ESV). God begins history at creation, and He ends it in the “eschaton” or the “end times.” Because God is sovereign over all of history, we can know that God is in charge of our past, present, and future. He has shown Himself faithful in the past; He continues to be a source of strength in present difficulties, and He prophetically reveals He has a firm grasp on the future.

Further, the title of Alpha and Omega is also used specifically of Jesus in Revelation 22:13. Jesus encourages John’s readers by stating, “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done.  I am the Alpha and the Omega, the first and the last, the beginning and the end” Revelation 22:12-13 (ESV). Therefore, not only does this title attribute deity to Jesus, but it also stresses the unity between the Father and the Son. Jesus, as God’s Son is sovereign over all things, has been given all authority, and will judge righteously. I leave you with this thought from Peter C. Moore.

God is not just the Lord of creation, the one who starts everything going in accordance with a grand plan. He is also the Lord of history. History is 'his story', and in some unfathomable combination of divine sovereignty and human will, God is the master chess player moving his chessmen forward and back in anticipation of the final moment when all that opposes him will be checkmated and his reign will be universally recognized. (Peter C. Moore/ The Complete Gathered Gold)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Ideas attributed predominantly to Grant Osborne

Biblical Epithets for God: Husbandman

Hello Beloved,

Last month, we considered the epithet of God as “Husband.” This month, we will consider the epithet of God as “Husbandman.” It may initially appear as though the “Husband” and the “Husbandman” are the same thing, but they are very different. The idea of Husbandman comes from John 15 in which Jesus says to His disciples, “I am the true vine, and my Father is the husbandman” John 15:1 (KJV). A translation that may be a little clearer would be found in the English Standard Version, which states, “. . . my Father is the vinedresser” John 15:1 (ESV). However, even this translation may be somewhat difficult to understand, so I will allude to the New Living Translation, which makes the meaning of the word abundantly clear when Jesus explains “. . .  my Father is the gardener” John 15:1 (NLT2). James A. Patch writes:

HUSBANDMAN, huzʹband-man, HUSBANDRY, huzʹband-ri: Husbandman, originally a “householder” or “master of the house,” is now limited in its meaning to “farmer” or “tiller of the soil. . . It is a common practice in Palestine and Syria today for a rich man to own lands in many different parts of the country. He sets farmers over these different tracts who, with the helpers, do the plowing, planting, reaping, etc; or he lets out his lands to farmers who pay him an annual rental or return to him a certain percentage of the crop. Much of the plain of Esdraelon, for example, was until recently owned by Beirut proprietors and farmed in this way. The writer while riding on the plain near ancient Dan, was surprised to overtake an acquaintance from Beirut (3 days’ journey away), who had just dismounted at one of his farms to inspect it and to receive the annual account of his farmer. The pride with which the husbandman pointed out the abundant harvest will not be forgotten. All the difficulties of the owner with his husbandmen described by Jesus are often repeated today. In a figurative sense, Jesus said “I am the true vine, and my father is the husbandman” (Jn 15:1). He sows, cultivates, prunes and expects fruits from His church. In the parable of the Householder (Mt 21:33 ff), the wicked husbandmen were the Jews. The church is referred to as “God’s husbandry” in 1 Cor 3:9 (m “tilled land”). [ISBE]

John 15: 1-11 predominantly describes our absolute dependence on Jesus as our source to complete and fulfill God’s desires for our lives in “bearing much fruit.” Jesus states,

Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. Already you are clean because of the word that I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. John 15:2-5 (ESV)

We must remember that in this passage, Jesus is the genuine or the “true vine.” Often, Israel was described as a vine in the Old Testament (Ps. 80:9–16; Is. 5:1–7; 27:2ff.; Je. 2:21; 12:10ff.; Ezk. 15:1–8; 17:1–21; 19:10–14; Ho. 10:1–2). The picture painted by Jesus in John 15 may very well be an allusion to the parable of the Gardener in Isaiah 5. Listen to the parable:

Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes. And now, O inhabitants of Jerusalem and men of Judah, judge between me and my vineyard. What more was there to do for my vineyard, that I have not done in it? When I looked for it to yield grapes, why did it yield wild grapes? And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. I will make it a waste; it shall not be pruned or hoed, and briers and thorns shall grow up; I will also command the clouds that they rain no rain upon it. For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry! Isaiah 5:1-7 (ESV)

God, the husbandman, cared for and cultivated the vine, Israel, and with all He did, they should have produced the most excellent of grapes. However, the vineyard yielded wild, sour, or rotten grapes, which represented their failure to keep His covenant. Jesus is the “true” vine, that is, in Him is found the culmination of all the promises given through Israel. Where Israel failed, Jesus succeeded. Therefore, as we abide in the vine, (Jesus) and the vineyard is cared for by the gardener/farmer (the Father), we grow, mature, obey, experience joy, and produce much fruit.

Until next time, this is Pastor Daniel writing, May the grace of the Lord Jesus Christ be with your spirit.

Biblical Epithets for God: Husband

We have been studying the “epithets” for God. As a reminder, the Oxford English Dictionary defines an epithet as “an adjective or phrase expressing a characteristic quality or attribute of the person or thing mentioned.” Last month, we considered the epithet of God as “Shepherd.” This month, we will consider the epithet of God as “Husband.”

In the Church age, we often think of the metaphor of Christ as the Bridegroom and the Church as the bride. However, there are several passages, especially in the Old Testament, that use the epithet of God as “Husband.” This epithet often alludes to the union between God and His people, and it carries strong overtones of covenant.

Ezekiel uses this language of a husband and wife to describe the Jews spiritual unfaithfulness in calling Judah an “Adulterous wife, who receives strangers instead of her husband!” Ezekiel 16:32 (ESV). We have also seen the epithet of God as “Husband” in our Wednesday night Bible study on Hosea. In the second chapter of Hosea, after Israel was depicted as the unfaithful wife who would be disciplined, God speaks of His restoration for His wayward people. The Lord proclaims, “And in that day, declares the LORD, you will call me ‘My Husband . . . I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy. I will betroth you to me in faithfulness. And you shall know the LORD” Hosea 2:16; 19-20 (ESV). Hosea’s contemporary, Isaiah, describes Israel’s failure and restoration with a similar metaphor. He writes, 

“For your Maker is your husband, the LORD of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called. For the LORD has called you like a wife deserted and grieved in spirit, like a wife of youth when she is cast off, says your God. For a brief moment I deserted you, but with great compassion I will gather you. In overflowing anger for a moment I hid my face from you, but with everlasting love I will have compassion on you,” says the LORD, your Redeemer.” Isaiah 54:5-8 (ESV)

And finally, Jeremiah refers to God as Israel’s “Husband” by using this concept to describe the first covenant that God made with the Jews, while also setting up the promise of a new covenant. He writes, “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD” Jeremiah 31:31-32 (ESV).

The Bible’s use of the epithet “husband” for God reminds us of the importance of spiritual faithfulness and devotion in our relationship with God. We are to serve and worship Him alone, as opposed to the idols of this world like money, power, and prestige. The use of God as Husband and His people as wife also reminds us of the strong bond that is intended to be between a literal husband and wife, often emphasized when describing this institution as a covenant. I leave you with this beautiful poem by Lucy Bennett that describes what our covenant relationship with God should look like.

I am the Lord’s. O joy beyond expression,
O sweet response to voice of love divine;
Faith’s joyous “Yes” to the assuring whisper,
“Fear not! I have redeemed thee; thou art mine.”
I am the Lord’s. It is the glad confession,
Wherewith the bride recalls the happy day,
When love’s “I will” accepted him forever,
“The Lord’s,” to love, to honor and obey.
I am the Lord’s. Yet teach me all it meaneth,
All it involves of love and loyalty,
Of holy service, absolute surrender,
And unreserved obedience unto thee.
I am the Lord’s. Yes; body, soul and spirit.
O seal them irrecoverably thine;
As thou, Beloved, in thy grace and fulness
Forever and forevermore art mine

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

Biblical Epithets for God: Shepherd

Hello Beloved,

We have been studying the “epithets” for God. As a reminder, the Oxford English Dictionary defines an epithet as “an adjective or phrase expressing a characteristic quality or attribute of the person or thing mentioned.” Last month, we considered the epithet of God as “Light.” This month, we will consider the epithet of God as “Shepherd.”

The epithet of God as “Shepherd” is very well known and well loved by so many. Believers have uniformly found comfort and security in God as “the Shepherd.” The portrait of a shepherd often evokes thoughts of God’s guidance, protection, provision, care, and discipline. The Bible also uses this epithet for leaders like kings, pastors, and even priests, when describing the ideal servant-oriented role that those in authority should resemble.

As we observe some Biblical passages that describe God as Shepherd, consider Jacob’s final blessing of Joseph on his deathbed. Jacob reminded Joseph of God’s shepherding watch-care and provision even through the slander, attacks, and difficult circumstances his son experienced at the hands of others. Jacob stated, “The archers bitterly attacked him, shot at him, and harassed him severely . . . yet his bow remained unmoved; his arms were made agile by the hands of the Mighty One of Jacob (from there is the Shepherd, the Stone of Israel),” Genesis 49:23-24 (ESV). At times the psalmist calls us to worship God by using the concept of “Shepherd” as a comforting picture, like when he writes, “Oh come, let us worship and bow down; let us kneel before the LORD, our Maker! For he is our God, and we are the people of his pasture, and the sheep of his hand . . .” Psalm 95:6-7 (ESV). At other times, the psalmist uses the illustration of shepherd to remind us of our personal and intimate disposition before the Majestic God who created us. David writes, “The LORD is my shepherd; I shall not want” Psalm 23:1 (ESV). In Ezekiel, to contrast the failure and self-centeredness of Israel’s leaders, the prophet pictured the way God would care for His people by using the identity of God as “Shepherd.” He writes of the Lord,

“Behold, I, I myself will search for my sheep and will seek them out. 12  As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. 13  And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. 14  I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. 15  I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. 16  I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice. Ezekiel 34:11-16 (ESV)

Finally, I would be remiss if I did not recall how Christ is described as the chief Shepherd (1 Peter 5:4), the great Shepherd (Hebrews 13:20), and the good Shepherd who lays down His life for the sheep (John 10:11), in the New Testament. I leave you with this old poem about Our Faithful Shepherd:

There are some dry, barren lands we must cross
As God's beloved sheep;
There are dark valleys, difficult mountains,
Some waters rough and deep.
There are enemies to encounter,
Battles to be fought,
Storms to endure,
Lessons to be taught.
Through it all, our Shepherd is faithful,
As our eyes are fixed on Him:
He's the water of life in a dry thirsty land,
The light in the valley dim;
He undergirds as we climb steep mountains,
And carries us through waters deep;
He protects us from the angry wolves
Who seek to harm His sheep;
He fights our battles for us,
And shelters us in the storm,
Teaching us to trust Him
As He keeps us safe and warm.
Praise the Name of Jesus -
The Shepherd of our soul;
We're the people of His pasture -
And He's faithful to His fold.

Until next time, this is Pastor Daniel writing “May the grace of the Lord Jesus Christ be with your spirit.”

Biblical Epithets for God: Light

Hello Beloved,

We have been studying the “epithets” for God. As a reminder, the Oxford English Dictionary defines an epithet as “an adjective or phrase expressing a characteristic quality or attribute of the person or thing mentioned.” Last month, we considered the epithet of God as “Redeemer.” This month, we will consider the epithet of God as “Light.”

As the “Light,” God is holiness and the very definition of glory in all its radiance. God covers Himself as with a garment of light. The Psalmist states, “. . . O LORD my God, you are very great! You are clothed with splendor and majesty, covering yourself with light as with a garment, stretching out the heavens like a tent” Psalm 104:1-2 (ESV). God is truth, and in His revelation, He brings “true” enlightenment to His people. David sang, “For you are my lamp, O LORD, and my God lightens my darkness” 2 Samuel 22:29 (ESV). As a picture of security, and parallel to a stronghold, David asserted, “The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?” Psalm 27:1 (ESV). The prophet Micah spoke of his hope in God through terms of light. He declared, “Rejoice not over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the LORD will be a light to me” Micah 7:8 (ESV). James uses the imagery of light to describe the attribute of God’s changelessness and generosity by claiming, “Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” James 1:17 (ESV). John exhorted the followers of Christ to exemplify the God they serve because “God is light, and in him is no darkness at all” 1 John 1:5 (ESV).

In the everlasting state of the New Heavens and New Earth, the sun will not be needed as God will be its light. Isaiah prophecies, “The sun shall be no more your light by day, nor for brightness shall the moon give you light; but the LORD will be your everlasting light, and your God will be your glory. Your sun shall no more go down, nor your moon withdraw itself; for the LORD will be your everlasting light, and your days of mourning shall be ended” Isaiah 60:19-20 (ESV). John reveals in further revelation that this light includes the Lamb, Jesus Christ. He states regarding the New Jerusalem, “And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb” Revelation 21:23 (ESV). My friends, remember the words of Jesus, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” John 8:12 (ESV).

I am reminded of a simple but true nugget of contemplation from James Philip, “In the light of God, human vision clears.” (The Complete Gathered Gold)

Until next time, this is Pastor Daniel writing, May the grace of the Lord Jesus Christ be with your spirit.”