15 - THE NAMES OF GOD

His name shall endure fo ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. Psalms 72:17

INTRODUCTION

Names are important. Someone has said, "the sweetest sound in any language is the sound of a person’s own name." The names of God are also important. The Scriptures record hundreds of names and titles given to God. These names not only identify God but reveal something about his character and nature. Much of the truth of God is capsulized in his names. Therefore, an understanding of God’s names will deepen our reverence and love for him. THE PRIMARY NAMES OF GOD The following chart will help interpret the interrelationship among the various names of God. The names of God are one method God has chosen to reveal truth about himself. Some of God’s names emphasize his nature. Other names emphasize his special relationship to man. At other times, God gave his name to identify other aspects of truth. THE NAMES OF GOD IN SCRIPTURE Elohim (God) El-Shaddai, El-Elyon, El-Olam Jehovah (LORD) Jehovah-Sabaoth Jehovah-Jireh Jehovah-Rapha Jehovah-Nissi Jehovah-Shalom Jehovah-Tsidkenu Jehovah-Shammah

Elohim-God. The most common designation for deity in Scripture is "God." The Hebrew word for "God" is Elohim. This term comes from two other Hebrew words, El meaning "Strong One," and ohim meaning "to swear or bind with an oath." Therefore, God is the Strong One who manifests himself by his Word. This name is used over 2,500 times in the Old Testament, often to remind the reader of the strength or faithfulness of God. Moses wrote, "From everlasting to everlasting, thou art God [Elohim]" (Psalms 90:2).

Elohim is the name first used to mention God in the Scriptures. "In the beginning God [Elohiml created the heaven and earth" (Genesis 1:1). The final reference to the word "God" in the New Testament is the Greek equivalent theos (Revelation 22:19). Usually, the name God (Elohim) is used in connection with the unsaved or inanimate objects.

Jehovah-Lord. An unusual problem confronts the study of this second name of God. We really are not sure how to pronounce it. Some scholars say "Yahweh" but others say "Jehovah-" To distinguish it from another Hebrew word also translated "Lord," Jehovah in most Bible translations is LORD, using small capital letters. The reason we are not sure of its pronunciation stems from the reverence Jewish scribes gave to it. No one would pronounce it, Out of fear of offending God. Whenever a scribe came to the word in copying the Scriptures, some would stop and bathe and put on clean clothes. Others would begin with new pen and ink before writing God’s name. This concern not to dishonor the name of God was also expressed in the reading of the Scriptures. When the reader came to this name for God, he would either pause and omit it or often substitute another name for God in its place. Also, Hebrew language has no vowels in its alphabet so pronounciation of words is learned orally. Because men did not speak the name, it was not long before others did not know how to pronounce it. This word Jehovah means "to be or become." It comes from the verb "to be" repeated twice. Jehovah means, "I am, I am." This is the name whereby God identified himself at the burning bush (Exodus 3:14). This name speaks of both the self-existence of God and his eternity. God is the only one who can say I am, I exist by myself independent of any other. He can always say "I am" because he always was in the past and always will be in the future.

Jehovah is used about 4,000 times in the Bible, usually in association with his people. It has been called "the covenant name of God," as it is often used to identify God in his covenants (Genesis 2:15-17; Genesis 3:14-19; Genesis 4:15; Genesis 12:1-3).

Adonai-Lord. The third name used of God in Scripture is Adonai, usually translated "Lord" in our English Bible. Only the first letter is capitalized with Adonai Lord, whereas small capital letters are used in Jehovah LORD. Adonai was first used by Abraham as he sought the will of God in adopting an heir (Genesis 15:2). The term indicates the sovereignty of God. If he is the master, then we are the servants. The master is the one who assumes control of a situation. It is reasonable to as assume that the servants will do the master’s will. Of all the names used of God, Adonai identifies him with the qualities of an earthly master. Hence, it gives human characteristics to God. The word Adonai also implies the possibility of knowing the will of the master. Abraham used the name as he sought to determine a course of action. If the responsibility of a servant is to do the will of his master, it is reasonable to assume the master will make that will known to his servant.

Today Christians often talk about the Lord but show little of allowing him to control their lives. If we recognize him as Lord, then there is no longer any question of obeying his commandments. When God told Peter to kill and eat unclean animals, three times Peter replied, "Not so Lord" (Acts 10:9-16). As soon as Peter said "not so," he was at that moment not recognizing God as his Lord. THE COMPOUND NAMES OF ELOHIM

El-Shaddai-The Almighty God. The primary names of God are sometimes used with other names to identify a specific characteristic of God. The name El-Shaddai means "the Almighty God." This name speaks of God’s all-sufficiency. When Abraham was ninety-nine years old and still without an heir, "the Almighty God" renewed his covenant with him (Genesis 17:1-2). This was the God who was able to overcome any obstacle to keep his promise. The term Shaddai means "rest or nourisher." It comes from a root word that means "breast or strength given or sustainer." Though translated "the Almighty God," it also means "the all- sufficient God." Today we can claim the psalmist’s promise, "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty [El-Shaddai]" (Psalms 91:1).

El Elyon-the most high God. This name is used to identify God, particularly to polytheistic Gentiles. The idea in this name is that the true God of Israel was above all other false gods of the Gentiles. This title is first used in the Scriptures to identify Melchizedek, "the priest of the most high God" (Genesis 14:18). At that time, Melchizedek attributed Abraham’s recent military victory to El-Elyon (the most high God). He is also understood to be "the p6ssessor of heaven and earth" (Genesis 14:22).

El-Olam-the everlasting God. In his experience with God, Abraham also came to know him as "the everlasting God" (Genesis 21:33). This name indicates God is not limited by time, for he is eternal. Moses wrote, "From everlasting to everlasting, thou art God” (Psalms 90:2). The name El-Olam personifies a that is true about the eternity of God. THE COMPOUND NAMES OF JEHOVAH

Jehovah-Sabaoth-the Lord of hosts. This name emphasizes the power and glory of God. The word "hosts" is used in the Bible to refer to heavenly bodies (Genesis 2:1), angels (Luke 2:13), saints (Joshua 5:15), and sinners (Judges 4:2). It implies the power of the heavenly beings who serve the Lord. As the Lord of hosts, God is working through all these "hosts" to fulfill his purposes. The Christian can be encouraged today as he claims the promise, "The Lord of hosts is with us" (Psalms 46:7). In discussing the second coming of Christ, David asked and answered a very important question. "Who is this King of glory? The Lord of hosts, he is the King of glory" (Psalms 24:10). The expression "Lord of hosts" is used over 170 times in Scripture to identify the Lord.

Jehovah-Jireh-the Lord shall provide. Probably the single greatest test of faith in the life of Abraham occurred when God called him to sacrifice his son. When Isaac asked his father about the sacrifice animal, Abraham responded, "God will provide himself a lamb for a burnt offering" (Genesis 22:8). Later that same day, God honored the faith of Abraham and prevented the death of Isaac, providing a ram in his place. "Abraham called the name of that place Jehovah- Jireh [the Lord shall provide]" (Genesis 22:14). In the New Testament, Paul may have been thinking of this name of God when he asked, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?" (Romans 8:32).

Jehovah-Rapha-the Lord that healeth. God always wants the best for his people. When he brought Israel out of Egypt, he wanted his People to live full and healthy lives. "If thou wilt diligently hearken to the voice of the Lord thy God, and wilt ii(i that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of diseases upon thee, which I have brought upon the Egyptians; for I am the Lord that healeth thee" (Exodus 15:26). name of God emphasizes God’s concern for our good health.

God is certainly able and does on occasion heal people miraculously, but that is only part of what this name teaches. The context of the revelation of this name is preventive medicine more than curing. No doctor has found a cure for the common cold, but the mother who bundles up her children with scarves, mittens, boots, and snowsuits on a cold winter day has "cured" her children’s cold by preventing it. Here God has promised to heal us from the diseases that plagued the Egyptians by providing the resources that are available to those who obey the Lord. Obedience will produce good health.

Jehovah-Nissi-the Lord our banner. When God gave Israel the victory over Amalek, "Moses built an altar, and called the name of it Jehovah-Nissi" (Exodus 17:15). The name Jehovah-Nissi means "the Lord is my banner" or "the Lord that prevaileth.” The emphasis of this name for the Christian is that we are not in the battle alone. As soldiers, we march under the banner and colors of God. The battle itself belongs to God, and victory is already guaranteed. The Christian can therefore serve the Lord with complete confidence in the outcome.

Jehovah-Shalom-the Lord our peace. When God called Gideon to deliver Israel from the oppressive Midianites, "Gideon built an altar there unto the Lord and called it Jehovah- Shalom" (Judges 6:24). The name Jehovah-Shalom means "the Lord is our peace." The building of that altar before the gathering of an army or forming of a battle plan was an act of faith on Gideon’s part. The only way one can know Jehovah-Shalom is by faith. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). As we seek, to live for God consistently, the Bible says, “The God of peace shall be with you” (Php 4:9).

Jehovah-Tsidkenu-the Lord our righteousness. When the Lord returns to this world at the end of the age, many Jews Will recognize their Messiah and turn to him as Savior. At that time they will know a name of God that every Christian knows experientially, "the Lord our righteousness" (Jeremiah 23:6). Our admission into heaven is not dependent upon our personal righteousness but rather the righteousness of God applied to our account. Someday this will also be the experience of national Israel and "the Lord our righteousness" will be the prominent name of God in that day.

Jehovah-Shammah-the Lord is there. As Ezekiel concludes his discussion of the eternal city, he records, "and the name of the city from that day shall be, The Lord is there" (Ezekiel 48:35). This name of God emphasizes his presence. When God called Moses to lead Israel out of Egypt, he promised, "Certainly I will be with thee" (Exodus 3:12). As we are faithful today in presenting a greater deliverance to the lost by preaching and teaching the gospel, Jesus has promised, "Lo, I am with you always even unto the end of the world [age]" (Matthew 28:20). The Lord is present. THE USE OF THE NAME OF GOD

Taking God’s name in vain disobeys a biblical command. Taking God’s name in vain is commonly identified as cursing and is definitely prohibited in the Scriptures. "Thou shalt not take the name of the Lord thy God in vain" (Exodus 20:7). On at least six occasions in the Book of Leviticus, Moses writes, "Neither shalt thou profane the name of thy God" (Leviticus 18:21, Leviticus 19:12; Leviticus 20:3; Leviticus 21:6; Leviticus 22:2, Leviticus 22:32). That book of the Bible which teaches most about the holiness of God is also that book which reminds us most definitely not to curse.

Christians have a tendency to classify certain commands its more important than others. Actually, it is our duty as Christians to obey all that is commanded (Luke 17:10). We also sometimes wrongly classify sins in terms of what we would never do and those that God understands we will sometimes do. For many Christians, cursing is one of those understandable sins." They would be surprised to realize that God banned this practice in the context of prohibiting child sacrifices and just before forbidding homosexuality and bestiality (Leviticus 18:21-24). In the mind of God, these things were serious enough to cause him to cast out the pagan nations which at that time inhabited the Promised Land.

Cursing is not becoming priests. Moses was instructed to advise Aaron, Israel’s first priest, "that they profane not my holy name" (Leviticus 22:2). The priest was that individual who represented the people before God. The chief ministry of the priest was prayer. He naturally had a higher view of God than the typical Jew. God specifically told the priest not to desecrate God’s name. The New Testament teaches the priesthood of all believers. Every Christian has access by prayer to God directly through the blood of Jesus (Hebrews 4:14-16). We are a part of the "royal priesthood" (1 Peter 2:8). Just as the Old Testament-priest had the highest view of God, so the New Testament priest should have a high view of God. If the Christian "priest" has a correct understanding of who God is, he will not take his name in vain.

Cursing may produce detrimental associations. Many make a practice of cursing or using minced oaths (using a slang word as a swear word such as, darn for damn) in association with God. Some even find swearing or minced oaths somewhat entertaining. The Bible identifies those that curse in a different way. David said, "Thine enemies take thy name in vain" (Psalms 139:20). When a Christian curses, he identifies himself with the enemy of God.

Cursing is also a characteristic of "desperate men." During the Great Tribulation, men who have rejected Christ as Savior will panic in the midst of the judgment of God and blaspheme the name of God (Revelation 16:9). When God allowed Satan to try Job, Job’s wife considered the situation desperate and advised Job to "curse God and die" (Job 2:9). The Christian should not panic in the midst of an apparently desperate. situation. "Fret not thyself" (Psalms 37:1) is a command every Christian needs to obey daily.

Cursing is incompatible with personal holiness. God told redeemed Israel, "Ye shall be holy; for I the Lord your God, am holy" (Leviticus 18:2). In the New Testament, Peter taught his converts, "As he which hath called you is holy, so be ye holy in all manner of conversation [life]" (1 Peter 1:15). A Christian cannot practice consistent personal holiness and curse. "They shall be holy unto their God, and not profane the name of their God" (Leviticus 21:6). It is incompatible to try to live for God in our life-style and dishonor his name in our speech.

Paul charged the Jews in Rome that "The name of God is blasphemed among the Gentiles through you" (Romans 2:24). He was not here accusing these Jews of cursing but rather of inconsistent lives. While they were concerned about keeping certain laws, they were also slack about observing others; their inconsistency in the name of God being dishonored. Because of the One that name represents and what it stands for, it is imperative that a Christian never dishonor the name of God, verbally or otherwise.

CONCLUSION

God has revealed a great deal about himself in his names. When we actively use his name in vain through cursing or passively by not showing proper respect, we rob ourselves of the blessing of God. As we apply these names of God to our Christian experience, our communion with God will grow deeper and our Christian life will be more fulfilling.

DAILY READINGS Monday: Genesis 14:17 - Genesis 15:6 Tuesday: Genesis 17:1-22 Wednesday: Genesis 22:1-14 Thursday: Judges 6:11-24 Friday: Exodus 15:22-27 Saturday: Exodus 17:8-16 Sunday: Exodus 34:1-1.0625 - THE PREEXISTENCE OF CHRIST I will declare the decree: The LORD hath said unto me, Thou art my Son; this day have I begotten thee. Psalms 2:7

INTRODUCTION An honest person cannot study the life and ministry of Jesus Christ as taught in the Bible and not be impressed with his influence. The years Jesus traveled throughout Galilee and Judea have had a greater impact upon civilization than any other thirty-year period in the history of the world. Jesus taught a limited group for a limited time, yet his teachings have outlived those who taught a lifetime. Though Jesus Christ was not personally engaged in the arts, he has furnished the theme for more poems and songs, paintings and sculptures than any artist in history. None of the original projects that were built by this Carpenter remain in our museums, yet in almost every city around the world exist buildings and structures erected in his honor. The earthly life of Jesus Christ cannot be denied by an honest student of history. The Bible teaches that Jesus Christ is the second Person of the Trinity; as such he is equal with God in nature, yet submissive in office. What the Bible says about God, it also maintains about Jesus Christ. And, since God is eternal, Jesus Christ existed before his birth in Bethlehem. The Son of God was born into this world as you or I because he had a human birth (see Chapter 16, The Virgin Birth). But the Bible also describes his birth, "the Word became flesh" (John 1:14). Jesus Christ existed from eternity past. Since the evidence in the documents overwhelmingly attests to the life and ministry of Jesus on earth, they also attest to his eternal past. Jesus was the Son of God in the Old Testament; this is the doctrine of preexistence. Jesus Christ has always existed and has n point of beginning. This is the doctrine of eternality. The eternality of Christ means he is not limited by time, has no beginning, and will have no end. The preexistence of Jesus Christ means he existed before his birth in Bethlehem. Because Christ existed before his earthly birth, his eternality gives him Godlike qualities. This concept of preexistence and the proofs of eternality support the proofs of the deity of Christ.

DEITY IMPLIES PREEXISTENCE AND ETERNALITY A key to understanding Christ in eternity past is in understanding his deity. Jesus of Nazareth was not just another religious leader who had a following in his day. He was not just a teacher who gave some moral principles for our day. Jesus is God. Since eternal existence is one of the attributes of God, it follows that if Jesus is God, then he must have an eternal past.

Though some theologians question the deity of Christ, conservative Bible scholars recognize the Bible contains an abundance of evidence to confirm this doctrine. The claims of Jesus. Because a man claims to be God does not make his claim true. On the other hand, it is assumed that if God would reveal himself, he would also identify himself by a claim that he is God. This becomes one foundation upon which we consider the deity of Christ. The one who claims to be God would have to demonstrate Godlike moral power of holiness, love, and goodness. He would also have to back up his claim with demonstration of power, knowledge, and omnipresence. Finally, his teachings must be consistent within themselves and correspond to the wisdom of God. The biblical account of Christ gives ample evidence that Jesus claimed he was God.

Jesus often used the term "my Father" when referring to God. This is a common expression today and many Christians say "my Father" when speaking of God. When Jesus said, “my Father," the Jewish leaders recognized that he claimed deity for himself as well as God. "Therefore the Jews sought the more to kill him [Jesus], because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God" (John 5:18). On another visit to Jerusalem, Jesus was asked for a clear statement concerning his claim. He responded, "I and my Father are one" (John 10:30). Jesus understood he was saying, "I am the Son of God" (John 10:36). Certainly his audience understood what he was saying. On several occasions they attempted to kill him for claiming to be God. When the religious leaders finally brought Jesus to Pilate for crucifixion, they accused him of blasphemy. "The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God" (John 19:7). The teaching of the Bible. Jesus recognized his claim was not enough to make him God. "If I bear witness of myself, my witness is not true" (John 5:31). Jesus was pointing out that any claim, true or false, could be assumed false if unsubstantiated. Jesus pointed his critics to another authority. "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John 5:39). The Bible records many statements concerning the deity of Christ (Hebrews 1:8). John says "the Word was God" (John 1:1). Writing hundreds of years before his birth, Isaiah called him "the Mighty God" (Isaiah 9:6). Paul was "looking for that blessed hope, and glorious appearing of the great God and our Saviour, Jesus Christ" (Titus 2:13). Paul quotes an early church doctrinal statement, "God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory" (1 Timothy 3:16). The teaching of both Old and New Testament is clearly that Jesus is God. The triune nature of God. God is one God in three Persons: Father, Son, and Holy Spirit. Each member of the Trinity is completely God. The deity of the Trinity has been recognized from the beginning. Isaiah recorded the predictive words of Jesus, "Come near unto me, hear ye this: I have not spoken in secret from the beginning; from the time that it was, there am I; and now the Lord God, and his Spirit, hath sent me" (Isaiah 48:16). When Christians are baptized, they are baptized "in the name of the Father, and of the Son, and of the Holy’ Ghost" (Matthew 28:19). The very act which God has prescribed for every believer as he begins the Christian life recognizes the place of Jesus Christ as the Son of God. What is true about God is true of every member of the Trinity of God. If God has existed from eternity past (Psalms 90:2), then every member of the Trinity has existed equally as long. The heavenly origin of Christ. Christ is eternal. The writer of Hebrews compared Melchizedek to Christ. "Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God" (Hebrews 7:3). When we think of the earthly life of Christ, however, we recognize that he had come from heaven. John the Baptist said, "He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all" (John 3:31). Because of this, John could accept the growing popularity of Jesus at his expense. Jesus told the people of his home region, "I came down from heaven, not to do mine own will, but the will of him that sent me" (John 6:38). The preincarnate work of Christ. Before Jesus was born as the babe in Bethlehem, he was engaged in the work of creation. "All things were made by him; and without him was not anything made that was made" (John 1:3). In addition to his Work in creation, he was also involved in the work of inspiration. Paul described the Scriptures as "the word of Christ" (Colossians 3:16). Jesus Christ traveled with Israel throughout the wilderness providing for them. Israel "did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ" (1 Corinthians 10:4). The presence of Jesus Christ protected and sustained Israel as they wandered in the wilderness. Jesus demonstrated his deity his activity in the Old Testament.

OLD TESTAMENT APPEARANCES TEACH HIS PREEXISTENCE AND ETERNALITY The preexistence of Christ is further substantiated by the many recorded preincarnational appearances in the Bible. often the Bible identifies these appearances as those of "the angel of the Lord." A closer look at the references of these events will demonstrate that this angel was more than just another angel; he was God. At other times these were an appearance of Jesus in human form but not identified as an Angel of the Lord. A Man (Genesis 18:1-33; Genesis 32:24-32; Daniel 3:23-29). On at least three occasions, Jesus appeared as a human before the incarnation. On these occasions, he appeared among men as a man. Three men appeared to Abraham and Sarah to confirm God’s provision of a son and to inform Abraham of the coming destruction of Sodom and Gomorrah. One of these men is identified as "the Lord" (Genesis 18:1, Genesis 18:13, Genesis 18:17, Genesis 18:20, Genesis 18:22, Genesis 18:26, Genesis 18:27, Genesis 18:30-33) and also called "the judge of all the earth" (Genesis 18:15). This man must have been Jesus Christ because "no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). Since Christ is the only one of the three Persons of the Trinity to be seen, we are left to believe this man on this occasion and the angel of the Lord who is called God was in fact the second Person of the Trinity, Jesus Christ. Jesus is the only member of the Trinity to have taken on a physical body at any time. At a later time, Christ appeared to Jacob and wrestled with him during the night. Jacob recognized the next morning he had met with God. "And Jacob named the place Peniel; for I have seen God face to face, and my life is preserved" (Genesis 32:30). On a third occasion, Jesus joined the three young Hebrews in Nebuchadnezzar’s furnace. Though assured that Nebuchadnezzar had thrown only three men into the furnace, "He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form Of the fourth is like the Son of God" (Daniel 3:25). The Angel of the Lord. By far the most common appearance of Jesus Christ in the Old Testament is as the Angel of the Lord. There can be no question but that he is God. When he appeared, it was usually to an individual who was commissioned to do a special work for God. Jesus took the time personally to enlist that individual in his service. THE ANGEL OF THE LORD Reference Occasion Called God Genesis 16:9-14 To Hagar Genesis 16:13 Genesis 22:11-14 Sacrifice of Isaac Genesis 22:14 Exodus 3:2-22; Exodus 4:1-17 Burning bush Genesis 3:14 Judges 6:11-24 To Gideon Judges 6:22 Judges 13:2-23 To Samson’s Judges 13:18, Judges 13:22 mother When we consider that Christ would meet with men as he did throughout the Old Testament and then spend a life among men on earth, we cannot help but be impressed with the intense personal concern of Christ. He is intensely interested in our personal lives and takes a personal interest in the problems and decisions which face us day by day. As he existed in the past and demonstrated his interest in the affairs of men, so today he is interested in our problems. He desires to become involved in our lives. THE NAMES OF CHRIST TEACH HIS PREEXISTENCE AND ETERNALITY

Son of God. One of the many names of Jesus Christ in the New Testament is Son of God. The term "Son of God" is used by Christ when he is referring to his deity. The first reference to the Sonship of Christ is, "I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee" (Psalms 2:7). This verse reveals a conversation between God the Father and God the Son. The Father called the second Person of the Trinity by the name "Son" to whom he said, ,I have begotten thee."

Some Bible interpreters raise a question as to when Jesus became the Son of God. Some teach Jesus became the Son of God at the incarnation. To prove this, they use the prediction to Mary by the angel, "He shall be called the Son of God" (Luke 1:35).

Still others say Jesus became a Son of God at his baptism. It was there God broke the silence of heaven to announce, "This is my beloved Son, in whom I am well pleased" (Matthew 3:17). A third view is that Jesus became the Son of God at his resurrection, because Paul said, "Declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:4).

Yet another group cites Hebrews 1:1-4, arguing that Jesus became the Son of God by "appointment" at his ascension. All of these fail to recognize the teaching of one of the Bible’s best-known verses: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life" (John 3:16). Jesus was recognized as the Son of God before he came to earth to provide eternal salvation. Jesus was the Son of God even before the first presentation of the gospel in Genesis 3:15, "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." This verse recognized the coming of the seed of the woman to bruise the head of the serpent. The key to understanding when Jesus became the Son of God is to understand the meaning of the word "day" in Psalms 2:7. The word "day" does not refer to a twenty-four hour period in time. God lives beyond time. This word means an eternal day. Technically this is called eternal generation. Jesus did not become the Son of God at a point in time. He has always been in the process of becoming the Son of God in God’s eternal day. The conclusion is that there never was a time that Christ was not the Son of God.

Only begotten Son. The Bible identifies angels, Jews, and Christians at various times as sons of God, but the relationship that exists between God the Father and Jesus Christ is different. Jesus is the "only begotten Son of God." The terra "only begotten" is used to describe the unique relationship between the Father and Jesus (John 1:14, John 1:18; John 3:16; 1 John 4:9). Though any individual who trusts Christ personally for salvation will become a child of God (John 1:12), there is only one "only begotten Son of God." In this phrase Christ ex. presses the nature of God, just as a son possesses the nature of his father. The only begotten Son of God is just like his heavenly Father, for he is God.

CONCLUSION The history of Jesus Christ began before Bethlehem. He is God and has always lived and performed the work of God. Even before the incarnation, Jesus was personally involved in the lives of men. Today he lives in heaven with the same interest he has had in eternity. Since he is God, we can trust him not only for our eternal salvation but also for the guidance we need each day.

DAILY READINGS Monday: John 1:1-18 Tuesday: John 14:1-14 Wednesday: John 5:17-35 Thursday: John 5:36-47 Friday: Judges 13:2-23 Saturday: Judges 6:11-24 Sunday: Genesis 18:1-1.941176471 - THE OFFICES OF CHRIST And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:16

INTRODUCTION In a small business establishment, it is often necessary for an individual to assume multiple roles. He may be in charge of accounting but also be responsible for office staff, or he may also be the sales manager. The same thing is often true in churches. A Sunday school teacher may also serve as an usher, choir member, bus worker, deacon, songleader, or one of hundreds of other responsibilities. This practice of wearing two hats will help us to understand the three offices of Christ. The term "Christ" is a Greek word; its Hebrew equivalent in the Old Testament is "Messiah." These terms could be translated "the anointed One." This title of our Lord recognizes three anointed offices that belong to Christ: (1) Prophet (Deuteronomy 18:15-19); (2) Priest (Hebrews 9:14-16); and (3) King (Acts 17:7). THE PROPHETIC OFFICE OF CHRIST When Israel was preparing to enter the Promised Land, God instructed them not to learn or practice the false religions of Canaan. Rather than be satisfied with these illegitimate means of gaining spiritual insight, God promised to give the nation prophets who would speak for him. Though each prophet had a message from God for the people, their presence would also serve as a reminder of another promise God made. "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" was none other than Jesus Christ himself. The prophets of God were often unpopular among their own people because of their message of judgment. Many times the people would rebel against God’s message that judged their sin. The prophet was simply doing his job. He represented God before the people and gave them God’s message.

If God had a message to give to the world today he could do it any number of ways, for God could do anything. But God has chosen to limit himself to a strategy of using people who know the message to tell others who do not know. In the Old Testament, he would reveal a message to his prophets, who in turn would give the message to the nation. Some of these men described this revelation in terms of vision (Isaiah 1:1, Ezekiel 1:1). Others simply acknowledged the coming of the Word of the Lord (Jeremiah 1:4; Jonah 1:1). Commonly, these men simply announced with authority, "Thus saith the Lord" (Obadiah 1:1). Nahum and Habakkuk described their message in terms of a "burden" (Nahum 1:1; Habakkuk 1:1). These men knew they were speaking on behalf of God.

Jesus, the Word of God, became flesh. This will be one of the titles Jesus holds when he returns: "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 d nothing; as I hear, I judge, and my judgment is just; because I seek not mine own will, but the will of the Father which hat sent me" (John 5:30).

Prediction-Foreteller. When we think of prophecy, we usually think of predicting future events. In the role of foreteller, Jesus made several "prophecies” during his ministry; John 14:26 (coming of the Holy Spirit); John 14:2-3 (his return); and, Matthew 16:21 (his death, burial, and resurrection). A Preacher to people-"Forth-teller." In his wisdom, God has always "sought for a man among them" (Ezekiel 22:30) whenever he chose to communicate his message. When people can identify with the messenger, they will respond to the message. To minister to man, Jesus came as a man. "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). Jesus became a man, so men could identify with him and his message. A Hindu heard the message of the gospel but could not understand why Jesus became a man. As he left the meeting, he encountered an anthill in danger of being burned. Concerned about the ants, he tried to rescue them but they ran from him in fear. Suddenly the Hindu realized why Jesus came as a man. just as an ant was the only one who could warn ants, so Jesus became a man to relate the message of God to other men.

Jesus taught the people the things concerning God. Nicodemus, a Pharisee and ruler of the Jews, acknowledged, "Rabbi, we know that thou art a teacher come from God: fqr 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). Several extended discourses of Jesus are recorded in Scripture, including the Sermon on the Mount (Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29), the Olivet discourse (Matthew 24:1-51; Matthew 25:1-46), and the Upper Room discourse (John 13:1-38; John 14:1-31; John 15:1-27; John 16:1-33). In these messages of Jesus, the major theme dealt with teaching men how to live for God. THE PRIESTHOOD OF CHRIST A second office appointed by God in the Old Testament was that of the priest, whose main function was to represent man before God. The job of Israel’s high priest was to appear before God to make intercession for the people. The priest was the one who offered the sacrifice upon the altar. The priest did teach the people (Leviticus 10:10-11; Deuteronomy 33:10; Malachi 2:6-7), but that was not his main priority. Because God is a just but forgiving God, the priest could present his forgiveness to the people if they met God’s conditions. The priest was usually a channel of forgiveness while the prophet was usually a channel of judgment. The people would have chosen to see a priest over a prophet any day.

Jesus is our great high priest. The Bible teaches, "He is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Hebrews 7:25). As our high priest, Jesus is constantly interceding for us. He understands the problems we encounter in life, having experienced the same when he lived on earth. "For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin" (Hebrews 4:15). The priesthood of Christ is superior to that of Aaron in that it was after the order of Melchizedek (Hebrews 5:10). The priesthood of Jesus is superior in that other priests have died., whereas Christ "ever liveth" (Hebrews 7:25). His priesthood is more secure in that God swore with an oath concerning it (Hebrews 7:21). The Old Testament priests could only offer typical offerings that pointed to a complete offering for sin yet future. As Jesus hung on Calvary, he offered the actual sacrifice for sin. "We are sanctified through the offering of the body of Jesus Christ once for all" (Hebrews 10:10). THE KINGSHIP OF CHRIST When God finally allowed Israel to have a king, the earthly sovereign was responsible to represent God. The king was the leader of the nation and filled the third "anointed" office. Christians were persecuted in the first century when they taught the kingship of Christ (Acts 17:7). They recognized that Jesus alone must be the single supreme Ruler in their lives. This idea was offensive to Rome, who believed their Caesar was both god and king.

Jesus is king. The kingship of Christ is seen in his deity. Because he is God, he is also king. 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.

Jesus has a kingdom. Every king has a domain over which he rules. Jesus is no exception. Jesus said "My kingdom is not of this world" (John 18:36), but he never denied that he had a kingdom. It was the custom of the Romans to identify the crime of a condemned man on the cross upon which he died. Jesus was executed as "the King of the Jews" (John 19:19). His kingdom continues on earth today as his Word is preached (Acts 8:12; Acts 14:22; Colossians 1:13). When he returns to this earth, he will do so to establish his earthly kingdom. Revelation 20:1-15 describes his kingdom as a thousand-year reign of peace on the earth, often called the millennial kingdom.

Jesus has subjects. Christ is now a ruler to those who submit their lives to him. Someday, "At the name of Jesus every knee [shall] bow, of things in heaven, and things in earth, and things under the earth: And ... every tongue should confess that Jesus Christ is Lord" (Php 2:10-11). Today, those who receive Christ as Lord and Savior recognize the kingship of Christ in their lives. Jesus told a parable equating the Christian with a servant. He concluded, "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do" (Luke 17:10).

One of the unique differences between the Christians of the New Testament and those of today is their attitude toward their relation with Christ. They saw him as a supreme ruler and themselves as slaves in comparison. Perhaps if we had a similar biblical conviction today, we would see similar biblical results.

CONCLUSION

One of the many titles of our Lord is that of Christ or Messiah. As God’s anointed One, Jesus holds three offices. As the great prophet of God, he speaks to us for God. The wise Christian will heed what he says. Jesus is also our great high priest. As such he is constantly on duty in heaven, interceding on our behalf. Because of his work on Calvary, we too can have direct access to God in prayer. Finally, Jesus holds the office of king. As his subjects, we are responsible to serve him. Part of serving our king includes serving as a prophet, speaking to men on behalf of God, and as a priest, speaking to God on behalf of men.

DAILY READINGS Monday: Deuteronomy 18:9-22 Tuesday: John 1:35-51 Wednesday: Acts 3:12-26 Thursday: Hebrews 4:1-16 Friday: Hebrews 5:1-10 Saturday: Hebrews 9:11-22 Sunday: Acts 17:1-10