The Bible Names Of Jesus Christ - Christology No.2

4. The Bible Names of Jesus Christ

Bible names give wonderful insights into the characters of those who bear them. This is especially true of Jesus Christ. A wealth of information concerning His person and work can be obtained by studying these Names and Titles of our Lord.

1. The Last Adam 1 Cor 15:45 And so it is written, "The first man, Adam, became a living soul," the last Adam was a life-giving Spirit. “

the Last Adam :
Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive ...our dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, “a living soul;” the other of all those who shall have a spiritual body in heaven. He is called “the last Adam;” meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain special relations to the race; and in this respect they were “the first” and “the last” in the special economy. The name “Adam” is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam.“Barnes Notes

2. Advocate : one that pleads the cause of another; specifically : one that pleads the cause of another before a tribunal or judicial court. 1 Jn 2:1 My little children, I write these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.

JFB Commentary : He is speaking of a BELIEVER’S occasional sins of infirmity through Satan’s fraud and malice. The use of “we” immediately afterwards implies that we all are liable to this, though not necessarily constrained to sin.

we have an advocate — Advocacy is God’s family blessing; other blessings He grants to good and bad alike, but justification, sanctification, continued intercession, and peace, He grants to His children alone.

advocate — Greek, “paraclete,” the same term as is applied to the Holy Ghost, as the “other Comforter”; showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor for us above; and, in His absence, here below the Holy Ghost is the other Intercessor in us. Christ’s advocacy is inseparable from the Holy Spirit’s comfort and working in us.

3. Almighty : Rev 1:7  Behold, He comes with the clouds, and every eye will see Him, and those who pierced Him will see Him, and all the kindreds of the earth will wail because of Him. Even so, Amen.

Rev 1:8  I am the Alpha and Omega, the Beginning and the Ending, says the Lord, who is and who was and who is to come, the Almighty. J.Gill says. “as he appears to be, by creating all things but of nothing; by upholding all creatures in their beings; by the miracles he wrought on earth; by the resurrection of himself from the dead; by obtaining eternal redemption for his people; and by his having the care and government of them upon him, whom he keeps, upholds, bears, and carries to the end, through all their infirmities, afflictions, temptations, and trials, “

3. Amen Rev 3:14  And to the angel of the church of the Laodicea write: The Amen, the faithful and true Witness, the Head of the creation of God, says these things:

These things saith the Amen - Referring, as is the case in every epistle, to some attribute of the speaker adapted to impress their minds, or to give special force to what he was about to say to that particular church. Laodicea was characterized by lukewarmness, and the reference to the fact that He who was about to address them was the “Amen” - that is, was characterized by the simple earnestness and sincerity denoted by that word - was eminently suited to make an impression on the minds of such a people. The word “Amen” means “true,” “certain,” “faithful”; and, as used here, it means that he to whom it is applied is eminently true and faithful. What he affirms is true; what he promises or threatens is certain. Himself characterized by sincerity and truth (notes on 2Co_1:20), he can look with approbation only on the same thing in others: and hence he looks with displeasure on the lukewarmness which, from its very nature, always approximates insincerity. This was an attribute, therefore, every way appropriate to be referred to in addressing a lukewarm church.Barnes Notes.

5. The Anointed. Psa 2:2  The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against His Anointed,

And against His Anointed -  - משׁיחו  meshı̂ychô - His Messiah: hence, our word Messiah, or Christ. The word means “Anointed,” and the allusion is to the custom of anointing kings and priests with holy oil when setting them apart to office, or consecrating them to their work. Compare Mat_1:1, note; Dan_9:26,

The Anointed H4899 משׁיח mâshı̂yach HEB.

BDB Definition: 1) anointed, anointed one 1a) of the Messiah, Messianic prince 1b) of the king of Israel

Our Lord Jesus Christ anointed by the Holy Spirit

The New Testament Greek words for “anoint” are chrio, which means “to smear or rub with oil” and, by implication, “to consecrate for office or religious service”; and aleipho, which means “to anoint. A person was anointed for a special purpose—to be a king, to be a prophet, to be a builder, etc.

Another meaning for the word anointed is "chosen one." The Bible says that Jesus Christ was anointed by God with the Holy Spirit to spread the Good News and free those who have been held captive by sin (Luke 4:18-19;Acts 10:38). After Christ left the earth, He gave us the gift of the Holy Spirit (John 14:16). Now all Christians are anointed, chosen for a specific purpose in furthering God's Kingdom (1 John 2:20). "Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee" (2 Corinthians 1:21-22). Read more:http://www.gotquestions.org/anointed.html#ixzz2UEujtVvu

6. The Apostle.

Heb 3:1  Therefore, holy brethren, sharers with others in a heavenly invitation, fix your thoughts on Jesus, the Apostle and High Priest whose followers we profess to be.

Fix Your Thoughts (Consider) - Attentively ponder all that is said of the Messiah. Think of his rank; his dignity; his holiness; his sufferings; his death; his resurrection, ascension, intercession. Think of him that you may see the claims to a holy life; that you may learn to bear trials; that you may be kept from apostasy. The character and work of the Son of God are worthy of the profound and prayerful consideration of every man; and especially every Christian should reflect much on him. Of the friend that we love we think much; but what friend have we like the Lord Jesus? Barnes

The apostle - The word “apostle” is nowhere else applied to the Lord Jesus. The word means one who “is sent” - and in this sense it might be applied to the Redeemer as one “sent” by God, or as by way of eminence the one sent by him. But the connection seems to demand that; there should be some allusion here to one who sustained a similar rank among the Jews; and it is probable that the allusion is to Moses, as having been the great apostle of God to the Jewish people, and that Paul here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses and of the high priest under the old, and that the office of “apostle” and “high priest,” instead of being now separated, as it was between Moses and Aaron under the old dispensation, was now blended in the Messiah. The name “apostle” is not indeed given to Moses directly in the Old Testament, but the verb from which the Hebrew word for apostle is derived is frequently given him. Thus, in Exo_3:10, it is said, “Come now, therefore, and I will send thee unto Pharaoh.” And in Heb_3:13, “The God of your fathers hath sent me unto you.” So also in Heb_3:14-15, of the same chapter. Barnes

7. The Author

Heb 12:2  looking to Jesus the Author and Finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and sat down at the right of the throne of God.

Looking unto — literally, “Looking from afar” (see on Heb_11:26); fixing the eyes upon Jesus seated on the throne of God.

Author — “Prince-leader.” The same Greek is translated, “Captain (of salvation),” Heb_2:10; “Prince (of life),” Act_3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in Heb_11:2-40. (Compare 1Co_11:1). On His “faith” compare Heb_2:13; Heb_3:12. Believers have ever looked to Him (Heb_11:26; Heb_13:8).

8. Alpha.

Rev 1:8  I am the Alpha and Omega, the Beginning and the Ending, says the Lord, who is and who was and who is to come, the Almighty.

I am Alpha and Omega - These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Rev_22:13, where the two expressions are united, “I am Alpha and Omega, the beginning and the end, the first and the last.” So in Rev_1:17, the speaker says of himself, “I am the first and the last.” Among the Jewish rabbis it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus, it is said, “Adam transgressed the whole law, from ‘Aleph (א) to Taw (תּ).” “Abraham kept the whole law, from ‘Aleph (א) to Taw (תּ).” The language here is what would properly denote “eternity” in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isa_41:4, “I the Lord, the first, and with the last”; Isa_44:6, “I am the first, and I am the last; and beside me there is no God”; Isa_48:12, “I am he; I am the first, I also am the last.” There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God.  Barnes Notes

9. Babe Luk 2:16  And hurrying they came and sought out both Mary and Joseph, and the babe lying in the manger.

10. The Beginning of Creation Rev 3:14  "And to the minister of the Church at Laodicea write as follows: "'This is what the Amen says--the true and faithful witness, the Beginning and Lord of God's Creation.

The beginning of the creation of God - This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Compare the notes on Col_1:15. The phrase used here is susceptible, properly, of only one of the following significations, namely, either:

(a) that he was the beginning of the creation in the sense that he caused the universe to begin to exist - that is, that he was the author of all things; or.

(b) that he was the first created being; or.

(c) that he holds the primacy over all, and is at the head of the universe.

It is not necessary to examine any other proposed interpretations, for the only other senses supposed to be conveyed by the words, that he is the beginning of the creation in the sense I that he rose from the dead as the first-fruits of them that sleep, or that he is the head of the spiritual creation of God, axe so foreign to the natural meaning of the words as to need no special refutation. As to the three significations suggested above, it may be observed, that the first one - that he is the author of the creation, and in that sense the beginning - though expressing a scriptural doctrine Joh_1:3; Eph_3:9; Col_1:16, is not in accordance with the proper meaning of the word used here - ἀρχὴ  archē. The word properly refers to the “commencement” of a thing, not its “authorship,” and denotes properly primacy in time, and primacy in rank, but not primacy in the sense of causing anything to exist. The two ideas which run through the word as it is used in the New Testament are those just suggested. For the former - primacy in regard to

time - that is properly the commencement of a thing, see the following passages where the word occurs: Mat_19:4, Mat_19:8; Mat_24:8, Mat_24:21; Mar_1:1; Mar_10:6; Mar_13:8, Mar_13:19; Luk_1:2; Joh_1:1-2; Joh_2:11; Joh_6:64; Joh_8:25, Joh_8:44; Joh_15:27; Joh_16:4; Act_11:15; 1Jo_1:1; 1Jo_2:7, 1Jo_2:13-14, 1Jo_2:24; 1Jo_3:8, 1Jo_3:11; 2Jo_1:5-6. For the latter signification, primacy of rank or authority, see the following places: Luk_12:11; Luk_20:20; Rom_8:38; 1Co_15:24; Eph_1:21; Eph_3:10; Eph_6:12; Col_1:16, Col_1:18; Col_2:10, Col_2:15; Tit_3:1. The word is not, therefore, found in the sense of authorship, as denoting that one is the beginning of anything in the sense that he caused it to have an existence. As to the second of the significations suggested, that it means that he was the first created being, it may be observed:

(a) that this is not a necessary signification of the phrase, since no one can show that this is the only proper meaning which could be given to the words, and therefore the phrase cannot be adduced to prove that he is himself a created being. If it were demonstrated from other sources that Christ was, in fact, a created being, and the first that God had made, it cannot be denied that this language would appropriately express that fact. But it cannot be made out from the mere use of the language here; and as the language is susceptible of other interpretations, it cannot be employed to prove that Christ is a created being.

(b) Such an interpretation would be at variance with all those passages which speak of him as uncreated and eternal; which ascribe divine attributes to him; which speak of him as himself the Creator of all things. Compare Joh_1:1-3; Col_1:16; Heb_1:2, Heb_1:6,Heb_1:8, Heb_1:10-12. The third signification, therefore, remains, that he is “the beginning of the creation of God,” in the sense that he is the head or prince of the creation; that is, that he presides over it so far as the purposes of redemption are to be accomplished, and so far as is necessary for those purposes. This is:

(1) in accordance with the meaning of the word, Luk_12:11; Luk_20:20, et al. ut supra; and,

(2) in accordance with the uniform statements respecting the Redeemer, that “all power is given unto him in heaven and in earth” Mat_28:18; that God has “given him power over all flesh” Joh_17:2; that all things are “put under his feet” the. Joh_2:8; 1Co_15:27); that he is exalted over all things, Eph_1:20-22. Having this rank, it was proper that he should speak with authority to the church at Laodicea.Barnes Notes.

11. The Only Begotten of the Father. Joh 1:14  And the Word became flesh, and tabernacled among us. And we beheld His glory, the glory as of the only begotten of the Father, full of grace and of truth.

Only-begotten - This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Joh_1:14, Joh_1:18; Joh_3:16, Joh_3:18; 1Jo_4:9. It means literally an only child. Then, as an only child is especially dear to a parent, it means one that is especially beloved. Compare Gen_22:2, Gen_22:12, Gen_22:16; Jer_6:26; Zec_12:10. On both these accounts it is bestowed on the Saviour.

1. As he was eminently the Son of God, sustaining a special relation to Him in His divine nature, exalted above all human beings and angels, and thus worthy to be called, by way of eminence, His only Son. Saints are called His “sons” or children, because they are born of His Spirit, or are like Him; but the Lord Jesus is exalted far above all, and deserves eminently to be called His only-begotten Son.

2. He was especially dear to God, and therefore this appellation, implying tender affection, is bestowed upon him.Barnes

What does it mean that Jesus is God’s only begotten Son ?

Answer:The phrase “only begotten Son” occurs inJohn 3:16, which reads in the King James Version as, "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." The phrase "only begotten" translates the Greek word monogenes. This word is variously translated into English as "only," "one and only," and "only begotten."

It's this last phrase ("only begotten" used in the KJV, NASB and the NKJV) that causes problems. False teachers have latched onto this phrase to try to prove their false teaching that Jesus Christ isn't God; i.e., that Jesus isn't equal in essence to God as the Second Person of the Trinity. They see the word "begotten" and say that Jesus is a created being because only someone who had a beginning in time can be "begotten." What this fails to note is that "begotten" is an English translation of a Greek word. As such, we have to look at the original meaning of the Greek word, not transfer English meanings into the text.

So what does monogenes mean? According to the Greek-English Lexicon of the New Testament and Other Early Christian Literature (BAGD, 3rd Edition), monogenes has two primary definitions. The first definition is "pertaining to being the only one of its kind within a specific relationship." This is the meaning attached to its use inHebrews 11:17when the writer refers to Isaac as Abraham's "only begotten son." Abraham had more than one son, but Isaac was the only son he had by Sarah and the only son of the covenant.

The second definition is "pertaining to being the only one of its kind or class, unique in kind." This is the meaning that is implied inJohn 3:16. In fact, John is the only New Testament writer who uses this word in reference to Jesus (seeJohn 1:14,18;3:16,18;1 John 4:9). John was primarily concerned with demonstrating that Jesus was the Son of God (John 20:31), and he uses this word to highlight Jesus as uniquely God's Son—sharing the same divine nature as God—as opposed to believers who are God's sons and daughters through faith.

The bottom line is that terms such as "Father" and "Son," that are descriptive of God and Jesus, are human terms used to help us understand the relationship between the different Persons of the Trinity. If you can understand the relationship between a human father and a human son, then you can understand, in part, the relationship between the First and Second Persons of the Trinity. The analogy breaks down if you try to take it too far and teach, as some Christian cults (such as the Jehovah’s Witnesses), that Jesus was literally "begotten" as in “produced” or “created” by God the Father. Read  more :http://www.gotquestions.org/only-begotten-son.html#ixzz2UW4mSytG

12. Beloved Eph 1:5  For He predestined us to be adopted by Himself as sons through Jesus Christ--such being His gracious will and pleasure--

Eph 1:6  to the praise of the splendour of His grace with which He has enriched us in the Beloved One.

In the Beloved - In the Lord Jesus Christ, the well-beloved Son of God; notes, Mat_3:17. He has chosen us in him, and it is through him that these mercies have been conferred on us.

Mat 3:16  and Jesus was baptized, and immediately went up from the water. At that moment the heavens opened, and he saw the Spirit of God descending like a dove and alighting upon Him,

Mat 3:17  while a voice came from Heaven, saying, "This is My Son, the dearly loved, in whom is My delight." WNT

13. Bishop. 1Pe 2:24  He Himself bore our sins in His own body on the tree, that dying to sins, we might live to righteousness; by whose stripes you were healed.

1Pe 2:25  For you were as sheep going astray, but now you are turned to the Shepherd and Overseer (Bishop) of your souls.

But are now returned unto the Shepherd and Bishop of your souls - To Christ, who thus came to seek and save those who were lost. He is often called a Shepherd. See the notes at John 10:1-16. The word rendered “bishop,” (ἐπίσκοπος  episkopos,) means “overseer.” It may be applied to one who inspects or oversees anything, as public works, or the execution of treaties; to anyone who is an inspector of wares offered for sale; or, in general, to anyone who is a superintendent. It is applied in the New Testament to those who are appointed to watch over the interests of the church, and especially to the officers of the church. Here it is applied to the Lord Jesus as the great Guardian and Superintendent of his church; and the title of universal Bishop belongs to him alone!

Remarks On 1 Peter 2

In the conclusion of this chapter we may remark:

(1) That there is something very beautiful in the expression “Bishop of souls.” It implies that the soul is the special care of the Saviour; that it is the object of his special interest; and that it is of great value - so great that it is that which mainly deserves regard. He is the Bishop of the soul in a sense quite distinct from any care which he manifests for the body. That too, in the proper way, is the object of his care; but that has no importance compared with the soul. Our care is principally employed in respect to the body; the care of the Redeemer has special reference to the soul.

(2) it follows that the welfare of the soul may be committed to him with confidence. It is the object of his special guardianship, and he will not be unfaithful to the trust reposed in him. There is nothing more safe than the human soul is when it is committed in faith to the keeping of the Son of God. Compare 2Ti_1:12. Barnes Notes

14. Blessed 1Ti 6:15  For He in His own time will reveal who is the blessed and only Potentate, the King of kings and Lord of lords,

The  Branch by Karl Williams

15.The Branch. Zec 3:8  Hear now, O Joshua the high priest, thou and thy fellows that sit before thee: for they are men wondered at: for behold, I will bring forth my servant the BRANCH.

The Branch - Had now become, or Zechariah made it, a proper name. Isaiah had prophesied, “In that day shall the Branch of the Lord be beautiful and glorious for the escaped of Israel” Isa_4:2; and, in reference to the low estate of him who should come, “There shall come forth a rod out of the stump of Jesse, and a Branch shall grow out of his roots” Isa_11:1; and Jeremiah, “Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth, and this is the name whereby He shall be called, The Lord our Righteouness” Jer_23:5-6; and, “In those days and at that time, will I cause the Branch of righteousness to grow up unto David, and he shall execute judgment and righteousness in the land” Jer_33:15. Of him Zechariah afterward spoke as, “a man whose name is the Branch” Zec_6:12.

K&D’s commentary says, “Zechariah has formed the name Tsemach, Sprout, or Shoot, primarily from Jer_23:5 and Jer_33:15, where the promise is given that a righteous Sprout (tsemach tsaddı̄q), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which Jehovah will raise up, or cause to shoot up to David, from Isa_11:1-2; Isa_53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach, therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah. Whether the designation of the sprout as “my servant” is taken from Isa_52:13 and Isa_53:11 (cf. Isa_42:1; Isa_49:3), or formed after “my servant David” in Eze_34:24; Eze_37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Eze_37:9, furnishes no satisfactory reason for deducing ‛abhdı̄ tsemach pre-eminently from Isa_53:1-12. For in Zec_3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of Jehovah's purpose to bring His servant Tsemach. The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc

16. The Bridegroom Mat 9:15  And Jesus said to them, Can the children of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then they will fast.

John Gill “By the "bridegroom" Christ means himself, who stands in such a relation to his church, and to all, believers; whom he secretly betrothed to himself from all eternity, in the covenant of grace; and openly espouses in the effectual calling; and will still do it in a more public manner at the last day John, the master of those men, who put the question to Christ, had acknowledged him under this character, Joh_3:29 and therefore they ought to own it as belonging to him; so that the argument upon it came with the greater force to them”

17. Bright and Morning Star.Rev 22:16  I Jesus have sent my angel to testify to you these things in the churches. I am the root and the offspring of David, and the bright and morning-star.

The Bright and Morning Star - Jesus

18. Carpenter Matt 13:55; Mark 6:3

19. The Christ Mat 1:16  And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

Christ - As the word Χριστος Christ, signifies the anointed or anointer, from χριω, to anoint, it answers exactly to the Hebrew משיח  mashiach, which we pronounce Messiah or Messias; this word comes from the root משח  mashac, signifying the same thing. As the same person is intended by both the Hebrew and Greek appellation, it should be regularly translated The Messiah, or The Christ; whichever is preferred, the demonstrative article should never be omitted.

Priests, prophets, and kings, among the Jews, were anointed in order to the legitimate exercise of their respective offices. Hence the word Χριστος Christ, or משיח  Mashiach, became a name of dignity,

20. Commander Isa 55:4  Behold, I have given him for a witness to the people, a leader and commander to the people.

21. The Consolation of Israel. Luk 2:25  And behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the Consolation of Israel: and the Holy Spirit was upon him.

Simeon holding the Consolation of Israel

22. The Cornerstone Eph 2:20  You are a building which has been reared on the foundation of the Apostles and Prophets, the cornerstone being Christ Jesus Himself,

Jesus Christ himself being the chief cornerstone - see the note at Isa_28:16; Rom_9:33, note. The cornerstone is the most important in the building.

(1) because the edifice rests mainly on the cornerstones. If they are small, and unstable, and settle down, the whole building is insecure; and hence care is taken to place a large stone firmly at each corner of an edifice.

(2) because it occupies a conspicuous and honorable place. If documents or valuable articles are deposited at the foundation of a building it is within the cornerstone. The Lord Jesus is called the “cornerstone,” because the whole edifice rests on him, or he occupies a place relatively as important as the cornerstone of an edifice. Were it not for him, the edifice could not be sustained for a moment. Neither prophets nor apostles alone could sustain it; see the notes at 1Co_3:11; compare 1Pe_2:6.Barnes.

Jesus Christ  - the Chief Cornerstone

23.The Dayspring from on High Luk 1:78  Because of the tender mercy of our God, Whereby the dayspring from on high shall visit us,

Dayspring : anatolē Grk.  an-at-ol-ay' Strong’s

From G393; a rising of light, that is, dawn (figuratively); by implication the east (also in plural): - dayspring, east, rising. “The word “dayspring” means the morning light, the aurora, the rising of the sun. It is called the dayspring “from on high” because the light of the gospel shines forth from heaven. God is its Author, and through His mercy it shines upon people. There is here, doubtless, a reference to Isa_60:1-2; indeed, almost the very words of that place are quoted. Compare also Rev_22:16.”

The Aurora -Morning Light

24. The Day Star 2Pe 1:19  And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day–star arise in your hearts:

And the day-star - The morning star - the bright star that at certain periods of the year leads on the day, and which is a pledge that the morning is about to dawn. Compare Rev_2:28; Rev_22:16.

Arise in your hearts - on your hearts; that is, sheds its beams on your hearts. Until you see the indications of that approaching day in which all is light. The period referred to here by the approaching day that is to diffuse this light, is when the Saviour shall return in the full revelation of his glory - the splendor of his kingdom. Then all will be clear. Until that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, by the predictions of the future glory of his reign.

25. The Deliverer Rom 11:26  and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob:

The deliverer : rhuomai Thayer Definition: 1) to draw to one’s self, to rescue, to deliver

2) the deliverer

The Deliverer (ho ruomenos). Present middle articular participle of ruomai, to rescue, to deliver. See note on 1Th_1:10; 2Co_1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deu_25:5-10; Job_19:25; Rth_3:12.). Paul interprets it of Jesus as Messiah.RWP

26. The Desire of the Nations. Hag 2:7  And I will shake all the nations; and the desire of all nations shall come; and I will fill this house with glory, says Jehovah of Hosts.

And the desire of all nations shall come - The words can only mean this, the central longing of all nations

He whom they longed for, either through the knowledge of Him spread by the Jews in their dispersion, or mutely by the aching craving of the human heart, longing for the restoration from its decay. “The earnest expectation of the creature” did not begin with the Coming of Christ, nor was it limited to those, who actually came to Him Rom_8:19-22. “The whole creation,” Paul saith, “groaneth and travaileth in pain together until now.” It was enslaved, and the better self longed to be free; every motion of grace in the multitudinous heart of man was a longing for its Deliverer; every weariness of what it was, every fleeting vision of what was better, every sigh from out of its manifold ills, were notes of the one varied cry, “Come and help us.” Man’s heart, formed in the image of God, could not but ache to be reformed by and for Him, though “an unknown God,” who should reform it. Barnes

27. The Door of the Sheepfold Joh 10:7  Again therefore Jesus said to them, "In most solemn truth I tell you that I am the Door of the sheep.

I am the door of the sheep (egō eimi hē thura tōn probatōn). The door for the sheep by which they enter. “He is the legitimate door of access to the spiritual aulē, the Fold of the House of Israel, the door by which a true shepherd must enter” (Bernard). He repeats it in Joh_10:9. This is a new idea, not in the previous story (Joh_10:1-5). Moffatt follows the Sahidic in accepting ho poimēn here instead of hē thura, clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in Joh_10:1. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in Mar_14:22. Jesus is not a physical “door,” but he is the only way of entrance into the Kingdom of God (Joh_14:6).RWP.

28. Emmanuel. Mat 1:23  "MARK! THE MAIDEN WILL BE WITH CHILD AND WILL GIVE BIRTH TO A SON, AND THEY WILL CALL HIS NAME IMMANUEL" --a word which signifies 'GOD WITH US'.

They shall call (kalesousin). Men, people, will call His name Immanuel, God with us. “The interest of the evangelist, as of all New Testament writers, in prophecy, was purely religious” (Bruce). But surely the Language of Isaiah has had marvellous illustration in the Incarnation of Christ. This is Matthew’s explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God’s help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: “He that has seen me has seen the Father” (Joh_14:9).RWP

This is the name of the Messiah in the prophecies of Isaiah in the Old Testament. In Hebrew, Emmanuel means “God with us” or “God is with us”. The Gospel of Matthew in the New Testament specifically associates the Emmanuel as being Jesus Christ the Messiah. <christianprimer.com>

29. The Faithful Witness. Rev 1:5  even from Jesus Christ the faithful Witness, the Firstborn from the dead and the Ruler of the kings of the earth. To Him who loved us and washed us from our sins in His own blood, Rev 3:14  And to the angel of the church of the Laodicea write: The Amen, the faithful and true Witness, the Head of the creation of God, says these things:

Rev 19:11  And I saw Heaven opened. And behold, a white horse! And He sitting on him was called Faithful and True. And in righteousness He judges and makes war.

Rev 1.5  J. Gill comments, “And from Jesus Christ,.... Who, though the second Person in the Trinity, is mentioned last, because many things were to be said of him; and who is described in all his offices: in his prophetic office,

J. Gill the famous Theologian and Preacher in London

the faithful witness;  as He is of his Father, of His mind and will, with respect to doctrine and worship; of his truth and faithfulness in his promises; and of his love, grace, and mercy, to his chosen; and of himself, of his true deity, proper sonship, and perfect equality with the Father; of his Messiahship, and of salvation through his obedience, sufferings, and death; and of all truth in general, to which he has bore a faithful testimony several ways, in his ministry, by his miracles, at his death, and by the shedding of his blood to seal it; by his Spirit since, and by the ministers of his word: he is described in his priestly office

30. The Father of Eternity Isa 9:6  For to us a Child is born, to us a Son is given; and the government shall be on His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, (the Father of Eternity), The Prince of Peace.

The everlasting Father “The Father of the everlasting age” - Or אבי עד  Abi ad, the Father of eternity. Barnes The Chaldee renders this expression, ‘The man abiding forever.’ The Vulgate, ‘The Father of the future age.’ Lowth, ‘The Father of the everlasting age.’ Literally, it is the Father of eternity, עד אבי  'ĕby ‛ad. The word rendered “everlasting,” עד  ‛ad, properly denotes “eternity,” and is used to express “forever;” see Psa_9:6, Psa_9:19; Psa_19:10. It is often used in connection with עולם  ‛ôlâm, thus, עולם ועד  vā‛ed ‛ôlâm, “forever and ever;” Psa_10:16; Psa_21:5; Psa_45:7. The Hebrews used the term father in a great variety of senses - as a literal father, a grandfather, an ancestor, a ruler, an instructor. The phrase may either mean the same as the Eternal Father, and the sense will be, that the Messiah will not, as must be the ease with an earthly king, however excellent, leave his people destitute after a short reign, but will rule over them and bless them forever (Hengstenberg); or it may be used in accordance with a custom usual in Hebrew and in Arabic, where he who possesses a thing is called the father of it.

Thus, the father of strength means strong; the father of knowledge, intelligent; the father of glory, glorious; the father of goodness, good; the father of peace, peaceful. According to this, the meaning of the phrase, the Father of eternity, is properly eternal. The application of the word here is derived from this usage. The term Father is not applied to the Messiah here with any reference to the distinction in the divine nature, for that word is uniformly, in the Scriptures, applied to the first, not to the second person of the Trinity. But it is used in reference to durations, as a Hebraism involving high poetic beauty. lie is not merely represented as everlasting, but he is introduced, by a strong figure, as even the Father of eternity. as if even everlasting duration owed itself to his paternity. There could not be a more emphatic declaration of strict and proper eternity. It may be added, that this attribute is often applied to the Messiah in the New Testament; Joh_8:58; Col_1:17; Rev_1:11, Rev_1:17-18; Heb_1:10-11; Joh_1:1-2.

31. The First Fruit 1Co 15:23  But each in his own order: Christ, the first-fruit, and afterward they who are Christ's at His coming;

Christ the First fruit.

“Christ the firstfruit; He rose first in order of time, dignity, causality and influence; See Gill on 1Co_15:20. and became the firstfruits of them that slept; who were already fallen asleep; respecting chiefly the saints that died before the resurrection of Christ; and if Christ was the firstfruit of them, there is no difficulty of conceiving how he is the firstfruits of those that die since. The allusion is to the firstfruits of the earth, which were offered to the Lord: and especially to the sheaf of the firstfruits, which was waved by the priest before him, Deu_26:2 and to which Christ, in his resurrection from the dead, is here compared. The firstfruits were what first sprung out of the earth, were soonest ripe, and were first reaped and gathered in, and then offered unto the Lord; so Christ first rose from the dead, and ascended to heaven, and presented himself to God; as the representative of his people; for though there were others that were raised before him, as the widow of Sarepta's son by Elijah, the Shunammite's son by Elisha, and the man that touched the prophet's bones when put into his grave, and Jairus's daughter, the widow of Naam's son, and Lazarus by Christ; yet as these did not rise by their own power, so only to a mortal life: but Christ, as he raised himself by his own power, so he rose again to an immortal life, and was the first that ever did so; he was the first to whom God showed, and who first trod this path of life. The firstfruits were the best, what was then ripest, and so most valuable; Christ is the first, and rose the first in dignity, as well as in time; he rose as the head of the body, as the firstborn, J. Gill

Christ, our First Fruits from the dead

32. The Foundation 1 CORINTHIANS 3:11  “For other foundation can no man lay than that is laid, which is Jesus Christ.”

A good foundation is essential to the integrity of any building. The ability of a house to weather storms and the relentless powers of decay, is dependent on the quality of its foundation. Spiritually, Jesus Christ is the only foundation of the Christian faith. He is the only foundation that will stand the storms of time and the eternal judgments of God.

I observed a newer brick home recently that was severely damaged as the result of a faulty foundation. Because the foundation had sunk on one corner, the brick walls also sank, causing very large and unsightly cracks in the brick work. No doubt the owner of that house will suffer significant financial loss as the result of this faulty foundation. We would all be wise to consider the foundation of our faith and hope of heaven. If we have a faulty spiritual foundation, our entire faith someday will sink, and we will fall into everlasting destruction in the lake of fire and suffer the loss of our eternal souls!

May we take time even now to examine the foundation of our faith, and make certain that we are standing on the only sure foundation. As we will see from the scriptures, the only true foundation of the Christian faith is the person and the work of the Lord Jesus Christ.

33. The Fountain  Zec 13:1  In that day there shall be a fountain opened to the house of David, and to the people of Jerusalem, for sin and for uncleanness.

In that day there shall be a fountain opened - Zechariah often repeats, “in that day” Zec_12:3-4, Zec_12:6, Zec_12:8-9, Zec_12:11; Zec_13:1-2, Zec_13:4; Zec_14:6, Zec_14:8, Zec_14:13, Zec_14:20, resuming his subject again and again, as a time not proximate, but fixed and known of God, of which he declared somewhat. It is “that day” which “Abraham desired to see, and saw it” Joh_8:56, whether by direct revelation, or in the typical sacrifice of Isaac, “and was glad:” it was “that day” which “many prophets and kings and righteous men desired to see” Mat_13:17; Luk_10:24, and in patience waited for it,: “the” one “day of salvation” of the Gospel. He had spoken of repentance, in contemplation of Christ crucified; he now speaks of forgiveness and cleansing, of sanctification and consequent obedience. The “fountain shall be” not simply “opened,” but shall remain open. Isaiah had already prophesied of the refreshment of the Gospel. “When the poor and needy seek water and there is none, and their tongue faileth for thirst, I, the Lord, will hear them, I, the God of Israel, will not forsake them. I will open rivers in high places and fountains in the midst of the valleys” Isa_41:17-18; here it is added, “for sin. and for uncleanness.”

There were “divers” Heb_9:10 symbolical “washings” under the law; the Levites were “sprinkled with the water of purifying” Num_8:7, literally, “the water of taking away of sin: living waters” Num_19:17, put to the ashes of an heifer, were appointed as a “water for” (removing) “defilements” (Num_19:9, Num_19:13, Num_19:20-21 bis; Num_31:23); “a cleansing of sin” Num_19:9. Now, there should be one ever-open fountain for all “the house of David.” Theodoret: “Who that fountain is, the Lord Himself teacheth through Jeremiah, ‘they have forsaken Me, the fountain of living waters’ Jer_2:13; and in the Gospel He says, ‘If any man thirst, let him come unto Me and drink’ Joh_7:37; and ‘The water which I shall give him, is a fountain of living water, gushing up to everlasting life’ Joh_4:14. This was ‘open to the house of David;’ for of that kindred He took human nature. It was opened also ‘for the dwellers of Jerusalem,’ for the sprinkling of holy baptism; through which we have received remission of sins.” Cyril: “That, receiving divine and holy baptism, we are sprinkled with the Blood of Christ to the remission of sins, who can doubt?” Dionysius: “Of this fountain much was foretold by Ezekiel, ‘that a fountain should issue forth from the temple of the Lord, and ‘go down into the desert’ Eze_47:1, Eze_47:8-9, and ‘every soul, to whom it shall come, shall live;’ and Joel, ‘A fountain shall come forth of the house of the Lord, and water the valley of Shillim’ Joe_3:18. Of this fountain Peter said to the Jews, when ‘pricked in the heart’ and seeking forgiveness, ‘Let everyone of you be baptized in the Name of Jesus Christ for the remission of sins’” Act_2:37-38.

34. The Forerunner. Heb 6:19  which hope we have as an anchor of the soul, both sure and secure, and which enters into the inner side of the veil,

Heb 6:20  where the Forerunner has entered in behalf of us, even Jesus, having become a High Priest forever according to the order of Melchizedek.

Forerunner (πρόδρομος) [prodromos]

Thayer Definition: 1) a forerunner

1a) especially one who is sent before to take observations or act as a spy, a scout, a light armed soldier

1b) one who comes in advance to a place where the rest are to follow

Barnes says, “The meaning here is, that Jesus went first into the heavenly sanctuary. He led the way. He has gone there on our account, to prepare a place for us; Joh_14:3. Having such a friend and advocate there, we should be firm in the hope of eternal life, and amidst the storms and tempests around us, we should be calm.”

Πρόδρομος forerunner, N.T.o. It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. VWS

35. Friend of Sinners. Mat 11:19  The Son of Man came eating and drinking, and people say, 'Look at him! He's a glutton and a drunk, a friend of tax collectors and sinners!' "Yet, wisdom is proved right by its actions."

Luk 15:1  All the tax collectors and sinners came to listen to Jesus.

Luk 15:2  But the Pharisees and the scribes complained, "This man welcomes sinners and eats with them."

The  Publicans : were Tax agents of the Imperial Roman Government. They were hated for their embezzlement and were considered as traitors.

The sinners: hamartōlos Thayer Definition:

1) devoted to sin, a sinner

1a) not free from sin

1b) pre-eminently sinful, especially wicked

1b1) all wicked men

1b2) specifically of men stained with certain definite vices or crimes.

To have Jesus as your friend when in such a situation was life-changing and still be told, "He loves sinners. He died for sinners. He did not come to call the righteous but sinners to repentance."

http://breathecast.christianpost.com/articles/casting-crowns-3129/

36. The Inexpressible Gift of God. 2Co 9:15  Thanks be to God for his unspeakable gift.

( I thank God for his gift that words cannot describe.)

Inexpressible - Unspeakable:The word used here ἀνεκδιηγήτῳ  anekdiēgētō means, what cannot be related, unutterable. It occurs nowhere else in the New Testament. The idea is, that no words can properly express the greatness of the gift thus bestowed on man. It is higher than the mind can conceive; higher than language can express. On this verse we may observe:

(1) That the Saviour is a gift to mankind. So he is uniformly represented; see Joh_3:16; Gal_1:4; Gal_2:20; Eph_1:22; 1Ti_2:6; Tit_2:14. Man had no claim on God. He could not compel him to provide a plan of salvation; and the whole arrangement - the selection of the Saviour, the sending him into the world, and all the benefits resulting from his work, are all an undeserved gift to man.

(2) this is a gift unspeakably great, whose value no language can express, no heart fully conceive.Barnes

37. The Glory of God. Isa 60:1  Arise, shine; for your light has come, and the glory of Jehovah has risen on you.

Thy light is come - On the word ‘light,’ see the notes at Isa_58:8, Isa_58:10. The light here referred to is evidently that of the gospel; and when the prophet says that that light ‘is come,’ he throws himself into future times, and sees in vision the Messiah as having already come, and as pouring the light of salvation on a darkened church and world (compare the notes at Isa_9:2).

And the glory of the Lord - There is refer once here, doubtless, to the Shechinah or visible splendor which usually accompanied the manifestations of God to his people (see the notes at Isa_4:5). As Yahweh manifested himself in visible glory to the Israelites during their journey to the promised land, so he would manifest himself in the times of the Messiah as the glorious protector and guide of his people. The divine character and perfections would be manifested like the sun rising over a darkened world.

Is risen upon thee - As the sun rises. The word used here (זרח  zârach) is commonly applied to the rising of the sun Gen_32:31; Exo_22:2; 2Sa_23:4; Psa_104:22. The comparison of the gospel to the sun rising upon a dark world is exceedingly beautiful, and often occurs in the Bible (compare Mal_4:2; Luk_1:78, margin.)

Upon thee - Upon thee, in contradistinction from other nations and people. The gospel shed its first beams of glory on Jerusalem.

38. Governor Mat 2:6  "And you, Bethlehem, in the land of Judah, are not the least among the governors of Judah. For out of you shall come a Governor who shall rule My people Israel."

Governor : ἡγέομαι hēgeomai Thayer Definition:

1) to lead 1a) to go before 1b) to be a leader 1b1) to rule, command 1b2) to have authority over

1b3) a prince, of regal power, governor, viceroy, chief, leading as respects influence, controlling in counsel, overseers or leaders of the churches 1b4) used of any kind of leader, chief, commander 1b5) the leader in speech, chief, spokesman

2) to consider, deem, account, think

Cp. Acts  7:10 where Joseph is made the Governor of all Egypt by Pharoah.

39. Head of the Church Col 1:18  And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

The Head of the body, the Church

The Church is described as a body, Rom_12:4 sq.; 1 Corinthians 12:12-27; 1Co_10:17, by way of illustrating the functions of the members. Here the image is used to emphasize the position and power of Christ as the head. Compare Col_2:19; Eph_1:22, Eph_1:23; Eph_4:4, Eph_4:12, Eph_4:15, Eph_4:16; Eph_5:23, Eph_5:30.

40. Heir of All things. Heb 1:2   [God] has in these last days spoken to us by the Son, whom He has appointed heir of all things, through whom also He made the worlds;

Whom he hath appointed heir of all things - see Psa_2:8; compare notes, Rom_8:17. This is language taken from the fact that he is “the Son of God.” If a son, then he is an heir - for so it is usually among people. This is not to be taken literally, as if he inherits anything as a man does. An heir is one who inherits anything after the death of its possessor - usually his father. But this cannot be applied in this sense to the Lord Jesus. The language is used to denote his rank and dignity as the Son of God. As such all things are his, as the property of a father descends to his son at his death.

The word rendered “heir” - κληρονόμος  klēronomos - means properly:

(1) one who acquires anything by lot; and,

(2) an “heir” in the sense in which we usually understand the word. It may also denote a “possessor” of anything received as a portion, or of property of any kind; see Rom_4:13-14. It is in every instance rendered “heir” in the New Testament. Applied to Christ, it means that as the Son of God he is possessor or lord of all things, or that all things are his; compare Act_2:36; Act_10:36; Joh_17:10; Joh_16:15. “All things that the Father hath are mine.” The sense is, that all things belong to the Son of God. Who is so “rich” then as Christ? Who so able to endow his friends with enduring and abundant wealth?Barnes

"Joint heirs with Christ."—Romans 8:17.  

C.H.Spurgeon

HE APOSTLE has proceeded through a simple but exceedingly forcible train of reasoning till he gains this glorious point—"Joint heirs with Christ." He begins thus—"Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Father." This is a fact which he takes for granted because he has perceived it in the hearts of believers. We do cry, "Abba, Father." From this he infers that if God has given us the Spirit whereby we call him "Father," then we are his children, which is plain, fair, and clear reasoning. Then he adds—"If children then heirs"—though this does not hold true in all families, because all children are not heirs, frequently the first-born may take all the estate; but with God so long as they are children they have equal rights. "If children then heirs." He goes on to say, "Heirs of God;" for if they are heirs they inherit their Father's property. God is their Father, they are therefore God's heirs! Well, but God hath another Son, one who is the first-born of every creature. Exactly so, therefore if we be heirs, as Christ Jesus is the heir of all things, we are "joint heirs with Christ." I think you will see that, like links in a chain, these different truths draw each other on—the spirit of adoption proves the fact of adoption; by the act of adoption we are children; if children then heirs; if heirs, heirs of God; but since there is another heir, we must therefore be joint heirs with Christ Jesus. Blessed is the man to whom this reasoning is not abstract, but experimental. Happy is he who can follow the apostle step by step, and say, "Yes, I have this morning the spirit of a son; I know that my heart loves God, and I look to him as my Father, with trust, with confidence, and with love; then I am surely his son, because I have the Spirit a son; then I am his heir; I am the heir of God; and thus my faith lays hold upon the thrice-precious words of this glorious text—I am joint heir with Christ."

41.The Great High Priest Heb 3:1  Therefore, holy brethren, sharers with others in a heavenly invitation, fix your thoughts on Jesus, the Apostle and High Priest whose followers we profess to be. WNT

Heb_4:14  Inasmuch, then, as we have in Jesus, the Son of God, a great High Priest who has passed into Heaven itself, let us hold firmly to our profession of faith.

Priest prēst (כּהן, kōhēn, “priest,” “prince,” “minister”; ἱερεύς, hiereús ἀρχιερεύς, archiereús; for ἱερεὺς μέγας, hiereús mégas, of Heb_10:21, see Thayer's Lexicon, under the word ἱερεύς,

Priest hiereús: Thayer Definition:

1) a priest, one who offers sacrifices and in general in busied with sacred rites

1a) referring to priests of Gentiles or the Jews

2) metaphorically of Christians, because, purified by the blood of Christ and brought into close intercourse with God, they devote their life to him alone and to Christ

I. NATURE OF THE PRIESTLY OFFICE ISBE

1. Implies Divine Choice The Scriptures furnish information touching this point. To them we at once turn. Priesthood implies choice. Not only was the office of divine institution, but the priest himself was divinely-appointed thereto. “For every high priest, being taken from among men, is appointed for men in things pertaining to God.... And no man taketh the honor unto himself, but when he is called of God, even as was Aaron” (Heb_5:1, Heb_5:4). The priest was not elected by the people, much less was he self-appointed. Divine selection severed him from those for whom he was to act. Even our Great High Priest, Jesus Christ, came not into the world unsent. He received His commission and His authority from the fountain of all sovereignty. At the opening of His earthly ministry He said, “He anointed me.... He hath sent me” (Luk_4:18). He came bearing heavenly credentials.

2. Implies Representation:

It implies the principle of representation. The institution of the office was God's gracious provision for a people at a distance from Him, who needed one to appear in the divine presence in their behalf. The high priest was to act for men in things pertaining to God, “to make propitiation for the sins of the people” (Heb_2:17). He was the mediator who ministered for the guilty. “The high priest represented the whole people. All Israelites were reckoned as being in him. The prerogative held by him belonged to the whole of them (Exo_19:6), but on this account it was transferred to him because it was impossible that all Israelites should keep themselves holy as became the priests of Yahweh” (Vitringa). That the high priest did represent the whole congregation appears, first, from his bearing the tribal names on his shoulders in the onyx stones, and, second, in the tribal names engraved in the twelve gems of the breastplate. The divine explanation of this double representation of Israel in the dress of the high priest is, he “shall bear their names before Yahweh.

upon his two shoulders for a memorial” (Exo_28:12, Exo_28:19). Moreover, his committing heinous sin involved the people in his guilt: “If the anointed priest shall sin so as to bring guilt on the people” (Lev_4:3). The Septuagint reads, “If the anointed priest shall sin so as to make the people sin.” The anointed priest, of course, is the high priest. When he sinned the people sinned. His official action was reckoned as their action. The whole nation shared in the trespass of their representative. The converse appears to be just as true. What he did in his official capacity, as prescribed by the Lord, was reckoned as done by the whole congregation: “Every high priest ... is appointed for men” (Heb_5:1).

3. Implies Offering Sacrifice:

It implies the offering of sacrifice. Nothing is clearer in Scripture than this priestly function. It was the chief duty of a priest to reconcile men to God by making atonement for their sins; and this he effected by means of sacrifice, blood-shedding (Heb_5:1; Heb_8:3). He would be no priest who should have nothing to offer. It was the high priest who carried the blood of the sin offering into the Most Holy Place and who sprinkled it seven times on and before the mercy-seat, thus symbolically covering the sins of the people from the eyes of the Lord who dwelt between the cherubim (Psa_80:1). It was he also who marked the same blood on the horns of the altar of burnt offering in the Court of the Tabernacle, and on those of the golden altar, that the red sign of propitiation might thus be lifted up in the sight of Yahweh, the righteous Judge and Redeemer.

4. Implies Intercession:

It implies intercession. In the priestly ministry of Aaron and his sons this function is not so expressly set forth as are some of their other duties, but it is certainly included. For intercession is grounded in atonement. There can be no effective advocacy on behalf of the guilty until their guilt is righteously expiated. The sprinkling of the blood on the mercy-seat served to cover the guilt from the face of God, and at the same time it was an appeal to Him to pardon and accept His people. So we read that after Aaron had sprinkled the blood he came forth from the sanctuary and blessed Israel (Lev_9:22-24; Num_6:22-27).upon his two shoulders for a memorial” (Exo_28:12, Exo_28:19). Moreover, his committing heinous sin involved the people in his guilt: “If the anointed priest shall sin so as to bring guilt on the people” (Lev_4:3). The Septuagint reads, “If the anointed priest shall sin so as to make the people sin.” The anointed priest, of course, is the high priest. When he sinned the people sinned. His official action was reckoned as their action. The whole nation shared in the trespass of their representative. The converse appears to be just as true. What he did in his official capacity, as prescribed by the Lord, was reckoned as done by the whole congregation: “Every high priest ... is appointed for men” (Heb_5:1).

42. The Holy Child. Act 4:30  by stretching forth of Your hand for healing, and miracles, and wonders may be done by the name of Your holy child Jesus.

child or servant παῖς pais Thayer Definition:

1) a child, boy or girl 1a) infants, children

2) servant, slave 2a) an attendant, servant, spec. a king’s attendant, minister

A.Clark says, “Thy holy child Jesus - Του ἁγιου παιδος σου should be translated, thy holy Servant, as in Act_4:25. Δαβιδ παιδος σου, thy servant David, not thy Child David: the word is the same in both places.

  Deuteronomy 23:14 For the LORD your God moves about in your camp to protect you and to deliver your enemies to you. Your camp must be holy, so that he will not see among you anything indecent and turn away from you.

Holy means free from defilement. To say that Christ is absolutely holy, is to say that He absolutely pure.

 Compare 1 John 3:3 Everyone who has this hope in him purifies himself, just as he [God] is pure. Torrey: p98, T:I, P:(2)

 Hebrews 7:26 Such a high priest meets our need - - one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.

     Hebrews 9:14 How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!

     1 Peter 1:18-19 [18] For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, [19] but with the precious blood of Christ, a lamb without blemish or defect.

     1 John 3:5 But you know that he appeared so that he might take away our sins. And in him is no sin.

     2 Corinthians 5:21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

43. The Holy One of God Mar 1:24  saying, What is to us and to You, Jesus of Nazareth? Have You come to destroy us? I know You, who You are, the Holy One of God.

Holiness by Andrew Murray

"But as He which hath called you is holy, so be ye holy in all manner of conversation: because it is written, Be ye holy; for I am holy" 1 Peter 1:15,16.

"But of Him are ye in Christ Jesus, who of God is made unto us sanctification" 1 Corinthians 1:30.

"God hath from the beginning chosen you unto salvation through sanctification of the Spirit and belief of the truth"2 Thessalonians 2:13.

Not only has God chosen and called us for salvation, but also for holiness--salvation in holiness. The goal of the young Christian must not only be safety in Christ, but also holiness in Christ. Safety and salvation are, in the long run, found only in holiness. The Christian who thinks that his salvation consists merely in safety and not in holiness will find himself deceived. Young Christian, listen to the Word of God--Be ye holy.

And why must I be holy? Because He who called you is holy and summons you to fellowship and conformity with Himself. How can anyone be saved in God when he does not have the same disposition as God?1

God's holiness is His highest glory. In His holiness, His righteousness and His love are united. His holiness is the flaming fire of His zeal against all that is sin. This is how He keeps Himself free from sin, and in love makes others also free from it. It is as the Holy One of Israel that He is the Redeemer, and that He lives in the midst of His people. 2 Redemption is given to bring us to Himself and to the fellowship of His holiness. We cannot possibly take part in the love and salvation of God if we are not holy as He is holy.3 Young Christians, be holy.

44. The Holy One of Israel. Isa 41:14  Do not fear, worm of Jacob and men of Israel; I will help you, says Jehovah, and your Redeemer, the Holy One of Israel.

HOLY ONE qâdôsh BDB Definition:

1) sacred, holy, Holy One, saint, set apart

The Holy One of Israel - The Holy Being whom the Israelites adored, and who was their protector, and their friend (see the note at Isa_2:4). This appellation is often given to God (see Isa_5:19, Isa_5:24; Isa_10:20; Isa_12:6; Isa_17:7; Isa_29:19; Isa_30:11-12). We may remark in view of these verses:

1. That the people of God are in themselves feeble and defenseless. They have no strength on which they can rely. They are often so encompassed with difficulties which they feel they have no strength to overcome, that they are disposed to apply to themselves the appellation of ‘worm,’ and by ethers they are looked on as objects of contempt, and are despised.

2. They have nothing to fear. Though they are feeble, their God and Redeemer is strong. He is their Redeemer, and their friend, and they may put their trust in him. Their enemies cannot ultimately triumph over them, but they will be scattered and become as nothing.

3. In times of trial, want, and persecution, the friends of God should put their trust alone in him. It is often the plan of God so to afflict and humble his people, that they shall feel their utter helplessness and dependence, and be led to him as the only source of strength.Barnes

The Testimony of a Young Artist

Qadosh" is my stage name, and it means "holy" in Hebrew. The literal translation is, "to be set apart for a special purpose". I chose qadosh because I believe God has set all of His children apart for a very special purpose, and He has called all of us to be holy- just as Christ is holy

More from Andrew Murray

And what is this holiness that I must have? Christ is your sanctification. The life of Christ in you is your holiness.

4 In Christ you are sanctified--you are holy. In Christ you must continually be sanctified. The glory of Christ must penetrate your whole life.

Holiness is more than purity. In Scripture we see that cleansing precedes holiness.

5 Cleansing is the taking away of that which is wrong--liberation from sin. Holiness is the filling with that which is good and divine--the disposition of Jesus. Holiness is conformity to Him. It is separation from the spirit of the world and being filled with the presence of the Holy God. The tabernacle was holy because God lived there. We are holy, as God's temple, after we have God living within us. Christ's life in us is our holiness.

6. And how do we become holy? By the sanctification of the Spirit. The Spirit of God is named the Holy Spirit because He makes us holy. He reveals and glorifies Christ in us. Through Him, Christ dwells in us, and His holy power works in us. Through this Holy Spirit, the workings of the flesh are mortified, and God works in us both the will and the accomplishment.

“When we use the word holy, as in a holy person, we usually associate this with a righteous or pious person. If we use this concept when interpreting the word holy in the Hebrew Bible then we are misreading the text as this is not the meaning of the Hebrew word qadosh. Qadosh literally means "to be set apart for a special purpose". A related word, qedesh, is one who is also set apart for a special purpose but not in the same way we think of "holy" but is a male prostitute (Deut 23:17). Israel was qadosh because they were separated by the other nations as servants of God. The furnishings in the tabernacle were qadosh as they were not to be used for anything except for the work in the tabernacle. While we may not think of ourselves as "holy" we are in fact set apart from the world to be God's servants and representatives.” Ancient Hebrew Word meanings by Jeff. A. Benner

45. The Horn of Salvation Psa 18:2  Jehovah is my strength, and my fortress, and my deliverer; my God, my rock; I will trust in Him; He is my shield, and the horn of my salvation, my high tower.

Luk_1:69  and has raised up a horn of salvation for us in the house of His servant David,

And hath raised up a horn - A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the “horn.” Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great “strength,” placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word “horn,” Psa_148:14; Deu_33:17; Dan_7:7-8; Dan_7:21. The word salvation, connected here with the word “horn,” means that this “strength,” or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish “altar.” On each of the four corners of the altar there was an eminence or small projection called a “horn.” To this persons might flee for safety when in danger, and be safe, 1Ki_1:50; 1Ki_2:28. Compare the notes at Luk_1:11. So the Redeemer “may be” called the “horn of salvation,” because those who flee to him are safe.Barnes

J. Gill adds, “He is called "an horn of salvation", because he is a powerful Saviour. "Horn" denotes power; it being that to a beast, as the arm is to a man, by which it defends itself, and pushes down its enemies; and "salvation" is the work Christ came to effect, and for which he was raised up, and sent: and a Saviour he is, and a mighty one, as appears from his doing and suffering what he has; as bearing all the sins of his people, and making reconciliation for them; obeying all the precepts of the law, and undergoing the penalty of it; being made a curse, and becoming obedient to death, even the death of the cross: as also, from his delivering them from sin, Satan, and the law, which no other could have done;”

What Horns

46. I AM. He calls Himself this name seven times in John’s Gospel.

Jehovah “I am that I am” denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the Angel-Jehovah who is, thereby, marked as one with God, and who appears again, in the New Covenant, as "God manifested in the flesh."

Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of Lev_24:16, and the phrase there used, "The Name", (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures, they substituted for it the word Adonai, (Lord), from the translation of which by Kurios, in the Septuagint (LXX) followed by the Vulgate, which uses Dominus, we have the Lord of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name.

The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM that I AM", Exo_3:14; Exo_6:3. We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.  Smith’s Bible Dictionary by Dr William Smith 1884

1. I AM the Bread of Life

Joh 6:35  "I am the bread of Life," replied Jesus; "he who comes to me shall never hunger, and he who believes in me shall never, never thirst.

 "I am the bread of Life," replied JesusChrist : Jesus Christ is so called, because he gives life to dead sinners: men in a state of nature are dead in trespasses and sins; and whatever they feed upon tends to death; Christ, the true bread, only gives life, which is conveyed by the word, and made effectual by the Spirit: and because he supports and maintains the life he gives; it is not in the power of a believer to support the spiritual life he has; nor can he live on anything short of Christ; and there is enough in Christ for him to live upon: and because he quickens, and makes the saints lively in the exercise of grace, and discharge of duty, and renews their spiritual strength, and secures for them eternal life.

He that cometh to me shall never hunger; not corporeally to hear him preach, or preached, or merely to his ordinances, to baptism, or the Lord's table; but so as to believe in him, feed, and live upon him, as the next clause explains it:

2. I am The Light of the World. Please watch this Video on Jesus; the Light of the World by Joshua Skogerboe  <http://vimeo.com/19692603>

Joh 9:5  When I am in the world, I am the Light of the world."

http://www.sundayeducation.com/wp-content/uploads/2011/03/work_1283069_1_flat550x550075f_i-am-the-light-of-the-world1.jpg

3. I am the Good Shepherd Joh 10:11  "I am the Good Shepherd. A good shepherd lays down his very life for the sheep.

David, the Shepherd of Bethlehem, keep his flocks on the Hillsides of Israel a long time ago. he also knew that we are like sheep and tend to wander unless we are cared for by the Shepherd. David Exclaimed, “The LORD is my Shepherd!” Ps.23:1

Every child of God knows that the Lord Jesus is the Good Shepherd. If we leave Him and wander off on our own we will do so only to our hurt. 

Our Jehovah - Ra’ah means the LORD is my Shepherd. We need Him to tenderly watch over our lives and see that we do not wander. Jesus saw the Multitudes as sheep without a shepherd. Mark 6:34. When He saw them he was moved with pity and compassion because they were so helpless.

God understands us. He made us the way we are and we need shepherding. This is part of our God-given gifts this capacity to respond to the Lord jesus who is our Shepherd. Let Him care for you and lead you into green pastures and beside still watetrs. Ps 23. He has given us under-shepherds who continue His Ministry of Shepherding us to this day.

“The Lord is my shepherd.” What condescension is this, that the Infinite Lord assumes towards his people the office and character of a Shepherd! It should be the subject of grateful admiration that the great God allows himself to be compared to anything which will set forth his great love and care for his own people. David had himself been a keeper of sheep, and understood both the needs of the sheep and the many cares of a shepherd. He compares himself to a creature weak, defenceless, and foolish, and he takes God to be his Provider, Preserver, Director, and, indeed, his everything. No man has a right to consider himself the Lord's sheep unless his nature has been renewed, for the scriptural description of unconverted men does not picture them as sheep, but as wolves or goats. A sheep is an object of property, not a wild animal; its owner sets great store by it, and frequently it is bought with a great price. It is well to know, as certainly as David did, that we belong to the Lord. There is a noble tone of confidence about this sentence. There is no “if” nor “but,” nor even “I hope so;” but he says, “The Lord is my shepherd.” We must cultivate the spirit of assured dependence upon our heavenly Father. The sweetest word of the whole is that monosyllable, “My.” He does not say, “The Lord is the shepherd of the world at large, and leadeth forth the multitude as his flock,” but “The Lord is my shepherd;” if he be a Shepherd to no one else, he is a Shepherd to me; he cares for me, watches over me, and preserves me. The words are in the present tense. Whatever be the believer's position, he is even now under the pastoral care of Jehovah.

The next words are a sort of inference from the first statement - they are sententious and positive - “I shall not want.” I might want otherwise, but when the Lord is my Shepherd he is able to supply my needs, and he is certainly willing to do so, for his heart is full of love, and therefore “I shall not want.” I shall not lack for temporal things. Does he not feed the ravens, and cause the lilies to grow? How, then, can he leave his children to starve? I shall not want for spirituals, I know that his grace will be sufficient for me. Resting in him he will say to me, “As thy day so shall thy strength be.” I may not possess all that I wish for, but “I shall not want.” Others, far wealthier and wiser than I, may want, but I shall not.” “The young lions do lack, and suffer hunger but they that seek the Lord shall not want any good thing.” It is not only “I do not want,” but “I shall not want.” Come what may, if famine should devastate the land, or calamity destroy the city, “I shall not want.” Old age with its feebleness shall not bring me any lack, and even death with its gloom shall not find me destitute. I have all things and abound; not because I have a good store of money in the bank, not because I have skill and wit with which to win my bread, but because “The Lord is my Shepherd.” The wicked always want, but the righteous never; a sinner's heart is far from satisfaction, but a gracious spirit dwells in the palace of content. C.H. Spurgeon

4. I am the Door. Joh 10:9  I am the Door. If any one enters by me, he will find safety, and will go in and out and find pasture.

I am the door of the sheep — that is, the way in to the fold, with all blessed privileges, both for shepherds and sheep (compare Joh_14:6; Eph_2:18).

5. I am the Resurrection Joh 11:25  Jesus said to her, I am the Resurrection and the Life! He who believes in Me, though he die, yet he shall live.

I am the resurrection and the life (Egō eimi hē anastasis kai hē zōē). This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. “The Resurrection is one manifestation of the Life: it is involved in the Life” (Westcott). Note the article with both anastasis and zōē. Jesus had taught the future resurrection often (Joh_6:39), but here he means more, even that Lazarus is now alive.

Barnes adds: “I am the resurrection - I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us “wisdom and righteousness, and sanctification, and redemption,” 1Co_1:30.”

6. I am the Way. Joh 14:6  Jesus said to him, I am the Way, the Truth, and the Life; no one comes to the Father but by Me.

6. I am the True Vine, Joh 15:1  I am the True Vine, and My Father is the Vinedresser.

Question: "What did Jesus mean when He said 'I am the True Vine' (John 15:1)?"

Answer:“I am the True Vine” (John 15:1) is the last of seven“I am”declarations of Jesus recorded only in John’s gospel. These “I am” proclamations point to His unique divine identity and purpose. Jesus said “I am the True Vine” to closest friends who were gathered around Him at a table in Jerusalem. It was only hours before Judas would betray Him. Jesus was preparing the twelve men for His pending crucifixion, His resurrection, and His subsequent departure for heaven. He had just told them that He would be leaving them. Knowing how disturbed they would feel, He gave them this lovely metaphor of the True Vine as one of His encouragements.

Jesus wanted His friends, not only those twelve, but those of all time, to know that He was not going to desert them, even though they would no longer enjoy His physical presence. His living energy—His spiritual reality—would continue to nourish and sustain them just as the roots and trunk of a grape vine produce the energy that nourishes and sustains its branches while it develops their fruit. Jesus wanted us to know that even though we cannot see Him, we are as closely connected with Him as the branches of a vine are connected with its stem. Our desire and energy to know and love Him and to tell others about Him will keep flowing into and through us as long as we are attached to Him as branches to a vine. This is why we must ‘abide’ in Him, remaining attached to the source of all spiritual life.

Then Jesus went on (John 15:4) to remove any misunderstanding about what He meant. He said that no branch can even live, let alone produce leaves and fruit, by itself. Cut off from the trunk, a branch is dead. Just as much as the vine’s branches rely on being connected to the trunk from which they receive their energy to bear fruit, Jesus’ disciples depend on being connected to Him for our spiritual life and the ability to serve Him effectively. The fruit we produce is that of the Holy Spirit—love, joy, peace, patience, goodness, kindness, gentleness, faithfulness and self-control (Galatians 5:22-23). Our source of life and energy and spiritual fruit is not in ourselves; it is outside us, in Christ Jesus. We can live, live rightly, and serve Him effectively, only if we are rightly connected with Him in a faith/love relationship.Read more:http://www.gotquestions.org/true-vine.html#ixzz2VstY84HA

7. I AM the WAY Joh 14:6  "I am the Way," replied Jesus, "and the Truth and the Life. No one comes to the Father except through me.

I am the way - See Isa_35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See Joh_6:68; “Thou hast the words of eternal life;” 1Pe_2:21; “Christ - suffered for us, leaving us an example that ye should follow his steps;” Heb_9:8-9 Barnes

47. Jehovah [YHWH] Isa 26:4  Trust in Jehovah forever; for in the LORD JEHOVAH is everlasting strength. Isa 40:3  The voice of him who cries in the wilderness, Prepare the way of Jehovah, make straight a highway in the desert for our God.

for in the Lord JEHOVAH is everlasting strength; Christ is the Lord JEHOVAH, which is, and was, and is to come, self-existent, eternal, and immutable; and in him is strength, as well as righteousness for his people; and that for everything it is wanted for, to bear up under temptations and afflictions, to withstand every spiritual enemy, to exercise every grace, and discharge every duty: and this strength is everlasting; it always continues in him, and is always to be had from him; he is the "eternal" God, who is the refuge of his people, and his "arms" of power and might "underneath" them are "everlasting": the words may be rendered, "for in Jah" is "Jehovah, the Rock of ages" (q); Jehovah the Son is in Jehovah the Father, according to Joh_10:38 or "Jah Jehovah" is "the Rock of ages", so Vitringa; he is the "Rock" on which the church and every believer is built, against which "the gates of hell cannot prevail"; and he has been the Rock of his people in ages past, and will be in ages to come: or "of worlds"; this world, and that to come; and so it is explained in the Talmud (r), he that trusts in the Lord has a refuge in this world, and in the world to come. J. Gill

Ex 3:14 And God said unto Moses, I am that I am,.... This signifies the real being of God, his self-existence, and that he is the Being of beings; as also it denotes his eternity and immutability, and his constancy and faithfulness in fulfilling his promises, for it includes all time, past, present, and to come; and the sense is, not only I am what I am at present, but I am what I have been, and I am what I shall be, and shall be what I am. The Platonists and Pythagoreans seem to have borrowed their το ον from hence, which expresses with them the eternal and invariable Being; and so the Septuagint version here is ο ων: it is said (z), that the temple of Minerva at Sais, a city of Egypt, had this inscription on it,"I am all that exists, is, and shall be.''And on the temple of Apollo at Delphos was written ει, the contraction of ειμι, "I am" (a). Our Lord seems to refer to this name, Joh_8:58, and indeed is the person that now appeared; and the words may be rendered, "I shall be what I shall be" (b) the incarnate God, God manifest in the flesh:

Joh 8:58  Jesus said to them, Truly, truly, I say to you, Before Abraham came into being, I AM!

which is to be understood of the deity, eternity, and immutability of Christ, and refers to the passage in Exo_3:14. "I am that I am--I am hath sent me unto you", the true Jehovah; and so Christ was before Abraham was in being, the everlasting I am, the eternal God, which is, and was, and is to come: he appeared in an human form to our first parents before Abraham was, and was manifested as the Mediator, Saviour, and living Redeemer, to whom all the patriarchs before Abraham looked, and by whom they were saved: he was concerned in the creation of all things out of nothing, as the efficient cause thereof; he was set up from everlasting as Mediator; and the covenant of grace was made with him, and the blessings and promises of it were put into his hands before the world began. J. Gill

48.Jesus Mat 1:21  She will give birth to a Son, and you are to call His name JESUS for He it is who will save His People from their sins."

“The proper name Jesus /ˈdʒiːzəs/ used in the English language originates from the Latin form of the Greek name Ἰησοῦς (Iēsous), a rendition of the Hebrew Yeshua (ישוע), also having the variants Joshua or Jeshua.[1][2] In a religious context the name refers to Jesus, the central figure of Christianity.” Wikipedia

The name Jesus actually means, "Yahweh delivers" or "Yahweh saves." Jesus is the English translation of the Greek Iesous (Ἰησοῦς) or the Hebrew <carm.org>

49. Judge  Act 10:42  And He commanded us to preach to the people, and to testify that it is He who was ordained of God to be the Judge of the living and the dead.

What they must believe concerning him. (1.) That we are all accountable to Christ as our Judge; this the apostles were commanded to testify to the world, that this Jesus is ordained of God to be the Judge of the quick and dead, Act_10:42. He is empowered to prescribe the terms of salvation, that rule by which we must be judged, to give laws both to quick and dead, both to Jew and Gentile; and he is appointed to determine the everlasting condition of all the children of men at the great day, of those that shall be found alive and of those that shall be raised from the dead. He hath assured us of this, in that he hath raised him from the dead (Act_17:31), so that it is the great concern of every one of us, in the belief of this, to seek his favour, and to make him our friend. (2.) That if we believe in him we shall all be justified by him as our righteousness, Act_10:43. The prophets, when they spoke of the death of Christ, did witness this, that through his name, for his sake, and upon the account of his merit, whosoever believeth in him, Jew or Gentile, shall receive remission of sins. This is the great thing we need, without which we are undone, and which the convinced conscience is most inquisitive after, which the carnal Jews promised themselves from their ceremonial sacrifices and purifications, yea, and the heathen too from their atonements, but all in vain; it is to be had only through the name of Christ, and only by those that believe in his name; and those that do so may be assured of it; their sins shall be pardoned, and there shall be no condemnation to them. And the remission of sins lays a foundation for all other favours and blessings, by taking that out of the way which hinders them. If sin be pardoned, all is well, and shall end everlastingly well. M.Henry

50. The King of Kings Rev 17:14  These will make war with the Lamb, and the Lamb will overcome them. For He is Lord of lords and King of kings. And those with Him are the called and elect and faithful ones. Rev 19:16  And He has on His garment, and on His thigh a name written, KING OF KINGS AND LORD OF LORDS.

A name written - Or a title descriptive of his character.

King of kings, and Lord of lords - As in Rev_17:5, so here, there is nothing in the original to denote that this should be distinguished, as it is, by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control - a rank that properly belongs to the Son of God. Compare the notes on Eph_1:20-22. See also Rev_19:12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on their garments, so that they might be readily recognized, was not uncommon in ancient times.

51.The LAMB  of GOD. Joh 1:29  The next day John sees Jesus coming to him and says, Behold the Lamb of God who takes away the sin of the world!Joh 1:36  And looking upon Jesus as He walked, he says, Behold the Lamb of God!

Question: "What does it mean that Jesus is the Lamb of God?"

Answer:When Jesus is called the Lamb of God inJohn 1:29andJohn 1:36, it is referring to Him as the perfect and ultimate sacrifice for sin. In order to understand who Christ was and what He did, we must begin with the Old Testament, which contains prophecies concerning the coming of Christ as a “guilt offering” (Isaiah 53:10). In fact, the whole sacrificial system established by God in the Old Testament set the stage for the coming of Jesus Christ, who is the perfect sacrifice God would provide as atonement for the sins of His people (Romans 8:3; Hebrews 10).

The sacrifice of lambs played a very important role in the Jewish religious life and sacrificial system. When John the Baptist referred to Jesus as the “Lamb of God who takes away the sin of the world” (John 1:29), the Jews who heard him might have immediately thought of any one of several important sacrifices. With the time of the Passover feast being very near, the first thought might be the sacrifice of the Passover lamb. The Passover feast was one of the main Jewish holidays and a celebration in remembrance of God’s deliverance of the Israelites from bondage in Egypt. In fact, the slaying of the Passover lamb and the applying of the blood to doorposts of the houses (Exodus 12:11-13) is a beautiful picture of Christ’s atoning work on the cross. Those for whom He died are covered by His blood, protecting us from the angel of (spiritual) death.

Another important sacrifice involving lambs was the daily sacrifice at the temple in Jerusalem. Every morning and evening, a lamb was sacrificed in the temple for the sins of the people (Exodus 29:38-42). These daily sacrifices, like all others, were simply to point people towards the perfect sacrifice of Christ on the cross. In fact, the time of Jesus’ death on the cross corresponds to the time the evening sacrifice was being made in the temple. The Jews at that time would have also been familiar with the Old Testament prophets Jeremiah and Isaiah, who foretold the coming of One who would be brought “like a lamb led to the slaughter” (Jeremiah 11:19;Isaiah 53:7) and whose sufferings and sacrifice would provide redemption for Israel. Of course, that person was none other than Jesus Christ, “the Lamb of God.”

Read more:http://www.gotquestions.org/Jesus-Lamb-of-God.html#ixzz2W4w5yR00

Behold, the Lamb of God.

52. The Lawgiver.Isa 33:22  For Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king; He will save us. Lord {jehovah} — thrice repeated, as often: the Trinity (Num_6:24-26).

judge ... lawgiver ... king — perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Isa_11:4; Isa_32:1; Jam_4:12). JFB.

53. Lion of the Tribe of Juda Rev 5:5  And one of the elders said to me, Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the book and to loose the seven seals of it.

behold the lion of the tribe of Judah; by whom is meant Christ, who, according to the flesh, was to come of the tribe of Judah; and certain it is, that our Lord sprang from thence: and he is said to be the lion of that tribe, in allusion to the prophecy concerning Judah in Gen_49:9, where he is said to be a lion, an old lion stooping down and couching, and on whose standard was the figure of a lion. Christ may be compared to one, because of his great strength, he being the mighty God, the able Saviour, and strong Redeemer, and protector of his church and people, and the avenger of their enemies; and because of his courage and intrepidity when he engaged with Satan, and his principalities and powers, when he bore the sins of his people, sustained his Father's wrath, and the terrors of death set themselves in array against him; and because of the fierceness of his wrath, and fury against the wicked, and for his generosity and lenity towards those that stoop unto him, and obey him. So the Jews say (f), that

"of Messiah, the son of David, who comes forth from Judah, is it said, Gen_49:9, "Judah is a lion's whelp";'J. Gill

54. Lord of lords.Rev 19:16  And He has on His garment, and on His thigh a name written, KING OF KINGS AND LORD OF LORDS.

Lord κύριος kurios Thayer Definition:

1) he to whom a person or thing belongs, about which he has power of deciding; master, lord

1a) the possessor and disposer of a thing1a1) the owner; one who has control of the person, the master1a 2) in the state: the sovereign, prince, chief, the Roman emperor 1b) is a title of honour expressive of respect and reverence, with which servants greet their master 1c) this title is given to: God, the Messiah

King of kings, and Lord of lords (Basileus basileōn kai Kurios kuriōn). The title already given to the Lamb in Rev_17:14, but in reverse order. See the same idea in 1Ti_6:15.RWP

55. Man  Act 17:31  seeing that He has appointed a day on which, before long, He will judge the world in righteousness, through the instrumentality of a man whom He has pre-destined to this work, and has made the fact certain to every one by raising Him from the dead."

by that man whom he hath ordained; Beza's ancient copy reads, "the man Jesus": not that the apostle means that Christ is a mere man; for then he would not be fit to be a Judge of quick and dead, and to pass and execute the definitive sentence; which requires omniscience and omnipotence: but preaching to mere Heathens, he chose not at once to assert the deity of Christ, though he tacitly suggests it: but intended, by degrees, to open the glories of his nature and office to them, he being the person God had from all eternity ordained, and in time had signified, should have all judgment committed to him, and by whom the last judgment shall be managed and transacted: http://thegospelcoalition.org/blogs/trevinwax/files/2013/03/Behold-the-Man-Antonio_Ciseri-e1330966503449.jpg

56. Master. or Rabbi [Teacher] Mat 8:19  And a certain scribe came and said to him, Master, I will follow You wherever You go.

and said unto him, Master, or Rabbi, I will follow thee whithersoever thou goest. One would have thought, that this man desired in good earnest to be a disciple of Christ, were it not for Christ's answer to him, who knew his heart: from whence it appears, that he, seeing the miracles which Christ wrought, and observing the fame of him among the people, began to think that he would be generally received as the Messiah; and by joining himself to him, promised himself much ease, honour, and wealth. These seem to be the motives, which prevailed upon him to take so sudden and hasty a step; for he did not wait to be called to follow Christ, as the other disciples were, but offers himself to be one; that is, to be one of his intimates, one of his apostles; and besides, he rashly promises to do that, which he knew nothing of, and which in some cases is impossible to be done. J.Gill

57. Mediator. 1Ti 2:5  For God is one, and there is one Mediator of God and of men, the Man Christ Jesus,

And one Mediator between God and men - see Gal_3:19-20 notes; Heb_9:15 note. This also is given as a reason why prayer should be offered for all, and a proof that God desires their salvation. The argument is, that there is the same Mediator between God and all people. He is not the Mediator between God and a part of the human race, but between “God and men,” implying that He desired the salvation of the race. Whatever love there was in giving the Mediator at all, was love for all the race; whatever can be argued from that about the interest which God has in man, is proof of his interest in the race at large. It is proper, therefore, to pray for all. It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects; one for the rich and another for the poor; one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, God regarded him with the same interest that he did his master. It may be added also that the doctrine of the Papists that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but “one Mediator;” and but one is necessary. Prayer offered to the “saints,” or to the “Virgin,” is idolatry, and at the same time removes the one great Mediator from the office which he alone holds, of making intercession with God.

The man Christ Jesus - Jesus was truly and properly a man, having a perfect human body and soul, and is often called a man in the New Testament. But this does not prove that he was not also divine - anymore than his being called God (Joh_1:1; Joh_20:28; Rom_9:5; 1Jo_5:20; Heb_1:8), proves that he was not also a man. The use of the word man here was probably designed to intimate that though he was divine, it was in his human nature that we are to consider him as discharging the office. Doddridge.