Truth Magazine

By Donald P Ames

It is sometimes hard for man, living nearly 2,000 years this side of the cross of Calvary, to fully appreciate the suffering and shame that accompanied such a death as Jesus endured on the cross. Although Pilate proclaimed, “I find no guilt in Him” (Jn. 19:4), he was condemned to die a death that was reserved for the very worst of society, and often referred to as “the most terrible punishment of slaves.” According to the Popular And Critical Bible Encyclopedia (Vol. I, p. 475), “The criminal died under the most frightful sufferings-so great that even amid the raging passions of war pity was sometimes excited.” It is to this death we now direct our attention.

It Was Voluntary

First of all, it must be stressed that the death of Jesus was not something over which He had no control. It was not something “that fate had decreed and I can do nothing about.” Jesus affirmed this when he said, “For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again” (Jn. 10:17-18). As He was arrested, He reminded Peter and the others, “Do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?” (Matt. 26:53-the equivalent of 72,000 troops).

But Jesus endured that death! Why? That mankind might be saved from the wrath of God (Rom. 2:5; Matt. 26:28)! He recognized that it was for this purpose He had entered into the world (Matt. 16:21) and He was obedient to the very end, the supreme test of His obedience to the will of God (Phil. 2:8; Heb. 5:8-9). Let us not lose sight of this important fact as we continue our study. It would be something like a man watching a vice slowly close completely crushing his legs, and yet knowing all the time that all he had to do was to move them or say, “stop,” and the process could cease-while the very one he may have been trying to help was busy telling him what a stupid fool he was for doing something so completely irrational.

The Agony

The agony of the death upon the cross lay not just in the shame associated with it (though it was the most shameful of all deaths-Gal. 3:13-a long step downward for the divine Son of God), nor did those so put to death usually die from loss of blood. In fact, very little blood was actually lost until it came time to remove the nails or spikes from the wounds. Historical records reveal that victims removed early enough often lived and recovered completely. On the other hand, the death was a slow, painful process in which a normally healthy individual could sometimes last as long as 36 hours before dying. This is the reason the Jews besought the Romans to break the legs of Jesus and the thieves in order to hasten the process (Jn. 19:31).

Jesus had already been up all night going through the mockery of a trial, and in accord with the Roman custom, had been beaten before being forced to bear his cross to Calvary (Mk. 15:15; Jn. 19:17). His apparent weakened condition is implied by the fact that Simon was compelled to bear the cross for Him (Luke 23:26-though some say this may have been to continue their mockery of Jesus). According to Eusebius, the Romans used such scourgings to get confessions, and sometimes their flesh was so torn their veins, muscles and even their bowels were left exposed from it. Yet from Jesus comes no cry for pity or retaliation due to His innocence (1 Pet. 2:23).

He was placed into position, and the nails or spikes were set upon his hands and feet to await the crushing blow of the hammer that would drive them through the flesh and into the wood below-one agonizing blow after another until they were satisfied. Then the cross was raised and slid down into the hole where the bump at the bottom ripped and pulled on the spikes. Sometimes the wrists were tied up high, making breathing extremely difficult as well. In this position, Jesus finally was able to pause and observe the crowd around Him for whom He was willing to die (1 Pet. 2:24). Was there any respect for the Son of God? Any appreciation for what He was doing? No, nothing but a mockery of all He had sought to impart to them over the past three years (Matt. 27). Even the thieves crucified with Him regarded themselves better than Him (Luke 23:39). Oh, how easy it would have been to tell them “where to go, ” to leave the cross and forget mankind who now dared to mock even the Son of God Himself!

But now the painful reactions to the nails were setting in. The blood loss from the beating and the spikes was now making His heart beat faster, and the throbbing was increasing in His brain with each beat of the heart. Inflamation was setting in because of the presence of the spikes, accompanied with a fever that was rapidly rising. All desire for food was gone, but the throbbing and intense fever produced a thirst that begged to be appeased. Jesus requested something to drink (Jn. 19:28); they offered Him gall and vinegar! The fever continued to intensify for several hours before mortification (decaying of one part of the body while the rest is alive) set in and gangrene slowly spread throughout his body. Soon even the sense of pain was lost as the infection and gangrene continued to spread. Death would be the only relief!

And yet, while a few wept, the soldiers ignored the situation and gambled over His belongings for their part of the loot! The Jews continued to mock and slap at Him! But from the lips of Christ came forth, not a railing, but a plea, “Father forgive them; for they do not know what they are doing” (Luke 23:34). Even the thief who formerly had made mockery of Him, now was moved to repentance to ask for forgiveness (Luke 23:43).

The Loneliness

Perhaps if Jesus had been surrounded and supported by his band of faithful disciples, at least He could have taken comfort in knowing all was not in vain. But in addition to the physical suffering, there was laid upon Him the agony of being forsaken by all those close to Him-those whom He had come to love and trust, those for whom He had so earnestly prayed the night before, yes even those regarded as His “inner circle.”

First of all, Judas-one of His own disciples. Yes, he had known (John 13:21-30), but that did not lessen the sadness of his heart. Judas did not come out openly and deny Him. Even the disciples did not fully realize the impact of Judas’ actions. Yet, at the fateful hour, he appeared to plant a kiss (a greeting of close friendship) upon his former leader. Then he stepped back to take his place among the ranks of the enemies (Jn. 18:5).

His own disciples, who shortly before offered to journey to Judea “that we may die with Him” (In. 11:16), were now mixed up and confused. Earlier that evening they had sworn their loyalty (Matt. 26:35). But the actual test was now before them! Peter for a brief second displayed a physical reaction but, when rebuked, turned and fled with the rest! And then to add insult to injury, Jesus had to stand by and hear Peter fulfill what Christ had prophesied-deny Him three times. Yes, Jesus knew-but the loneliness and heartache were still there as He watched His disciples departing, one by one, till finally He remained all alone.

And yet, still he was not really alone. The Bible says he “kept entrusting Himself to Him who judges righteously” (1 Pet. 2:23). If all the others left Him, God was still present! The Father was still with Him in this dark hour. Then, suddenly in this dark hour of agony, as Jesus was made to be sin (2 Cor. 5:21) and a curse (Gal. 3:13) for us, God Himself had to turn His back upon the events transpiring. That close feeling of comfort and encouragement was now gone, that horrible void that so loudly said, “You are now all alone.” From the lips of Jesus comes forth the cry that reaches to the very depth of His soul, “My God, My God, why hast Thou forsaken me?” (Matt. 27:46). Yes, at this point, even God had turned His back upon Jesus because of the sins He bore in our behalf. Yet, Jesus cried out, “My God”-the loyalty that carried through His obedience (Phil. 2:8).

The Result

Isaiah said, “the Lord was pleased to crush Him, putting Him to grief … as a result of the anguish of His soul, He will see it and be satisfied” (Isa. 53:10-11). Jesus voluntarily laid down His life that we might be redeemed (Rom. 3:21-26). He suffered all the agonies men can suffer, and the worst form of loneliness (not even having God to turn to), that God, who turned His back on sin might be pleased with this supreme sacrifice and save those who so spitefully treated His own Son. What are you willing to sacrifice for Him?

Truth Magazine, XX:22, p. 11-12
May 27, 1976

By Larry Ray Hafley

Among believers in the integrity, veracity and authenticity of the Scriptures, no point is more generally received and commonly believed than that of the second corning of Christ. Of course, what men believe or do not believe does not establish the truth; therefore, by the Sacred Oracles we shall note the fact, the time, the “how,” the purposes, and the affect of Christ’s second coming.

The Fact Of His Second Coming

“So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Heb. 9:28). Paul said, “For the Lord himself shall descend from heaven” (1 Thess. 4:16). Further, he said, “For our conversation (citizenship-ASV) is in heaven; from whence also we look for the Savior, the Lord Jesus Christ” (Phil. 3:20). The careful student can readily recall many texts, especially in Paul’s writings, which confidently assume the second coming. Indeed, with the notable exception of 2 Peter 3, holy men of God did not attempt to prove the certainty of our Lord’s second coming. Rather, they spake the doctrine of the Lord with the underlying assurance that all accepted the fact of his second appearance (Cf. 1 Thess. 1:10; 5:2; 2 Cor. 5:10; 1 Cor. 4:5; 1 Pet. 1:13; 1 Jn. 3:2,3). In Acts 1:9-11, the disciples were told, “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Perhaps the emphasis and italics should be on the expression, “this same Jesus,” or as Paul said, “the Lord himself.” The one crucified, the one raised, the one who ascended, that one “shall so come” “the second time.”

Infidelity Against the Fact of the Second Coming: (1) Infidelity has said, “Yes, the zealous disciples believed in a second advent, but Jesus never so taught. They merely deified their great teacher and were carried away by similar narrative relative to the gods of antiquity.” So, the argument is that “second advent theology” is the invention of deluded disciples. Enlightened minds should not believe it, especially since Jesus never taught it. If Jesus taught that He would come again, the objection is exploded.

First, this argument assumes that the epistles of the apostles and prophets are merely human productions. Without pausing to argue the case, be it known that the New Testament is the Spirit’s record of what the Lord taught the disciples. “But the … Holy Ghost . . . shall teach you all things and bring all things to your remembrance, whatsoever I have said unto you” (Jn. 14:26). “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (Jn. 16:13). Those who penned the New Testament taught what Jesus communicated to them. They said Jesus would come again. Therefore, Jesus instructed them that He would come again.

Second, the teaching of Jesus speaks to the fact that He will come again. How one can read Matthew 24:42 through 25:46 and avoid a second coming is baffling. Read those verses. It would be as easy to deny the fact of the judgment from that section as it would be to dispute the second corning.

(2) Scoffers argue against the second coming, “saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2 Pet. 3:3,4). Peter answers this argument thusly: First, the flood proves that things do not continue as they were from the creation. It was an interruption of things and an exercise of divine judgment as the second coming shall be (2 Pet. 3:5-8). Second, God is not bound by time as men are. “One day is with the Lord as a thousand years, and a thousand years as one day” (2 Pet. 3:8). The infidel’s argument is based on ignorance of the nature and character of God. Time does not negate His promises nor nullify His purposes. Third, “the Lord is not slack concerning his promise (the promise of his coming – vs. 4) as some men count slackness” (2 Pet. 3:9). The infidel interjects, “So, why does God delay?” Peter answers that it is because He “is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” Fourth, “the day of the Lord will come” (2 Pet. 3:10).

The Time Of His Second Coming

If I may say so modestly, let me assure you that I know as much about when the Lord will come again as any man who has ever lived. Yes, it is true! No man has ever known more than I do about the time of the second coming of Christ-and I know absolutely nothing about when the Lord will return! Various men and sects have embarrassed themselves, their following, and Christians with their projections of when the Lord is coming. The greatest harm is that unbelievers judge all religion by the folly of date-setters like Wm. Miller of the Adventists and Russell and Rutherford of the Jehovah’s Witnesses. Jesus said, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mk. 13:32). The fact that the Lord will come “as a thief in the night” shows that it will be sudden and unexpected. “No man” knows the day or the hour wherein the Son of man cometh.

Despite these plain Scriptures, men still profess to know that which the Lord said even He did not know. James Tolle quotes a Seventh Day Adventist publication, Present Truth, January 1, 1942, as saying, “Christ has made it plain that his return is to take place in the present generation. It will occur in ‘our time.” Such utterances are not indications of reverence for the word of the Lord. “No man” knows the day or the hour.

The “How” Of His Second Coming

We are not left to surmise and devise theories as to the manner of the Lord’s return. He “shall some in like manner as ye have seen him go into heaven” (Acts 1:11).

(1) Visibly: Jesus ascended visibly and thus shall He come again. “Every eye shall see him” (Rev. 1:7). “We shall see him” (1 Jn. 3:2).

(2) Audibly: “All that are in the graves shall hear his voice” (Jn. 5:28). “For the Lord himself shall descend from heaven with a shout, and with the voice of the archangel, and with the trump of God” (1 Thess. 4:16). “The shout (keleusma) is a word of command, and is used of the shout of the charioteer to his horses or the hunter to his hounds. It is the cry to the rowers uttered by the ship’s master, or to soldiers by their commander. Always there is the ring of authority and the note of urgency” (Leon Morris, The Epistles of Paul to the Thessalonians 87).

(3) With Clouds: “While they beheld, he was taken up; and a cloud received him out of their sight,” and He “shall so come in like manner as ye have seen him go into heaven” (Acts 1:9-11). Therefore, “Behold, he cometh with clouds” (Rev. 1:7).

The Purposes Of His Second Coming.

First, Christ is not coming again in order to offer Himself as a sacrifice for sin (Heb. 9:26-28; 10:10-12, 25, 26; Rom. 6:10). His first coming was not to judge but to save the world (Jn. 3:17; 12:47). However, His second coming shall be to judge, not to save.

Second, Jesus is not coming to offer the wicked another chance. This logically follows the premise above. The fate of every man will be sealed when Christ comes again (2 Cor. 5:10; In. 5:28,29).

Why, then, is He coming again? Simply and succinctly, He is coming again: (1) to raise the dead (Jn. 5:28,29; 6:39,44,54; 12:48; Rom. 2:1-11); (2) to judge the world (Acts 17:30,31); and (3) to destroy this present universe and all things therein (2 Pet. 3:9-11). These facts represent the end of time and life as we know it. Both the negative aspects and the positive purposes of His second coming show that it marks (if we may say so paradoxically) the beginning of the end-the end of all things temporal, the end of God’s divine purpose in the scheme of redemption through Christ.

The Affect Of His Second Coming

What influence does the second coming of Christ have over your life? It may prove humiliating to answer that question. It may be that Christians have deserted apostolic attitudes regarding that great, climatic event. In the New Testament, those who turned to God were “eagerly” anticipating and anxiously awaiting the revelation of God’s Son from heaven. “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil. 3:30-NASB). “You turned to God from idols to serve a living and true God, and to wait for His Son from heaven” (1 Thess. 1:9,10). Is that the kind of thinking that is stressed and impressed on the hearts of saints today? It was obviously theirs, and if they were New Testament Christians, why is our mind not similarly set? Plainly, it is a matter of obeying the exhortation of Colossians 3:14. “If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on the earth. For you have died and your life is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with him in glory.”

One may be full of Bible knowledge about every segment of the Lord’s coming. He may be able to quote every text relative to it, but if the fact of it does not affect or influence his life, the knowledge is dead, being alone. After Peter made his arguments against the scoffers which showed the fact of the Lord’s return, he drove home the force of that fact. “Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness?” “Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless” (2 Pet. 3:11,14).

Because the Lord will come again, there is a manner of life that must be lived. “Therefore gird your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ” (1 Pet. 1:13). Does the fact that Christ is coming have, that kind of affect in and over your life and that of your family?

Truth Magazine, XX:22, p. 9-10
May 27, 1976

By Irvin Himmel

Jesus Christ is the central figure of the Bible. He is God’s gift to man and Man’s only hope. The Old Testament pointed to His coming. Virtually every line of the New Testament helps to portray Him. There is little danger of our over magnifying Him. To know God we must know Jesus (Matt. 11:27). To receive God we must receive Jesus (Matt. 10:40). To love God we must love Jesus (John 8:42; 16:27). To come to God we must come to Jesus (Matt. 11:28; John 14:6). To obey God we must obey Jesus (Matt. 7:21,24; Heb. 5:9). To honor God we must honor Jesus (John 5:23).

Names and titles are meaningful in the Scriptures. The personal name given to the Son of God is significant. Many titles are applied to Him in the Sacred Writings, and we need to know their meaning that we might honor Him more fully. A “name” is a word or phrase that distinguishes and identifies; it is that by which something is marked and known. Adam gave names to the cattle, fowl of the air, and beasts of the field in Gen. 2:19,20. There are common and class names. For example, “apple” is the name of a certain class of fruit. There are proper and personal names. “Golden Delicious” is the name of a particular variety of apple. “Man” is the name of a class of creatures. “Sam Smith” is a proper name used by a man for personal identity.

A “title” is an appellation of rank, office, dignity, or honor. “Gerald Ford”‘ is the personal name of the man who currently occupies the White House in Washington, D.C. He wears numerous titles, such as “President of the United States,” “Chief Executive,” and “Commander-in-Chief.” We have no problem in understanding the difference between this man’s name and the titles that reflect his office, rank, and position.

The Name Jesus

The personal name worn by our Lord was chosen and announced prior to His birth. When the angel Gabriel was sent to Mary, a virgin, to announce that she would bear a child, the heavenly messenger spoke these words: “And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus” (Lk. 1:31). Later, when Joseph realized that his espoused wife was pregnant, supposing that she had played the harlot, he was thinking of putting her away privately. But the angel of the Lord informed him that she was with child of the Holy Spirit, “And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins” (Matt. 1:21).

This divinely-chosen name is the Greek equivalent of the Hebrew name “Joshua.” It signifies that “salvation is of Jehovah.” Like many other personal names in the Bible, it has doctrinal meaning. Consider, for example, the name “Joel” which means “Jehovah is God,” or the name “Malachi” which means “my messenger.” The personal name chosen for our Lord is appropriate. Since the name “Jesus” is not altogether uncommon, it is sometimes given clarification by the addition “Jesus of Nazareth” (John 18:5; Acts 2:22) or “Jesus of Galilee” (Matt. 26:29).

Master

The title “Master” often was applied to Jesus during His earthly ministry. Six Greek words translated “Master” can be used as titles for Jesus. Two of these mean “Lord” and that title will be considered later, so I now mention the other four.

(1) Didaskalos is used in such passages as Matt. 19:16; Mk. 4:38; and Lk. 12:13. It is rendered “teacher” in John 3:2. Thayer says it means “. . . One who teaches concerning the things of God, and the duties of man.” It sometimes refers to the teachers of the Jews’ religion and is translated “doctors” in Lk. 2:46 in the King James Version. It is applied to John the Baptist in Lk. 3:12. It describes Christians as instructors in Heb. 5:12. Because He was recognized as a teacher, Jesus was addressed by this title on numerous occasions.

(2) Rabbi is sometimes translated “Master” (John 9:2; Matt. 26:49), but in some cases it is not translated (John 6:25). Thayer says it means “. . . My great one, my honorable sir … a title with which the Jews were wont to address their teachers (and also to honor them when not addressing them . . . ).” It is interpreted as didaskalos in John 1:38. Like didaskalos, we find it applied to John the Baptist (John 3:26). Both didaskalos and rabbi were used by the Jews in reference to their teachers.

(3) Epistates is the word for “Master” in Lk. 5:5 and 17:13. Vine defines it as “a chief, a commander, overseer.” According to Thayer, it means “Any sort of superintendent or overseer,” and it was used by the disciples when addressing Jesus, not because He was a teacher, but because He had authority. Interestingly, this Greek word for “Master” is used only six times and is limited to the book of Luke. The Pulpit Commentary suggests that it may have been used in Luke’s writing because it would have been better understood by the Gentile reader than didaskalos or rabbi. It is interesting to compare Mk. 4:38 which uses didaskalos and Lk. 8:24 which uses epistates. Perhaps the disciples used both words when addressing Jesus, or Luke may have used the latter as a kind of synonym for the former to portray to Greek readers (Theophilus and others) the authority of Jesus as a teacher.

(4) Kathegetes is used exclusively in Matt. 23:8,10 and translated “Master.” It means a leader or guide. Albert Barnes says, “It refers to those who go before others; who claim, therefore the right to direct and control others. This was also a title conferred on Jewish teachers.”

Jesus was “Master” in the sense of Teacher, Rabbi, Overseer, and Guide during His ministry. It appears that these titles were regarded as inadequate following the ascension, so titles expressing Deity are more common after His exaltation. Vine remarks, “The primitive community never ventured to call Jesus `Our Teacher’ after He had been exalted to the Throne of God. The title rabbi, expressing the relation of the disciple to the teacher, vanished from use . . .”

Lord

Kurios is the commonly-used word for “Lord” and appears in every book of the New Testament except Titus and the epistles of John. It has several general and customary usages, four of which I now mention.

(1) It often means the possessor or owner of a thing. The householder who hired laborers to work in his vineyard is called “lord of the vineyard” (Matt. 20:8). He was what we think of today as a landlord. In Gal. 4:1, Paul reasoned that the heir, as long as he is a minor, is no different from a servant, though he be (potentially) “lord of all.” Ownership is the idea.

(2) It sometimes means a master in the sense of one to whom some kind of service is due. At Philippi, Paul and Silas found a damsel who “brought her masters much gain by soothsaying” (Acts 16:16). Jesus pointed out that no man can serve “two masters” (Matt. 6:24). The two masters or lords to which he was referring are God and riches.

(3) In some cases it means a ruler. When Paul appealed to Caesar, Festus was troubled that he had no certain thing to write to his “lord” (Acts 25:26). The “lord” to which he made reference was the Emperor. Jesus is called “Lord of lords, and King of kings” (Rev. 17:14). This means that He rules over all earthly rulers.

(4) It can be used as a title of respect and courtesy. In this sense Sarah called Abraham “lord” (1 Pet. 3:6). It is translated “Sir” in several passages. For example, the jailor at Philippi addressed Paul and Silas as “Sirs” (Acts 16:30). It was in this sense that Saul of Tarsus called Jesus “lord” before knowing His identity. “Who art thou, Lord?” (Acts 9:5).

Kurios was used by the Jews in a special sense to honor Jehovah. This title is applied frequently to Jesus in the New Testament. Although Jesus could be called “Lord” because He is our Owner, having purchased our redemption, or as Master deserving our service, or as Ruler over us, as His Deity was revealed the title took on deeper meaning. Vine suggests that the title “Lord” in its full significance “rests upon the resurrection.” There is certainly more to it than a mere expression of courtesy. When Thomas exclaimed, “My Lord and my God” (John 20:28), he was acknowledging Lordship in the highest sense.

Messiah and Christ

Messias is the Hebrew word for “anointed” spelled as if a Greek word; anglicized, it is “Messiah.” It is used in the New Testament only in John 1:41 and 4:25. Translated into Greek it is Christos; into English, “Christ.” “Messiah” and “Christ” are identical in meaning.

In Old Testament days the priests were anointed with a special anointing oil (Ex. 30:22-30; Lev. 4:3). Kings were anointed, also. Saul was anointed by the prophet Samuel (1 Sam. 10:1). David, though threatened by Saul, always respected Saul as “the Lord’s anointed” (2 Sam. 1:14-16). David was anointed on three separate occasions (1 Sam. 17:13; 2 Sam. 2:4; 5:3). Since it was foretold that Israel’s Savior would be both King and Priest (2 Sam. 7:11; Zech. 6:13), the Jews came to think of Him as “the Anointed One” to come. This is the background for the well-known title “Messiah.”

Jesus is called “Christ” in such familiar passages as Matt. 16:16; 22:42; 26:63; John 1:19,10; and many others. Sometimes the title appears immediately after the personal name, hence “Jesus Christ” (Matt. 1:18; Acts 8:12; Eph. 2:20). Sometimes the title appears just before the personal name, therefore “Christ Jesus” (Rom. 8:1; 1 Cor. 4:15; Eph. 2:13). Sometimes the title “Lord” appears before the personal name and the title “Christ” immediately after, so we find “Lord Jesus Christ” (Rom. 5:1; 1 Cor. 15:57; 2 Tim. 4:2). Jesus is truly the Christ, the Anointed One of God.

Savior

The title “Savior” means deliverer or preserver. It is sometimes applied to God (Lk. 1:47; Tit. 3:4), but it is fitting for Jesus as the author of our salvation. Many Samaritans acknowledged Jesus to be “the Christ, the Savior of the world” (John 4:42). It is not uncommon to find several titles grouped together, such as “our Lord and Savior Jesus Christ” (2 Pet. 3:18).

Lamb Of God

This is one of a number of metaphorical titles for Jesus. A metaphor is a term denoting one kind to suggest a comparison with another. Lambs were used for sacrifice under the law of Moses. Jesus is the “Lamb of God” because He is the sacrifice that God provided for us. John the Baptist honored Jesus with this meaningful title (John 1:29,36). Furthermore, it was prophesied that the Messiah would be led as a sheep to the slaughter (Isa. 53:7; Acts 8:32). Like the literal lamb that was suited for sacrifice, Jesus stood without blemish and without spot (1 Pet. 1:19). In the book of Revelation, Jesus is symbolized as the “Lamb” about thirty times. Note especially Rev. 5 and 13:8.

These are but a few of the many titles applied to Jesus in the Bible. These and other titles clearly reveal the concept that first-century disciples had of Him. Many of these disciples knew Him personally; some saw Him following the resurrection; they had firsthand information. Our efforts to honor Jesus should be greatly enhanced by studying these appellations of office, rank, and dignity. “To him be glory both now and forever. Amen.”

Truth Magazine, XX:22, pp. 7-8
May 27, 1976

By Jimmy Tuten, Jr.

Clarence Macartney has aptly pointed out that since the minds of men are differently constituted, one kind of evidence will appeal to one nature while evidence of a different sort will appeal to another.1 The marvelous thing about New Testament Christianity is that it carries with it all kinds of evidence to suit all kinds of minds. There is a definite adaptation of Christianity to the needs of human nature. In the category of evidences presented to the human mind for the divinity of Christ, foremost in the New Testament, the teaching of Jesus and the preaching of the Apostles, is the fulfillment of prophecies.

In this writing the reader is called upon to consider just one kind of proof for Christianity, the fulfillment by Jesus Christ of ancient prophecies relating to Him. This material appeals with equal force to believers and nonbelievers, and is the one great evidence to which the Bible itself points. It is the argument of Christ about himself and the one great argument of the Apostles for the authority of Jesus Christ.

What is the importance of this line of reasoning? Just this: if we have a series of predictions foretelling clearly future events which no native shrewdness and no clever guess could have arrived at, and the fulfillment of which could not have been cleverly contrived by an impostor, then the fulfillment of these predictions necessitates a supernatural power at work. In other words, the fulfillment of prophecy by Christ proves Him Divine and demonstrates that Christianity is a divine revelation. Did Christ in His life and death, and in His earthly ministry fulfill the prophecies made in the Old Testament? If He did, then He must be the Son of God and the Savior of the world. When we talk about Jesus’ fulfillment of prophecy, we are not talking about a single prediction uttered by one man at one point in history, a prediction fulfilled by Christ. We could discuss many predictions uttered by many different men through many hundreds of years, and all at last converging in Jesus Christ. Truly the greatest proofs of Jesus Christ are the prophecies. But we will confine ourselves to several prophecies of one man, Isaiah.

As Bernard Ramm has pointed out, we need only one prophecy and its fulfillment to prove our point. He says, “one real case of fulfilled prophecy would establish a supernatural act. But if our interpretation of the prophetic passages be correct, there are great numbers of them. One unequivocal miracle, one indubitable fulfilled prophecy would show the fallacy of naturalism, for the causal web of the universe would be ruptured at that point through which the supernatural is intruded. Therefore, radical doubt must be certain it has silenced the testimony of all prophecies, whereas the Christian asserts that rather than resting the case on one prophecy, we have dozens at our beck and call.”2 Be this as it may, we appeal to several lines of argument as proof of our proposition that Jesus Christ fulfilled Old Testament prophecy. We still do this, as suggested above, by studying one major prophecy, that of Isaiah 53.

Jesus and the Apostles

The Old Testament promised the coming of a Messiah. The first Messianic promise is Genesis 3:15, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Of this same seed it was said, “and when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will establish the throne of his kingdom for ever” (2 Sam. 7:12-13, cf. Jer. 23:5-6; Mal. 3:1). These find their fulfillment in expressions such as, “but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal. 4:4). Jesus claimed to have fulfilled prophecy relating to himself. He said, “search the scriptures, for in them ye think ye have eternal life: and they are they which testify of me” (Jno. 5:39). He said later in this context, “for had ye believed Moses, ye would have believed me: for he wrote of me” (Jno. 5:46). Jesus told the twelve on one occasion, “Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished” (Lk. 18:31).

The basic argument used by the Apostles to prove the Deity of Christ was prophecy. This was Peter’s approach on the day of Pentecost (Acts 2:14-36). When Peter and John went up to the Temple at the ninth hour, they healed a lame man. They had occasion to preach to the people and among other things Peter said, “but those things which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled” (Acts 3:18). He proves Christ’s Deity by the fulfillment of prophecy. He sums it up by saying, “Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days” (Acts 3:24). Peter concludes the sermon by saying, “Unto you, first God, having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:26). Peter’s appeal to Cornelius was, “to him gave all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” (Acts 10:43). He then commanded him to be baptized (Acts 10:48). The list under this heading could go on but this is sufficient to demonstrate our point.

Isaiah 53rd Chapter

By approaching our caption from Isaiah 53, emphasis is upon the “Christ” of our confession (Acts 8:37; Rom. 10:10) and the fact that Jesus the Christ is the Son of God identified as the fulfiller of Old Testament prophecy. There is no doubt about Isaiah 53 applying to Christ. We have an inspired application of the passage. Philip applied it to Jesus in Acts 8:35. Yet, skeptics want to say the passage in Isaiah applied to Israel. This is not so. Look at the context.3

(1) The one in Isaiah 53:9 was innocent. Israel was not the innocent one (Isa. 1:4-6; 3:9; 42:24-25).

(2) The suffering one of Isaiah 53:7 was a voluntary sufferer. Not so with Israel.

(3) Israel did not bear her suffering in silence, but the one in Isaiah 53 did (cf. v. 7).

(4) The sufferer of Isaiah 53 atoned for the sins of humanity (53:5-6, 11-12). Israel atoned for the sins of no one.

(5) The one referred to in Isaiah 53 went through suffering resulting in a death for mankind (53:8-10, 12). Israel’s suffering did not result in such a death.

It should be observed therefore that the passage is talking about Jesus Christ and not about the nation of Israel. It was natural that Philip would preach Christ based on Isaiah because the eunuch asked, “of whom speaketh the prophet this? of himself, or of some other man?” (Acts 8:34). Verse 35 of Acts 8 specifically says that Jesus was preached at this passage. The suffering servant of Isaiah 53 is the Christ of our confession. Let us, in the space remaining, look at some of the prophecies of Isaiah 53 and their fulfillment to sustain this proposition.

1. Isaiah prophesied of the rejection of Jesus Christ. He said, “who hath believed our report? And to whom is the arm of the Lord revealed” (53:1). That Jesus was rejected, no one can deny. One can hear Christ crying to the Israel of His day, “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doeth gather her brood under her wings, and ye would not!” (Lk. 13:34). John 12:37 says, “but though he had done so many miracles before them, yet they believed not on him.” The very fact that the Jews consulted to kill Jesus (Matt. 26:3-4) and accomplished their feat (Acts 2:36) shows the fulfillment of Isaiah 53:1.

2. Isaiah foresaw the reasons for the rejection of Christ: “for he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form or comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” (Isa. 53:2-3). These reasons were true. On one occasion the Jews were astonished at the teaching of Jesus and said, “is not this the carpenter, the son of Mary, the brother of James and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him” (Mk. 6:3). Jesus himself said, “. . . foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head” (Lk. 9:58). It is no wonder that Paul said, “we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness” (1 Cor. 1:23).

3. Isaiah said Jesus would suffer in silence when he said, “he was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (53:7). This prophecy, like others in this context, was fulfilled to the letter. Matt. 27:12-14 records the fact that “when he was accused of the chief priests and elders, he answered nothing.” When Pilate addressed himself to Jesus, the text says, “and he answered him to never a word; insomuch that the governor marvelled greatly.”

4. Isaiah said that Jesus would die with the wicked. He said, “and he made his grave with the wicked . . .” (53:9). Matthew records the fact that there were “two thieves crucified with him, one on the right hand, and another on the left” (27:38).

5. Jesus would he “with the rich in his death,” Isaiah said (53:9). Here is a poor, destitute man dying among thieves, yet being with the rich in death. This is not the way a common man would have written without inspiration. Was this fulfilled? Yes, for we read in Matt. 27:57-60 that “when the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus’ disciple: He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.” Jesus was truly with the rich in His death.

6. Another interesting thing about the Isaiah passage is that it says that death would not hold the Savior. “Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand” (53:10). Peter, speaking as he was moved by the Spirit (Acts 2:4), said that David agreed with this (Acts 2:24-31; 13:28-31). He says, “whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. For David speaketh concerning him, I foresaw the Lord always before my face . . .” The conclusion is, “therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, bath Lord and Christ” (Acts 2:36). The resurrected Christ is one of the great facts of the New Testament (1 Cor. 15:12-20).

Conclusion

The conclusion of J. Gresham Machen, as quoted in Isaiah 53 by Edward J. Young, is fitting at this point. “If there is any passage in the Old Testament which seems to the Christian heart to be a prophecy of the redeeming work of Christ, it is that matchless fifty-third chapter of Isaiah. We read it today, often even in preference to New Testament passages, as setting forth the atonement which our Lord made for the sins of others upon the cross. Never, says the simple Christian, was a prophecy more gloriously plain” (Preface). It is no wonder that the eunuch, after hearing Isaiah 53 applied to Christ, desired baptism (Acts 8:36) and freely confessed, “I believe that Jesus Christ is the Son of God” (Acts 8:37). The Christ of prophecy is truly the Christ of our confession.

Footnotes

1. Twelve Great Questions About Christ (Baker Book House: Grand Rapids), p. 39.

2. Protestant Christian Evidences, p. 86.

3. Based on a sermon preached by Larry Haftey

Truth Magazine, XX:22, p. 4-6
May 27, 1976