God's Name Master

The word, Master, is really more of a title used by the disciples when referring to Jesus than a name for God. This usage is akin to our custom of referring to the president as Mr. President and to calling a physician Doctor. Notwithstanding the disciples frequently referred to and called Christ, "Master."

In the new testament there are five Greek words and one Aramaic word that are translated into the English word master with reference to Christ.

First, the Greek word, didaskalos, means a teacher or one who teaches. It is indicative of a teacher/disciple relationship. The following verses are typical of its usage in the N. T.:

1. Matt. 8:19 "Master, I will follow thee whithersoever thou goest."
2. Matt. 9:11 "Why eatest your Master with publicans and sinners?"
3. John 3:2 "Rabbi we know thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."

We read in the scriptures where Jesus taught the disciples by speech (Matt.5:2), by example (John 13:15), by written word (Matt. 12:3), and by parable (Matt. 13:3). He taught them in the synagogues (Matt. 9:23), in the temple (Matt. 26:55), by the sea side (Mk 4:1), in the villages (Mk. 6:6), on the mountain (Matt. 5:1), in the desert (Matt. 14:15) and many other places. Furthermore, "he taught them as one having authority, and not as the scribes" (Matt 7:29). In Deut. 18:15 18 Moses spoke to Israel saying, "The Lord thy God will raise up to thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; according to all that thou desirest of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. And the Lord said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I command him." Jesus is that Prophet.

Part of a work of the prophet is to teach the people and as Jesus walked on earth he was that teacher or master teaching the word of God.

Second, the Greek word, kurios, indicates a lord, or one who exercises authority. It is translated, Master, in reference to Jesus two times, but it is translated, Lord, 663 times. It indicates a master/servant relationship. It is in this relationship that the people of God most frequently view their relationship with God. They see God as the Master/Lord and themselves as his servants. In Eph. 6:5 9 we are taught that our relationships as natural servants/masters should be mirrored after our relationship with Christ as our master: "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye service, as men pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of person with him."

Third, the Greek word, despotes, indicates one who has absolute ownership and uncontrolled authority. This principle is elaborated in 2 Tim. 2:21, "If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work." This principle of the Lord's absolute ownership and authority over us is also set forth in 1 Cor. 6:19, 20, "...and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." Simeon recognized his subservience to God when he said in Lk. 2:29, 30, "Lord (despotes), now lettest thou thy servant depart in peace, according to they word: for mine eyes have seen thy salvation." Surely every one of us as God's children should recognize that we are not the owners or controllers of our lives, but that God has redeemed us by the blood of Jesus. We belong to God!

Fourth, the Aramaic word, rabbei, signifies "my master" a title of respectful address to Jewish teachers. This word can be distinguished from didaskalos in the following manner: There are many didaskalos (teachers) but the Lord is my teacher (rabbei). Rabbei carries with it the personal pronoun "my." This personalizes the one called rabbi to the one calling him rabbi. Rabbi is also used to indicate a great teacher. Jesus warned the disciples in Matt. 23:8, "But be ye not called Rabbi: for one is your Master, even Christ; and all ye are brethren." The word, Rabbi, would appear from this passage to be an exalting title while appropriate to Christ, is not appropriate for the disciples.

Fifth, the Greek word, epistates, denotes a chief, a commander, an overseer or master. It appears to have been used by the disciples in addressing the Lord, in recognition of his authority. This word only appears in the book of Luke: Luke 5:5; 8:24; 8:45; 9:33; 9:49; 17:13. Luke 5:4, 5 illustrates the above usage of the word Master: "Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net." Simon Peter recognized Jesus as the commander or chief and let down the net at his command. This principle should be a part of each of our lives that we would be willing to do as Christ commands.

Sixth, the Greek word, kathegetes, indicates a guide or leader. It appears only in Matt. 23:10, "Neither be ye called masters: for one is your Master, even Christ." We are to follow our leader or guide and our leader (Master) is Christ. We, as disciples, are not to be called masters (leaders or guides) but to point the Lord's people to their true Master.

Jesus, the Mediator

The word, mediator, is translated from the Greek, mesites, and means a go between.
The principle of a mediator is illustrated in a very limited sense in two old testament passages. In Numbers chapter 16 we read where the children of Israel had murmured against Aaron and Moses and had accused them of killing the people of the Lord. God's wrath was kindled against the congregation and a plague broke out amongst the people. In verses 47 and 48 we read, "And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he STOOD BETWEEN the dead and the living; and the plague was stayed." Similarly, when Moses recounted the giving of the law on Horeb he said in Deut. 5:4, 5, "The Lord talked with you face to face in the mount out of the midst of the fire, (I STOOD BETWEEN the Lord and you at that time, to shew you the word of the Lord: for ye were afraid by reason of the fire, and went not up into the mount)..."

Job lamented in Job 9:32, 33, "For he is not a man, as I am, that I should answer him, and we should come together in judgment. Neither is there any days man betwixt us, that may lay his hand upon us both." The principle is laid out before us that a mediator must be able to relate to both parties, i.e., lay his hands upon both. For instance, in a labor dispute, a mediator, to be effective, should have had experience as a laborer in the workforce and have had experience as a manager in order that he can see the needs and requirements of both sides. Thus the mediator between God and man must possess both deity and humanity.

Only by possessing both natures could he lay his hand on both. The passage in Job also tells us the purpose of the mediation, i.e., that God and man may come together in judgment.

Isa. 59:2 defines for us the need for mediation: "But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." God's elect people and God were separated by sin. The question is, how can they be reconciled?

Gal. 3:20, "Now a mediator is not a mediator of one, but God is one." A mediator must be a mediator of both parties, not just one party. To be a mediator between man and God, the mediator must possess both the nature of God and the nature of man (without sin) that he may effect a reconciliation. For this cause we see that Jesus "was made a little lower than the angels for the suffering of death...that he by the grace of God should taste death for every man (Heb. 2:9). Thus it was necessary that Jesus possess humanity. Furthermore, Heb. 2:14 reads, "Furthermore then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death..." He must also have the nature of God that he may come in the presence of God and make a successful offering to God to satisfy the demands of God. Thus Jesus Christ is the God man possessing both the nature of man and the deity of God. As such he is both the offering and the one who made the offering, thus he is both the "lamb of God" and the "high priest" after the order of Melchisedec.

 1 Tim. 2:5, "For there is one God, and one mediator between God and men, the man Christ Jesus." The role of mediator is singular and Jesus is the only one who fills that role. The mediator brings reconciliation to the separated parties. According to the above scripture only Jesus mediates between God and men. This disposes of the idea that the preacher or some other party assists in bringing about reconciliation. Jesus, and Jesus alone, as the one mediator, is able to bring about permanent reconciliation of men and God. According to Heb. 8:6 this work of mediation is a covenant work: "But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises." God promised in the covenant of redemption that those he foreknew, he predestinated; and those he predestinated, he called; and those he called, he JUSTIFIED; and those he justified, he glorified. Thus the mediatorial work of Jesus Christ is established upon the sure and unconditional promises of God, who cannot lie!

Heb. 9:15 shows us the nature of and results of Jesus' mediatorial work: "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Jesus, as the lamb without spot or blemish thru means of his death upon the cross offered himself to God to bring about reconciliation of man to God.

The following verses speak directly to the mediatorial work of Christ bringing about the reconciliation of God's elect to himself:

1. Rom. 5:10, 11, "For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."

2. Eph. 2:16, "And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."

3. Eph. 1:21, 22, "And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight."

4. II Cor. 5:18, 19, "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation."

5. Heb. 2:17, "Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people."

God's Name Jesus

Matt. 1:20, 21, "But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins." From this we have the name "JESUS" defined for us as meaning "Savior."
From the old testament we discover a deeper meaning of the word Jesus. The name Joshua in the old testament is the same as the word Jesus in the new testament. The two times Joshua is mentioned in the new testament the English word used is Jesus (Acts 7:45; Heb. 4:8). Joshua's name was not called Joshua at the first, but rather Oshea (Num. 13:8, 16) which means "God saves." Later Moses changed the name of Joshua from Oshea to Jehoshua which means Jehovah saves. Jehoshua was contracted into Joshua. Thus the name Joshua and the equivalent name Jesus in the new testament means "Jehovah saves."

As we have previously studied the name Jehovah refers to God as the covenant making, covenant keeping, covenant fulfilling God. Thus Jehovah is often referred to as God's covenant name.

In Rom. 8:29, 30 God's covenant of redemption or covenant of salvation which He made with himself before the foundation of the world is plainly stated: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." The declaration of the angle in naming the holy child Jesus in Matt. 1:21 is basically a restatement of the covenant of salvation. It was His people that Jesus came to save. This equates to those that he "foreknew" or chose "before the foundation of the world" (Eph. 1:4). The phrase "shall save" when connected with the work of Jehovah equates to God's predestination of his people to be conformed to the image of his Son. Furthermore, salvation from sins is a threefold process. Jesus saves us from the bondage of sin when he causes the elect to be born again by his effectual calling. He saved his people from the condemnation of sin when he died on the cross to justify us before God. He will save us from the corruption of sin when we are glorified in the resurrection from the dead. Thus Jesus (Jehovah saves) has made the covenant of redemption, kept the covenant of redemption, and fulfills the covenant of redemption.

"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12). Salvation from sin is the work of Jesus. Only Jesus saves from sin.

Salvation from sin is not a cooperative work between Jesus and man (for there is none other name...whereby we must be saved). If I or any other man could do anything to assist in the salvation from sin, then there would be other names under heaven that would be responsible for salvation from sin! Thus salvation from sin is the work of Jesus (Jehovah saves).

"Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil 2:9 11). Everyone of us should bow before Jesus for his blessed work of salvation and confess him as Lord to the glory of God the Father. We all should do this as we live in this time world. I am convinced we WILL do this in the resurrection.

Because of Jesus' (Jehovah saves) work of salvation we can gather together to worship in his name (Matt. 18:20); we can communicate with God in prayer asking in his name (John 16:23); the gospel preachers can speak boldly in the name of Jesus (Acts 9:27); and the disciples are baptized in the name of Jesus (under the authority of Jesus) (Acts 2:38).

Finally we are taught in Col. 3:17, "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."

God's Name Lamb

When John was baptizing in the river Jordan and saw Jesus coming unto him he said, "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29). Those Jews who heard John most likely were aware of what John was saying, or, at least, they should have been aware. In the old testament there are numerous references both in the ordinances, types, and prophecies to an individual, who, as a lamb, would become a sacrifice to redeem the people of God.

After that Adam and Eve were driven from the garden of Eden they had their first born son Cain and then they had his brother Abel. In the process of time "Cain brought of the fruit of the ground an offering unto the Lord and Abel he also brought of the firstlings (first born) of the flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: but unto Cain and his offering he had not respect" (Gen. 4:3 5). Among many things this teaches us that at that time God respected the sacrifice of a first born lamb as an offering unto him.

Next, Abraham had a son, born after the flesh, of the Egyptian hand maid Hagar who was named Ishmael. Then later Abraham had a son of Sarah whom God gave unto them by promise and his name was Isaac. It came to pass that God tempted Abraham saying, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah: and offer him there for a burnt offering upon one of the mountains which I will tell thee of" (Gen. 22:2). Now it may be said that Abraham had two son, but Isaac was the only son of promise. Now Abraham, Isaac, and two young men with them rose early and began journeying into the land of Moriah until Abraham saw the place afar off. "And Abraham said unto the young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again unto you" (Gen 22:5). Evidently Abraham expected both he and Isaac would return! As they journeyed, Isaac spake unto Abraham his father, and said, "Behold the fire and the wood: but where is the lamb for a burnt offering?" "And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together."

When they arrived at the place and Abraham built the altar, laid the wood in order, and bound Isaac, his son, and stretched forth his hand with the knife to slay Isaac then the angel of the Lord stayed Abraham from slaying Isaac. Afterwards Abraham lifted up his eyes and looked and behold a ram caught in the thicket by his horns: and Abraham took the ram, and offered him up for a burnt offering in the stead of his son. Now that ram was typical of how Jesus, the Lamb of God, was offered in the place of the children of promise.

During the latter days that Israel was in Egyptian bondage, God sent Moses to deliver Israel. After God has poured out nine plagues upon Egypt the time came for the tenth and last plague. And God told Moses to speak to all the congregation of Israel saying that they should take a lamb for a house and keep it up until the 14th day of the month. Then the whole assembly would kill the lamb in the evening and take the blood and sprinkle it upon the upper door post and two side posts of the houses for "it is the Lord's Passover. For I will pass through the land of Egypt this night, and will smite all the first born in the land of Egypt, both man and beast: and against all the gods of Egypt I will execute judgment: I am the Lord. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt (Ex. 12:11 13).

Furthermore God established that as a memorial Israel was to observe an annual Passover at that same time every year. Please note from the Passover that the lamb represented the entire house. When the Lord passed through he was looking for the blood of the lamb. Where there was no blood, the first born of each house died. Where there was blood no one died in the judgment, but the lamb. The lamb died to save the house. Furthermore, God established as an ordinance a daily sacrifice wherein one lamb should be offered in the morning as a morning sacrifice and another lamb should be offered in the afternoon as an evening sacrifice. This was to be done everyday throughout their generations. From the above it is plain that the children of Israel should have been looking for the "Lamb of God that taketh away the sin of the world." In Isaiah 53, a chapter prophesying of the atonement of Jesus we read in verse 7, "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 opened not his mouth." It was at this same verse that Philip preached Jesus unto the eunuch of Ethiopia. For the lamb to be acceptable as an offering unto God, it had to meet certain qualifications.

 In Lev. 22:20 24 these qualifications are given: "But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. And whosoever offereth a sacrifice of peace offerings unto the Lord...it shall be perfect to be accepted; there shall be no blemish therein. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord. Either a bullock or a lamb that hath anything superfluous or lacking in its parts...but for a vow it shall not be accepted. Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land."

In summation the lamb to be offered had to be perfect for God to accept it. Anything less than perfection, God would not accept. That Christ was that perfect lamb is set forth in 1 Pet. 1:18, 19, "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Jesus, as of a lamb without blemish and without spot."

Jesus is the perfect "Lamb of God." He, being conceived in the womb of a virgin by the overshadowing of the Holy Ghost, came into this world without sin. He lived a perfect sinless life and fulfilled all that was written or prophesied concerning him. He lived by every word that proceeded forth from the mouth of God. He, being holy, harmless, undefiled, and separate from sinners was made to be sin for us as the Lamb was sacrificed for us on the cross under God's wrathful judgment.

He, as a ram caught in a thicket, was caught in a covenant promise (covenant of redemption Rom. 8:28 30) to redeem us from our sins. Thus we sing the song of Moses (timely deliverance) and of the Lamb (eternal deliverance) giving all the praise for our salvation to the Lamb (Rev. 7:10) knowing that our names are written in the Lamb's book of life (Rev. 13:8, 17:8, 10:15) from before the foundation of the world. It is the Lamb who opens to us the seven sealed book of salvation (Rev. 5:6) and we sing the new song of salvation praising him for our redemption (Rev. 5:8 10).

Praise be to the Lamb who has overcome all our enemies (Rev. 19:14), made us his bride (Rev. 21:9), sent forth his apostles (Rev. 21:14), and become the light (Rev. 21:23) and the temple (Rev. 21:22) of the church, who now sits upon his throne (Rev. 22:1, 3) and feeds us with the gospel (Rev. 7:17) wiping away all tears of our own sinful state from our eyes.