April 20, 2012
JHS (iota eta sigma) in black by Kathy Grimm
JHS (iota eta sigma) in yellow by Kathy Grimm
JHS (iota eta sigma) in pink by Kathy Grimm
Titles (Names) of Christ In the Old Testament
- Seed of the woman. Gen. 3: 15.
- Mine Angel. Ex. 23: 23.
- A Star out of Jacob. Num. 24: 17.
- A Prophet. Deut. 18: 15,18.
- Captain of the host of the Lord. Joshua 5: 14.
- A Friend that sticketh closer than a brother. Prov. 18: 24.
- My Beloved. Song of Solomon 2: 10.
- Chiefest amoung ten thousand. Song of Solomon 5: 10.
- (One) altogether lovely. Song of Solomon 5: 16.
- The Mighty God. Isa. 9: 6.
- The Everlasting Father. Isa. 9: 6.
- The Prince of Peace. Isa. 9: 6.
- The Lord Our Righteousness. Jer. 23:5,6.
- The Son of God. Dan. 3: 25.
- The Son of Man. Dan. 7: 13.
- Michael, . . . the Great Prince. Dan. 12: 1.
- The Branch. Zech. 6: 12,13.
- The Messenger of the covenant. Mal. 3: 1.
- The Sun of Righteousness. Mal. 4: 2.
Titles (Names) of Christ In the New Testament
- The Word. John 1:1
- The Lamb of God. John 1: 29.
- The Bread of Life. John 6: 35.
- The Light of the world. John 8: 12.
- The Door of the sheep. John 10: 7.
- The Good Shepherd. Verse 11.
- The Ressurection and the Life. John 11: 25.
- The Way, the Truth, and the Life. John 11:25.
- The True Vine. John 15:1.
- The Rock. 1 Cor. 10: 4.
- The last Adam. 1 Cor. 15: 45.
- The Chief Corner-stone. Eph. 2: 20.
- The Man Christ Jesus. 1 Tim. 2: 5.
- A Great High Priest. Heb. 4: 14.
- The Author and Finisher of our faith. Heb. 12: 2.
- The Chief Shepherd. 1 Peter 5: 4.
- An Advocate. 1 John 2: 1.
- Michael, the Archangel. Jude 9.
- The Lion of the tribe of Judah. Rev. 5: 5.
- The Morning Star. Rev. 22: 16.
- King of kings, and Lord of lords. Rev. 19: 16.
Christ is referred to in the Bible under something like three hundred different titles and figures, of which the above are only examples. Why this is so is because He is all that these names and figures represent.
April 15, 2012
A musician is not recommended for playing long, but for playing well; it is obeying God willingly, that is accepted: the Lord hates that which is forced, it is rather a tax than an offering. Cain served God grudgingly; he brought his sacrifice, not his heart. To obey God’s commandments unwillingly is like the devils who came out of the man possessed, at Christ’s command, but with reluctance and against their will. Good duties must not be pressed and beaten out of us, as the waters came out of the rock when Moses smote it with his rod; but must freely drop from us, as myrrh from the tree, or honey from the comb. If a willing mind be wanting, there wants that flower which should perfume our obedience, and make it a sweet-smelling savor unto God. by T. Watson.
February 2, 2012
The Triumphant Lamb by Kathy Grimm
The concept of the Lamb of God fits well within John’s “agent Christology” in which sacrifice is made as an agent of God or servant of God, for the sake of eventual victory.
The theme of a sacrificial lamb which rises in victory as the Resurrected Christ was employed in early Christology, e.g. in 375 Saint Augustine wrote: “Why a lamb in his passion? Because he underwent death without being guilty of any iniquity. Why a lion in his passion? Because in being slain, he slew death. Why a lamb in his resurrection? Because his innocence is everlasting. Why a lion in his resurrection? Because everlasting also is his might.”
The 11th century Christology of Saint Anselm of Canterbury specifically disassociates Lamb of God from the Old Testament concept of an “escape goat” which is subjected to punishment for the sins of others, without knowing it or willing it. Anselm emphasized that as Lamb of God Jesus chose to suffer in Calvary as a sign of his full obedience to the will of the Father.
John Calvin presented the same Christological view of “The Lamb as the agent of God” by arguing that in his trial before Pilate and while at Herod’s Court Jesus could have argued for his innocence, but instead remained mostly quiet and submitted to Crucifixion in obedience to the Father, for he knew his role as the Lamb of God.
In modern Eastern Orthodox Christology, Sergei Bulgakov argued that the role of Jesus as the Lamb of God was “pre-eternally” determined by the Father before the creation of the world, as a sign of love by considering the scenario that it would be necessary to send The Son as an agent to redeem humanity disgraced by the fall of Adam.
In modern Roman Catholic Christology, Karl Rahner has continued to elaborate on the analogy that the blood of the Lamb of God, and the water flowing from the side of Christ on Calvary had a cleansing nature, similar to baptismal water. In this analogy, the blood of the Lamb washed away the sins of humanity in a new baptism, redeeming it from the fall of Adam.
More Related Links: