Category Archives: Christ

These Three Are One (Part III)

The New Testament clearly teaches these facts: The Father is God (John 6:27; I Pet. 1:2). But Jesus is also identified as God (John 1:1-3; 20:28; cf. also, e.g., John 12:37-40; Is. 6:1-10). And the Holy Spirit is also identified as God (Acts 5:3,4; II Cor. 3:17; cf. Psalm 139:7). However, the Father is never identified with Jesus or the Holy Spirit, nor is Jesus ever identified with either the Father or the Holy Spirit, nor is the Holy Spirit ever identified with either the Father or the Son.1 There are three divine Persons in one God. This is what the Bible teaches, though we may not fully comprehend it.

No analogy is ever perfect but when I think of ways to explain the relationship of the three Persons of the Godhead I think of few analogies. First, I think of a triangle. A triangle consists of three sides, three vertices (the points at which the sides meet) and three angles. If you do not have these three parts, you do not have a triangle. Yet, they make up only one triangle. Another analogy that is often used is an egg. An egg has three parts: The shell, the white and the yoke. The three parts make up only one egg, yet each part is the egg. You cook the yolk and not the shell, but you still say you cooked an egg. Another analogy might be a musical chord. A chord consists of three distinct notes that harmonize to create one unified sound. Each note is fully present, yet together they form a single musical entity. Finally, I think of our own human nature. We have a body, soul and spirit. We are a triad, as it were. In fact, we are created in the image of God. Now none of these analogies are perfect because the triune Godhead is unique, but they do help to visualize in our own minds what can be very difficult concept to grasp, namely, God’s triune nature.

The best thing we can do is to look at the scriptures which either explicitly state or are consistent with the verses given above. Let’s begin with Jesus’ baptism. The Bible tells us that Jesus approached John the Baptist to be baptized (Matt. 3). Immediately after He was baptized, as He was stepping up out of the water (Mark 1:10), the heavens opened and the Spirit of God descended in a bodily shape like a dove and the voice of God spoke from Heaven, saying, This is my Beloved Son, in Whom I am well pleased (Matt. 3:16,17). There are three distinct Persons in this account. There is the Father, the Spirit, appearing as a dove, and, Jesus. They are in three, separate locations. The Father is in Heaven. The Son is in the Jordan river and the Spirit is moving from Heaven to where the Son is. The Father speaks from Heaven identifying Jesus as His Son, in Whom He is well pleased. The Holy Spirit is seen descending and lighting upon Jesus and remaining there, thus indicating His distinction from the Son (John 1:33).

Another instance worthy of note, is the Great Commission. In giving the great commission (Matt. 28:18-20), Jesus commanded baptism. Notice how Jesus expressed this command. “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen” (Matthew 28:18-20). Jesus commanded baptism on the authority of the Father, the Son and the Holy Spirit. In doing this, Jesus placed the Son and the Spirit on an equal level of authority with the Father.

When we think of the nature of the Spirit described in the scriptures, we should realize that the Spirit has “personhood.” That is, He has traits that indicates He is an individual with will, rationality and feelings. The Holy Spirit is always spoken of as an He, not an it. The Holy Spirit can be grieved (Eph. 4:30), He has the potential of being lied to (Acts 5:3), He can be vexed (Is. 63:10), He has intention and is responsive to human action (Is. 63:10), He speaks (Acts 13:2), He teaches (John 14:26), He testifies (John 15:26), He strives (Gen. 6:3), He commands (Acts 8:28), He intercedes (Rom. 8:26), He sends workers (Acts 13:4), He calls (Rev. 22:17), and He works (I Cor. 12:11), etc. We will delve more into the nature of the Spirit at a later time in greater depth but for now it is important to note that He is not a force, but a person, separate from the Father, yet God. He has all the attributes of deity, including omnipotence (Luke 1:35; Rom. 15:19 ), omnipresence (Ps. 139:7-13) and omniscience (I Cor. 2:10 ), just as does the Father and Son.

Jesus stated that when He went back to the Father, that the Holy Spirit would be sent to the apostles. “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26). This statement of Jesus’ clearly identifies three Persons of equal divine status but with different work. After Jesus completed His work here and He returned to the Father, He would send the Spirit of Truth from the Father to the apostles. The Spirit would then testify of Jesus to and through the apostles (John14:26:16:3, etc).

Another instance of the triune nature of the Godhead being mentioned is found in Paul’s three-fold blessing in II Cor. 13:14. Much like the three-fold formulas found in the Old Testament discussed in a previous installment, Paul includes all three Persons of the Godhead in his blessing. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Corinthians 13:14). In this three-fold formula, Paul places each of the three on an equal footing while differentiating their separate works.

John’s symbolic description of God’s throne in the Revelation also gives a glimpse of the triune nature of God. In this vision, John saw One that sat on a glorious, heavenly throne (4:2). This is presumably God, the Father. Before the throne were seven lamps, which are said to be the seven Spirits of God (4:5). This is a symbolic way of representing the Holy Spirit. Also in the midst of the throne stood a lamb as if it had been slain (5:6) which is an obvious reference to the Son (Is. 53; John 1:36; I Pet. 1:19,20; Heb. 12:2, etc.). So we have in John’s vision all three Persons of the Godhead symbolically represented. Furthermore, we have the three-fold praise directed toward the throne, Holy, Holy, Holy (4:8).

Besides these texts there are many other passages which reference all three Persons of the Godhead in some way. This site lists 58 Triadic passages and answers some objections to them. There are other sites which provide passages which support the triune nature of God. It is a doctrine clearly taught in scripture, but it is not always easy to grasp all that it entails.

“For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” (I John 5:7).

Eric L. Padgett

Endnotes

  1. There are certain exceptions to this (Is. 9:6, e.g.) but they do negate the overall tenor of this point, that the divine Persons of the Godhead are separate from each other while all being God. Each of those passages need to be examined more closely and independently to understand them more fully.

These Three Are One (Part II)

Beyond the Genesis elohim passages, there are many other passages which add detail to the doctrine of the triune Godhead. In this installment, we will look at some other Old Testament passages. Again, it is not suggested that the writers of these Old Testament passages understood clearly all that they were speaking or writing, but in the light of New Testament revelation, they all become much clearer to us. In our third installment we will look at the New Testament on the subject.

The Plurality of the Godhead in Genesis 11

In Genesis 11 we have another reference to the plurality of the Godhead. When man in his hubris tried to build a tower that would reach to heaven, God said “Go to, let us go down, and there confound their language, that they may not understand one another’s speech” (Genesis 11:7). It has been suggested that the plural used here is a mere literary device, the so-called “Majestic We.” Kings and those in power will sometimes speak in the plural to emphasize their authority. It is believed that this practice began because God used it that way in these passages (see here). The first problem with this is that in scripture no Hebrew king ever followed such an example and identified himself with a “royal we.” Actually, neither did the kings of the east like Darius (Ezra 6:12) or Artaxerxes (Ezra 7:21). Second, God could very well speak in the royal we precisely because of His triune Nature not in spite of it.

A Revealing Encounter in Exodus 34

Another tremendous passage that is often overlooked is found in Exodus 34. Moses had requested to see the glory of God (Ex. 33:16). God told Moses that no one could see His face and live but that there was a place by Him (33:21) and he could stand in a cleft of a rock (33:22) and God, after covering Moses with His hand (33:22) so he couldn’t see God’s face, would allow him to see His hinder parts as He passed by and would cause all His goodness to pass by and proclaim the name of the Lord (Ex. 33:19-23). The Text tells us that the next morning Moses went up the mountain and “LORD descended in the cloud, and stood with him there” (Exodus 34:5). At the same time that the Lord stood with Moses there, the Lord also passed before him and proclaimed the name of the Lord (34:6,7). And then Moses, after bowing his head, said, “O Lord, let my Lord, I pray thee, go among us” (Ex. 34:9).

There are at least two things worthy of note pertaining to the topic of the triune nature of the Godhead in this passage. First, the Text seems to clearly say that the Lord stood by Moses at the same time that the Lord passed by Moses declaring the name of the Lord. This is reminiscent of John 1:1-3 where the Word was both God and the Word was with God at the same time. In this instance, the Lord was both standing by Moses and passing in front of him at the same time.

The second interesting thing is that Moses asked the Lord to let “his Lord” go among them. Previously, Moses had said to the Lord “Thou hast not let me know whom thou wilt send with me” as he led the children of Israel to the promised land (Ex. 33:12). The Lord assured Moses that His Presence would go with Moses and Israel (33:14). This precipitated Moses asking God to see His glory. Now that Moses had seen it, he said “Lord, let my Lord, I pray thee, go among us” (34:9). Who was Moses’ Lord? It was the Presence of God (33:14). It was the Angel of His Presence that saved them (Is. 63:9). It was the second Person of the Godhead by Whom Moses stood.

Psalm 110:1 – A Divine Conversation

In a very similar way, David wrote, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Psalm 110:1). David said the Lord (Jehovah) said to his (David’s) Lord (Adonay) “sit Thou on my right hand until I make Thy enemies Thy footstool.” Who was David’s Lord (Adonay)? Jesus said this passage was speaking of Messiah, of Himself (Matt. 22:42-46; Mark 12:35-37). Peter and Luke applied the passage to the resurrection f Christ (Acts 2:30-36). But it shows a conversation between two lords, between the Father and the Son within the Godhead. The verse implies that “the LORD” (Jehovah) speaks to “my Lord,” pointing to a distinction of persons within one divine essence. It is the same distinction that Moses had made (Ex. 34:9).

Isaiah 6 and the Triune God

In Isaiah 6, Isaiah sees a glorious vision of God, of Jehovah, and of the triune nature of the Godhead. Isaiah saw “the Lord sitting upon a throne, high and lifted up, and his train filled the temple” (6:1). Isaiah sees the Lord (Adonay) sitting on a throne. In response, Isaiah says “mine eyes have seen the King, the LORD (Jehovah-ELP) of hosts” (Isaiah 6:5). So Isaiah sees the Lord (Adonay) and identifies Him as Jehovah. Jehovah is spoken of in the singular, i.e., His (Second person singular) train filled the Temple (6:1). And yet the Lord asks, “Whom shall I send” (singular) and then “who will go for us?” (plural). Here again, the Lord speak of Himself in the plural. This combination of singular and plural pronouns is intentional. It indicates a plurality in the unity and suggests the triune nature of the Godhead.

Just as an aside, the word translated “train” in the KJV is elsewhere translated as robe or hem. But Isaiah chose the plural shulayv instead of the singular shulo to indicate the glory of Adonay in the temple. The usage of the plural could be just a Hebrew literary device to emphasize God’s majesty, but it is also consistent with interplay of plural and singular terms in relationship to God’s triune nature.

But we are not left to guess about whom Isaiah saw in his vision for the apostle John, in describing Jesus’ miracles applies this passage (Isaiah 6) to Jesus and says “These things said Esaias, when he saw his glory, and spake of him” (John 12:41). Isaiah says he say the Lord, Jehovah (6:5) and John says he saw Jesus, or the Second Person of the Godhead (John 12:41). Furthermore, it is interesting to note John quotes from the LXX. In that text there is a shift from the one blinding their eyes and dulling their hearing and hardening their heart to the one healing them. It is “He” who blinds (that is, God, cf. II Thess. 2:11; Psalm 81:11,12; et. al.) but “I” (that is, Christ, cf. Mal. 4:2; Is. 53:5) will heal. This is also consistent with the plurality of the Godhead.

Finally, while repetition is one form of emphasis, given all the other nuances and intracasies of this passage, it seems significant, or at least consistent with the triune nature of the Godhead to repeat the holiness of God thrice, Holy, Holy, Holy (cf. Rev. 4:8).

Conclusion

Other Old Testament passages address the plurality of the Godhead in various ways. We have examined various Christophanies in the Old Testament of One who was worshiped as God yet distinct from Him (i.e., Gen. 32 where Jacob wrestles a “man” Who is identified as God, or Manoah and his wife who see the angel who is called God (Jud. 13:22). There are also verbal formulas that are of a triune nature, such as the Holy, Holy, Holy of Isaiah and the triple blessing of God commanded of Aaron (Num. 6:24-26). Additionally, like the word “Elohim,” the word “Adonay,” used about three hundred times in the Old Testament, is also plural and is used with singular verbs (e. g., Isaiah 6:1). Finally, references to God’s Spirit suggest that He is both God but separate from Him (Is.48:16; 63:10; Gen, 1:3; II Sam. 23:2; etc.).

God Is in Heaven

While the Bible and reason teach that God is omnipresent, the Bible and reason just as clearly teach that God also resides in heaven. The Bible is very clear about this.

Jesus taught us to pray by saying, “Our Father, which art in heaven…” (Matt. 6:9). In this simple statement, He clearly affirms that the first Person of Godhead, the Father, resides in Heaven. Several things need to be addressed in this connection. First, this post assumes the triune nature of God. That is, that God is three Persons in One God, God the Father, God the Son, and God the Holy Spirit. This topic will be addressed in another post, but for our purposes here, it will be assumed as correct. Second, while the Father is in Heaven on His Throne, the second and third Persons of the Godhead may be elsewhere. For instance, in Jesus’ baptism, the Father spoke from Heaven, the Holy Spirit descended in the form of a dove and Jesus was in the Jordan being baptized. Thus, while in some sense God’s Presence is everywhere, as we have seen, the Person of the Father was in Heaven on His throne.

When Jacob went out from his father unto Haran, he came to a certain place where he pillowed his head upon some stones (Gen. 28:10,11). In a vision from God, he dreamed there of a ladder whose top reached to Heaven and the angels of God were ascending and descending upon it (v.12). But above the ladder was Jehovah (v13). Jacob said, “How dreadful is this place. This is none other than the house of God, and this is the gate of heaven” (v17). Heaven, then, in Jacob’s view, in the Biblical view, was the House of God.

When Solomon prayed at the dedication of the Temple he had built as a “house of habitation” for God (II Chron. 6:2), He made clear that God’s actual dwelling place is in Heaven (II Chron. 6:39). On multiple occasions Solomon would say of God, “Then hear Thou from Heaven” (6: 23, 25, 27, 35) which he would call “Thy dwelling place” (6:21, 30, 33, 39). During Hezekiah’s day, it is said the prayer of the children of Israel was heard and that it went up to Heaven, to His holy dwelling place (II Chron. 30:27). Isaiah said that God dwells in the high and holy place (Is. 57:15). Every time we read of Heaven, it is always spoken of as being upward.

The following is a list of passages which refer to Heaven in some form as God’s dwelling place:

Gen. 28:17- This is the House of God, the gate of Heaven
II Chron. 6:39 – Heaven Thy dwelling place
II Chron. 30:27 – Holy dwelling place, even Heaven
Psalms 123:1 – Dwellest in the heavens
Is. 57:15 – Dwell in the high and holy place
Is. 63:15 – Heaven is called the habitation of the holiness and glory of God
Matt. 23:9 – Your Father in heaven
II Chron. 20:6 – God in heaven
Psalm 115:3 – Our God is in the heavens
Is. 66:1 – Heaven is the place of His rest
Gen. 21:17 – Angel of God called out of heaven
Gen. 24:3 – The Lord, the God of Heaven
Gen. 24:7 – Lord God of Heaven
Josh. 2:11 – He is God in Heaven
II Chron. 36:23 – Lord God of Heaven – Ezra 1:2
Ezra 5:12 – God of Heaven – (6:9,10; 7:12, 21,23; Neh. 1:4,5; 2:4,20; Psalm 136:26; Dan. 2:18,19,37,44; John 1:9; Rev. 11:3;16:11)
Job 22:12 – God is in the height of heaven
Psalm 14:2; 53:2 – God looked down from Heaven
Psalm 57:3 – He shall send from Heaven
Psalm 80:14 – God look down from heaven and visit
Eccl. 5:2 – God is in Heaven
Is. 14:13 – satan said I will ascend into heaven and exalt my throne above the stars of God
Dan. 2:28 – God in Heaven (Matt. 22:30)
Dan. 5:23 – Lord of Heaven
Matt. 23:20 – He that swears by heaven swears by the throne of God and Him that sits thereon
Mark 16:19 – In heaven is the right hand of God
Acts 7:55 – Looked into Heaven, saw the glory of God, and Jesus standing on the right hand of God
Rom. 1:18 – Wrath of God is revealed from Heaven
I Thess. 4:16 – Lord Himself shall descend from Heaven
Heb. 9:24 – Jesus went into Heaven itself to appear in the presence of God for us
I Pet. 3:22 – Is gone into Heaven and is on the right hand of God
Rev. 3:12 – New Jerusalem comes down from God out of Heaven
Rev. 20:9 – Came down from God out of Heaven- Rev. 21:2
Rev. 21:10 – Out of Heaven from God

A distinction needs to be made between the various uses of Heaven in the Bible. The word “Heaven” is used in a least three ways. Heaven is used, first of all, in reference to the atmosphere surrounding the earth (Gen. 1:20; Psalm 104:12). Then it is used of the place where the stars are, the universe (Gen. 1:14,15; Psalm 19:1). But Heaven is also used of where God resides (II Cor. 12:2; II Chron. 6:39). It is in the third sense that we are speaking about now. Sometimes, however, the other two heavens are used interchangeably with God’s place of dwelling (e.g., Psalm 103:19 – The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all).

God is a spirit (John 4:24). A spirit does not have flesh and bones (Luke 24:39), but a spirit may at least have a body or form (I Cor 15:44; cf. Ex. 33:23). His Presence is everywhere, but His Person resides in Heaven, the third Heaven, where He sits upon His throne, a representation of His sovereignty and rule. God exists and resides somewhere outside and superior to the created, material universe, in some sense as Spirit and where ever that “place” is, is Heaven. Heaven, then, is the eternal realm of God’s personal presence, inseparable from His eternal existence.

The Bible repeatedly affirms that while God’s Presence pervades all creation, He Personally dwells in Heaven. Scripture portrays Heaven as the seat of His throne, the realm of His glory, and the place from which He engages with His creation in a personal way. Understanding the distinction between His Presence and His Person, strengthens our comprehension of God’s nature–He is both transcendent over the universe and imminent in His interaction with His people (Acts 17:27,28). As we grasp this truth, we are invited to approach Him with reverence, recognizing that His throne in heaven is not a limitation of His being but an expression of His divine order and majesty (Heb. 10:19-22).

Eric L. Padgett

“IT IS FINISHED”

Somewhere outside the gates of the city of Jerusalem (Heb. 13:12) there was a place called Calvary. The Greek word translated “calvary” (kranion) meant “skull.” Luke used this word (Luke 23:33) while the other gospel accounts preferred the Hebrew word “Golgotha,” which also meant “skull” (Matt. 27:33; Mark 15:22; John 19:17). This place was near the city (John 19:20) where there was a fairly busy road that led to the country (Matt. 27:39; Mark 15:21). It was here on a cross far away that Jesus suffered and died by crucifixion.

It is fairly easy enough to reconstruct and relate the historical events which occurred so many years ago. In many ways they were not unlike events which had happened many times before. Persons pronounced guilty by Roman power were often condemned to death and executed by Rome. But on levels that we, perhaps, can never fully comprehend, things happened that day so profound that all the world was forever changed.

As Jesus hung on that old, rugged cross, slowly and cruelly asphyxiating, He managed enough breath to utter seven, short sentences. One of the last of these was the statement, “It is finished” (John 19:30). It is natural to assume that Jesus was anticipating His own death and in such earthly suffering death would have been a welcomed release. But there is more to His saying than a mere expectation to end His physical pain.

Jesus had stated earlier “My meat is to do the will of Him that sent Me and finish His work” (John 4:34). As Jesus worked His way toward Jerusalem, He told His apostles that “all things that are written by the prophets concerning the Son of man shall be accomplished” (Luke 18:31). When Jesus prayed to the Father the night of His arrest, He said “I have finished the work Thou gavest Me to do” (John 17:4). What was this work?

Among other things which could be mentioned, Jesus brought an end to the Law of Moses (Rom. 10:4). The law was our schoolmaster to bring us unto Christ and when it had fulfilled it’s purpose it was no longer necessary (Gal. 3:24). Paul tells us that Jesus took it out of the way, nailing it to His cross (Col. 2:14). Jesus had not come to destroy the law, but to fulfill it and to fulfill it all (Matt. 5:18). That law made nothing perfect, but the bringing in of a better hope did (Heb. 7:19).

The law of Moses was only “a shadow of good things to come, and not the very image of the things,” and it could “never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins” (Hebrews 10:1-2).

Daniel tells us that when Jesus came it was to “finish transgression” (Dan. 9:24). It was also to “make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.” In Christ we are a “new creation” (II Cor. 5:17). Old things are passed away; all things become new! We are now cleansed of all things that we could not be cleansed of under the law of Moses (Acts 13:38,39).

The world was altered that day in a fundamental way. Man’s relationship to God was changed through the mediatorial work of the Messiah. Upon His ascension back to the Father, the way into the holiest of all was made available to man (Heb. 6:17-20). The change was so profound that the angels and prophets, themselves, sought to look into these things (I Pet. 1:10-12). The Lord “inaugurated the kingdom of God” and gave “birth to a new world.”

Eric L. Padgett

THE WHOLE WORLD IS GONE AFTER HIM

The city of Jerusalem was abuzz with the talk of Jesus of Nazareth. Will He make an appearance in Jerusalem for the feast of the Passover or will He stay hidden (John 11:56)? In the days leading up to the feast, Jesus had intentionally kept Himself out of the reach of the Jewish leaders. They had vowed His death (John 11:53). They had also put out the word that if any man knew where He was, he should give Him up to be taken (John 11:57). So, for maybe a couple of months before the Passover, Jesus and His disciples took refuge in a city called Ephraim (John 11:54; c.f II Chron. 13:19).

Earlier, His disciples had feared that He would return into Judea (John 11:7,8) and now their fears were coming to pass. They knew what He had said concerning His own fate in Jerusalem (Matt. 20:17-19). Besides Providence, however, Jesus had something working in His favor for a while, at least—His popularity with the people. As Jesus made His way into Jerusalem, very great multitudes spread out their garments in the way and greeted Him as He entered the city (Matt. 21:8-11). Others cut down branches from palm trees and lay them out on the ground as He made His entry (Matt. 21:8; John 12:13).

The multitude that followed Jesus as He was entering the city of Jerusalem, cried “Hosanna to the Son of David: Blessed is the King of Israel that cometh in the name of the Lord; Blessed be the kingdom of our father David; Hosanna, peace in heaven and glory in the highest” (Matt. 21:9; Mark 11:9,10; Luke 19:38; John 12:13). Many in this multitude were among those who saw Jesus raise Lazarus from the dead (John 12:17). They spoke to others about this miracle and the news of this great deed was circulated among the crowds (John 12:18). Because of it, many were waiting excitedly for Jesus to come (John 12:12). Throngs of people before and after His entourage praised Him thus as He entered triumphantly (Matt. 21:9).

Some of the Pharisees were even now brooding. They called on Jesus to rebuke His disciples for their exuberant praise of Jesus (Luke 19:39). But Jesus replied that if the people had refrained from praising Him thus, the very stones would cry out (Luke 19:40). Perplexed and dismayed, the Pharisees despaired because they could do nothing to Jesus, saying “Perceive ye how ye prevail nothing? behold, the whole world is gone after Him” (John 12:19). At least, that is the way it seemed to the Jewish leaders.

The fact that the multitude took Him for a prophet deterred the chief priests and Pharisees from taking Him publicly (Matt. 21:45,46). All the people were astonished at His doctrine (Mark 11:18) and they were very attentive to hear Him (Luke 19:48). Yet Jesus was very bold for, though there was a price on His head, so to speak, yet He taught daily in the temple (Luke 19:47). This caused some of the people to wonder if the scribes, Pharisees and lawyers did not know already that He was indeed the Christ (John 7:25,26).

The praises that the multitude heaped upon Jesus were nothing short of Messianic. Hosanna, or the Hebrew “Hoshiah Na,” meant “save now.” It is used in Psalm 118 which was sung at the feast of the Tabernacles. Later the expression apparently became a term of praise. Thus, the people were acknowledging Jesus as the Son of David, or as Messiah. It is no wonder that the scribes and Pharisees were envious of Jesus (Matt. 27:18).

The scribes and Pharisees sought popularity. They loved the praises and accolades of men (Matt. 23:5-7). Jesus’ did not seek popularity for its own sake but popularity was His due to His authoritative teaching (Matt. 7:28,29). Undoubtedly His miracles drew the attention of the multitudes but it was His character and teaching that really impressed the multitudes (e.g.,Luke 23:40,41). The Pharisees were vain and superficial and self-serving. Jesus was genuine and sincere and selfless. And so should we be.

Jesus said, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32). His Great Commission was to go into all the world and preach the gospel to every creature. One day, every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father, whether willingly or not (Phil. 2:10).

Eric L. Padgett

CONQUEST OF THE STORM

The wind was blowing wildly and the violent waves were lapping over the side of the vessel. The little ship was creaking as it was being tossed to and fro on the sea. Maybe the apostles, trying their best to keep from sinking or capsizing, were thinking back, remembering when Jesus was with them in the ship on the sea of Galilee and had calmed the storm with a command. But He was not here now and they would have to try their best to stay afloat themselves.

Earlier, Jesus had sent the apostles down to the sea to get in a boat and go before Him to Bethsaida (Mark 6:46). They probably went reluctantly for Matthew says Jesus “constrained” or “compelled” them to go (Matt. 14:22). It would have been hard for the apostles to leave Jesus at that time. There was already a movement among at least some of the people to forcibly make Jesus king (John 6:15). Maybe the apostles were caught up in this to some degree, they, themselves, expecting an earthly kingdom (Acts 1:6), or, perhaps, they feared to leave Jesus alone with the aggressive crowd. Either way, Jesus had to compel them to leave while He dismissed the crowd, which, in itself might have proved no small task given their intentions.

After the crowd was sent away, Jesus went up to the mountain alone to pray (Matt. 14:23). Jesus not only taught the importance of prayer He gave us His example on its importance, for He was always praying. This was especially true when He was going to face some great challenge. Having been among the people, He also wanted to spend time with the Father. It is also possible that having been preaching to the multitude, Jesus prayed for the lessons to be effective. Regardless of the reason, we should learn the value of prayer as Jesus gave the example.

Mark seems to indicate that while Jesus was alone on land in prayer in the mountain, He saw the apostles toiling and rowing in the midst of the sea (Mark 6:47,48). It is possible that Jesus could have seen the ship on the sea from the mountain, but during a storm at night it would be difficult to see through the clouds and possibly rain and impossible to see them toiling in the ship (Mark 6:47). This, I think, rather demonstrates Jesus’ miraculous knowledge. It also teaches us that even though we seem lost and treading water sometimes, the Lord knows our needs (Matt. 6:25-33).

Furthermore, Jesus had sent the disciples out earlier that evening (John 6:16,17). They were now in the “midst of the sea” and had been rowing for some time when Jesus was alone in the mountain (Matt. 14:24,25; Mark 6:47). Now if they had been rowing for several hours and were now about 25 or 30 furlongs along their way, or about 3 1/2 miles (John 6:19), they could have been roughly in the center of the widest part of the sea of Galilee where the storm would have been the roughest. It was in the fourth watch of the night (3:00 a.m. to 6:00 a.m.) that Jesus went to them from the mountain (Matt. 14:25). If they had been rowing for several hours and gotten along only 3 miles or so because of the headwind, for Jesus to leave and get there when He did must have involved a miracle of time and space to get Him there that quickly. We thus learn that God is not far from anyone of us when we need Him.

Now Jesus comes to them walking on the water! I will write that again: walking on the water! Seeing the disciples toiling in the ship from the mountain was remarkable. Getting to them as quickly as He did was amazing. But walking on the stormy sea is beyond breath-taking. It is no wonder that the disciples were “afraid” (John 6:19). It is no wonder that these grown men were crying, and screaming or shrieking (anakradzo) in fear (Mark 6:50). It is no wonder that what they thought they saw was a spirit or phantasm (Matt, 14:26; Mark 6:49). It seemed so surreal and yet is was quite real for they all saw Him (Mark 6:50). Jesus had once again demonstrated His power over nature.

As Jesus was walking on this storm-tossed sea, He would have passed by the apostles in the boat (Mark 6:48). Whether He intended to pass them by or whether it just appeared to the apostles that He was passing them by is not clear. But when they cried out in fear Jesus immediately talked with them to allay those fears (Mark 6:50). “Be of good cheer; It is I; be not afraid” (Matt. 14:27; John 6:20). We all face storms in our lives, occasions when we are in need of help. Jesus let the apostles know that though they would face many storms, He would be there for them (Matt. 28:20).

Now when Peter heard the Lord’s voice, he asked “Lord, if it be Thou, bid me come unto Thee on the water” (Matt. 14:28). Peter is to be commended for his effort, for he stepped out of the boat into the waves and began walking on water, too! None of the other apostles tried this. Who among us would have tried it? But Peter, looking at Jesus, first set one foot and then another out of the boat and onto the stormy waves and he walked on water!

It must have been a triumphant moment for him, but it was fleeting. For soon he let his eyes drift from the Lord and onto the boisterous waves and wind began to sink because he was afraid (Matt. 14:30). Just then, as Peter began to drop into the water, Jesus reached forth His hand and caught Peter and saved him (Matt. 14:31). Nevertheless, Jesus had this rebuke: “O thou of little faith, wherefore didst thou doubt.” Why do we doubt when our Lord is the Master of the storms?

Though Mark’s account of this incident was probably given to him by Peter, Mark does not mention the incident of Peter walking on the water. Perhaps Peter was being modest or perhaps he was ashamed of the incident, but only Matthew records it. But when Jesus and Peter went back into the ship, the wind ceased (Matt. 14:32). One final, amazing incident during this miraculous occasion, is that when Jesus boarded the boat, “immediately the ship was at the land whither it went” (John 6:21). What the disciples could not do by working all night Jesus made possible by His presence. Without Him, we can do nothing (John 15:5).

Eric L. Padgett

DAVID

He was the youngest boy in his family, this young shepherd from Bethlehem (I Sam.16:11). As a shepherd keeping his father’s flocks, living out in the sun and under the stars, he experienced the fullness and wonders of nature. He loved to compose poetry and sing music and many times his works spoke of the world he experienced (e.g., Psalm 29, 19, 8). He was brave. He fought with a lion and a bear to protect his father’s flocks because he was passionate about whatever he did (I Sam. 17:34-36). He had the blessing (or maybe the curse) of being a good looking young lad (I Sam. 16:12,18) and he easily made friends with all whom he came in contact.

When Samuel first met him, he was not physically the man he would later become, but his heart was already far advanced of his body. When the Lord had sent Samuel to the house of Jesse to anoint the new king, he thought he had found him when he saw Eliab, David’s oldest brother. He said, “Surely the Lord’s anointed is before Him” (I Sam. 16:6). He judged Eliab’s physical stature to be the measure of a good king. But God told him not to look on his countenance, nor the height of his stature, nor his outward appearance, for the Lord looked on his heart (I Sam. 16:7). God chose David to be king because he was “a man after His own heart” (I Sam. 13:14).

Even as a youth David had an unusual zeal for the things of God. His three oldest brothers, Eliab, Abinadab and Shammah had followed king Saul to battle (perhaps because they were conscripted – I Sam. 14:52). When David was charged by his father to take provisions to their captain, he heard Goliath of Gath defy the armies of the Living God and challenge one of them to a battle to the death to determine the fate of the rest. David instantly said to those that would listen, “Who is this uncircumcised Philistine, that he should defy the armies of the living God?” (I Sam. 17:26)! All other men, including king Saul, who literally stood head and shoulders above the rest in Israel, fled when they heard the Gittite and were afraid (I Sam. 17:11). But not David!

When the news of David’s comments made it’s way to the tent of King Saul, he had to see him. He quickly brought this young man, who had earlier played the harp to soothe Saul’s fragile nerves, in to his tent to examine him (I Sam. 16:22,23). David boldly told him, “Let no man’s heart fail because of him; thy servant will go and fight with this Philistine” (I Sam. 17:32)! To his brothers, this might have been boasting from a naughty heart, but in reality it was genuine courage from a heart of faith. To Saul, the great warrior, it might have been an outrageous claim and even a little insulting. But it was sincere and true. David believed that God would make Goliath just like the lion and the bear–dead (I Sam. 17:37). And He did.

David tried the armor which Saul offered him but it was no use. David said he could not wear them because he had not proved them. Saul was a full grown man who stood head and shoulders above every other man in Israel. David was not yet grown into the man he would become. Had the situation not been so grave, it must have been rather amusing to see David place a helmet on his head that was too large or try to walk in greaves that hindered his efforts. Saul’s armor was no good to David and against a spear the size of weaver’s beam with a head that weighed 600 shekels of iron it would have proved ineffective anyway. David already had a greater shield than that of Saul (e.g., Psalm 3:3; 5:12; 28:7; 33:20; 144:2). David, on his part, chose a staff, a sling and five smooth stones with which to defeat Goliath, but one stone was enough (I Sam. 17:40).

When the Philistine giant of Gath saw young David approach, he was offended. Did the Israelites consider him a dog, he asked, that could be beaten with a staff? He cursed David in the name of his false gods and promised to feed David’s flesh to the beasts and the fowls. This huge, hulk of a man arose and began to slowly approach David. But “David hastened, and ran toward the army to meet the Philistine” and took out his sling and a stone and, with the precision matching that of any Benjamite sling, sunk the stone in the giant’s forehead (I Sam. 17:49). When the Philistines saw that their champion had expired, they took to flight, David leading the pursuit.

The women of Israel, overjoyed at their deliverance from the oppression of the Philistines, began to praise David. “Saul has slain his thousands, and David his ten thousands,” they sang, to the great displeasure of King Saul. It was from that point on that Saul began to eye David and seek ways to rid himself of this perceived enemy (I Sam. 18:8,9). But the Lord was with David and caused him to prosper (I Sam. 18:12). David was made king over Judah and ruled from Hebron when he was thirty years old for seven years and six months (II Sam. 2:1-7; 5:4), and then made king over all Israel over which he ruled till he was seventy years old (I Kings 2:11; I Chron. 29:27).

Though David was a man after God’s own heart, he was not perfect. Three great transgressions mar his great example. First, there was the sin with Bathsheba. David liked women, just as his son by Bathsheba would as well. But David gave in to unlawful desires and it began a downward spiral in his life. Second, David sinned in numbering the people. David apparently did not trust God enough at this time. And finally, what could be David’s greatest failure was his lack of parental guidance. Amnon attacked his sister Tamar, Absalom killed his brother Amnon and attempted a coup, ousting David and going in to his concubines, and Adonijah attempts to take over from David. David never once displeased Adonijah, and he may well have treated his other children similarly (I Kings 1:6). David’s family was fraught with all manner of problems.

The great glory of David, however, rests not in any great deeds but in his relationship to the Messiah. The Christ was the seed of David (Rom. 1:1-4). God had told David that when he slept with his fathers in the grave that God was going to raise up his seed after him and His throne would be everlasting, as would His kingdom (II Sam. 7:12,13). David’s psalms describe the glorious resurrection of the Christ and the establishment of the Messiah’s kingdom (Psalm 1; 16). All of these prophecies ultimately find their fulfillment in Acts 2 and the establishment of the church of Christ, the tabernacle of David (Acts 15:16).

Eric L. Padgett

MOSES

It is commonly assumed that Moses was unaware of his Abrahamic heritage when he was growing up in Pharaoh’s court. But scripture indicates that Moses knew all along from whence he came. His adventure as an infant in an ark of bulrush, purposefully placed among the flags of the river, was probably not just an act of desperation on his mother’s part, but possibly all part of a well-laid out plan to save this special child alive. It just happened to be where Pharaoh’s daughter was wont to bathe and she just happened to want a son.

Furthermore, his sister was strategically placed to allow her to suggest to Pharaoh’s daughter a very special woman to nurse the child–the child’s own mother! Would she, could she, withhold from her own son the knowledge that he was a Hebrew, a thing which Pharaoh’s daughter already knew? He apparently did know it for when he was grown the Text says “he went unto his brethren, and looked on their burdens” (Ex. 2:13). Paul said Moses “refused to be called the son of Pharaoh’s daughter” and chose to “suffer affliction with the people of God” (Heb. 11:24,25). Upon seeing the fate of his Hebrew brethren, he sought to rectify an injustice and slew an Egyptian and hid him in the sand (Ex. 2:12).

If he had some knowledge that God was going to use him to deliver the children of Israel from Egyptian bondage, as some rabbinic traditions suggest (cf. also Heb. 11:23; Ex. 2:2), he may have thought he might do it on his own. But such a course of action never, ever works. God’s designs will be carried out in God’s own good time and in His own way (e.g., Gal. 4:4). Regardless, his actions incurred the wrath of Pharaoh and Moses’ own hopes of saving his brethren were dashed. Moses failed and fled for his life but God had His own plans for him.

Out in the dried up, harsh and unforgiving climes of the backside of the desert, on Mount Horeb, God appeared to Moses and informed him that he would deliver Israel out of Egypt (Ex. 3:7-10). Though he was once anxious to deliver his brethren out of bondage, Moses now only offered excuses to God as to why he was unfit to lead. “Who am I that I should go to Pharaoh?” (Ex. 3:11). “What shall I say unto them” when they ask “What is His name” (Ex. 3:13)? “But they won’t believe me” (Ex. 4:1)! But “I am not eloquent . . . but am slow of speech” (Ex. 4:10). “Send someone else, but not me” (Ex. 4:13). These are excuses, perhaps, with which none of us are unfamiliar. But when the LORD God almighty commands a thing, it will be done! And Moses went.

Whatever else might have been racing through Moses’ excited mind, from this point on he acted in great faith. Paul said “he endured, as seeing Him who is invisible” (Heb. 11:27). He faced great obstacles. His own people murmured against him ten times (Num. 14:22). Paul explicitly named Jannes and Jambres as having withstood Moses (II Tim. 3:8). Israel constantly joined themselves to false gods and acted sinfully. Enemies, like the Amalekites and the Midianites, constantly stood in the way as he led God’s people out of Egyptian bondage and to the promised land. But Moses endured and sang a song of triumph and faith after he and Israel were baptized in the sea and in the cloud (Ex. 14:21-15:19; I Cor. 10:1,2).

God spoke with Moses as He spoke with no other. God spoke “face to face, as a man speaketh unto a friend” (Ex. 33:11). This was not literal. What Moses saw was the similitude of the Lord, for no man could see God’s face and live (Ex. 33:20; Num 12:8). But because Moses was faithful in all his house, he could speak to God intimately and freely, and God would not speak to him in dark speeches (Num. 12:6-8). In this respect, there arose not a prophet since in Israel, like unto Moses, whom the Lord knew (Deut. 34:10). However, Moses, by inspiration, did prophesy of One Prophet, like unto Moses, which was to come from among them and to Whom they should hearken (Deut. 18:15-18).

When the Lord stood on the Mount of Transfiguration, along with Moses and Elijah, Moses was able to speak with the Lord in person (Matt. 17:3; Mark 9:4). Then Moses spoke to God face to face. Wouldn’t it be wonderful to know the contents of their conversation! There, on the Mount of Transfiguration, Peter foolishly suggested that three tabernacles be built, one to honor Christ, Moses and Elijah (Matt. 17:4). But God spoke from heaven saying of Christ, “This is My beloved Son, in Whom I am well pleased; hear ye Him” (Matt. 17:5). After Pentecost, Peter finally understood, that Jesus was the One to Whom Moses’ prophesy of another prophet like unto him pointed (Acts 3:19-24).

Moses gave the children of Israel the law. The underlying principles of that law are the foundation for all the laws in western, civilized society. The law, itself, however, was given to the Jews. It served it’s God ordained purpose to expose sin and bring us unto the Christ (Rom. 3:20; 7:7; Gal. 3:24). As John states, the law was given by Moses, but grace and truth came by Jesus Christ (John 1:17). That Old Covenant was nailed to the cross and now we have a better Covenant, based on better promises and better blood (Col. 2:14; Heb. 7:19,22; 8:6; 9:23; 10:34; 11:35, 40; 12:24). And now we, after we have passed through the waters of baptism, may sing the New Song of Moses and the Lamb (Rev. 14:1-3; 15:3) as we strive to enter that better, heavenly country (Heb. 11:16).

Eric L. Padgett

ISAAC

The birth of a child usually brings great joy. When it was told Abraham that he would have a son in his advanced age of one-hundred years, Abraham fell on his face and laughed (Gen. 17:17). Sarah laughed as well at the thought that she and Abraham would have a child, being “well stricken in age” (Gen. 18:11-15). At this time, her laughter must have been tinged with doubt for she was reproved for it. But when Isaac was actually born, Sarah stated “God hath made me to laugh, so that all that hear me shall laugh with me” (Gen. 21:6). In Isaac, we all laugh with joy. It is no wonder that the name “Isaac” means “laughter.”

The joy at the birth of Isaac was partly because Isaac was a child of promise. God had promised Abraham many years before that he would make a great nation of him (Gen 12:1,2). When children seemed to be a long-time coming, Abraham cried to God, “To me Thou hast given no seed” (Gen. 15:3). However, God assured him that one born from his own bowels would be his heir and through him all nations of the earth would be blessed (Gen. 15:4). He also promised him that his offspring would be as many as the stars in the sky and the sand on the shore. God could cause even a dead womb to bring forth life (Rom. 4:18-21)

Just as Isaac was a child of promise, he was also a type of the Christ. When God promised that one was coming who would bless all nations, ultimately this was not Isaac. Before Abraham, God had promised Eve that her seed would crush the serpent’s head (Gen. 3:15). To the ancient patriarch Job God has promised a Redeemer Who would stand upon the earth in the latter days (Job 19:25). In fulfillment of these and all other Old Testament prophecies, Jesus came as our Redeemer (Gal. 3:13; 4:15; Rom. 11:26; Is. 59:20). Indeed, Jesus was truly the seed promised to Abraham (Gal. 3:16).

Isaac’s life once and again demonstrated the kind of faith his father had demonstrated. With the exception of Isaac’s lie to Abimelech about his relationship with his wife, which was, in itself, reflective of his father’s character, Isaac lived an exemplary life. Isaac’s life was:

“So quiet and unenergetic, that his whole life was spent in the circle of a few miles; so guileless, that he lets Jacob overreach him rather than disbelieve his assurance; so tender, that his mother’s death was the poignant sorrow of years…so patient and gentle, that peace with his neighbors was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient, that he put his life at his father’s disposal; so firm in his reliance on God, that his greatest concern through life was to honour the Divine promise given to his race…” (Cunningham Geike, Hours With The Bible, p. 378).

For Abraham, however, the laughter undoubtedly turned to sorrow when God commanded him to sacrifice of his son, his only son, Isaac (Gen. 22:2). Isaac surely must have been aware that something was amiss when he and his father went off to sacrifice to God but took no offering (Gen. 22:7). Isaac was probably now at least twenty years of age. When he finally realized that he would be the sacrifice, did he struggle? Did he run in fear? Did he resist in any way? The Bible does not give the details but it appears that he submitted to his father to be offered as the offering, and, in doing so, he demonstrated a faith that rivaled his father’s!

How much did Isaac know of the seed promise given to Abraham? Surely Abraham must have spoken of this to Sarah and Isaac. We do know that immediately after Abraham’s death, God repeats the promise He had given to Abraham to Isaac (Gen. 26:1-4). It doesn’t seem to be news to Isaac that he would be given this promise. It seems possible, and perhaps even likely, then, that Abraham would have revealed this promise to his wife and son. Which makes Isaac’s role in being offered by his father all the more remarkable. If Isaac was aware, then we can assume that he was a willing participant in this sacrifice.

If the Angel of the Lord had not intervened, Abraham would have delivered the death blow. There was no doubt in God’s mind that Abraham would have gone through with it (Gen. 22:11,12). Evidently, Abraham was able to offer his son because he believed that God would raise him up if he were indeed killed in order to fulfill the promise God gave to him (Heb. 11:18; Gen. 22:5). If Abraham was certain of this because of the promise, and Isaac knew of the promise, then mustn’t Isaac’s faith have been equally strong? To knowingly face going to the slaughter and still go requires remarkable trust in God.

Our Lord came into this world knowing that He would go to the cross (Matt. 20:28). He knew that He must be about His Father’s business from the start (Luke 2:49). Yet He gave Himself willingly to save us (Rom. 5:6-8). Just as Isaac, Abraham’s only son, carried the wood for the sacrifice to the hill God had appointed (Gen. 22:2,6), Our Lord, the Only-Begotten of the Father, carried the cross to the Golgotha (John 19:17). And as Abraham received Isaac back to life again after three days (Gen. 22:4), in a figure (Heb. 11:18), so the Lord was victoriously raised after three days (Matt. 17:23; 27:64; Luke 24:46).

Rejoice evermore (I Thess. 5:16)!

Eric L. Padgett

CAIN AND ABEL

Notwithstanding their closeness to the Creation and their proximity to the Creator, there is nothing we read in the Sacred Account of Adam and Eve and their sons that suggest to us anything but that they were susceptible to the same temptations we ourselves now face daily (I John 2:15-17). We have seen the Fall of Adam and Eve from their fellowship with Jehovah. Now we read of the tragic incidents surrounding their children, Cain and Abel. This first family tells us much about us.

Cain was firstborn. His interests lay in the field. His brother Abel was a keeper of sheep. Both men brought an offering to the Lord, but only Abel’s was accepted. Multiple theories have been put forward as to why God rejected Cain’s offering and most of the time it centers on Cain’s attitude. And while Cain’s attitude certainly left a lot to be desired, this most certainly was not the sole reason, or even the main reason, the Lord rejected his offering.

No less than Jesus tells us that Abel was righteous (Matt. 23:35). Righteousness comes from keeping the commandments of God, for “all Thy commandments are righteousness” (Psalm 119:172). Paul tells us that now, today, it is in the gospel that the righteousness of God is revealed (Rom. 1:17). If Abel was righteous, then it was because he kept the commandments of the Lord. Indeed, the Lord tells Cain, “If thou doest well, shalt thou not be accepted” (Gen. 4:7). Clearly, the Bible reveals that Cain’s transgression was that he was not righteous, he did not do well, he did not obey.

Additionally, Paul declares that “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Paul also declares that Abel presented his offering by faith (Heb. 11:4). Now, if faith comes by the word of God, and Abel presented his offering by faith, then Abel presented his offering according to the word of God. That is, he did well in obeying God’s commands.

This also explains why Cain was condemned. It was not an arbitrary, gratuitous dislike of Cain or his offering that led to God’s disapprobation, but a legal condemnation based on Cain’s disobedience of God’s revealed law. When has it ever been otherwise? Anyone today who similarly alters God’s commands, or who adds to or takes therefrom, shall likewise partake of God’s judgments (Rev. 22:18,19). The wrath of God cometh on the children of disobedience (Eph. 5:6; Col. 3:6).

If there are no other lessons to be taken from this historical account, this would be quite enough, for it is vitally important. It is a lesson that is taught over and over again throughout scripture. But Cain’s transgression of God’s commands led to other sins, as well. The man who cares not if he obeys God’s commands in worship, will care little about God’s commands in general. Cain is a case in point.

When the Lord condemned Cain for his disobedience in worship, instead of being contrite and humble, he became jealous, hateful and angry. God’s instruction to Cain was not to go seek to manage his anger, but to do well! God’s remedy for anger is to be obedient to Him! The way to acceptance with God is not through self-will, but humble obedience. Nevertheless, he took out his hatred on his righteous brother Abel. How very sad it is that the first account that we have of murder is meted out by a brother upon a brother.

Abel was the first martyr. He suffered for himself because he did well and the voice of his blood cried out from the ground as a witness (Gen. 4:10). The blood of Abel and of all the righteous prophets was required of that people which persecuted and killed them and then crucified the Saviour (Matt. 23:34-38). Jesus suffered for all because He did well. Today, the blood of Jesus speaks of better things than that of Abel’s (Heb. 12:24; I Pet. 1:18-20).
Eric L. Padgett