INTRODUCTION
2. Jesus Christ Is Lord
Introductory Remarks.
1. During our research and development on the lesson on being “partakers of the divine nature of Christ,” as described in 2 Peter 1:3-4, a great truth emerged. And that was that many religious scholars deny or reject the divinity of Jesus Christ as God, Lord, and Savior. If one is to be saved, they must acquire faith in Christ, confess that He is the Son of God, and be obedient to the faith, as the first-century believers, that they might be saved, Acts 6:7; Acts 8:12. In this dissertation,
2. We will describe the truth of Jesus Christ being declared the Lord by many passages of Scripture in the Old and New Testaments. Thomas, the doubter of His resurrection in his moment of revelation, declared Jesus to be: “My Lord, and My God,” John 20:28. Much of the disagreement among many regarding the “Mystery of Godliness” stems from either mis- or disinformation by religious authors and scholars.
3. Textual Criticism over the past 100 years has emerged due to the uncovering and discovery of more information regarding the authenticity of the New Testament. This, in itself, has enabled men and women to better “understand and rightly divide the word of truth,” 2 Timothy 2:15. Those still left behind are many who will not “study for themselves” the sacred scriptures as those “still hungering and thirsting for righteousness,” Matthew 5:6. With this introduction, let us look at Lesson Two, Jesus Christ is Lord.
BODY OF DISSERTATION
II JESUS CHRIST IS LORD
A. Definition. Again, we sought out the definition of the Lord from several sources. Here is the clearest I was able to locate: “ó Kyrios = Hebr. JEHOVAH, THE LORD: in N.T., of CHRIST. Hence, kuriotas, atos, ha, power, rule, dominion.” Used in the New Testament, referring to Jesus Christ as Lord. More on this definition later in the dissertation. For now,
1. Jesus Christ is Lord. Jesus Christ is referred to as "Lord" in many passages of Scripture in both the Old and New Testaments. Recall,
a. Thomas acclaimed: “My Lord, and My God,” John 20:28. Jesus said to him: “Because you have seen you believe, but blessed are those who believe and have not seen,” John 20:29.
b. Much of the disagreement among many into the “Mystery of Godliness” comes from either mis- or disinformation by religious authors and scholars. Textual Criticism over the past 100 years has emerged due to the uncovering and discovery of more information regarding the authenticity of the New Testament. This, in itself, has enabled men and women to better “understand and rightly divide the word of truth,” Luke 24:44-45; 2 Timothy 2:15.
NOTE: Download our Lesson “Divine Revelation and Inspiration” from SermonCentral.com by Ron Freeman, Evangelist. It discusses the translation process and probable errors made by translators.
c. Those still left behind are many who will not “study for themselves” the sacred scriptures as these mentioned above did during their lifetime. Sadly, the exact old verbiage is written and rewritten merely to achieve the endorsements of colleagues, rather than “standing for the truth,” thereby leaving many of these doctrinal questions unanswered and unsettled. In this work, we have taken a stand for truth!
d. That is to know Him as Paul, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,” Philippians 3:8-9. Paul did not rely on his righteousness, but on Christ!
2. The prophetic scriptures. There are many references to the Lord and the coming Messiah in the Old Testament that were prophetic utterances of the Lord Jesus Christ. Please do not forget, the 4 Gospels are references to the fulfillment of many O.T. prophecies of Jesus Christ as Lord and Savior. We witnessed His works throughout the gospels. His coming, works, suffering, death, burial, and resurrection were the fulfillment of the Messiah’s coming as the Savior of the world, Isaiah 53. Here are a few prophecies that foretold His coming. Observe,
a. David's mention of him. He wrote: “[[A Psalm of David.]] The LORD said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: (to) rule thou in the midst of thine enemies,” Psalms 110:1-2.
b. Isaiah’s prophecy of the Messiah. He inscribed: “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it,” Isaiah 40:3-5.
c. Jeremiah penned: “Behold, the days come, saith the LORD, that I will perform that good thing, which I have promised unto the house of Israel and to the house of Judah. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness. For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel,” Jeremiah 33:14-17; Jeremiah 23:6. Jeremiah's prophecy was concerning David’s Kingdom. He concludes with: “For thus saith the LORD, David shall never want (for) a man to sit upon the throne of the house of Israel,” Jeremiah 33:17.
d. Daniel inscribed: “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever,” Daniel 2:44. And, “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. Moreover, he was given dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed,” Daniel 7:13-14. Consider that,
e. These scriptures announce the coming of the Kingdom of God. The kingdom Daniel writes about was given to the Lord after He had return to heaven to “sit down on David’s throne” as “King of kings, and Lord of lord,” that all dominions might serve and obey Him,” Daniel 7:27. He now sits at God’s right hand as “the Son of Man” and the “Son of God,” to represent both man and God, as the “one mediator between God and men,” 1 Timothy 2:1-6. Now, let us look at the fulfillment of these remarkable prophecies in the New Testament. Consider,
3. New Testament fulfillment. Here is the fulfillment of the prophecies mentioned by David and other prophets concerning the Lord. They are presented to show how the apostles and early saints viewed the “Lordship” of Jesus Christ. Observe,
a. David’s prophecy fulfilled. Jesus announces it first. David’s prophecy concerning Christ as Lord and sitting at the right hand of God as Savior on David’s throne. The Lord Himself announced it. Observe,
ILLUSTRATION: Jesus asked the Pharisees, a group of religious rulers gathered together, to question Him. “What think ye of Christ? Saying: Whose Son is he, the Messiah?” They said: “The Son of David.” Jesus, quoting the Psalms, “He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then calls him Lord, how is he, his son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions,” Matthew 22:42-46. Therefore, if David calls Him Lord, could He be David’s Son? I present the same questions to our disbelievers today? I suspect the same dilemma will face them, too!
1) Luke wrote: “For unto you is born this day in the city of David a Saviour, which is Christ the Lord,” Luke 2:11. Jesus said unto His apostles,
2) John wrote: “You call me Master and Lord: and you say well; for so I am,” John 13:13. Thomas confessed: “And Thomas answered and said unto him, My Lord and my God,” John 20:28.
3) Peter preached on Pentecost: “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ,” Acts 2:36; Acts 10:36. He mentions as well David: “Therefore, being a prophet, and knowing that God hath sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise Christ to sit on His throne,” Acts 2:30-35; Romans 1:3-4. Christ was raised to sit! Sit where? On David’s throne!
b. Isaiah's prophecy fulfilled. Matthew wrote: “In those days came John the Baptist, preaching in the wilderness of Judaea, and saying, Repent ye, for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare you the way of the Lord, make his path straight,” Matthew 3:1-3; Isaiah 40:3-5. John the Baptist was that voice crying in the wilderness as foretold by Isaiah. Jesus was the Lord of Isaiah’s prophecy!
c. Jeremiah's prophecy fulfilled. Recall that we mentioned Jeremiah’s prophecies were those that spoke of the coming kingdom of David. Mark wrote: “Now, after that John was put in prison, Jesus came preaching the gospel of the kingdom of God. And saying, the time is fulfilled, and the kingdom of God is at hand (near), repent ye, and believe the gospel,” Mark 1:14-15.
NOTE: We have discussed the kingdom of God in a sermon: “Thy Kingdom Come!” You can download this lesson from SermonCentral.com by Ron Freeman, Evangelist. Notice,
1) John wrote of Christ’s judgment, “For the Father judgeth no man, but hath committed all judgment unto the Son: That all men should honor the Son, even as they honor the Father. He that honoureth not the Son honoureth not the Father which sent him…For as the Father hath life in Himself, so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man,” John 5:22-27. TSFB.
2) Paul on Mars Hill: “The time of this ignorance God winked at, but now commandeth all men to repent…Because he hath appointed a day, in which He will judge the world in righteousness by that man whom he hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him (Christ) from the dead,” Acts 17:30-31.
3) The righteousness of God. Paul wrote: “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption,” 1 Corinthians 1:30. We are made righteous because of Him: “For he (God) hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him,” 2 Corinthians 5:21; Romans 3:24-26. Therefore, “That you put on the new man, which after God is created in righteousness and true holiness,” Ephesians 4:22-24. TSFB. These scriptures attribute the righteousness of Jeremiah's prophecies to Jesus Christ, whom God hath made to be wisdom, righteousness, sanctification, and redemption for us, that we may be made the righteousness of God in Him.
d. Daniel’s prophecy fulfilled.
1) Angel’s visit to Mary. Luke wrote: “And the angel said unto her, Fear not, Mary: for thou hast found favor with God. Moreover, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end,” Luke 2:30-33. Sounds like Daniel’s prophecy to me!
2) Jesus' mention of it. Matthew penned: “From that time Jesus began to preach and to say, Repent: For the kingdom of heaven is at hand,” Matthew 4:17. The kingdom of heaven and the kingdom of God are synonymous. See Matthew 10:1-7; Luke 10:1-9; John 3:1-7.
a) Mark and Matthew stated the kingdom promised by Daniel was “at hand,” nigh, or imminent of being established. See also Mark 9:1 and Colossians 1:13.
b) The kingdom of God came on the first Pentecost, following Christ’s death, burial, resurrection, and ascension into heaven, as described in Luke 24:44-47; Acts 1:9-11; and Acts 2:1-14.
c) Those “saved, converted, and born anew” are promised an entrance into the kingdom of God, Matthew 19:23-26; Matthew 18:3; and John 3:3-5.
d) There will be no kingdom established at Christ’s second advent. Seek now the “kingdom of God and all His righteousness,” Matthew 6:33. Regarding Christ’s kingdom and reign. Notice,
3) Paul’s message to Corinth. He inscribed: “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. Every man in his (own) order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when He shall deliver up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign, till he hath put all enemies under His feet. The last enemy that shall be destroyed is death,” 1 Corinthians 15:20-26.
4) The Lord was to establish His kingdom and sit on David’s throne. Peter said, “Jesus was raised to sit on David’s throne.” He also declared Him: “Lord and Christ” on the Day of Pentecost, Acts 2:30-36. Observe,
a) That means after His death, burial, resurrection, and ascension into heaven, He received His kingdom, sat down on David’s throne, and began His reign over all the nations, principalities, and powers, as King of kings, and Lord of lords, and shall continue His reign until He returns.
b) He will then put an end to death, and raise all those that sleep (the living and the dead). That will be the End. Or the last day! He will then,
c) Deliver up the kingdom to God, and put down all rule, authority, and power. This means that the kingdom of God has already been established, and all who obey the gospel of Christ are made subjects to it. One has entrance into the “kingdom of God” by “being born anew.” This was His message to Nicodemus in John 3:3-5. See also 1 Peter 1:22-23; Ephesians 1:13-14.
e. Conclusion: Paul wrote much about Jesus Christ, as Lord and Savior. Observe,
1) To Rome, “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart… For the scripture saith, Whosoever believeth on Him shall not be ashamed. For there is no difference between the Jews and the Greeks: for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved…But they have not all obeyed the gospel…So, then faith cometh by hearing and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world,” Romans 10:9-18. TSFB. See also Colossians 1:25-29.
2) To Rome again, “For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God,” Romans 14:9-11.
3) To Corinth, “But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him,” 1 Corinthians 8:6.
4) To Corinth again, “Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say Jesus is the Lord, but by the Holy Ghost,” 1 Corinthians 12:3. Paul’s meaning: “Only from what the Holy Spirit has revealed in the holy scriptures!” He is teaching you now of the Lord’s majesty and glory.
e. Conclusion: Paul had a clear revelation of the divinity and glory of Jesus Christ as Lord. He claims Him as Lord or Savior in all of his Epistles unto the saints. Time would escape us if we were to mention every passage of Scripture where He addresses Christ Jesus as Lord or God. His most profound work was his Letter to Ephesus. Twenty-five times he mentions the Lord, Jesus Christ, our Lord, or the Lord Jesus Christ. Always in the highest order and majesty, i.e., to Him, in Him, of Him, unto Him, and from Him that: “Grace be with all them that love our Lord Jesus Christ in sincerity. Amen,” Ephesians 6:24.
B. Jesus Christ is Lord. There is a divine truth: “That Jesus Christ is declared to be the Lord by many passages of Scripture in the Old and New Testaments. Thomas, that doubter of His resurrection in his moment of revelation, declared Jesus to be: “My Lord, and My God,” John 20:28. Jesus said to him: “Because you have seen you believe, but blessed are those who believe and have not seen,” John 20:29. If this is not true, then Jesus was a fraud and an impostor. God forbid.
1. Much of the disagreement among many about the “Mystery of Christ” comes from either mis- or disinformation by religious authors and scholars. Textual Criticism has emerged over the past 100 years due to the uncovering and discovery of more information regarding the New Testament. 2. Those still left behind are many who will not “study for themselves” the sacred scriptures as these mentioned above did during their lifetime. In this work, we have taken a stand for truth! I pray you are ready: “To buy the truth, and sell it not,” as the wise man Solomon yet encourages, Proverbs 23:23. Observe again,
3. The Sharp’s Rule: “He (Sharp) laid down a ‘rule’ (p. 3) which has become famous and the occasion of sharp contention, but which is still a sound and scientific principle: When the copulative (kai or and) (connects two nouns of the same case [viz., nouns (either substantive or adjective, or participle) of personal description respecting office, dignity, affinity, or connection, and attributes, properties, or qualities, good or ill], if the article or any of its cases precedes the first of the said nouns or participles and (the article) is not repeated before the second noun or participle, the latter always relates to the same person that is expressed or described by the first noun or participle: i.e., it denotes a farther description of the first named person,” Page 62. [Some parentheses and hyphenations were added for identity and explanation only.] REF. See References. Let us illustrate this Rule as it applies to the text listed below—in EXERCISE 2. Yes, another exercise!
NOTE: Please get online and open BLB.org’s Application before you continue to read and review this dissertation.
ILLUSTRATION: Understanding definite articles and word case endings. Here is another example of how to apply this rule to understand the relationship of the definite article and master case endings of personal names, nouns, adjectives, and participles. For this exercise, let me review the rules for the road again as we continue:
1) The “T-” identifies the definite article, and “N-” its proper name or noun in the Parsing tab.
2) The proper name or noun determines the definite article’s case form that agrees in case, number, and gender.
3) Proper names and nouns will appear in the Nominative Case.
4) All other nouns, pronouns, adjectives, and participles linked to this proper name or noun will also appear in the Nominative Case, in the text of discussion.
b. Consider this text: “But to us, there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him,” 1 Corinthians 8:6.
c. We will focus on this sentence to locate and determine the Case Form and Case Endings for the definite article and any proper names or nouns in this verse. Notice the,
1) Sentence in English: “One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ.” Now notice the,
2) Sentence in Greek: “heis Theos ho pater…kai heis kyrios iesous christos.”
3) Greek Parsing: “But to us, there is but:”
One |God, | the | Father… | and | one | Lord |Jesus | Christ
heis |Theos | ho | pater… | kai | heis | kyrios | iesous | christos
A-NSM |N-NSM |T- | N-NSM |CONJ | A- | N-NSM | N-NSM | N-NSM
4) Open the BLB.org application and pull up this verse for your viewing. Refer to the BLB’s Greek Parsing [?] tab. Observe that definite articles, proper names, adjectives, and the numeral one are all in the NSM - Nominative Singular Masculine case endings. This agrees with Ephesians 4:4-6.
NOTE: The number “one” and “the” make definite God and the Father; and “one” Lord Jesus Christ. [One God, is the God, and one Lord, is the Lord Jesus Christ!] Observe their case endings “s,” “er,” and “os.” They will always appear in this manner in the Nominative Case.
NOTE: See [ ho or the T-NSM | Theos or God N-NSM | “The God,” Titus 1:2; Acts 27:23-25.
5) According to Sharp’s Rule, two persons are mentioned in this text: the Father and the Son. Both are proper names or nouns. The numerical one, an adjective, also ends in the NSM case.
NOTE: If you do not recall how to open the BLB.org Application, refer to Exercise 1 above. Follow the same procedures you did while reviewing Exercise 1. You should be able to locate T-, N-, and any other Greek words in the panel above, in the BLB Application. Spend some time reviewing this work until you completely understand how to apply Sharp’s Rule to determine definite articles and master case endings of all the Greek words in the panel above. Your last exercise should then be relatively easy, and answer all your questions on this subject. If you are having a problem, return to and review Exercise 1. You should now be able to explain Sharp’s Rule regarding definite articles and master case endings of any Greek words discussed in this dissertation.
Reference: Greek Manuscript 1992 of the New Testament, Image 119, page 123. [Bottom of page near the margin]. Alright, let us consider the work of some:
C. Prominent authors and scholars. We consulted these authors for their explanation of Lord, as it pertains to Jesus Christ. At the head of my list, there is no one more qualified to address this issue of the Godhead than this beloved author and scholar. Observe,
1. A.T. Robertson, Gram. Of Greek, N. T. Regarding the One Lord, he wrote:
a. In John 20:28, “My Lord and my God (Ho kyrios mou ka o theos mou). Not exclamation, but address, the vocative case (through) the form of the nominative, a prevalent thing in the Koiné (Greek). Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. Moreover, Jesus accepts the words and praises Thomas for so doing,” Page 780.
b. In 1 Corinthians 8:6, “Yet to us there is one God, the Father (all' hemin eis theos o pater)…Of whom…as the source (ex) of the universe (ta panta as in Ro 11:36; Col 1:16f.), and also our goal is God (eis auton) as in Ro 11:36 where di' autou is added whereas here di' ou (through whom) and di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Col 1:15-20; Joh 1:3f. Here Paul calls Jesus Lord (kyrios) and not God (theos), though he does apply that word to him in Ro 9:5; Tit 2:13; Col 2:9; Ac 20:28; 1Cor 8:7,” Page 1313.
c. In Titus 2:13, “Looking for (prosdechomai). Present middle participle of prosdechomai, an old verb, the one used of Simeon (Lu 2:25) and others (Lu 2:38), who were looking for the Messiah. The blessed hope and appearing of the glory (tan makarios elpis kai epiphaneia tas doxa). The word epiphaneia (used by the Greeks for the appearance of the gods, from epiphano, epiphanoo), occurs in 2 Ti 1:10 of the Incarnation of Christ, the first Epiphany (like the verb epiphane, Tit 2:11), but here of the second Epiphany of Christ or the second coming as in 1 Ti 6:14; 2 Ti 4:1, 8. In 2 Th 2:8, both epiphaneia and parousia (the usual word) occur together about the second coming. Of our great God and Saviour Jesus Christ (tou megalou theou kai sotaros iesou christou). This is the necessary meaning of the one article with theou and sotaros, just as in 2 Peter 1:1, 11. See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iesou,” Page 1702.
d. In 2 Peter 1:1, “Of our God and Saviour Jesus Christ (tou theou hemon ka soutaros Iesou Christou). So, the one article (tou) with theou and soteros requires precisely as with tou kyriou hemon ka soteros Iesou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 1:11 as in 2:20; 3:2, 18. So, in 1 Peter 1:3, we have “o theos kai pater” (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: "Grammar demands that one person be meant." Moulton (Prol., p. 84) cites (papyrus) examples of like usage of theos for the Roman emperors. We (see) the same idiom in Tit 2:13. The use of theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in Joh 1:1 disproves the Johannine authorship of the Fourth Gospel, and the same use in Tit 2:13 disproves the genuineness of Titus.
Peter…heard Thomas call Jesus God (Joh 20:28), and he (himself) had called him the Son of God (Mt 16:16),” Page 1911. (Corrections in grammar and active voice are mine.) REF. See References.
NOTE: All Greek texts have been changed to Transliterations. Please excuse any improperly accented Greek word. Not all Sermon Sites are equipped to import the Koiné Greek!
e. Conclusion: In each of these quotations, A.T. Robertson affirms that Jesus is Lord, God is the Father, and the Lord and Father share mutual glory, honor, and power. Though men may call themselves Lords, there is but “one Lord, one Spirit, and one God the Father,” which share the unity of the Godhead, each having a distinct and separate personality, deity, divinity, honor, and glory; together all are described as “one.” If the husband and wife could be one, why not the Godhead, given that both are distinct, just as the husband and wife are distinct from each other? What all of us must keep in “focus” is that the Holy Scriptures are the “breathing forth of the word of God,” 2 Timothy 3:16-19; Matthew 4:4; 2 Peter 1:20-21. To those who will challenge this work, as they have others, I ask: “Where is your faith?”
ILUSTRATE: If steam, ice, and liquid could be one element: “water?” Why can’t the Father, Son, and the Holy Spirit be one Godhead? Is there anything too impossible for God? Matthew 19:26. “You do err, not knowing the scriptures, nor the power of God,” Matthew 22:29. Consider now,
2. Matthew Henry. He wrote in this fashion regarding:
a. The Lord, in 1 Corinthians 8:6. “For, 1. To us there is but one God…2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing—the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Acts ii. 36. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. Moreover, he is the only Lord, the only Mediator that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, it is the great privilege of us Christians that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ whom he hath sent, John xvii. 3,” Page 777. Recall, “Sara obeyed Abraham, calling him lord,” 1 Peter 3:6. How is it so difficult for men to call: “Jesus Lord, God, and Savior?” Matthew Henry continued, mentioning Peter’s declaration of Jesus as,
b. Lord and Christ, in Acts 2:36. “This proves what you are all bound to believe, that Christ Jesus is the true Messiah and Saviour of the world; this he closes his sermon with, as the conclusion of the whole matter, the quod erat demonstrandum—the truth to be demonstrated (v. 36): Therefore let all the house of Israel know assuredly that this truth has now received its full confirmation, and we our full commission to publish it, That God has made that same Jesus whom you have crucified both Lord and Christ. They were charged to tell no man that he was Jesus the Christ till after his resurrection (Matt. xvi. 20; xvii. 9); but now it must be proclaimed on the housetops, to all the house of Israel; he that hath ears to hear, let him hear it. It is not proposed as probable, but deposed as certain: Let them know it assuredly, and know that they must receive it as a faithful saying. First, that God has glorified him whom they have crucified. This aggravates their wickedness, that they crucified one whom God designed to glorify, and put him to death as a deceiver who had given such pregnant proofs of his divine mission. It magnifies the wisdom and power of God that though they crucified him, and thought thereby to have put him under an indelible mark of infamy, yet God had glorified him. The indignities they had done him served as a foil to his lustre. Secondly, that he has glorified him to such a degree as to make him both Lord and Christ; these signify the same; he is Lord of all, and he is not a usurper, but is Christ, anointed to be so. He is one Lord to the Gentiles, who had had many lords; and to the Jews, he is the Messiah, which includes all his offices. He is the king Messiah, as the Chaldee paraphrast calls him; or, as the angel to Daniel, Messiah the prince, Dan. ix. 25. This is the great truth of the gospel which we are to believe, that that same Jesus, the very same that was crucified at Jerusalem, is he to whom we owe allegiance, and from whom we are to expect protection, as Lord and Christ,” Pages 50–51. Concerning,
c. The great God and our Savior, in Titus 2:13. He wrote: “The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, (not kai tou Soteros,) and so is kai rendered 1 Cor. xv. 24. When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but correctly and absolutely, the true God (1 John v. 20), the mighty God (Isa. ix. 6), who, being in the form of God, thought it not robbery to be equal with God, Phil. ii. 6,” Page 1528. Matthew Henry now turns his attention to Peter’s Letter to the saints regarding what Jesus' divinity means.
d. God and Savior, in 2 Peter 1:1. He notes, “For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those who believe, and as such, he yielded this meritorious obedience. Therefore, it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead,” Page 1494. This author readily admits that the Lord is both God and Savior. Henry follows Sharp’s Rule and applies it to Jesus, who is both Lord and Savior. Another author agrees on this premise. That is,
3. Benjamin B. Warfield. Regarding 1 Thessalonians 1:1, He wrote: “Not that of the combination, God our Father and the Lord Jesus Christ, is not original-Pauline (see on 1 Thess. i.1), but that what stands here must be translated, ‘Of our God and Lord Jesus Christ’ as Hofmann and Wohlenberg rightly maintain. This, however, is in very fact in the highest degree unPauline (Lunemann) despite Rom. ix. 5, and has its parallel in Tit. ii. 13, ‘Of our Great God and Saviour, Jesus Christ,’ or II Pet. i. 1, 11, ‘Of our God (Lord) and Saviour, Jesus Christ.’ H. J. Holtzmann, as is his wont, sums up the whole contention crisply: ‘In the entire compass of the Pauline literature, only II Thess. 1.12 and Tit. ii. 13 supply two equally exegetically uncertain parallels,’ to Rom. ix. 5, ‘while, in Eph. iv. 6, God the Father is theos kai pater panton,’” Page 69. He continued,
a. “It is manifest that reasoning of this sort runs a great risk of merely begging the question. The precise point under discussion is whether Paul does ever, or could ever, speak of Christ as God. This passage is offered in evidence that he both can and does. It is admitted that there are other passages which may be adduced in the same sense. There is Rom ix. 5, which everybody allows to be Paul’s own. There is Tit. ii. 13, which occurs in confessedly distinctively “Pauline literature.” b. “There is (also) Acts xx. 28, credibly attributed to Paul by one of his pupils. There is II Pet. i. 1 to show that the usage was not unknown to others…New Testament letter-writers,” Pages 69–70.
He concludes,
c. “In these circumstances, there seems no reason why the ordinary law of grammar should not determine our understanding of II Thess. i. 12. We may set it down here, therefore, with its parallels in Tit. ii. 13 and II Pet. i. 1 in which the same general phrasing even more…carries this sense,” Page 70. [Have all forgotten Philippians 3:20?] REF. See References.
Reference: Biblical and Theological Studies, by Benjamin Breckinridge Warfield, edited by Samuel G. Craig, published by The Presbyterian and Reformed Publishing Company, Philadelphia, PA, Copyright 1952.
4. Conclusion: The Grandville Sharp Rule is surely being utilized in these several passages of Scripture. I see no further need to belabor this point before you, wonderful people. If this is not enough proof, there will never be enough for those who disagree with the glory, honor, and divinity of Jesus Christ as the Lord and God of heaven and earth. Let us move to other recognized resources. That is,
D. Dictionaries, Lexicons and Commentaries. Jesus Christ is also the Lord. Paul wrote: “O kyrios Iesous Christos or ho kyrios Iesous Christos,” 2 Timothy 4:22. He is “King of kings and Lord of lords,” 1 Timothy 6:13-16. The name Lord has a Strong’s G-number of 2962. Observe,
1. W. E. Vine’s Greek Grammar and Dictionary, Lists, “KURIOS (kyrios), properly an adjective, signifying having power (kuros) or authority, is used as a noun, variously translated in the N.T., ‘Lord,’ ‘master,’ ‘Master,’ ‘owner,’ ‘Sir,’ a title of wide (broad) significance, occurring in each book of (t)he N.T. save Tit. and the Epp of John. It is used…(a) owner, (b) master…(g) kurios is the Sept… and N.T. representative of Heb., Jehovah (‘Lord’ in Eng. Versions) …Thus, the usage of the word in the N.T. follows two main lines, one -f, customary and general, the other, g. peculiar to the Jews, and drawn from the Greek translation of the O.T. …“Christ Himself assumed the title…Thomas, when he realized the significance of the presence of a mortal wound in the body of a living man, immediately joined with it the absolute title of Deity, saying, “My Lord and my God,” John 20:28. …The title ‘Lord’ as given to the Saviour, in its full significance rests upon the (His) resurrection, Acts 2:36, Rom. 10:9; 14:9, and is realized only in the Holy Spirit, I Cor. 12:3,” Page 703-704. See also Romans 1:3-4. [Quotation shortened for brevity.] REF. See References.
2. William D. Mounce, Lists, “kyrios, -ou, ó Lord; lord, master, sir,” Page 491. See References.
3. BLB.org, Lexicon, Strongs G2962: Lists, “kyrios, kuriou, o (properly, adj. kurios, kuria, kurion, also of two terms; properly equivalent to ó echon kuros, having power or authority) (from Pindar down), he to whom a person or thing belongs, about which he has the power of deciding; master, lord.” BLB.org. See References.
4. Thayer’s Greek Lexicon, Listed, “kurios, -ou, o (prop. an adj. kurios, -a, -ou, also of two terms; prop. i. q. o echon kuros, having power or authority) [fr. Pind. Down], he to whom a person or thing belongs, about which he has the power of deciding; master, lord; a. univ. Of the possessor and disposer of a thing, the owner,” Page 365. See References.
5. Lindell & Scott, Lists, “kurios, a, ou, also os, ou, (kuros): 1. of men, having power or authority over, lord or master of, c. gen.: kurios eimi c. inf., I have the right or am entitled to do. 1. of things, decisive, valid: critical. 2. authorised, ratified. 3. of times, fixed, appointed, regular: at Athens, kuria ekklesia, an ordinary assembly, opp. to suykletos ekklesia (one specially summoned), 4. principal, chief. g. esp. of language, strict, literal. III. as Subst., kurios, ó, a lord, master: an owner, possessor: ó Kyrios = Hebr. JEHOVAH, THE LORD: in N.T., of CHRIST. Hence, kuriotas, atos, a, power, rule, dominion,” Page 400. See References.
6. Sirs, “kurioi” in plural. The Greek word “kurioi” is a noun in the plural form. Coded, G2962, N-VPM, meaning a title of honor expressive of respect and reverence, with which servants greet their masters, i.e., lord, master, or sir. The Jailer used this word while addressing Paul and Silas.
NOTE: N-VPM —means Noun - Vocative Plural Masculine.
a. The jailer called Paul and Silas “Sirs” out of fear for his life. Of course, the word is in the plural, however. If we think of Christ in these terms, no more than a man, we can understand why there is no fear of judgment nor hope of eternal life. Refer to these words in your own Interlinear, in Acts 16:30.
b. However, Jesus Christ is more than just “sir”; He is Lord and Christ! Peter said so on the Day of Pentecost. Which we will soon see as we proceed in our discussion of Him as Lord in this dissertation. Retake note,
b. The Lord is “kyrios, kyriou, ho,” containing both proper name and article in the Nominative Case first, then other Cases where the Proper name and articles apply.
NOTE: [Repetition can produce profundity!]
c. Just a little humor before we dive into this point. Let us proceed with our,
E. Textual examination and exegesis. The apostle Paul now describes the “Lordship” of Christ in his Letter to Titus, which appears after the preposition “from,” as seen in Titus 1:4.
1. We will focus on this sentence to illustrate the use of the definite article, proper names, and nouns. We will review the sentence in English and then in Greek. Consider the sentence,
a. First, in English: “From God the Father, and the Lord Jesus Christ, our Savior,” Titus 1:4. ENGT, TR, Page 554.
b. Next, in Greek: “apo theou pateros kai kyriou iesous christos tou soteros hemon.”
c. Finally, in Greek Parsing: “From the Father:”
kai | tou | kyrios | iesous | christos | soteros | hemon
and | The | Lord | Jesus | Christ | Savior | ours
CONJ | T-GSM | N-GSM | N-GSM | N-GSM | N-GSM | P-1GP
2. Examination of the text. Observe that definite articles, proper names, and pronouns are in the GSM-case ending. GSM – means Genitive, Singular, Masculine. Recall,
NOTE: Proper names, nouns, etc., should be in the NSM-case ending. Observe also that “Lord, Jesus Christ, and Savior” are in the Genitive Case. However, they should be in the Nominative Case, i.e., “o,” and case endings, “s,” “os,” and “er,” in Greek (see NOTE below). The word “from, away, or out of, etc.,” in Greek is “apo,” similar to “ek” or “out of.” They are prepositions. However, neither would change a proper name from the N-case to the G-case. Translators use [of] to show it has been added in the text. When used, it will display a description, relationship, or possession for any given text. It is absent in Titus 1:4.
NOTE: See 2 Timothy 4:22, “O kyrios Iesous Christos, or ho kyrios iesous christos.”
a. If you are again confused, if you have not yet done so, please open the BLB.org App and enter the text (Titus 1) into the search window. Once it opens, locate verse 4, click on Tools, and the verse will open in the Interlinear View.
b. You will be able to view the text in Greek under 'Textus Receptus' at the top of this screen. Move to the right of the page, and you will see the Parsing [?] tab. The last line in this exercise above: c. Greek Parsing, in the panel, should correspond to the button under the Parsing tab for Titus 1:4 Interlinear.
c. Locate and review the Parsing code for each English word in this panel for similarity.
d. According to Sharp’s Rule, the same person mentioned in this text shares the same deity or divine qualities as “God and the Father.” Both are proper names or nouns, separated by the conjunction “kai” or “and the Lord Jesus Christ our Savior,” Titus 1:4; Titus 2:13; and Titus 3:4-6.
1) Notice both English and Greek translations of the words in their panels.
2) You might want to review all the listings for each word in their panels.
3) Do not click on them at this time; review them to become familiar with the Application.
4) Move to the far right of the screen and locate the Parsing [?] tab.
5) You can view each word in the panel above on the Parsing tab.
e. They should be in the same form, T-NSM, N-NSM, etc. Please note that there may be some differences. [What you are witnessing is how the Greek Words have been listed in their case, number, and gender.] You have just conducted a review of Greek Parsing. You will return to this Application a few more times while reading and studying this dissertation.
3. Exegesis of the text. You have had sufficient instruction on how to consider the construction of the text for any missing and displaced articles, and any proper name or noun that does not appear in their proper case endings.
a. The sentence should read: “kai kyriou iesous christos tou soteros hemon,” Titus 1:4. EGNT, TR, Page 554.
1) Definite article: should be “o,” | ho, rather than “tou.” It should be replaced.
2) The nouns “kyriou, soteros, iesous, christos” | should be kyrios, soter, iesous, christos.
3) Preposition/pronoun: the pronoun “our” is “hemon,” and the preposition “apo” is “from.” These blessings are from both the Father and the Lord. Our “hemon” is P-1GP, or pronoun, first person, genitive plural.
4) Copulative conjunction: “kai” or “and” separates the definite articles, indicating two persons.
b. Analysis: The sentence should read: “From God (the) Father, and the Lord Jesus Christ our Savior.” Here is our analysis of this text.
1) The definite article o in Greek should precede both proper names, being divided by “and,” a coordinating conjunction, and refers to different persons, and should be considered separately.
2) The proper names “Lord” and “Savior” should be in the Nominative Case.
NOTE: [See TR and NT Greek Manuscript 1992, Image 157]. REF. See references.
3) The proper names “Father” and “Jesus Christ” should also be in the Nominative Case.
4) Therefore, because both nouns have the article, the reference is to two separate persons in the sentence or phrase.
c. All proper names and other nouns should have the same case, number, and gender.
NOTE: All definitions, explanations of Greek terms, and references to Tables, Cases, and Form Endings are accredited to: “[UnfoldingWord®Greek Grammar],” unless otherwise noted. See References.
4. Textual Corrections according to Sharp’s Rule, and rules of definite articles and case endings.
a. Text in English: “From God the Father, and the Lord Jesus Christ, our Savior,” Titus 1:4. EGNT, TR, Page 554. Compare Titus 1:3 with Titus 1:4. “The Savior our God” is “the Lord Jesus Christ our Savior.” This will become important when we consider our last point in this dissertation.
b. Text in Greek: “apo theou pateros kai kyriou iesous christos tou soteros hemon.”
c. Greek Parsing: “From God the Father:”
kai | ho | kyrios | iesous | christos | soter | hemon
and | The | Lord | Jesus | Christ | Savior | ours
CONJ | T-NSM | N-NSM | N-NSM | N-NSM | N-NSM | P-1GP
1) The definite article is “o” and takes the Nominative Case.
2) The proper name “Lord” or “kyrios” is in the Nominative Case. [See 2 Timothy 4:22].
3) The proper name “God,” or “Theos,” assumes the Nominative Case.
4) The proper name “Savior” or “soter” properly declined takes the Nominative Case. The name "Lord" has its definite article, as does the name "Father." [Refer to Sharp’s Rule.] We will discuss how “soteros” declines in point three later in the dissertation.
5) The proper name “Jesus Christ” or “Iesous Christos” will take the Nominative Case.
6) The pronoun “our” is in the first-person genitive plural. Note: First-person possessive pronouns identify something that belongs to you or us; they are mine when (i.e., singular) and ours (i.e., plural). In this text, the “our” is Jesus Christ, claimed by Paul, Titus, and all saints.
c. This rendering of the text shows that Lord and Savior are the same person. Recall,
d. When kai or (and) joins two singular nouns or proper names: 1) If both have the article, the reference is to two separate people. 2) If only the first of two singular nouns has the article, they are referring to the same person. (The Granville Sharp’s Rule.) As stated before,
1) The definite article is absent in the New Testament English-Greek Interlinear in many places, where it is required in English and other languages, especially in prepositional phrases.
2) We will refer to Granville Sharp’s Rule throughout the remaining parts of this dissertation. There
are numerous passages in the New Testament where this rule applies. Time does not permit us to discuss all of them. We are now ready to discuss our last point in this dissertation. I did not plan to extend it thus far. We are beginning our conclusion. When we return, we will discuss Lesson Three, Jesus Christ is Savior. Recall, we considered….
CONCLUSION
A. Outline.
2. Jesus Christ Is Lord
B. Summarize Main Points.
1. We described the truth of Jesus Christ being the declared Lord and Master by many passages of Scripture in the Old and New Testaments. Thomas, that doubter of His resurrection in his moment of revelation, declared Jesus to be: “My Lord, and My God,” John 20:28. Jesus said: “Because you have seen you believe, but blessed are those who believe and have not seen,” John 20:29. Much of the disagreement of many Revelations of the “Mystery of Christ,” comes from either mis- or dis-information by writers and scholars.
2. Textual Criticism has emerged over the past 100 years due to the uncovering and discovery of more information regarding the New Testament. This in itself has enabled men and women to “understand and rightly divide the scriptures,” Luke 24:44-45; 2 Timothy 2:15. Those still left behind are many who will not “study for themselves” the sacred scriptures as these mentioned above had during their lifetime.
3. Sadly, the exact old verbiage is written and rewritten merely to achieve the endorsements of colleagues rather than a devotion to truth, leaving many of these questions unanswered. I pray you have studied this work and accept our findings. Remember, it is the truth that sets us free.
C. Invitation. Present God’s pattern of conversion. Jesus said: “Come unto me, all ye that labor,” Matthew 11:28-30. [Explain the POC, i.e., hearing and believing the gospel; repentance of all past sins, Luke 24:44-47; confessing faith in Christ, as the Son of God, Matthew 10:32-33; and then, by obeying the gospel, Romans 10:16-18; Romans 6:17-18; that is to: “repent and be baptized, in the name of Jesus Christ for the remission of sins, and to receive the gift of the Holy Ghost,” Acts 2:38; Acts 5:31-32; Ephesians 1:13-14].
D. Exhortation. “The harvest is past, the summer is ended, and we are not saved,” Jeremiah 8:20.
E. Motivation. Do as Peter directed: “Save thyself,” Acts 2:40; Acts 2:36-39; Acts 2:41.
Consultations and Commendations
I submit this verse unto you that I may: “Render therefore to all their dues: tributes to whom tribute is due; custom to whom custom; fear to whom fear; and honor to whom honor, (is due),” Romans 13:7. I acknowledge my consultation with these distinguished authors in this dissertation.
Reference Section
See End of Lesson Three
A word of thanks to BLB.org.
Thank you for providing this valuable study tool, BLB.org. It has been an excellent tool for me to learn and use the Interlinear, bringing my sermons to life for the audience. Thank you very much for this great Application to help study the scriptures.
Contact Information
Ron Freeman, Evangelist
wwmcoc@earthlink.net
https://wwmchurchofchrist.org/
Website: https://en.gravatar.com/refreeman
