08 - CHAPTER FIVE

THE SALVATIONAL NAMES OF JESUS

“For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth “ (Job 19:25).

“Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer “ (Psa 19:14).

Theologians refer to certain names and titles of Jesus Christ as the soteriological titles because they have particular reference to the work of Christ in salvation. I call these names the “salvational names of Jesus” because they are the names which reveal or clarify our salvation more fully. Although the Bible speaks of salvation in three tenses (past, present and future), the names I’ll discuss in this chapter refer primarily to salvation past-that is, to our conversion rather than our sanctification and eventual glorification with Christ. We might designate these names as evangelistic names, for they tend to preach or explain the evangel or gospel of salvation.

REDEEMER When we think of the doctrine of salvation, sooner or later we must consider the concept of redemption. It is a little surprising, however, that the title “Redeemer” is never used of Jesus in the New Testament although its verbal form occurs both in the Gospels and Epistles in connection with His work of redemption (Luk 1:68; Luk 24:21; Gal 3:13; Gal 4:5; Tit 2:14; 1Pe 1:18; Rev 5:9; Rev 14:3-4). This name was, nevertheless, a popular title in the Old Testament, particularly in the Psalms (Job 19:25; Psa 19:14).

Although the New Testament does not call Jesus “Redeemer,” it certainly emphasizes His work of redemption throughout. The term “redemption” comes from a word which means “to buy back. “ Christ gave His blood as a ransom for sin; by it He redeems the lost (1Pe 1:18-20). In the context of soteriology, the price of redemption is blood which is paid to procure the remission of sins (Heb 9:12, Heb 9:22). The Greek words for “redeemed” denote the purchase of servants in the ancient slave market. The Bible applies the terms to the redemption of all men.

First, the Bible teaches that Christ purchased the sinner in the marketplace. The verb agorazo means “to go to the marketplace (agora) and pay the price for a slave. “ The verb was common in deeds of sale and generally meant the paying of a price for a group of slaves. Those who were “sold under sin” are redeemed (Gal 3:10). Each of the following Scriptures uses the term agorazo: Rev 14:3-4 speaks of the 144,000 as those redeemed from the earth; Rev 5:9 notes that Christ’s blood was the price paid for redemption; and 2Pe 2:1 shows that Christ redeemed (paid the price) not only for the saved but also for the false teachers. Agorazo is simply the payment, the purchase price-the price of redemption, which is blood. A second word in the Bible for “redemption” is ekagorazo, meaning “to buy out from the marketplace.” The prefix ek means “out.” Therefore, this term refers to the fact that Christ paid the price with His blood and bought the slave “out of the marketplace” of sin. The slave was never again exposed to sale (Gal 3:13). When Christ took man out from under the Law, He placed him in a different relationship with God by providing for him the opportunity to become an adopted son of God (Gal 4:5). Ekagorazo emphasizes the removal of the curse of the Law (Gal 3:13; Gal 4:5). The third word which refers to redemption is lutrao. This word means “to pay the price for the slave and then release him” (Gal 4:5). It emphasizes the freedom that Christ brings to those whom He redeemed. This verb suggests that Christ works to separate us completely from all sin (Tit 2:14). A consideration of each of these terms and the contexts in which they appear in the New Testament indicates Christ has provided redemption for all people by the shedding of His own blood (Heb 9:12). That redemption includes the price of redemption (agorazo), removal from the marketplace of sin (ekagorazo), and the provision of liberty to the redeemed (lutrao). This is the work of the Redeemer. But the sinner is not prepared to go to Heaven until he responds by faith to the Redeemer.

SAVIOUR

It is interesting that Scripture rarely uses the name “Saviour” of Jesus, especially in view of the fact that “Saviour” is fundamental to all Jesus is and did. At His birth the angel announced, “For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luk 2:11). Early in His ministry, a group of Samaritans concluded the same truth and told the woman who met Jesus at Sychar’s well, “Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world” (John 4:42). But these are the only two instances in the Gospels of this title being applied to Jesus. He is seldom called “Saviour” in the Epistles although both Peter (Acts 5:31) and Paul (Acts 13:23) used this title of Christ in their preaching.

Men have wondered why this name that embodies the very essence of the work of Christ should be almost neglected by the apostles. Two reasons suggest themselves. First, the apostles may have been trying to avoid a major confrontation with Roman authorities. One of the titles of Caesar was “Saviour of the World.” A second reason for its infrequent use may have been that all Christ is and does in His saving work led the New Testament writers to take the title for granted. Both Peter and Paul used this title in an evangelistic appeal where they were trying to explain the fundamentals of the gospel. If this were characteristic of the evangelical preaching of the early church, we would not expect a special emphasis in epistles, which were written largely to correct problems in the church. The emphasis on Jesus as Saviour may be absent because early believers widely understood and accepted it. The Greek word soter means “a saviour,” “deliverer” or “preserver.” It is a title used of the Father as well as the Son. It shares a common root with the verb sozo, which is the most commonly used expression of conversion in the Scriptures. This verb is used in three tenses in the New Testament to describe complete and full salvation. First, the believer has been saved from the guilt and penalty of sin. Secondly, he is being saved from the habit and dominion of sin.

Thirdly, he will be saved at the return of Christ from all the bodily infirmities and curse that result from sin. THE LAMB OF GOD In the first twenty-six books of the New Testament only John the Baptist uses the title “Lamb of God.” The expression occurs twenty-six times in the final book of the New Testament. When we think of the book of Revelation, we usually think of the Lord as “the Lion of the Tribe of Judah”-that is, the coming king, but the most frequent title of Christ in that book is “the Lamb.” The reason is that His coming as king is possible only because of His sacrifice as a lamb. Being the son of a priest, John the Baptist was no doubt familiar with the importance of the lamb offered every morning and evening in a whole burnt offering. He was acquainted as well with the other sacrifices, including Passover. This title of Christ probably derived from Isaiah’s description of the “Suffering Servant of the Lord” (Isa 53:1-12) and the levitical system of sacrifice in Israel. Just as a lamb was offered on the altar for sin, so the Lamb of God would be offered for the sin of the world.

John predicted that the Lamb of God would take away sin. The verb airon, translated “taketh away,” conveys the idea of taking something up and carrying it away and, in that sense, destroying it. Jesus took away sin by bearing it in His own body (1Pe 2:24), and so, He removed our transgressions from us as far as the east is from the west (Psa 103:12). Even before the cross John spoke of Jesus as the Lamb already taking away sin. At least ten times Scripture speaks about the taking away of sin: WHEN THE LAMB OF GOD TAKES AWAY SIN 1. Before the foundation of the world (Rev 13:8) 2. At the Fall of man (Gen 3:15) 3. With the offering of a sacrifice (Gen 4:7) 4. On the Day of Atonement (Lev 16:34) 5. At a time of national repentance (2Ch 7:14) 6. During the public ministry of Jesus (John 1:29) 7. On the cross (1Pe 2:24) 8. At conversion (Rom 6:6) 9. At the Second Coming (Rom 8:18-23) 10. At the end of the millennium (Rev 20:15; Rev 21:8)

PROPITIATION A title of Christ which relates to the Lamb of God is “The Propitiation. “ The Greek word hilaskornai occurred in pagan literature to describe the sacrifices offered to idols in order to appease their wrath. The translators of the Septuagint used this word in a technical sense to identify the mercy seat, the place of reconciliation between God and man. The term conveys the idea of a full satisfaction to appease the wrath of God. Jesus bore the full brunt of God’s wrath, and so He is the Propitiation for sin (1Jn 2:2). In an effort to escape the connotation that the wrath of God must be appeased, some translators prefer to translate this term “expiation.” They consider “propitiation” applies in Scripture only to pagan deities. But this view fails to recognize the offensiveness of sin in the eyes of God and the reality of the wrath of God against sin. That Jesus is our Propitiation has deep meaning for every believer. First it is the basis of our salvation. The so-called “sinner’s prayer,” “God be merciful to me a sinner” (Luk 18:13), is literally, “God be propitious to me the sinner.” Also, it is the incentive for our love for other Christians. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another” (1Jn 4:10-11). THE LAST ADAM The Apostle Paul taught that the human race consisted of two groups-those who were “in Adam” and those who were “in Christ.” In presenting this contrast, he used several comparative names of Christ, including “the Last Adam” (1Co 15:45) and “the Second Man” (1Co 15:47). These two related titles are fundamental to the doctrine of imputation, the means by which God reckons our sin to Christ and His righteousness to us. When we speak of “the headship of the race,” we do so in two senses. First, Adam was the Federal Head of the race and when he sinned, we sinned in the same sense that when our representative government takes a course of action, we who elected certain candidates as our leaders are also involved in the decisions they make. Secondly, Adam was the Seminal Head of the race in that he was the physical father of the human race. When Adam sinned, he became a sinner by nature, a nature which we as Adam’s descendants also received, much as the child of a mother who is a drug addict may be born with an addiction to that drug.

Christ as the Last Adam and Second Man is the head of a new race in the same way Adam was the head of the old race. When He died for us, He paid the price for our sin on our behalf much as a government might pay off its national debt, which is the debt also of those who elected that government. When Christ rose from the dead, He did so as a quickening or life- giving spirit, able and willing to impart new life to all who come to Him.

History and society are the result of two men and their respective acts. Adam, by disobedience, plunged this world into the slavery of sin. Jesus, by obedience, brought this world back to Himself. Because of what the first Adam did, we need to be saved. Because of what the Last Adam did, we may be saved. In order to be saved, we must be “in” the Last Adam.

AUTHOR OF ETERNAL SALVATION

Describing Jesus, the writer to the Hebrews notes, “He became the author of eternal salvation unto all them that obey him” (Heb 5:9). The Greek word used here for salvation is aitios, which denotes that which causes something else. He is the “Author of Salvation” as one might be an author of a novel. The author knows all that is to be written before the book is published. He develops the plan of the book, its underlying thesis, the characters, and plot or story line. And when the book is completed, it contains a part of the author, an investment of a part of his life. When we speak of Jesus as “the Author of Eternal Salvation,” this illustration is accurate only in part. Jesus is not merely the formal cause of salvation, He is the efficacious and active cause of it. Not only is salvation caused or effected by Christ, but He is Salvation itself (Luk 2:30; Luk 3:6). Although an author may invest a part of himself in his book, we cannot say the book is the author. But Jesus is that of which He is the author. When the Scriptures reveal Him as the “Author of Eternal Salvation,” it emphasizes not only His ability to save but also His power to keep.

Closely related to this title of Christ are several titles which make use of the Greek word archegos, translated in Scripture as “prince,” “author,” and “captain.” This is the key word in the titles “Prince of life” (Acts 3:15), “a Prince and a Saviour” (Acts 5:31), “the captain of their salvation” (Heb 2:10), and “the author and finisher of our faith” (Heb 12:2). The term signifies one who takes the lead in something or provides the first occasion of anything. In his English translation of the Scriptures, Moffat consistently translates this word “pioneer. “ Although translated “author” once in the New Testament, the word really stresses quality of leadership; it does not necessarily mean that the cause originated with the leader. This is, of course, true of Christ as noted in the above title but not implied in the use of this related Greek word. The emphasis here is that of His primacy. As the aitios, He originates and provides eternal salvation for all who will come to Him. As the archegos, He leads us into that eternal salvation. In this way He is the Captain of Salvation, the Prince of Life, and the Pioneer (Author) of our Faith.

MEDIATOR

Jesus is also called the “mediator” by the Apostle Paul (1Ti 2:5; cf. also Heb 8:6; Heb 9:15; Heb 12:24). In the first century this was both a legal and commercial term. It differs from Christ’s title as our “Advocate” in that the “Mediator” is impartial; He represents both parties equally. Only Jesus could be the mediator between God and man because only He is both God and man. The Greek word mesites literally means “a go-between” and is used in two ways in the New Testament. First, Jesus is the Mediator in that He mediates between God and man to effect a reconciliation (1Ti 2:5). Secondly, He is the mediator of a better covenant (Heb 8:6), the new testament (Heb 9:15), and the new covenant (Heb 12:24) in the sense that He acts as a guarantor so as to secure that which would otherwise be unobtainable.

CONCLUSION No wonder the hymn writer exclaimed, “I will sing of my Redeemer”! The more we understand what the Bible describes as “so great salvation,” the more we appreciate the salvational names of Jesus. Some of them speak of His work in saving us. He is “the Redeemer,” “Saviour,” and “Mediator.” Others speak of His Person in saving us. He is “the Lamb of God” and “the Propitiation for Our Sins.” Still others mysteriously reveal the One who both produces and is our salvation. He is “the Last Adam,” “the Second Man,” and “the Author of Eternal Salvation. “ All of our questions concerning our salvation are answered in His names.

But, the meaning of His salvational names ought to be applied to our lives. He is the propitiation for the sins of the whole world, but we may call Him “my Propitiation” only when we have received by faith that payment for sin. He is our “Mediator” in the deepest sense when we believe on Him as Saviour. Knowing the salvational names of Jesus carries with it a grave responsibility-that of being certain we have obtained so great a salvation. And if we have, knowing the salvational names of Jesus provides for us a tremendous privilege, for we can introduce others to the One who loves us and gave Himself for us. For Discussion:

1. From what has Christ redeemed us? What was the payment or ransom?

2. Why was the name Saviour neglected by the apostles? How can we avoid taking this title and work of Christ for granted?

3. How should we feel and act in response to Jesus’ work as the Lamb of God?

4. When Christ is called Propitiation, what has He accomplished? What influence should this have on our lives?

5. Why is Christ called the last Adam? Are you under the headship of the first or last Adam?

6. Give as many titles of Christ as possible that relate to our salvation. Discuss briefly what each title suggests about salvation.