Monthly Archives: October 2012

What does the name Jesus mean?

What Does the Name Jesus Mean?
J.C. Ryle

The name Jesus means “Savior.” It is the same name as Joshua in the Old Testament. It is given to our Lord because “He saves His people from their sins.” This is His special role. He saves them from the guilt of sin, by cleansing them in His own atoning blood. He saves them from the dominion of sin by putting in their hearts the sanctifying Spirit. He saves them from the presence of sin, when He takes them out of this world to rest with Him. He will save them from all the consequences of sin, when He shall give them a glorious body at the last day.

Jesus is a very encouraging name to weighted-down sinners. He, who is the King of kings and the Lord of lords, might lawfully have taken some more high-sounding title. But He does not do so. The rulers of this world have often called themselves great, conquerors, bold, magnificent, and the like. The Son of God is content to call Himself Savior. Those seeking salvation may draw near to the Father with boldness, and have access with confidence through Christ. It is His role and His delight to show mercy. “For God didn’t send his Son into the world to judge the world, but that the world should be saved through him” (John 3:17).

Jesus is a name, which is especially sweet and precious to believers. It has often done them good. It has given them what money cannot buy – that is, inward peace. It has eased their wearied consciences and given rest to their heavy hearts. The Song of Solomon describes the experience of many, when it says, “Your name is oil poured forth” (Song of Solomon 1:3). Happy is the person who trusts not merely in vague notions of God’s mercy and goodness, but in “Jesus.”

The Trinity in Genesis?

from jesus.org
The Trinity in Genesis?
John Gill

God’s great and incommunicable name Jehovah is always in the singular and is never used plurally; the reason of which is because it is expressive of his essence, which is but one. It is the same with “I AM that I AM.” But the first name of God we meet with in Scripture, and that in the first verse of it, is plural; “In the beginning God (Elohim) created the heaven and the earth” (Gen. 1:1), and therefore must design more than one, at least two, and yet not precisely two, or two only; then it would have been dual. But it is plural, and cannot design fewer than three.

Now Moses might have made use of other names of God in his account of the creation; as his name Jehovah, by which he made himself known to Moses and to the people of Israel; or Eloah, the singular of Elohim, which is used by him (Deut. 32:15, 16) and in the book of Job frequently. So, it was not a lack of singular names of God, nor the barrenness of the Hebrew language, which obliged him to use a plural word. It was no doubt of choice and with design; and which will be more evident when it is observed that one end of the writings of Moses is to root out the polytheism of the heathens and to prevent the people of Israel from going into it. Therefore, it may seem strange that he should begin his history with a plural name of God. He must have some design in it, which could not be to inculcate a plurality of gods, for that would be directly contrary to what he had in view in writing and to what he asserts (Deut. 6:4).

And then the historian goes on to make mention of the Persons of the Trinity, who, besides the Father, included in this name, are the Spirit of God, that moved upon the face of the waters, and the Word of God (Gen. 1:2), which said, “Let there be light, and there was light”; and which spoke that, and all things, out of nothing; see (John 1:1-3). And it may be further observed, that this plural word Elohim is, in this passage, in construction with a singular verb, bara, rendered “created”; which some have thought is designed to point out a plurality of persons and the unity of the divine essence: but if this is not judged sufficient to build it upon, let it be further observed, that the word Elohim is sometimes in construction with a plural verb, as in Gen. 20:13; Gen. 35:7; 2 Sam. 7:23, where Elohim is said to cause Abraham to wander from his father’s house; to appear to Jacob; and to go forth to redeem Israel – all which are personal actions.

Adapted from A Body of Doctrinal Divinity, Book 1, Chapter 27, by John Gill.