I. First then, let me try to show what true practical holiness is,—what sort of persons are those whom God calls holy
A man may go great lengths, and yet never reach true holiness. It is not knowledge,—Balaam had that: nor great profession,—Judas Iscariot had that: nor doing many things,—Herod had that: nor zeal for certain matters in religion,—Jehu had that: nor morality and outward respectability of conduct,—the young ruler had that: nor taking pleasure in hearing preachers,—the Jews in Ezekiel’s time had that: nor keeping company with godly people,—Joab and Gehazi and Demas had that. Yet none of these were holy! These things alone are not holiness. A man may have any one of them, and yet never see the Lord.
What then is true practical holiness? It is a hard question to answer. I do not mean that there is any want of Scriptural matter on the subject. But I fear lest I should give a defective view of holiness, and not say all that ought to be said; or lest I should say things about it that ought not to be said, and so do harm. Let me, however, try to draw a picture of holiness, that we may see it clearly before the eyes of our minds. Only let it never be forgotten, when I have said all, that my account is but a poor imperfect outline at the best.
(a) Holiness is the habit of being of one mind with God, according as we find His mind described in Scripture. It is the habit of agreeing in God’s judgment,—hating what He hates,—loving what He loves,—and measuring everything in this world by the standard of His Word. He who most entirely agrees with God, he is the most holy man.
(b) A holy man will endeavour to shun every known sin, and to keep every known commandment. He will have a decided bent of mind toward God, a hearty desire to do His will,—a greater fear of displeasing Him than of displeasing the world, and a love to all His ways. He will feel what Paul felt when he said, “I delight in the Law of God after the inward man” (Rom. 7:22), and what David felt when He said, “I esteem all Thy precepts concerning all things to be right, and I hate every false way.” (Psalm 119:128.)
(c) A holy man will strive to be like our Lord Jesus Christ. He will not only live the life of faith in Him, and draw from Him all his daily peace and strength, but he will also labour to have the mind that was in Him, and to be “conformed to His image.” (Rom. 8:29.) It will be his aim to bear with and forgive others, even as Christ forgave us,—to be unselfish, even as Christ pleased not Himself,—to walk in love, even as Christ loved us,—to be lowly-minded and humble, even as Christ made Himself of no reputation and humbled Himself. He will remember that Christ was a faithful witness for the truth,—that He came not to do His own will,—that it was His meat and drink to do His Father’s will,—that He would continually deny Himself in order to minister to others,—that He was meek and patient under undeserved insults,—that He thought more of godly poor men than of kings,—that He was full of love and compassion to sinners,—that He was bold and uncompromising in denouncing sin,—that He sought not the praise of men, when He might have had it,—that He went about doing good,—that He was separate from worldly people,—that He continued instant in prayer,—that He would not let even His nearest relations stand in His way when God’s work was to be done. These things a holy man will try to remember. By them he will endeavour to shape his course in life. He will lay to heart the saying of John, “He that saith he abideth in Christ ought himself also so to walk, even as He walked” (1 John 2:6); and the saying of Peter, that “Christ suffered for us, leaving us an example that ye should follow His steps.” (1 Peter 2:21.) Happy is he who has learned to make Christ his “all,” both for salvation and example! Much time would be saved, and much sin prevented, if men would oftener ask themselves the question, “What would Christ have said and done, if He were in my place?”
(d) A holy man will follow after meekness, longsuffering, gentleness, patience, kind tempers, government of his tongue. He will bear much, forbear much, overlook much, and be slow to talk of standing on his rights. We see a bright example of this in the behaviour of David when Shimei cursed him,—and of Moses when Aaron and Miriam spake against him. (2 Sam. 16:10; Num. 12:3.)
(e) A holy man will follow after temperance and self-denial. He will labour to mortify the desires of his body,—to crucify his flesh with his affections and lusts,—to curb his passions,—to restrain his carnal inclinations, lest at any time they break loose. Oh, what a word is that of the Lord Jesus to the Apostles, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life” (Luke 21:34); and that of the Apostle Paul, “I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway.” (1 Cor. 9:27.)
(f) A holy man will follow after charity and brotherly kindness. He will endeavour to observe the golden rule of doing as he would have men do to him, and speaking as he would have men speak to him. He will be full of affection towards his brethren,—towards their bodies, their property, their characters, their feelings, their souls. “He that loveth another,” says Paul, “hath fulfilled the law.” (Rom. 13:8.) He will abhor all lying, slandering, backbiting, cheating, dishonesty, and unfair dealing, even in the least things. The shekel and cubit of the sanctuary were larger than those in common use. He will strive to adorn his religion by all his outward demeanour, and to make it lovely and beautiful in the eyes of all around him. Alas, what condemning words are the 13th chapter of 1 Corinthians, and the Sermon on the Mount, when laid alongside the conduct of many professing Christians!
(g) A holy man will follow after a spirit of mercy and benevolence towards others. He will not stand all the day idle. He will not be content with doing no harm,—he will try to do good. He will strive to be useful in his day and generation, and to lessen the spiritual wants and misery around him, as far as he can. Such was Dorcas, “full of good works and almsdeeds, which she did,”—not merely purposed and talked about, but did. Such an one was Paul: “I will very gladly spend and be spent for you,” he says, “though the more abundantly I love you the less I be loved.” (Acts 9:36; 2 Cor. 12:15.)
(h) A holy man will follow after purity of heart. He will dread all filthiness and uncleanness of spirit, and seek to avoid all things that might draw him into it. He knows his own heart is like tinder, and will diligently keep clear of the sparks of temptation. Who shall dare to talk of strength when David can fall? There is many a hint to be gleaned from the ceremonial law. Under it the man who only touched a bone, or a dead body, or a grave, or a diseased person, became at once unclean in the sight of God. And these things were emblems and figures. Few Christians are ever too watchful and too particular about this point.
(i) A holy man will follow after the fear of God. I do not mean the fear of a slave, who only works because he is afraid of punishment, and would be idle if he did not dread discovery. I mean rather the fear of a child, who wishes to live and move as if he was always before his father’s face, because he loves him. What a noble example Nehemiah gives us of this! When he became Governor at Jerusalem he might have been chargeable to the Jews, and required of them money for his support. The former Governors had done so. There was none to blame him if he did. But he says, “So did not I, because of the fear of God.” (Nehem. 5:15.)
(j) A holy man will follow after humility. He will desire, in lowliness of mind, to esteem all others better than himself. He will see more evil in his own heart than in any other in the world. He will understand something of Abraham’s feeling, when he says, “I am dust and ashes;”—and Jacob’s, when he says, “I am less than the least of all Thy mercies;”—and Job’s, when he says, “I am vile;”—and Paul’s, when he says, “I am chief of sinners.” Holy Bradford, that faithful martyr of Christ, would sometimes finish his letters with these words, “A most miserable sinner, John Bradford.” Good old Mr Grimshaw’s last words, when he lay on his death-bed, were these, “Here goes an unprofitable servant.”
(k) A holy man will follow after faithfulness in all the duties and relations in life. He will try, not merely to fill his place as well as others who take no thought for their souls, but even better, because he has higher motives, and more help than they. Those words of Paul should never be forgotten, “Whatever ye do, do it heartily, as unto the Lord,”—“Not slothful in business, fervent in spirit, serving the Lord.” (Col. 3:23; Rom. 12:11.) Holy persons should aim at doing everything well, and should be ashamed of allowing themselves to do anything ill if they can help it. Like Daniel, they should seek to give no “occasion” against themselves, except “concerning the law of their God.” (Dan. 6:5.) They should strive to be good husbands and good wives, good parents and good children, good masters and good servants, good neighbours, good friends, good subjects, good in private and good in public, good in the place of business and good by their firesides. Holiness is worth little indeed, if it does not bear this kind of fruit. The Lord Jesus puts a searching question to His people, when He says, “What do ye more than others?” (Matt. 5:47.)
(l) Last, but not least, a holy man will follow after spiritual mindedness. He will endeavour to set his affections entirely on things above, and to hold things on earth with a very loose hand. He will not neglect the business of the life that now is; but the first place in his mind and thoughts will be given to the life to come. He will aim to live like one whose treasure is in heaven, and to pass through this world like a stranger and pilgrim travelling to his home. To commune with God in prayer, in the Bible, and in the assembly of His people,—these things will be the holy man’s chiefest enjoyments. He will value every thing and place and company, just in proportion as it draws him nearer to God. He will enter into something of David’s feeling, when he says, “My soul followeth hard after Thee.” “Thou art my portion.” (Psalm 63:8; 119:57.)
Such is the outline of holiness which I venture to sketch out. Such is the character which those who are called “holy” follow after. Such are the main features of a holy man.
But here let me say, I trust no man will misunderstand me. I am not without fear that my meaning will be mistaken, and the description I have given of holiness will discourage some tender conscience. I would not willingly make one righteous heart sad, or throw a stumbling-block in any believer’s way.
I do not say for a moment that holiness shuts out the presence of indwelling sin. No: far from it. It is the greatest misery of a holy man that he carries about with him a “body of death;”—that often when he would do good “evil is present with him;” that the old man is clogging all his movements, and, as it were, trying to draw him back at every step he takes. (Rom. 7:21.) But it is the excellence of a holy man that he is not at peace with indwelling sin, as others are. He hates it, mourns over it, and longs to be free from its company. The work of sanctification within him is like the wall of Jerusalem,—the building goes forward “even in troublous times.” (Dan. 9:25.)
Neither do I say that holiness comes to ripeness and perfection all at once, or that these graces I have touched on must be found in full bloom and vigour before you can call a man holy. No: far from it. Sanctification is always a progressive work. Some men’s graces are in the blade, some in the ear, and some are like full corn in the ear. All must have a beginning. We must never despise “the day of small things.” And sanctification in the very best is an imperfect work. The history of the brightest saints that ever lived will contain many a “but,” and “howbeit,” and “notwithstanding,” before you reach the end. The gold will never be without some dross,—the light will never shine without some clouds, until we reach the heavenly Jerusalem. The sun himself has spots upon his face. The holiest men have many a blemish and defect when weighed in the balance of the sanctuary. Their life is a continual warfare with sin, the world, and the devil; and sometimes you will see them not overcoming, but overcome. The flesh is ever lusting against the spirit, and the spirit against the flesh, and “in many things they offend all.” (Gal. 5:17; James 3:2.)
But still, for all this, I am sure that to have such a character as I have faintly drawn, is the heart’s desire and prayer of all true Christians. They press towards it, if they do not reach it. They may not attain to it, but they always aim at it. It is what they strive and labour to be, if it is not what they are.
And this I do boldly and confidently say, that true holiness is a great reality. It is something in a man that can be seen, and known, and marked, and felt by all around him. It is light: if it exists, it will show itself. It is salt: if it exists, its savour will be perceived. It is a precious ointment: if it exists, its presence cannot be hid.
I am sure we should all be ready to make allowance for much backsliding, for much occasional deadness in professing Christians. I know a road may lead from one point to another, and yet have many a winding and turn; and a man may be truly holy, and yet be drawn aside by many an infirmity. Gold is not the less gold because mingled with alloy, nor light the less light because faint and dim, nor grace the less grace because young and weak. But after every allowance, I cannot see how any man deserves to be called “holy,” who wilfully allows himself in sins, and is not humbled and ashamed because of them. I dare not call any one “holy” who makes a habit of wilfully neglecting known duties, and wilfully doing what he knows God has commanded him not to do. Well says Owen, “I do not understand how a man can be a true believer unto whom sin is not the greatest burden, sorrow, and trouble.”
Such are the leading characteristics of practical holiness. Let us examine ourselves and see whether we are acquainted with it. Let us prove our own selves.
Ryle, J. C. (1889). Holiness: Its Nature, Hindrances, Difficulties and Roots (50–57). London: William Hunt and Company.
THE text which heads this page opens up a subject of deep importance. That subject is practical holiness. It suggests a question which demands the attention of all professing Christians,—Are we holy? Shall we see the Lord?
That question can never be out of season. The wise man tells us, “There is a time to weep, and a time to laugh,—a time to keep silence, and a time to speak” (Eccles. 3:4, 7); but there is no time, no, not a day, in which a man ought not to be holy. Are we?
That question concerns all ranks and conditions of men. Some are rich and some are poor,—some learned and some unlearned,—some masters, and some servants; but there is no rank or condition in life in which a man ought not to be holy. Are we?
I ask to be heard to-day about this question. How stands the account between our souls and God? In this hurrying, bustling world, let us stand still for a few minutes and consider the matter of holiness. I believe I might have chosen a subject more popular and pleasant. I am sure I might have found one more easy to handle. But I feel deeply I could not have chosen one more seasonable and more profitable to our souls. It is a solemn thing to hear the Word of God saying “Without holiness no man shall see the Lord.” (Heb. 12:14.)
I shall endeavour, by God’s help, to examine what true holiness is, and the reason why it is so needful. In conclusion, I shall try to point out the only way in which holiness can be attained. I have already, in the second paper in this volume, approached this subject from a doctrinal side. Let me now try to present it to my readers in a more plain and practical point of view.
Ryle, J. C. (1889). Holiness: Its Nature, Hindrances, Difficulties and Roots (49–50). London: William Hunt and Company.
I learned some lessons about vacuuming one day. First, I learned that our cat is terrified of vacuum cleaners. That kept me entertained for about an hour.
As I vacuumed in one direction, a stripe would appear. Going the opposite direction would create a stripe of a different shade. Entranced, I striped the whole room. Then I went crossways, creating a checkerboard pattern. I got so carried away that I dusted the furniture and straightened the entire house.
I was embedded in the easy chair, working on a crossword puzzle, when my wife, Diane, came home from work. She struggled through the door with a bag of groceries under each arm, kicked the door shut with one foot, then took in the house with an expert glance. Her mouth dropped open. Slowly the bags slipped from her grasp and dropped to the floor. “Who did this?” she asked.
“I did,” I said. Without warning, she attacked. Diving on me before I could get out of the chair, she smothered me with kisses and hugs. The kisses grew more passionate. We broke the chair. It was wonderful!
The vacuum cleaner taught me an important lesson that day: Love is expressed with more than just words.
—Ken Davis, Lighten Up! (Zondervan, 2000)
Larson, C. B., & Ten Elshof, P. (2008). 1001 illustrations that connect (262). Grand Rapids, MI: Zondervan Publishing House.
Dad and I padded through the tall pines, our feet quiet on the carpet of brown pine needles. We had come to New Hampshire, just the two of us, something that had never happened before. I knew then that I, eleven years old, was becoming a man.
We placed our net, tackle boxes, and rods in the canoe, then slipped it quietly into the Ossipee River. As Dad paddled from the back, I cast my trustworthy Mepps lure near the lily pads. Father, son, canoe, water, fish, pines—this was heaven. I desperately wanted to show Dad I was worthy of the confidence he had placed in me by inviting me on this trip.
Two nights later, I awoke, sick to my stomach. I feared I might throw up. I needed to get to the bathroom. But the cabin was cold and dark, and I would have to climb out of my warm top bunk. Suddenly, I threw up over the side of the bunk.
My dad heard the awful splatter and came running in, flicked on the light, and surveyed the mess. “Couldn’t you have gotten to the bathroom?” he asked.
“I’m sorry,” I said, knowing I deserved every angry comment that would come. I had done something foolish, messy, embarrassing—and worst of all, childish.
My dad shook his head a little, then left. He came back with a bucket of sudsy hot water and a scrub brush. I watched, amazed, as he got on hands and knees and began scrubbing each pine board clean again.
When Dad died suddenly, he left me with that picture.
As Christian leaders, we face many awful and embarrassing messes. Our people may often let us down. But Jesus has already shown us what we must do in those situations: “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet” (John 13:14).
—Kevin Miller, ChurchLeadersOnline.com (April 5, 2000)
Larson, C. B., & Ten Elshof, P. (2008). 1001 illustrations that connect (274). Grand Rapids, MI: Zondervan Publishing House.
Paul, the aged and experienced apostle, writes to his young and inexperienced protégé, Timothy, who faces a heavy burden of responsibility as pastor of the church at Ephesus. Paul originally met Timothy during his second missionary journey (Acts 16:1–3), and shortly afterwards Timothy began working with him. Now the young man must deal with several formidable challenges: He must correct false doctrine, safeguard public worship, and develop mature leadership.
In addition to the conduct of the church, Paul talks pointedly about the conduct of the minister. Timothy must be on his guard, lest his youthfulness become a liability rather than an asset to the gospel. He must carefully avoid false teachers and greedy motives and instead pursue righteousness, godliness, faith, love, perseverance, and the gentleness that befits a man of God.
The apostle especially emphasizes the dangers of materialism. He decries the idea that “godliness is a means of gain” (6:5) and tells Timothy that he should feel content with “having food and clothing” (6:8). The apostle warns that “those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction” (6:9). And then he writes what has become one of the most famous lines in history: “For the love of money is a root of all kinds of evil .… ” Greed can cause men to stray from the faith, Paul warns, and before they know it, they have “pierced themselves through with many sorrows” (6:10).
This letter also features two of the most magnificent short descriptions of God anywhere in Scripture. Paul calls God, “the King eternal, immortal, invisible … God who alone is wise” (1:17) and “the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power” (6:15, 16).
Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (1 Ti). Nashville, TN: Nelson Bibles.
Advocates of self-esteem have been remarkably successful in convincing people that self-esteem is the solution to whatever ails anyone. One survey revealed that a majority of people view self-esteem as the single most important motivator for hard work and success. In fact, self-esteem ranked several points higher than a sense of responsibility or fear of failure.
But does self-esteem really work? Does it, for example, promote higher achievement? There is plenty of evidence to suggest it does not. In a recent study, a standardized math test was given to teenagers from six different nations. Besides the math questions, the test asked the youngsters to respond yes or no to the question, “I am good at mathematics.” American students scored lowest on the math questions, far behind Korean students, who had the top scores. Ironically, more than three-fourths of the Korean students had answered no to the “I am good at math” question. In stark contrast, however, 68 percent of the American students believed their math skills were just fine. Our kids may be failing math, but they obviously feel pretty good about how they are doing.
Morally, our culture is in precisely the same boat. Empirical evidence strongly suggests that society is at an all-time moral low. We might expect people’s self-esteem to be suffering as well. But statistics show Americans are feeling better about themselves than ever. In a survey conducted in 1940, 11 percent of women and 20 percent of men agreed with the statement, “I am an important person.” In the 1990s, those figures jumped to 66 percent of women and 62 percent of men. Ninety percent of people surveyed in a recent Gallup Poll say their own sense of self-esteem is robust and healthy. Incredibly, while the moral fabric of society is unraveling, self-esteem is thriving. All the positive thinking about ourselves seems not to be doing anything to elevate the culture or motivate people to live better lives.
Can it really be that low self-esteem is what is wrong with people today? Does anyone seriously believe that making people feel better about themselves has helped the problems of crime, moral decay, divorce, child abuse, juvenile delinquency, drug addiction, and all the other evils that have dragged society down? Could so much still be wrong in our culture if the assumptions of self-esteem theory were true? Do we really imagine that more self-esteem will finally solve society’s problems? Is there even a shred of evidence that would support such a belief?
Absolutely none. A report in Newsweek suggested that “the case for self-esteem … is a matter less of scientific pedagogy than of faith—faith that positive thoughts can make manifest the inherent goodness in any one.”In other words, the notion that self-esteem makes people better is simply a matter of blind religious faith. Not only that, it is a religion that is antithetical to Christianity, because it is predicated on the unbiblical presupposition that people are basically good and need to recognize their own goodness.
MacArthur, J., F., Jr, Mack, W. A., & Master’s College. (1997). Introduction to biblical counseling: Basic guide to the principles and practice of counseling (Electronic ed.) (98–100). Dallas, TX: Word Pub.
THE SHRILL whistle pierces the air, and all the action on the court abruptly stops. Pointing to the offending player, the referee shouts, “Foul!”
Rules, fouls, and penalties are part of any game and are regulated and enforced vigorously by referees, umpires, judges, and other officials. Every participant knows that boundaries must be set and behavior monitored, or the game will degenerate into chaos. The world also has laws—boundaries and rules for living established by God. But men and women regularly flaunt these regulations, hiding their infractions or overpowering others and declaring that might makes right. God calls this sin—willful disobedience, rebellion against his control, or apathy. And at times it seems as though the violators succeed—no whistles blow, no fouls are called, and individual dictators rule. The truth is, however, that ultimately justice will be served in the world. God will settle all accounts.
Assyria was the most powerful nation on earth. Proud in their self-sufficiency and military might, they plundered, oppressed, and slaughtered their victims. One hundred years earlier, Jonah had preached in the streets of the great city Nineveh; the people had heard God’s message and had turned from their evil. But generations later, evil was again reigning, and the prophet Nahum pronounced judgment on this wicked nation. Nineveh is called a “city of murder” (3:1), a city of cruelty (3:19), and the Assyrians are judged for their pride (2:13), idolatry (1:14), murder, lies, treachery, and social injustice (3:1-19). Nahum predicted that this proud and powerful nation would be utterly destroyed because of its sins. The end came within 50 years.
In this judgment of Assyria and its capital city, Nineveh, God is judging a sinful world. And the message is clear: Disobedience, rebellion, and injustice will not prevail but will be punished severely by a righteous and holy God, who rules overall the earth.
As you read Nahum, sense God’s wrath as he avenges sin and brings about justice. Then decide to live under his guidance and within his rules, commands, and guidelines for life.
Vital Statistics
Purpose:
To pronounce God’s judgment on Assyria and to comfort Judah with this truth
Author:
Nahum
Original Audience:
The people of Nineveh and of Judah (the southern kingdom)
Date Written:
Sometime during Nahum’s prophetic ministry (probably between 663 and 612 B.C.)
Setting:
This particular prophecy took place after the fall of Thebes in 663 B.C. (see 3:8-10).
Key Verses:
“The Lord is good, a strong refuge when trouble comes. He is close to those who trust in him. But he will sweep away his enemies in an overwhelming flood. He will pursue his foes into the darkness of night. Why are you scheming against the Lord? He will destroy you with one blow; he won’t need to strike twice!” (1:7-9).
Life Application Study Bible.
For everyone to whom much is given, from him much will be required,” Jesus declared (Luke 12:48). His words found graphic illustration in the fortunes of ancient Nineveh, the infamous capital of Assyria.
The great Gentile city had been given the privilege of knowing the one true God. Under Jonah’s preaching, the people of the metropolis repented, and God had graciously withheld His promised judgment.
A hundred years later, however, Nahum proclaims the downfall of the same city. The Assyrians forgot their life-saving revival and returned to their habits of violence, idolatry, and arrogance. As a result, the Babylonians would so utterly destroy the city that no trace of it would remain—a prophecy fulfilled in painful detail. In fact, until modern times the exact location of Nineveh (near modern-day Mosul in Iraq) had been forgotten.
The Hebrew word nahum (“comfort,” “consolation”) is a shortened form of Nehemiah (“Comfort of Yahweh”). The destruction of the capital city of Assyria brings comfort and consolation to Judah and all who live in fear of the cruelty of the Assyrians.
Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Na). Nashville, TN: Nelson Bibles.
The Bible refers to Jesus Christ by many titles. He is called the Amen (Rev. 3:14; cf. 2 Cor. 1:20), the Alpha and the Omega (Rev. 22:13), the Advocate (1 John 2:1), the Apostle (Heb. 3:1), the Author and Perfecter of faith (Heb. 12:2), the Author of salvation (Heb. 2:10), the Beginning (source, origin) of the creation of God (Rev. 3:14), the Branch (Jer. 23:5), the Bread of Life (John 6:35), the Cornerstone (Eph. 2:20), the Consolation of Israel (Luke 2:25), the Counselor (Isa. 9:6), the Deliverer (Rom. 11:26), the Door of the sheep (John 10:7), Eternal Father (Isa. 9:6), the Faithful witness (Rev. 1:5), the First and the Last (Rev. 1:17), the Firstborn (Preeminent One) of the dead (Rev. 1:5) and over all creation (Col. 1:15), the Forerunner (Heb. 6:20), the Great High Priest (Heb. 4:14), God blessed forever (Rom. 9:5), the Guardian of souls (1 Peter 2:25), the Head of the church (Col. 1:18), the Holy One of God (John 6:69), I AM (John 8:58), Immanuel (Isa. 7:14), the King of Israel (John 1:49; cf. Zech. 9:9), King of kings and Lord of lords (1 Tim. 6:15), the last Adam (1 Cor. 15:45), the Lamb of God (John 1:29), the Light of the World (John 8:12), the Lion of the tribe of Judah (Rev. 5:5), Lord (John 13:13), the Lord of Glory (1 Cor. 2:8), the Mediator (1 Tim. 2:5), the Messenger of the covenant (Mal. 3:1), the Messiah (John 1:41; 4:25-26), the Mighty God (Isa. 9:6), the Morning Star (Rev. 22:16), the Only Begotten (Unique One) from the Father (John 1:14), our Passover (1 Cor. 5:7), the Prince of life (Acts 3:15), the Prince of Peace (Isa. 9:6), the Resurrection and the Life (John 11:25), the Righteous One (Acts 7:52), the Rock (1 Cor. 10:4), the Root and Descendant of David (Rev. 22:16), the Root of Jesse (Isa. 11:10), the Ruler in Israel (Mic. 5:2; Matt. 2:6), the Ruler of the kings of the earth (Rev. 1:5), Savior (Luke 2:11; Titus 1:4), the Servant (Isa. 42:1), Shiloh (Gen. 49:10), the Son of the Blessed One (Mark 14:61), the Son of David (Matt. 12:23; 21:9), the Son of God (Luke 1:35), the Son of Man (John 5:27); the Son of the Most High (Luke 1:32), the Sun of Righteousness (Mal. 4:2), the Sunrise from on high (Luke 1:78), the True God (1 John 5:20), the True Vine (John 15:1), the Way, the Truth, and the Life (John 14:6), the Word (John 1:1, 14), the Word of God (Rev. 19:13), and the Word of Life (1 John 1:1). — MacArthur New Testament Commentary – John 1-11.
Bible Studies For Life Sunday School Lessons 