Seeing The Unity Of The Bible Through Jesus The New Adam

Romans 5:12-14 "Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned— 13 for until the Law sin was in the world, but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come."

Introduction:

In our last post we considered the significance of Jesus Christ as the "New Adam" or "Second Adam". We offered some basic reflections upon Paul's comparison of Adam and Jesus in Romans 5:12-21 and 1 Corinthians 15:20-23 and 15:45-48. We discovered that two major doctrines are highlighted by such "two-Adam" theology: justification by faith alone and Christ's resurrection. We also discovered that two Christian-life teachings are made clearer by comparing Adam to Jesus: believer's Baptism and one's growth in sanctification. 

In today's post, we want to consider how original Adam and Jesus as the "Second-Adam" or "New Adam" aids in helping us to wrap our arms around the message of the entire Bible.

How Romans 5:12-21 hints at the "Old Adam" and "New Adam" comparison as grasping the main point of God's written revelation of the Bible

Romans 5:12-21 appears to have in view three particular time-frames that are well-represented in the Old and New Testaments. 

1. Book of Genesis - Noah and Abraham are "Adam-like" representatives who are called by God, fail along the way and were called and empowered to embrace God's saving grace

First, we find reference to the time period from Adam up until the Exodus of Israel from Egypt in Romans 5:14 "Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come." This corresponds to what would be the Book of Genesis and the few opening chapters of the Book of Exodus. Sin and death had already entered into the created order due to the treachery of the original Adam. The genealogies of Genesis 5 and 11 bear out the theme of "death" reigning in the world. The corruption of the nations in Genesis 10-11 further testify to the ripple effects of the curse brought on by Adam's sin and the inheritance of such by his descendants. 

Throughout Genesis at least, we find two key figures that function as "Adam-like" individuals: Noah and Abraham. Through Noah, God would once more begin the human race after the flood. However, as already mentioned, the curse of Adam's sin could not be washed away by the water. The shedding of innocent blood by a God-appointed substitute would be the only thing to take care of such matters. 

The second "Adam-like" figure was Abraham. God called Abraham to create forth a people of God and ultimately the nation of Israel in Genesis 12,15,17 and 22. Whether we talk about original Adam, Noah or Abraham, all ultimately failed at certain points with respect to being faithful to God and thus needed His salvation in saving grace through faith alone. The Book of Genesis contains seeds of thought that would blossom in the latter portions of the Old Testament.  

2. Exodus - Malachi: Israel is an "Adam-like" figure that was called by God, failed in its historic temptation and needed God's saving grace

The second major era referenced in Romans 5:12-21 is what follows from the days of Moses and the formation of God people in the nation of Israel. Romans 5:18 states: "For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 20 The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more." We could summarize the entire remaining 38 books of the Old Testament has being about one nation: Israel, and one God's dealing with that nation. 

Israel, much like Noah and Abraham, functions in an "Adam-like" capacity. Israel came forth biologically from the bloodline of Abraham, Isaac and Jacob in the book of Genesis. The Hebrew people in Exodus were officially formed into a nation at Mount Sinai in Exodus 19-23. We then find repeatedly throughout the Old Testament Israel being tempted and failing, just like Adam. Israel was to be a blessing to all the nations that could not be so apart from God's elective purpose of grace (Deuteronomy 7:7-8; Amos 3:1-7). She being God's "chosen people" broke covenant with God, thus having God announce the need for a New Covenant in Jeremiah 31:31-34 and other places. 

By the end of the Old Testament, we find Israel having gone through exile, just as Adam and Eve had been exiled from the Garden of Eden. What was needed was another covenant. Just as God killed two innocent substitutes to cover the sin of Adam and Eve, there would need to be an ultimate Substitute that would take the place of Adam's fallen race.  

3. Matthew - Revelation. Jesus is the New Adam that triumphs where Adam and all humanity failed

Paul's remarks in Romans 5:19-21 bear out the contrast between "Old Adam" and Jesus Christ the "Second Adam". Adam of course had failed, having broken God's original covenant with him in Genesis 3:1-7 and resulting in God issuing forth a second covenant, a covenant of grace by way of the slaying of two animals. We know Adam and Eve believed on God's promise and words in Genesis 3:15 by virtue of the fact they had placed upon them coats of skin - signs of God's covenant of grace. Noah and Abraham and Israel, as already seen, functioned as "Adam-like" figures. The entire Old Testament looks forward to the day when humanity would have a representative that would prove perfect in mediating between them and God. 

Jesus of course went through the same pattern as we have already alluded to in Adam, Noah, Abraham and Israel. The Gospel of Matthew, for example, has Jesus virgin born (Adam had been formed out of the "virgin-soil" of the ground with no earthly father) (see Genesis 1:26-28; 2:7 and Matthew 1:20-23). Next, Jesus is later tempted b Satan in the wilderness, just as Adam had been tempted by Satan (Matthew 3). Jesus succeeds in his trial, proving, for the first time ever, that Satan could be completely defeated by a man. Matthew goes on by portraying Jesus' as having authority over the Sabbath (Matthew 12:8); power to defeat the demonic realm (Matthew 12:22-29); authority over the winds and water (Matthew 14:13-36) and renaming one of His disciples (Matthew 16:18). In as much as many of these episodes identify His truly Divine authority, the Gospels also serve to show us not only Jesus' true humanity, but moreso His humanity in the role of being the second Adam. Such glimpses have prompted some New Testament scholars to suggest Matthew is portraying Jesus as a fulfillment of Israel and/or is functioning as a second Adam. 

This idea of Jesus coming into our world to begin a whole new redeemed humanity is expounded at length throughout the rest of the New Testament (see for instance Romans 5:12-21; 1 Corinthians 15:20-23; 45-48; 2 Corinthians 5:17; Galatians 4:4; Ephesians 4:17-24; Philippians 2:5-11; Colossians 1:16-18; 3:10; 1 Peter 1:18-19). To paraphrase New Testament scholar Dr. Daniel Wallace in a recent lecture on the New Testament text: "The most important event in all of human history was the crucifixion and resurrection of the God-man, Jesus Christ. Such an event required the writing of further scripture." The New Testament then is all about unfolding for us the triumph and identity of the New Adam, and how it is sinful humanity must united to Him by being born-again in saving faith.  

Closing thoughts

Today's post aimed to take Jesus' designation as "the Second Adam" and use it as a lens for beholding the Bible's unity. We used Romans 5:12-21 as a base text and noted how it unfolds the Bible's unity by way of the Old Adam vs New Adam comparison. We saw three particular historic eras within this text and thus discovered a way in seeing the Bible's unity through the revelation of Jesus as the New Adam. We noted the following:

1. Book of Genesis - Noah and Abraham are "Adam-like" representatives who are called by God, fail along the way and were called and empowered to embrace God's saving grace

2. Exodus - Malachi: Israel is an "Adam-like" figure that was called by God, failed in its historic temptation and needed God's saving grace

3. Matthew - Revelation. Jesus is the New Adam that triumphs where Adam and all humanity failed, henceforth Jesus has provided saving grace to all who respond in faith to Him

Reflections On Jesus as the Second Adam

Romans 5:19-21 "For as through the one man’s disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 20 The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord."

Introduction:

How does the first man created by God - Adam - help shed light on the role and identity of Jesus Christ? Evidently, the Apostle Paul in the New Testament saw fit to use the historic Adam of Genesis 1-3 to compare and point the way to Jesus Christ. Today's post wants to briefly consider Paul's use of the "first Adam" and "Second Adam" comparison to aid in a better understanding of the Person and work of Jesus Christ, as well as key Biblical truths.

Where we find reference to Jesus as the "New Adam" or "Second Adam"

Two places in the New Testament bring out this comparison between the historic Adam or "first Adam" and Jesus Christ - i.e - the "Second Adam" or "New Adam": Romans 5:12-21 and portions within 1 Corinthians 15:20-23 and 1 Corinthians 15:45-48. In the Romans text, Adam is referred to as a "type" or a pre-figured, prophetic imagery of Jesus to come in Romans 5:14. When we arrive in 1 Corinthians 15, Jesus is referred to as the "last Adam" in 15:45 and "second man" or "second Adam" in 15:47. 

Two central doctrines that are explained by the "first Adam" and "Second Adam" comparison

Paul's point in comparing Jesus and Adam is to bring out two significant doctrines that are explained by such a comparison: justification by faith and Christ's resurrection. 

The former truth deals with how Christ's life, work on the cross and resurrection are credited to the sinner at saving faith. Such "crediting" is described by Paul in Romans 4 and Galatians 3-4 as "imputation" - meaning that, the work of another is credited to my account upon reception of it by means of trust in the one who "worked the work" on my behalf. Romans 5:1-11 summarizes all of the blessings flowing from justification by faith: peace with God, access to God, hope in God and love from God. 

When we consider how Adam's sin is passed down from one generation to the next, we find his sin, his shame and his transgression are "credited" or "imputed" to all humanity. The disobedience, guilt and failure of Adam was "imputed" to all of his posterity (see Genesis 3:16-19; Job 31:33; Romans 5:12-21). Many older writers refer to how Christ, in effect, "undid" what the first Adam had done. 

Concerning the second major doctrine illustrated by the Adam and Jesus comparison, we find in 1 Corinthians 15:20-23 and 15:45-48 emphasis upon the resurrection. Perhaps the one verse that brings home the power of this comparison between Adam and Christ, the "first Adam" and "the last or second Adam", is 1 Corinthians 15:22 - "For as in Adam all die, so also in Christ all will be made alive." The first Adam's choice, disobedience and breaking of God's original covenant with him resulted in curse, death and separation from God. The second Adam's choices, perfect obedience and completion of that first covenant of obedience and inauguration of the New Covenant of grace in His blood results in blessing, life and reconciliation. Death flows from the spring of the first Adam's bloodline. Resurrected life issues forth from the Second Adam. 

How the Christian life is illustrated by this "two-Adam" comparison

As one dives into this pool of Divine revelation on "the first Adam" and "Second Adam", we quickly find ourselves swimming from the shallow end to the ever deepening side. The central doctrines of justification by faith and resurrection are chief among Christian truths highlighted by this "two-Adam" theology. However, other truths connected to the practical, everyday, Christian life find illumination as well. We will list two of them: believer's baptism and the Christian's growth in sanctification.

1. The meaning of believer's baptism

Once a person has trusted in Jesus Christ as Savior and Lord, the first major step of Christian obedience involves following through in believer's baptism or immersion into water as replaying the events of Christ's death, burial and resurrection. This important act has as its backdrop the Old Adam/New Adam or Second Adam theology. Romans 6:4-6 states for example: "Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. 5 For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, 6 knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin." The "old-self" refers to who I once was "in Adam". The "new-self" describes who I am in Christ - the second Adam. 

Or again, Colossians 2:13-14  "When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14 having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross." Jesus as the New Adam grants to the believer a new identity. Baptism pictures the reality of having been transferred from what we were in the first Adam to who we are called to be in Jesus Christ. All of this, of course, can only occur by grace alone through faith alone, with baptism being a subsequent, post-conversion act of obedience by the Christian convert. 

2. The Christian's need to put off the "old man" and put on the "new man" in the daily exercise of sanctification

Colossians 3 really speaks to the necessity of every Christian to "put off" and "put on". Christians are to forsake "the old, former way of life" from which they were saved and embrace their new found identity in Jesus by way of "putting on the new man". Colossians 3:9-10 "Do not lie to one another, since you laid aside the old self with its evil practices, 10 and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him." The parallel of these thoughts is found in Ephesians 4:20-24 But you did not learn Christ in this way, 21 if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, 22 that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, 23 and that you be renewed in the spirit of your mind, 24 and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth."

The Apostle Peter, I would argue, hints at this comparison of Jesus as the second Adam in what he says in 1 Peter 1:17-21 "knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19 but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. 20 For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you 21 who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God." Peter's ongoing discussion then of how "all flesh is grass" (quoting from Isaiah 40:6ff) echoes the fact that original Adam was a man created from the dust of the ground (see Genesis 2:7). 

Closing thoughts

Today's post was designed to explore a little bit concerning Jesus as the Second Adam. By reading Paul's comparisons of Jesus and Adam in Romans 5 and 1 Corinthians 15, we come to understand four major truths pertinent to Christian identity.

1. Justification by Faith 

2. Christ's resurrection

These first two truths are foundational to the whole of the Christian faith. The next two truths, illuminated by the "two-Adams" theology, have to do with the fundamentals of Christian living....

3. Believer's Baptism

4. Continuing growth in sanctification 

What Those Who Trust In Christ Are Saved To, From And For - Romans 5:1-11

Romans 5:10 "For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life."
Introduction:

Years ago I heard a fellow-pastor friend of mine share a story of how he had worked on an oil derrick in the Gulf of Mexico as a 19 year old young man. As he was walking on the main platform, he ventured too close to the edge and fell into the water. Immediately the men up above began to cry "man over-board". As my friend drifted further from the oil derrick, he saw a helicopter lift from the platform to begin its search for him. Other than the distant lights, he could not see his hand in front of his face. He was drifting in the Gulf of Mexico, and began wondering whether he would be eaten by sharks or suffer hypothermia.  I recall my friend at that particular point in the story saying: "It was at that point that I understood what it meant to be lost." He then testified of how the helicopter spotted him, and how a life-raft sped toward him and pulled him out of the dark, cold, ink-black darkness and chilly water. In his message, he noted how although he had been lost, he was saved. He then drew the powerful parallel between his experience to the Biblical imagery of being "lost" and then "saved". 

So, what does this term “saved” mean Biblically? As early in the Old Testament we read in Exodus 14:30 "Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore." New Testament passages such as Romans 10:9-10 describe one's confession of faith in Christ as resulting in the state of being "saved". Ephesians 2:8-9 similarly notes: "for by grace re you "saved" through faith...". The Gospel declares upon one’s trust in Jesus Christ, they are “saved” unto something, “saved” from something and “saved” for something. Today's post will aim to unpack what the Gospel promises to save you to, from and for. Upon our reception of the Gospel by faith, we are

1. Saved to…. Romans 5:1-5

a. 5:1 peace with God  
b. 5:2 access to God  
c. 5:3-5 hope in God  
d. 5:5 love from God

Ephesians 2:14 describes Jesus Christ as "our peace" who has torn down the barriers between us and God. In Hebrews 4:14-16, we're reminded of the access we have to the Lord Jesus Christ, the believer's eternal high priest, for finding grace and help in time of need. Concerning the believer's hope in God, we find how such hope describes their status before God in Ephesians 2:12 and Colossians 1:27. Then, passages such as 1 John 4:8-16 unfold the glorious love of God. All of these spiritual graces are entered upon from one's position granted in justification by faith. Paul's point is that since we are justified by faith, we begin in our sanctification, with the attendant blessings such as peace, access to God, hope and love ours to enjoy. Henceforth this is what the Christian is saved to. But now notice what it is that Jesus can "save from" for anyone trusting in Him. 

2. Saved from….Romans 5:6-10

The Bible Knowledge Commentary notes concerning Romans 5:6-8 - 

"Since the divine dilemma of justification (3:26) has been solved on the basis of Jesus’ shed blood (cf. 3:25), certainly Jesus Christ will see that justified sinners will be saved from God’s wrath. Believers will never be condemned to hell (John 5:24; Rom. 8:1) nor will they be the objects of God’s coming Tribulation wrath (1 Thes. 1:10; 5:9)."

Concerning what we're saved from in salvation, we can note three things: 

a. 5:6-8 our sins against God
b. 5:9 wrath from God
c. 5:10 our war with God

The first has to do with God's twin act of removing the penalty of our sin in what theologians call "expiation" (see Hebrews 9:14). The second thing we are saved from, God's wrath, follows on the heels of expiation by the satisfaction of of His wrath in what is called "propitiation" (see 1 John 2:1-2). Then finally, we find that in the end of warfare or enmity between us and God, we are described as those being reconciled to Him (see 2 Corinthians 5:15-21). The great commentator Matthew Henry notes concerning what believers are "saved from"...

"The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb. 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation."

So due to being justified by faith, the believer in Jesus Christ is "saved to" peace with God, access to God, hope in God and love from God. Likewise, the believer in Christ is "saved from" their sins, wrath and war with God. But now, what is it that the sinner saved by grace is saved for?

3. Saved for… Romans 5:11

In Romans 5:11, we can note two general realities to which the Christian is saved for: walking in fellowship with God and worship of God. In the Exodus account, we find God telling Moses to go to Pharaoh and state to him to "let my people go". We read for example in Exodus 4:21-23 "The Lord said to Moses, “When you go back to Egypt see that you perform before Pharaoh all the wonders which I have put in your power; but I will harden his heart so that he will not let the people go. 22 Then you shall say to Pharaoh, ‘Thus says the Lord, “Israel is My son, My firstborn. 23 So I said to you, ‘Let My son go that he may serve Me’; but you have refused to let him go. Behold, I will kill your son, your firstborn.”

Now when you read the remainder of the Exodus account, including the Red Sea crossing and all of the events surrounding God's deliverance of the Hebrews from the Egyptians, you discover that the goal was not just to "save the people from Pharaoh". The goal was to make these slaves into worshipers and these people who "were formerly not a people in a people for God". Exodus 19-20 is the official birth of the Jewish nation. God made them a people, a Kingdom of Priests and a Holy nation. They were saved for the purpose of walking with God and worshiping Him. 

In the New Testament, we find that Christian salvation is described in these same terms. The Christian is saved for good works (Ephesians 2:10). 1 Peter 2:9-11 quotes from Exodus 19:5-6, the same exact identity in terms of Christians. As theologian R.C. Sproul has often said in conferences and in writing: "We are saved by God, from God, for God."

Closing thoughts:

Today we explored the Biblical concept of what it means to be "saved". We noted the following....

1. Saved to…. Romans 5:1-5
.peace with God  
.access to God  
.hope in God  
.love from God

2. Saved from… Romans 5:6-10
.our sins against God
.wrath from God
.our war with God

3. Saved for… Romans 5:11
.walking in fellowship with God
.worshipping God

Avoiding The Two-Thieves On Either-Side Of The Gospel

Galatians 2:16 "nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified."

Introduction:

Preachers of old have described the Gospel's relationship to two perversions of it in the imagery of Jesus' dying on the cross between two thieves (see Mark 15:27). Such a metaphor is used due to the Gospel accounts of Jesus dying on the cross between two thieves. Jesus Christ is the Gospel and any exposition concerning His accomplished work and how such work is received in saving faith constitutes any standard definition of the Gospel. Apart from Jesus Christ and saving trust in Him, there is no salvation (John 14:6; Acts 4:12). 

To further carry forth this point, the Gospel deals with how sinful man is reconciled and made right with Holy God of Eternity. The way the Gospel prescribes for this to occur is by grace alone (Ephesians 2:8) through faith alone (Ephesians 2:9; Romans 10:9-10) in Christ alone (Acts 4:12; John 14:6). 

When we consider the two thieves on either side of the Gospel of Jesus Christ, we are talking about the two extremes in which sinful man conceives of salvation: legalism and lawlessness. On the surface, both thieves might seem completely different, since the former advocates good works as the basis for attaining favor with God while the latter abandons the need for good works. However, both thieves have in common a gross perversion of grace. Both thieves attempt to achieve reconciliation with God apart from His saving grace and the Gospel! To see how this is the case, we will look briefly at these two thieves in closer detail.

The thief of lawlessness

The first thief is that of license or lawlessness. Paul expresses the absurdity of this first thief in Romans 6:1-2 "What shall we say then? Are we to continue in sin so that grace may increase? 2 May it never be! How shall we who died to sin still live in it?" There are some today who will teach that as long as someone says some type of prayer to Jesus, it doesn't matter how one lives after such a so-called profession of faith. Afterall, it is God's job to forgive. 

Such a thief mocks the true Gospel like the first thief did Jesus. The Gospel of lawlessness is no Gospel, but a perversion of it. Whenever Paul is recounting his preaching of the true Gospel in Galatians 2:9-10, he reminds his readers of the importance of good-works following after saving faith - "And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.10 They only asked us to remember the poor—the very thing I also was eager to do." 

The same James of whom Paul speaks in this verse warned of the first thief of a faith that has no works following in James 2:14-16  "What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15 If a brother or sister is without clothing and in need of daily food,16 and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for theirbody, what use is that?" So Paul laid to rest the charge that he was promoting some sort of salvation that required no change following saving faith. 

The thief of legalism

The second thief on the other side of the Gospel is perhaps even more subtle and more dangerous than the first. It is the so-called Gospel of law or legalism. Such an approach attempts to preach salvation by works. This thief is the more seductive, more cunning of the two, since it is dressed in the garments of religion and ritual. 

Whenever Paul was writing Galatians 2, he was dealing with this second thief of the Gospel. A group of Jews called the "Judiaizers" were attempting to convince Paul's readers that in order to be justified or made right with God, one had to be circumcised. They mixed together faith and the added works of circumcision and adherence to the Mosaic Law. Furthermore, this particularly heresy of works-righteousness proved to be so seductive that otherwise strong preachers of the true Gospel like Peter and Barnabas were beginning to compromise (see Galatians 2:13).

The historic doctrine of justification by faith alone argues that faith is not only necessary, but sufficient for reception of God's saving grace and Christ's credited righteousness. Whenever one adds faith plus baptism or faith plus some type of ritual to the mix, the result is still the same - no salvation. Paul plainly asserts in Galatians 2:16 "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." As you read on down through Paul's main point regarding the true Gospel of the cross, he states in Galatians 2:17-21 "But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the law am dead to the law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain."

The true Gospel rather than the two thieves

We as Christians must avoid these two thieves of the Gospel. Their efforts attempt to work their way into our hearts, our doctrine and our pulpits. Only the true Gospel of the cross: salvation by grace alone through faith alone in Christ alone can save. We are saved by grace through faith apart from works in order to live a faith that works. We are saved by grace through faith alone and are as Christians being saved by grace through faith that is never to be alone apart from works. The Apostle John states concerning our Lord Jesus Christ in John 1:14 that He alone was "full of grace and truth" and that in John 1:18 that "grace and truth are realized" in Jesus Christ. The two thieves attempt to emphasize one or the other, hence stealing away the Gospel and resulting in judgment and error. May we avoid the two thieves of the Gospel: lawlessness and legalism. We must embrace the only Gospel that saves from the wrath to come - salvation by grace alone, through faith alone in Christ alone.

Jesus, the Good, Great, Chief and Exalted Shepherd Revealed In The New Testament

John 10:1-6 “Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. 2 But he who enters by the door is a shepherd of the sheep. 3 To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4 When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5 A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers.” 6 This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them."

Introduction:

Over the last couple of posts we have considered the imagery of "shepherd" and how it relates to God. We've witnessed how the Old Testament utilizes the "shepherd" imagery in revealing the character and power of God to His people. We then considered how such Divine connections to Deity inform our understanding of the ministry of the Lord Jesus Christ. Jesus' self-pronouncement of Himself as "the Good Shepherd" in John 10:11 assumes the Old Testament backdrop. In today's post we want to explore how Jesus develops His self-understanding as the Divine Shepherd in human flesh and what the New Testament has to teach us about this wonderful title of the Lord Jesus Christ.

Understanding Jesus as a the Good Shepherd in John 10

John's Gospel aims to make know to the reader how one can know that Jesus Christ is the Son of God. In John 10, John reports Jesus' words concerning His self-identity as "The Good Shepherd". The Bible Knowledge Commentary notes the following on John 10:

"The discourse on the Good Shepherd continues the same setting as in chapter 9. Comparing people to a shepherd and his sheep was common in the Middle East. Kings and priests called themselves shepherds and their subjects sheep. The Bible makes frequent use of this analogy. Many of the great men of the Old Testament were shepherds (e.g., Abraham, Isaac, Jacob, Moses, David). As national leaders, Moses and David were both “shepherds” over Israel. Some of the most famous passages in the Bible employ this motif (cf. Ps. 23; Isa. 53:6; Luke 15:1–7). Jesus developed this analogy in several ways. The connection with the preceding chapter is seen in Jesus’ contrast of the Pharisees with the man born blind. The Pharisees—spiritually blind while claiming insight (John 9:41)—were false shepherds. As the True Shepherd, Jesus came to seek and to heal. His sheep hear and respond to His voice."


In John 10:1-21, we find Jesus first of all starting with a figurative story or what some would refer to as His parable of the shepherd and the sheep in John 10:1-6. Key details of the story include: the shepherd, the doorway into the sheepfold, the sheep, villains such as robbers, hirelings or false shepherds and the manner in which the sheep discern between the true and false shepherds. 

John 10:7-21 entails Jesus exposition and revelation of how He is the only shepherd through which to enter (i.e the door), the good shepherd and the true shepherd that leads by His voice for the sheep follow. We can summarize Jesus' exposition as follows:

1. The Only Shepherd. 10:7-10
2. The Good Shepherd. 10:11-15
3. The True Shepherd. 10:16-21

As the Only Shepherd, no other shepherd exists through which believing sinners can enter into God's Kingdom and salvation (see John 14:6; Acts 4:12). As the Good Shepherd, we see the focus upon Christ's character and willingness to lay down His life for the sheep and to rise again of His own accord. Then as the True Shepherd, Jesus is ever associated with His Word, which functions as a true test for those who claim to love Him (see John 14:21). 

The New Testament's development of Jesus as the Good Shepherd

From what we see in John 10, Jesus Christ is without a doubt "the Good Shepherd". As one explores the remainder of the New Testament's teaching on Jesus as the Good Shepherd, we discover that this particular title is heightened as one goes further into the remainder of the New Testament. To summarize, we find the following progression, beginning with John 10:11...

1. Jesus is the Good Shepherd in John 10:11 “I am the good shepherd; the good shepherd lays down His life for the sheep." 

2. Jesus is the Great Shepherd in Hebrews 13:20-21 "Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, 21 equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen."

3. Jesus is the Chief Shepherd in
1 Peter 5:4 "And when the Chief Shepherd appears, you will receive the unfading crown of glory."

4. Jesus is the Exalted Shepherd in
Revelation 7:17 "for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.”

Thus Jesus is not just the Good Shepherd, He is the Great, Chief and Exalted Shepherd, worthy of worship. Let us then follow our wonderful shepherd, the Lord Jesus Christ. 

Jesus seen as the Good Shepherd from the Old Testament

John 10:11 “I am the good shepherd; the good shepherd lays down His life for the sheep."

Introduction:

Even though today's post begins with Jesus speaking of Himself in John's Gospel in the New Testament, I thought we would consider how this title is developed throughout the Old Testament. The beauty of this title of "Shepherd" or "Good Shepherd" is in how God the Father and Christ are portrayed as being Personal and Powerful. Powerfully, God easily wards off any threats that could swallow up His people in their faith. Personally speaking, God carries His people in His arms whenever they are limping, hardly walking or at their wits end. 

Whatsoever is said of Yahweh, Jehovah God, in the Old Testament is attributed to the Son in the New Testament. Whenever Christ revealed Himself as "the Good Shepherd", the background revelation of the Old Testament is included. We looked in our last post at how God is revealed as "the Shepherd". By identifying Himself as "the Good Shepherd", Jesus is equating Himself with the Father. Rather than offering detailed exposition on a few passages, I want to offer a few headings to aid the reader in tracing this divine title of "shepherd" throughout the Old Testament. We will then conclude with final observations pertaining to how this all works in making clearer to us the Person and work of the Lord Jesus Christ.  

How we see the image of God as "Shepherd" developed in the Old Testament

1. The Guiding Shepherd. 
Genesis 48:15; 49:24; Psalm 23:1-6

2. Providing Shepherd. 
Psalm 23; Isaiah 40:11

3. The Rescuing Shepherd. 
Isaiah 63:11; Jeremiah 31:10

4. The Divine Shepherd. Psalm 80:1

The above passages are but a sampling. Still, we know that headings such as these carry forth into the New Testament's handling of Jesus Christ as the Good Shepherd.

Jesus' use of the Old Testament's imagery in identifying Himself as "the Good Shepherd"

Commentators have noted how much of the Old Testament imagery connects to Jesus as "the Good Shepherd". Ellicott, the classic commentatory notes in his commentary on John 10: 

"The passage of the Old Testament referred to above has prepared our minds for this thought of Christ, especially Psalms 23; Isaiah 40:11; Ezekiel 34:11-16; Ezekiel 34:23; Ezekiel 37:24. He is the Shepherd who is ideally good, fulfilling every thought of guidance, support, self-sacrifice that had ever gathered round the shepherd’s name. No image of Christ has so deeply impressed itself upon the mind of the Church as this has."

To cite one further example, John Gill in his commentary writes concerning the Old Testament imagery of "shepherd" and its association with Jesus Christ:

"I am the good shepherd,.... A shepherd of his Father's appointing, calling, and sending, to whom the care of all his sheep, or chosen ones, was committed; who was set up as a shepherd over them by him, and was entrusted with them; and who being called, undertook to feed them; and being promised, was sent unto the lost sheep of the house of Israel; and under the character of a shepherd, died for them, and rose again, and is accountable to his Father for everyone of them; the shepherd, the great and chief shepherd, the famous one, so often spoken and prophesied of, Genesis 49:24."

Closing thoughts

Today we briefly considered the Old Testament background and development of the "shepherd" theme as it relates to Jesus. Jesus claimed Himself to be "the Good Shepherd" in John 10:11. We noted how much of the Old Testament thought-patterns were embedded in the rich meaning of Jesus' statements. In all we noted four brief headings concerning how the "shepherd" theme is developed in the Old Testament, and how such can shed light for us on the Person and work of the Lord Jesus:

1. The Guiding Shepherd. Genesis 48:15; 49:24; Psalm 23; Mt 9:23

2. Providing Shepherd. Psalm 23; Isaiah 40:11; 1 Peter 2:25

3. The Rescuing Shepherd. Isaiah 63:11; Jeremiah 31:10; 1 Pt 5:4


4. The Divine Shepherd. Psalm 80:1; Revelation 7:17

God as the Mighty One, the Shepherd and the Rock - Genesis 49:24

Genesis 49:24 "But his bow remained firm, and his arms were agile, from the hands of the Mighty One of Jacob
(From there is the Shepherd, the Stone of Israel)."

Introduction:

The opening text of today's post features one of the earliest mentions of the term "shepherd" as a Divine title for God. The verse above occurs in the context of Jacob's blessing of his son Joseph. Joseph was used mightily by God in a series of circumstances to save his family (see Genesis 50:20). The surrounding context of Genesis 49:24 gives us a clearer picture as to why God is called "the Shepherd": “Joseph is a fruitful bough, A fruitful bough by a spring; Its branches run over a wall.
23 “The archers bitterly attacked him,
And shot at him and harassed him;
24 But his bow remained firm, and his arms were agile, from the hands of the Mighty One of Jacob (From there is the Shepherd, the Stone of Israel),
25 From the God of your father who helps you, And by the Almighty who blesses you With blessings of heaven above, Blessings of the deep that lies beneath, Blessings of the breasts and of the womb."

Three Divine titles are mentioned in the verse. We can see reference to God as "Shepherd", "Stone" as well as His identity as "the Mighty One of Jacob". 
As is often the case, Divine titles that occur in tandem function together to reveal the multifaceted character of God. Today we want to observe how these three titles function to reveal to us the character of God.

1. Mighty One of Jacob.  

The Old Testament's revelation of God as "the Mighty One" speaks of God's omnipotence. Psalm 50:1 for example states - "The Mighty One, God, the Lord, has spoken, And summoned the earth from the rising of the sun to its setting." To associate God as a shepherd with this title "Mighty One" first and foremost refers to the strength He has to lead His people. Such a title carries a second connotation, namely God's covenant relationship to His people. King David's desired had been to build a temple for God. God's plans were different from David's with God choosing his Son and heir Solomon to be the builder of The Temple instead. Psalm 132:1-5 records David's desire and God's response: Remember, O Lord, on David’s behalf, All his affliction;
2 How he swore to the Lord And vowed to the Mighty One of Jacob, 3 “Surely I will not enter my house, Nor lie on my bed; 4 I will not give sleep to my eyes
Or slumber to my eyelids, 5 Until I find a place for the Lord, A dwelling place for the Mighty One of Jacob.” So we can say that as "Mighty One", God possesses unlimited strength as the Shepherd of His people. 

2. The rock 

In Genesis 49:24, we see a second title associated with "shepherd", and which accentuates the idea of God as shepherd - namely God as "Rock". 1 Samuel 2:2 states - “There is no one holy like the Lord, Indeed, there is no one besides You, Nor is there any rock like our God." God as "the Rock" gives the imagery of shelter, protection and provision. In the New Testament, the Apostle Paul would refer to Jesus Himself as the Rock that accompanied Israel throughout her journeys (see 1 Corinthians 10:1-6). So just like the previous Divine title, the "Rock" fortifies the imagery of the title "shepherd" as communicating the "Shepherd's protection and provision for His people. 

3. Shepherd

We come lastly to the title "Shepherd" itself. When we consider the other two titles of "Rock" and "Mighty One of Jacob" in association with "Shepherd", we find an enriching picture of the Lord God. Shepherds tended the sheep in Israel. Joseph had tended the flocks of his father and so would had connected to Jacob's words to him. Although the shepherd's job was important, shepherds typically occupied the lower rungs of the social ladder. Despite the shepherd's humble position, God chooses to use this very title as a revelation of Himself. 

Many have been blessed by hearing the 23rd Psalm recited or preached. When David starts out with the words: "The Lord is my Shepherd", we find the tenderness of the Psalm reaching to our heart. Psalm 80:1 uses this title "shepherd" in an exalted sense: "Oh, give ear, Shepherd of Israel,
You who lead Joseph like a flock;
You who are enthroned above the cherubim, shine forth!"  Why is God so pleased to reveal Himself as "Israel's Shepherd" or as "my Shepherd"? God's stooping down of Himself to the level of our understanding is the quintessential heart of the meaning of Divine revelation. Is it no wonder why Jesus Himself referred to He being "the Good Shepherd" (John 10:11). The Divine Son humbled Himself by taking unto His Person true humanity - revealing Himself as the God man. Such an act was truly God stooping down to make Himself known to us - not only by words, but by the Person of the Son assuming true humanity. 

Closing thoughts

Today we considered how three Divine titles worked together in Genesis 49:24 to reveal to us the character of God. We noted how the titles "Rock" and "Mighty One" work with the title "Shepherd" to show us what kind of Shepherd God is to Israel and to all that trust in Him by faith. If we were to summarize everything we have discussed, we could do it the following way:

1. As "the Mighty One" God is the Mighty Shepherd

2. As "the Rock", God is the protective Shepherd"

3. As the Shepherd, God shows His strength and protection by How He reveals Himself to His people.