“Do you repent of your sin, confess your guilt and helplessness as a sinner against God, profess Jesus Christ, Son of God, as your Savior and Lord, and dedicate yourself to his service? Do you promise that you will endeavor to forsake all sin and to conform your life to his teaching and example?” -Membership Vow 3 of the Reformed Presbyterian Church of North America
Do you profess Jesus Christ, Son of God, as your Savior and Lord?
When we confess “Jesus Christ, Son of God, as Savior and Lord,” we are not merely saying that Jesus existed, or that he was a good teacher, or even that he was a great moral example. Each of those names and titles opens up a whole world of theology. The Scriptures fill those names with meaning.
The Westminster Confession of Faith does this beautifully in chapter eight, which deals with the person and work of Christ. The confession teaches that God eternally appointed the Son to be the Mediator and Redeemer of the elect. It teaches that the eternal Son of God took to himself a true human nature while remaining fully divine, becoming one person with two distinct natures forever. It teaches that Christ was perfectly equipped for his mediatorial work, that he humbled himself in his incarnation and death, that he was exalted in his resurrection and ascension, that by his once-for-all sacrifice he fully satisfied divine justice, and that he effectually applies redemption to all for whom he died.
These doctrines are tied directly to the name we confess. The name and titles of Christ each have meaning to be filled. Each one deepens our understanding of who Christ is and what he has done for his people.
The vow begins with his name.
Jesus
Jesus is his human name. Scripture tells us that names matter. Proverbs says that a good name is rather to be chosen than great riches. Christ’s name was not given randomly or accidentally. Matthew 1:21 says: “Thou shalt call his name JESUS: for he shall save his people from their sins.” The name itself is interpreted in the text. Jesus means Savior.
The Heidelberg Catechism asks: “Why is the Son of God called Jesus, meaning Savior?” And it answers: “Because he saves us from our sins, and because salvation is not to be sought or found in anyone else.”
Joel Beeke notes that Jesus was a common human name in the first century. It is Joshua in Hebrew and Jesus in Greek. That matters because the name testifies to Christ’s humanity. He came as a true man. Sometimes people speak about Christ almost as though his humanity were symbolic or temporary. But Scripture insists that he took to himself a true human nature. He was born. He grew. He suffered. He died.
And yet his ordinary human name carries extraordinary meaning. The name Jesus comes from Hebrew roots meaning “the Lord is salvation.” Scripture itself explains the significance: “He shall save his people from their sins.” That is why the apostles preached salvation in the name of Jesus. Acts 4:12 says: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” There is exclusivity in the name of Jesus. The apostles suffered for that name. Christians pray in that name. Believers are baptized into that name.
And the New Testament repeatedly connects the name of Jesus with the divine name itself. Isaiah 45 says that every knee shall bow to Jehovah. Yet in Philippians 2, Paul applies that very text to Jesus: “That at the name of Jesus every knee should bow.” Paul is not being careless. He is telling us something about who Jesus is. Calvin said: “The name Jesus means Savior and was given to him by God, not arbitrarily or by chance, but because he was destined to perform the office of a Savior.”
Parents choose names because they like how they sound, or because they are family names, or because they are popular. Christ’s name was given because of his office. He came to save his people from their sins. The name Jesus opens up the reality of salvation.
His title opens up the reality of his office.
Christ
The vow does not simply say “Jesus.” It says “Jesus Christ.” Christ is not his last name. It is his title. “Christ” is the Greek form of the Hebrew word Messiah. Both mean “the Anointed One.”
The Westminster Larger Catechism asks: “Why was our mediator called Christ?” And it answers: “Our mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king.”
To understand that title, we have to go back into the Old Testament. In the Old Testament, prophets were anointed. Priests were anointed. Kings were anointed. Aaron was anointed as priest. David was anointed as king. Elisha was anointed as prophet. Those anointings were signs of appointment and qualification. God set men apart for office and equipped them for their work.
All of those offices point forward to Christ. The Heidelberg Catechism says that Christ has been ordained by God and anointed with the Holy Spirit to be: “our chief prophet and teacher… our only high priest… and our eternal king.”
As Prophet, Christ reveals the will of God. The prophets of the Old Testament proclaimed God’s Word. Christ is the final and perfect revelation of God.
As Priest, Christ offers sacrifice and intercedes. The priests of the Old Testament continually offered sacrifices that could never fully take away sin. But Christ offered himself once for all. Hebrews 9 is a wonderful place to meditate on this. Christ not only sacrificed himself for his people, but he continually intercedes for them.
As King, Christ rules and defends. The Psalms repeatedly celebrate the reign of the Messiah. Psalm 2. Psalm 110. Psalm 69. Christ himself declares in Matthew 28: “All power is given unto me in heaven and in earth.” His kingship is not confined to the church. Historically, the RPCNA has spoken about the mediatorial kingship of Christ. Christ is King over nations as well as churches. There is no area of life outside his authority.
That is part of what we confess when we say Jesus Christ. Geerhardus Vos described Christ’s anointing as God’s declarative act authorizing him to exercise his office. Christ is the Prophet who reveals God. He is the Priest who reconciles sinners to God. He is the King who rules for God. And all of that is contained in the title Christ. The title Christ teaches us that Jesus is the Anointed One promised throughout the Old Testament.
But the vow goes even further.
Lord
The vow then says that we confess Jesus Christ as Savior and Lord. That word Lord is enormously significant. In the Old Testament, Lord is the word used to translate Jehovah, the covenant name of God. When the New Testament repeatedly calls Jesus “Lord,” it is not merely saying that he is respected, or exalted, or important. It is identifying him with Jehovah himself.
That was scandalous in the first century. Caesar claimed to be lord. The Roman Empire required loyalty to Caesar as lord. Yet Christians openly confessed that Jesus Christ is Lord. That confession was theological, but it was also political. Jesus is the true King.
Luke 2 says: “Unto you is born this day in the city of David a Savior, which is Christ the Lord.” Even at his birth, the implications of that title created conflict. Herod understood that a rival king had been announced. And the controversy surrounding the lordship of Christ has never disappeared. Modern apostate churches sometimes try to avoid the title Lord because it is exclusive. But Christianity is exclusive. Christ is Lord.
Jesus Christ alone is Lord. The New Testament fills that title with divine meaning: He is the “Lord of glory.” He is the “Lord of lords.” He is “Lord of all.” He is “Lord also of the sabbath.” He is Lord over the forgiveness of sins. He is Lord over nature. He is Lord over demons. He is Lord over death. He is Lord over worship.
Those are divine actions. Only God forgives sin. Only God commands the wind and sea. Only God receives worship without idolatry.
The apostles repeatedly apply Old Testament texts about Jehovah directly to Jesus. Joel 2 says: “Whosoever shall call on the name of the LORD shall be delivered.” Romans 10 applies that text to Christ: “Whosoever shall call upon the name of the Lord shall be saved.” Isaiah 45 says every knee shall bow to Jehovah. Philippians 2 says every knee shall bow to Jesus. Psalm 102 speaks about Jehovah as Creator. Hebrews 1 applies that text to Christ. Isaiah 40 says: “Prepare ye the way of the LORD.” The Gospels apply that text to John the Baptist preparing the way for Jesus. Isaiah 6 describes Isaiah beholding the glory of Jehovah. John 12 says Isaiah saw Christ’s glory.
The New Testament leaves no room for another interpretation: Jesus Christ is Jehovah. Thomas understood this when he confessed to the risen Christ:“My Lord and my God.” That confession is central to the truth of Christianity. We are not simply confessing that there was once a historical man named Jesus. Even unbelieving historians generally acknowledge that. Christians confess something far greater. We confess that Jesus is the eternal Son of God made flesh. We confess that he possesses the names, attributes, works, and honors of God. Scripture attributes eternality to him.
It attributes omnipotence, omniscience, omnipresence, and immutability to him.
He forgives sins. He created all things. He rules providence. He raises the dead. He receives worship.
Hebrews 1 says: “Unto the Son he saith, Thy throne, O God, is for ever and ever.” Jesus himself says: “I and my Father are one.” The devils recognize his authority. The apostles worship him. The Scriptures everywhere testify that Jesus Christ is Lord.
And that brings us to an important question. Why does all of this matter? Why does it matter that Jesus is fully divine? Why does it matter that he is Prophet, Priest, and King? Why does it matter that the apostles identify him with Jehovah himself?
Why This Matters
Jesus as “savior of his people” and Christ as “anointed” in his priest-prophet-king office and Lord is all necessary for salvation. Only God could bear the infinite weight of divine wrath. Only God could fully satisfy divine justice. Only God could provide a righteousness sufficient for sinners. Only God could conquer death. Only God can rightly receive worship.
Thomas Watson, in Christ the Mediator of the Covenant, gives several uses (or Puritan applications) of Christ’s divinity.
First, we should admire the glory of the God-man. Watson says that we should see Christ’s Godhead shining through his manhood and worship him in the beauty of holiness.
Second, we should look to him alone for salvation. Watson writes: “If we could weep rivers of tears, outfast Moses on the mount, if we were exact moralists, touching the law blameless, if we could arrive at the highest degree of sanctification in this life, all would not save us without looking to the merits of him who is God.”
Third, because Christ is both God and man in one person, believers have comfort in union with him.
And fourth, we should marvel at his love. The eternal Son humbled himself, became obedient unto death, and gave himself for sinners. Watson says that every believer should have Jesus Christ written upon his heart.
All of this brings us back to the vow itself. We confess Jesus Christ, Son of God, as Savior and Lord. And then we dedicate ourselves to his service. We promise to forsake sin. We promise to conform our lives to his teaching and example. Those things flow directly out of who Christ is.
If Jesus Christ is Lord, then he possesses authority over every area of life. If he is the divine Mediator, then he deserves worship, obedience, reverence, and love. Paul says in First Corinthians 12 that no man can truly say “Jesus is Lord” except by the Holy Spirit. That does not mean unbelievers cannot physically say the words. It means that true confession involves embracing the truths behind them.
Jesus is the Savior.
Jesus is the Christ.
Jesus is the Lord.
And therefore every knee shall bow, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.
Written by Dr. Nathan Eshelman