Book of Titus - Ch. 2, v. 13

Okay, we'll just kind of jump into it and so today it'll be a little bit interesting. Kind of hate the way the timing worked out because we won't have the closure I was hoping we'd have for chapter two.

Dave and I will be swapping next week, so today will be our last lesson for about six or seven weeks or so in Titus. We will not be able to finish the chapter, but we will be able to cover something that I've been excited to get to for a while, so that'll be nice.

Let's see here.

Titus 2:11–13 and the Blessed Hope

So, we're at the end of chapter two of Titus and last week we were discussing, or actually the last couple of weeks, discussing this reality of the Apostle Paul kind of bringing everything back in. It's interesting.

He's been, I was about to say bring everything back into focus. Here's the way I've been articulating it the past couple weeks. He has been kind of in the nitty gritty details of Christian living for most of the epistle of Titus, whether you're looking at the elders or whether you're looking at the congregation.

He's been looking at the character, the behavior, the sin issues, the antidote to the sin issues, keeping first principles first kind of thing throughout the whole epistle. And then he gets to verses 11 through 12, well actually verse 11, I'll pause there for.

A second.

And he zooms out where we get the big picture one more time and we're reminded, hey, this is why we're living right. This is why we are desiring to live right. This is why Paul is giving us these instructions in the first place.

It's because we had a savior come, his grace appeared and brought salvation to all men. And then it transitions right into verse 12 where we see that the same grace that saved us is the grace that continues to teach us day by day as Christians in this present world.

Again, teaching us to deny ungodliness, worldly lusts, rather that we should live soberly, righteously and godly in the present world. So this is where we've been. And as you get into these last verses from 12 down to 15, Paul kind of zooms back in again to say, all right, now you are reminded of that foundation once more.

Let's look again at the results of it. The effects of everything we've been talking about, excuse me, the cause of everything we've been talking about is this grace of God that brought salvation. The effects are everything else that we've talked about and are continuing to talk about.

Now.

And then you get to verse 13 and this is all, in fact, okay, Paul, he had a tendency to write some very eloquent sentences that sometimes would span a number of verses. So I like to be able to capture the whole thought.

And so of course that brings a sense of repetition often. So start with me at verse 11 and I want to read all the way through until he finishes the sentence, finishes the thought, and then we'll hone back in on kind of where we left.

Off last week.

For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope in the glorious appearing of the great God and Savior, Jesus Christ, who gave himself for us, that he might redeem us from all iniquities and purify unto himself a peculiar people, zealous of good works.

So from verses 11 through 14, that is all one sentence, one thought, and it's all interconnected. So you have the grace of God. That grace brought salvation. Salvation appeared through his grace. That grace stays with us.

It teaches us.

It is what points us on the straight and narrow, keeps us oriented Godward. Remember these words to live righteously and godly? Both kind of carry the connotation of moving toward God all the time in the sanctification process in our lives.

So all that's in the thought. And then a continuation of this, one thought, is in verse 13. Look at it with me one more time. Looking for that blessed hope in the glorious appearing of the great God and our Savior,.

Jesus Christ.

Now, so with all that in mind, all of that review in mind, we've rehashed a lot. We will continue to do that because it is so important to remember the context with every single verse we dive into, essentially word for word.

We have to remember that. So within the context we've been talking about the last two weeks, we're still there. And we have verse 13 right in the middle of it. One of the reasons that Christians can run the good race that Paul talks about in 2 Timothy when he talks about running the good course, fighting the good fight, he's at the end of his life, he did this successfully.

When Paul talks about that, one of the reasons why that is even possible for someone like him to be able to do that, to run the course well, to fight the good fight, and for us as Christians as well to also do that, to persist through our trials and persevere through the various tribulations that will crop up over the span of a lifetime.

And at the same time, while getting through all that, getting through the trials, getting through the tribulations, at the same time, we are conforming to the image of Jesus through this holy behavior that he's been talking about for the entire letter up to this point.

The reason we can do all of that, the reason Paul could do it, the reason we could do it is because of hope. And it's because of this expectation that he is talking about in verse 13 of the glorious appearing of our God, that blessed hope that he says in that phrase at the very beginning of the verse, and it's that, that blessed hope that has given Christianity the backbone that it has had for 2 ,000 years to withstand millennia of brutal persecution.

And we've been able to withstand that. Christianity has been able to withstand that without even a hint of relenting from its faith in Christ. Why is that? Well, there's a lot of reasons, but if there was one summary statement that any Christian that you ask for 2 ,000 years of history, if there was one summary statement that they might say that might come to their mind first and foremost, it's that blessed hope.

And what is that blessed hope? It's that glorious appearing of the great God and Savior Jesus Christ. Again, it's why we can fight sin in this present world. Remember how verse 12 ended. We have to keep all of this in mind.

It's both fun to go very slowly, phrase for phrase, word for word through these studies, but it's also kind of, there's a frustration in it because you don't want to forget any of the preceding context.

And so you find yourself constantly going back and remember what verse 12 ended with. Remember what he said in the first 10 verses. Remember this thought, this argument that he's making. But it's so important.

Verse 12, again, ends talking about salvation and deliverance from this present world, not just future hell, but sin and persecution and the things that can bear down on us in this present world. We have salvation from it through the same grace that saved us in the first place and having a future hope at the same time.

It's what can get us through it. It's why we can fight sin in the present world that he talked about in verse 12, because we know that we do win in the end, no matter how hard the battles get. The captain of our faith that Hebrews talks about, Jesus, will come in a glorious appearing.

And this is foundational to striving for that godly, self-controlled conduct that has been the emphasis of the whole letter. So we're just going back and forth from these practical realities to these sweeping, glorious, miraculous, just bigger than we can even comprehend, bigger than the mind can comprehend.

Going back and forth seamlessly, they're interconnected. This self-control, this godly conduct we've been talking about is directly linked to the blessed hope and glorious appearing of our God and Savior, Jesus Christ.

And so again, part of the whole thought, one of the things that can bring us through it, one of the things that Paul doesn't want us to forget about is, yes, we were saved by grace initially, a justification, but we're continued to be taught by this same grace throughout our lives while we're being sanctified.

And we have a future hope as well, and that is the glorious appearing of our God and Savior,.

Jesus Christ.

It's all one package. It's all part of the same thing. There's a past, present, and future aspect of all of it. It's what keeps us grounded, and it's what gives us the desire and the burning in our hearts and the zeal to live godly, like he's been talking about the entire epistle.

It's just amazing. Now, one of the things that's fun about going verse by verse through books of the Bible, and Dad does this well, anybody, I mean, just reading through books, you'll get a taste of this, but certainly when you're teaching through it.

But when you teach verse by verse, what's amazing about it is that you get to stumble upon some of the greatest topics that anyone could study, and sometimes it falls within a context that might surprise you.

You might forget. You may remember that there's a particular, I'll just use this for lack of a better term, a particular proof text for a great doctrine, a great theme, something like that, and you remember the text, the single verse, or maybe it's a couple of verses, and you remember that and you go to it often, you recall it to mind when you're thinking about that particular topic, but sometimes you can forget about the context it's in.

It's not that the proof text is incorrect, it's just, it's like, oh yeah, that's when that was discussed, that sort of thing. And in one such case, we have one here, and it's in the context of this, again, super practical book, super practical chapter, the context of godly, peaceful living in the church.

In that context, we find one of the greatest proofs of the deity of Jesus in all of Scripture. The entire Bible, one of the greatest proofs that Jesus is God in the entire Bible, right here in Titus 2 .13.

And I want to start by giving you a little bit of history that I think you guys will.

Be edified by.

And this will get a little bit dense, sort of, but again, I wouldn't be sharing it if I didn't think you all would be edified by it, would enjoy it, and would be encouraged.

By it.

Granville Sharp and the Grammar of Titus 2:13

Near the end of the 18th century, there was an English abolitionist by the name of Granville.

Sharp.

And he left a massive legacy, predominantly for his work as an abolitionist in Britain.

At that time.

But he was also a renowned grammarian. And he was a solidly orthodox biblical Christian. I say orthodox meaning biblical, not like Eastern Orthodox. He was adamant about biblical truth in that above all else.

And he was also, again, a renowned grammarian in multiple languages, Greek being one of.

Them.

And in 1778, he articulated what is now referred to as the Granville Sharp construction. And I'm going to give you all the definition. You don't have to memorize the definition. Again, you can get in the weeds big time with this kind of stuff.

Don't worry about memorizing or anything, but I want to share it with you just so that you have a point of reference, even in part, in your mind. So in 1778, I'm going to give you guys kind of a basic version of his definition, which is really technical and really lengthy.

But here it is, basically. The Granville Sharp construction can be defined like this. Granville Sharp's rule states that when you have two nouns, which are not proper names, which are describing a person, and two nouns, excuse me, and the two nouns are connected by the word and, and the first noun has the article the, while the second does not, both nouns are referring to the same person.

Again, you don't need to remember all that, but just know that this is him articulating what he, I'm going to use the term discovered, around this time, not simply as a Greek grammarian, but as an English grammarian, kind of on, on this search, if you will, for articulate and can, what's the right word, precise, not necessarily concise, but precise translation of the Greek, that sort of thing.

So there's the definition. Now I want to start by saying this really quick. So there's this rule that was, again, I'll say discovered in 1778. It wasn't created in 1778, and then before that, the Greek of this passage was read differently for all of church history, and then it changed in 1778.

That's not what happened. The rule, again, was discovered as it applies to the proper translation of the Greek into another language like English. So nothing changed with the Greek at all. What changed was a recognition of this grammatical structure so that we could better and more precisely translate that Greek into other languages, English being one of them.

So in other words, Paul wrote these words with a very specific intent 2 ,000 years ago, and that intent has not changed since he wrote them. It's been the same. It's never changed, and so that is obviously reality.

What has changed is our understanding of how to properly translate the Greek in the most accurate word-for-word fashion. Okay, so now, considering the definition we've laid out, in this case, in Titus 2 .13, we have a couple nouns that are not proper names, and they're both in the singular, and that's important too.

The first one is God. If you just look at your Bible with me, the first one is God, and the second noun is Savior. So you have your two nouns. There is a Greek article at the beginning of the first noun, God.

The two nouns are connected by the copulative word and. In the Greek, it's the Greek word chi, but the English equivalent of that is and. So you have the article, noun, and the word and in between it, second noun.

According to this rule, according to this construction, what that means is that there's not two people in mind here. There is a single person that is being described by the two preceding nouns, okay? So again, we've got God, we have Savior.

Those are two nouns. God has the article. It's followed by the word and or the Greek word chi. The word Savior, however, does not have the article. Only the first noun, God. Therefore both nouns are being applied to the same person, Jesus Christ.

Now as a brief side note, one thing that I've learned while listening to some of the best Greek scholars and reading some of the older best Greek scholars that are no longer with us, as they talk about the process, the arduous process of learning the language, is that it's usually a foolish thing to ever apply the term always to a rule.

So in other words, this word always means this or, you know, that rule always means.

That.

Typically, you can't really do that and if you do, maybe it's because you're in the earlier stages of learning the language or something, because inevitably you'll go over and you'll find at least one or a couple of exceptions to the rule.

That doesn't mean the rule doesn't stand, it just means there are a few exceptions and therefore when you use the term always exhaustively, that could trip you up later. But there's something unique about this particular rule, the Granville Sharp rule, the Granville Sharp construction.

When you look at every single passage in the New Testament where this rule is found in its true original form as it was articulated by the man himself, Granville Sharp, and you can go back online, you can read his original work, you can read his original papers.

When you apply the rule in every single passage that it appears, the rule is exceptionless. There is never once an exception in the entire New Testament when you find this construction in its pure form arise, and there are dozens and dozens of them.

But why is this so important? What is the point in getting into the weeds in all of this? The reason it's important is because Granville Sharp's rule is found in two particular verses that attest to Jesus being God, and one of them is right here in Titus 2 .13.

Now, while faithful Trinitarians like we are, we affirm the Trinity, we affirm the existence of one God existing in three distinct persons. We don't need grammatical proof to have faith or to believe that Jesus is God, okay?

We don't need the Granville Sharp construction for us to affirm that Jesus is God. But it is quite nice having passages like this when you're discussing this issue with those that don't believe that Jesus is God, because God in his grace gave us things, you know, in Acts chapter 1 at the very beginning of it, it's talking about the resurrection of Jesus, and what's one of the very first things that Luke says in writing the Acts of the Apostles?

He says, by these infallible proofs, we have evidence of the resurrection of God. We don't need evidence in order to have faith that the resurrection happened, and yet God in his grace gave us infallible proofs and historical evidence so that we can go out there and talk about these things with secular historians and actually keep the rules of history while also approaching something like the resurrection, the greatest miracle of all time, in faith.

And this is another one of them. Again, we don't need grammatical rules in order to have faith and to believe that Jesus is God, but we have them anyway.

Why?

Because God is a gracious God, and he gave them to us so that we could have them. So we have the grammar on our side. The grammar is irrefutable, and again, you can take my word for it. You can also go listen to some fabulous debates between Trinitarians and Unitarians, which Unitarians of course believe that, or let me put it this way, I'll put it in the negative.

They don't believe that Jesus is God. They don't believe that the Holy Spirit is God. They deny Jesus is deity, and they have issue with this grammatical reality. Regardless of the fact that they deny Jesus is deity, they still have to deal with this, and it's quite fun listening to those types of debates when these things come up.

It's very technical stuff. Again, it's nothing you have to remember. It's more of a thing just to know that it's there and to be edified by. So we have the grammar on our side via the Granville-Sharp construction, Titus 2 .13.

The other one, by the way, if you want to know that second passage, it's 2 Peter 1 .1. So those are the two passages where the rule or the construction appears with specific regard to the deity of Christ.

Again, there's dozens of them, but those two refer to Jesus as God.

Yes, Katie?

You're saying like both sides of the equation, no matter where they stand, they all kind of describe to this, like this is a grammatical...

Well, yes and no. If you go read Unitarian literature, they have some very tricky ways of pointing out exceptions, quote-unquote, to this rule. If you hear them in debate, it doesn't hold up. And the reason is because this is a little bit of a rabbit trail, but this answers your question, Katie, and this is helpful for everybody to know because this is, by the way, again, this isn't just getting in the weeds for the sake of it being cool and fun, which it is, but this is a terrific apologetic verse because with this verse, you can have discussions with Muslims, Jehovah's Witnesses, Mormons, Unitarians, Jews, Orthodox Jews, anybody that would deny the deity of our Lord, this is a very strong place to go among many others.

It's not just here, but it's a very strong place to go. So this is a good apologetic tool to have. Okay, so since 1778, over the last 200 some odd years, there have been multiple variations crop up of the Granville Sharp Rule, and it's kind of frustrating because it's been done by people and grammarians that are on our side.

In other words, they're Trinitarian, they're godly scholars that believe in the fidelity of scripture or holding fidelity to scripture and all of these things. But what they do is they, over time, they've kind of paraphrased the rule.

They've paraphrased what Granville Sharp originally articulated, and in doing so, they left open the window, or they left room for people to go out, non-Trinitarians, to go through the New Testament and find examples of the paraphrased rule, okay, you're tracking me?

The paraphrased rule, and they find exceptions where they say, oh see, here's four or five or maybe 15 exceptions to the rule, and so this is just a stretch to say that this applies to Titus 2 .13, okay?

So that will be where Unitarians that are well-read will take you, but here's what's important to remember. While those paraphrases of the rule have come and gone through good men, you have to go back to the original sources.

You have to go back to Granville Sharp himself, and when you read it, here's what you'll find. You'll actually find six rules, but really what it is is it's one rule with five corollaries. One rule with five corollaries, and they're very exhaustive.

They are very precise. He was unbelievably articulate when he laid this out. Again, this is by God's grace. We have stuff like this, and when you look at his rule as he articulated it in 1778 and apply that in its pure form every time it pops up, and by the way, we've had 200 years worth of some of the greatest godly, conservative, God-fearing Greek scholars and grammarians scrutinizing this rule, trying to shoot it down, trying to disprove the hypothesis kind of thing, and so it has held the test of time, and again, in its purest form, it's exceptionless.

If you go back to the way Granville Sharp said, here is how the rule should be applied, there's no exceptions to it, including the two verses that I mentioned, Titus 2 .13, 2 Peter 1 .1. So, if you know a little bit of the history of it, and you're ready for that rebuttal of, well, there's 15 exceptions of it over here, and you're like, well, hold on a second.

There may be 15 exceptions based upon, I don't know, A .T. Robertson's articulation of the rule later, but if we go back to Granville Sharp, and I mean, you may pull it up on your phone, it's out there for free, it's a little bit of a lengthy read, but you could pull it up and you could talk about it, it's like, it doesn't apply to plurals, it only applies to singulars, it doesn't apply to proper names, it only applies to improper names, this is how it's supposed to be viewed, and when, you know, go find me an exception based upon this, and they won't be able to.

And again, when it's held, when they try to refute this in debate, scholarly debate, they can't do it. And so, it's an amazing thing that the Lord gave us.

Yes, ma 'am?

Isn't it also likely that since that rule has been corrupted, that the following... Well, that would be the case with, you know, cult translations like the Jehovah's Witnesses,.

The New World Translation, which is translation in quotes. However, Mimi, what's interesting about it, is there had...because, again, God in His grace, because all of the major Bible translations from the KJV onward, actually before that, from Tyndale and the Bishop's Bible and all that, all of that forward, all of the major English Bible translations throughout all of time, have been made by Trinitarians, and most of the time...

There's a few exceptions where there's some liberal people on the committees, and we ignore those, but most of the time, they're, you know, the translations are done by godly, conservative translators.

And so, what's interesting is KJV translation comes out in 1611, we get an update in the mid -1700s, the Granville Sharp appears in 1778. Now, remember what I said before. It's not that he created any new thing and that the Greek was just read differently for 1700, 1778 years, and then all of a sudden, oh no, this is actually it is.

No.

What he did was he discovered a particular rule for a more defined translation. So, it didn't change anything with the Greek. What it did was it changed translation philosophy. So, the reason why you don't necessarily see it as clear in the KJV is because they translated it in 1611 prior to Granville Sharp making this discovery.

And the reason they translated it like they did is because what they're doing is they see a couple of nouns here, and you've got to remember the order of words in Greek is different from in English. So, you have your these and your ands in weird places sometimes.

The word our is in kind of a weird place as well in this verse. So, they're trying to do their best to make it flow and make it read well in English, which is the goal of a good translation. They didn't do anything wrong, but they did not have this particular knowledge of Greek syntax among other things to get the clearest translation.

So, let me read it one more time in the KJV. It says, looking for that blessed hope in the glorious appearing of the great God and our Savior Jesus Christ. So, a Unitarian might look at that and say, oh, see, there's a distinction there.

It's God, meaning the Father, and our Savior Jesus Christ. But when you look at the Greek, you will find that both nouns are referring to Jesus. The Father is not in view here. It's only Jesus. So, here's one way you could read it.

You could read it this way. Looking for that blessed hope in the glorious appearing of our great God and Savior. Our great God and Savior Jesus Christ. That would be a good kind of modern translation of it.

If you wanted to translate it the most literally. And again, I'm talking about the same Greek that the KJV comes from. You could read it something like this. Looking for that blessed hope in the glorious appearing of the great God and Savior, our Jesus Christ.

In the Greek, the word our appears right before Jesus Christ. So, again, in its most literal form, it would be read, the glorious appearing of the great God and Savior, our Jesus Christ. Isn't that amazing?

Isn't that cool?

Okay.

Now, we have the grammar on our side, but we have more than that, too. Dad will have to listen to the recording of this later, because he would enjoy this part. That's okay. We also have the context on our side.

We have the context that proves that Paul is talking about a single person and not two. He's not talking about the Father and the Son. He's talking about Jesus only. Let's look at it one more time together.

Look at verse 13. We're going to read right into verse 14. Looking for that blessed hope in the glorious appearing of the great God and Savior, Jesus Christ, who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works.

Now, if you just read that, again, as one thought, and you're not zooming in and trying to mess with grammar rules and all these things like Unitarians will try to do to get around this rule. If you just read it in the form that it was given, the whole argument, you clearly see here that there is a particular person in view who did some things in history.

Number one, and I should say this, and will do some things in history. Let's look at this first. The term appearing, still in verse 13. The glorious appearing. That Greek term, epiphaneia, I believe is how you pronounce it, is never used of the Father in the entire New Testament.

It's used multiple times, but it's never in view of the Father.

Why?

Well, think about it. We're talking about the appearing of someone. We're talking about a future event in which someone will appear. That Greek term is never used of the Father anywhere in the New Testament.

And you don't have to turn there, but just listen to this for a second. I want to give you just one example. There's about six or seven verses throughout the New Testament where this term appearing shows up, the Greek term underneath it shows up.

And it's always talking about Jesus. Let me give you one example. 2 Thessalonians 2 .8 says this,. And then shall that wicked be revealed, that's the Antichrist, the man of lawlessness, whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness, epiphaneia, and his coming.

So the word brightness in English there is the same Greek word that we find in Titus 2 .13, which is translated appearing. So you could read it this way. And he shall destroy with the appearing of his coming.

The Greek term for coming is parousia. You may have heard that before. It's often that term is discussed, the parousia. It's just a reference to his second coming when he comes back in glory, the blessed hope that we're all waiting on, that we started with in the first place.

There's 1 Timothy 6 .14, 2 Timothy 1 .10, 2 Timothy 4 .1, 2 Thessalonians 2 .8. These are all different contexts in which this Greek term epiphaneia, appearing, is used and every single time it's used with reference to the sun.

Why? Because it's the sun that's coming back. He came once incarnate, he's coming back again, still incarnate. This time to conquer his enemies, not as a humble servant, but as the conquering king of kings, lord of lords.

Okay, so there's that. So the glorious appearing of the great God and our Savior Jesus Christ, the Father's not appearing in that way. Zero biblical prophecy with regard to that. He is transcendent, he is outside of time.

How many times have we talked about this reality? That is where the Father resides. It is the sun that is appearing. And by the way, again going back to our apologetic argument for a second, Unitarians, Mormons, Jehovah's Witnesses, all these people, they talk about Jesus.

They want you to believe they're Christian. Glenn Beck, you know, just yesterday, he's a Mormon, or a couple days ago, tweeted this prayer on behalf of Israel or something and ended it in Jesus' name.

You see stuff like that and you can think, oh, well maybe they're on our side. Well, no, they're not because they deny that Jesus is God. Jesus said that if you do not believe I am, you will die in your sin.

And so we have to take this stuff seriously. When they argue about, let's just say, Titus 2 .13, and they want to make all these arguments, you've got to remember something. While they don't affirm the deity of Jesus, they believe he is, you know, well, the Jehovah's Witnesses believe he's Michael the Archangel.

Mormons just believe he's one of many gods in their pantheon. Unitarians believe he is the instrument used by God by the one God, the Father, to bring salvation. They all affirm a second coming. So even they will believe, you know, even they will pay lip service to this reality of Jesus coming back again.

They don't believe he's coming back as God, which he is, but they do believe he's coming back. And so if you go to this and say, who is the one that's going to appear?

It's Jesus.

Okay, so there's number one. The appearing of the great God and Savior, Jesus Christ. So we have the context on our side, but there's a second thing as well. Look at the sentence in verse 14 one more time.

Who gave himself for us that he might redeem us from all iniquity, purify himself of peculiar people, zealous of good works. Paul is obviously referencing the cross. Who died on the cross? It was Jesus.

It was not the Father. One God, three distinct persons. The Father did not die on the cross. Jesus did. The Spirit did not die on the cross. Jesus incarnate humbled himself to the point of obedience unto death.

He died on the cross. And Paul is obviously referencing this, and of course, he is the one that gave himself for us on the cross, not the Father, like I said a second ago. So when it says who gave himself for us, it's only talking about one person here.

When you look at the whole thought, phrase for phrase from verse 13 all the way through together, there is no hint of a plural reference for who the who is in verse 14. In other words, there's no way grammatically to link any sort of plural connection to who in verse 14.

The who there is not talking about two people. It's talking about one person. And it's in the same flowing thought of verse 13, our great God and Savior, Jesus Christ who gave himself for us. So, again, we have the grammar on our side.

We have the context on our side. And if that wasn't enough, we'll have to end with this. Paul does something else that's just incredible in this passage. In the context, directly speaking about Jesus Christ, Paul paraphrases Old Testament scriptures that are directly speaking of Jehovah or Yahweh.

Same thing. We don't know how to pronounce the divine name of God in the Old Testament. So we've come up with a couple of different guesses over time. So whether you say Jehovah or Yahweh, it's the same name that we're talking about.

The name that Jesus mentions at the end of Matthew. Baptizing them in the name of the Father, Son, and Holy Spirit, Jehovah, Yahweh. There are a couple of Old Testament passages that are directly talking about Jehovah, and Paul paraphrases these passages and applies them to Jesus.

Let's look at a couple of them. Y 'all can turn there with me if you want. Psalm 130, Psalm 130, 7 through 8. And if you want to really just be kind of amazed, hold your place in all of these areas if you can, because you'll want to kind of flip back and forth and you'll want to see the connections here.

And of course you can write these down and you can look at them side by side later. Okay, Psalm 130, start in verse 7. I'm going to read 7 through 8. Listen to this. Let Israel hope in Jehovah, for Jehovah there is mercy, and with him is plenteous redemption.