JESUS CHRIST

Alpha and Omega - Greg Olsen

The divinity of Jesus Christ is indicated by the specific names and titles authoritatively applied to Him. According to man’s judgment there may be but little importance attached to names; but in the nomenclature of the Gods every name is a title of power or station. God is righteously zealous of the sanctity of His own name (Exodus 20:7; Leviticus 19:12; Deuteronomy 5:11) and of names given by His appointment. In the case of children of promise names have been prescribed before birth; this is true of our Lord Jesus and of the Baptist, John, who was sent to prepare the way for the Christ. Names of persons have been changed by divine direction, when not sufficiently definite as titles denoting the particular service to which the bearers were called, or the special blessings conferred upon them.*

Jesus is the individual name of the Savior, and as thus spelled is of Greek derivation; its Hebrew equivalent was Yehoshua or Yeshua, or, as we render it in English, Joshua. In the original the name was well understood as meaning “Help of Jehovah”, or “Savior”. Though as common an appellation as John or Henry or Charles today, the name was nevertheless divinely prescribed, as already stated. Thus, unto Joseph, the espoused husband of the Virgin, the angel said, “And thou shalt call his name JESUS: for he shall save his people from their sins.” (Matthew 1:21; see also verses 23, 25; Luke 1:31) (more…)

Peace on Earth - Greg Olsen

As heretofore shown in another connection, the Father operated in the work of creation through the Son, who thus became the executive through whom the will, commandment, or word of the Father was put into effect. It is with incisive appropriateness therefore, that the Son, Jesus Christ, is designated by the apostle John as the Word; or as declared by the Father “the word of my power”. (John 1:1, Moses 1:32) The part taken by Jesus Christ in the creation, a part so prominent as to justify our calling Him the Creator, is set forth in many scriptures. The author of the Epistle to the Hebrews refers in this wise distinctively to the Father and the Son as separate though associated Beings: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Hebrews 1:1-2; see also 1 Corinthians 8:6) Paul is even more explicit in his letter to the Colossians, wherein, speaking of Jesus the Son, he says: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist.” (Colossians 1:16-17) And here let be repeated the testimony of John, that by the Word, “who was with God, and who was God even in the beginning, all things were made; and without him was not anything made that was made.” (John 1:1-3)

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The scriptures specify three personages in the Godhead; (1) God the Eternal Father, (2) His Son Jesus Christ, and (3) the Holy Ghost. These constitute the Holy Trinity, comprising three physically separate and distinct individuals, who together constitute the presiding council of the heavens. At least two of these appear as directing participants in the work of creation; this fact is instanced by the plurality expressed in Genesis: “And God said, Let us make man in our image, after our likeness” (Genesis 1:26) ; and later, in the course of consultation concerning Adam’s act of transgression, “the Lord God said, Behold, the man is become as one of us.” (Genesis 3:22) From the words of Moses, as revealed anew in the present dispensation, we learn more fully of the Gods who were actively engaged in the creation of this earth: “And I, God, said unto mine Only Begotten, which was with me from the beginning: Let us make man in our image, after our likeness.” (Moses 2:26) Then, further, with regard to the condition of Adam after the fall: “I, the Lord God, said unto mine Only Begotten: Behold, the man is become as one of us.” (Moses 4:28) In the account of the creation recorded by Abraham, “the Gods” are repeatedly mentioned. (See Abraham 4-5)

James Talmage, Jesus the Christ

Through the atonement accomplished by Jesus Christ—a redeeming service, vicariously rendered in behalf of mankind, all of whom have become estranged from God by the effects of sin both inherited and individually incurred—the way is opened for a reconciliation whereby man may come again into communion with God, and be made fit to dwell anew and forever in the presence of his Eternal Father. This basal thought is admirably implied in our English word, “atonement,” which, as its syllables attest, is at-one-ment, “denoting reconciliation, or the bringing into agreement of those who have been estranged.” (New Standard Dictionary under “propitiation.”) The effect of the atonement may be conveniently considered as twofold:

1—The universal redemption of the human race from death invoked by the fall of our first parents; and,

2—Salvation, whereby means of relief from the results of individual sin are provided.

The victory over death was made manifest in the resurrection of the crucified Christ; He was the first to pass from death to immortality and so is justly known as “the first fruits of them that slept.” (1 Corinthians 15:20; see also Acts 26:23; Colossians 1:18; Revelation 1:5) That the resurrection of the dead so inaugurated is to be extended to every one who has or shall have lived is proved by an abundance of scriptural evidence. (more…)

Who, then, was this Zacharias to whom Gabriel appeared? He was a descendant of Abia (Hebrew, Abijah). His name meant “remembered of Jehovah.” He was married to a woman named Elizabeth, whose fathers, like those of Zacharias, had also been priests (see Luke 1:5). Her name was that of Aaron’s wife, of whom she was a descendant (see Exodus 6:23). It means “God is my oath,” or “consecrated to God.” Thus this noble couple, “consecrated to God” long before their births, were, in the Nativity story, to be “remembered of Jehovah,” as the promise was granted to them that they at long last should become the parents of a child–a child destined to be the earthly forerunner of the Messiah. Of the parents of John the Baptist we read, “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). Zacharias and Elizabeth honored the law of their fathers not only in letter but in spirit. Their righteousness entitled them to God’s favor. Zacharias, who held that priesthood which entitled to receive the ministering of angels, was worthy of, and received, that sacred privilege.

Sperry Symposium Classics, Joseph Fielding McConkie, 2006, Brigham Young University & Deseret Book, 110.

Properly, our first New Testament witness of the birth of Christ is a messenger from the presence of God. Appropriately, he makes his initial appearance in the temple to a faithful priest of the Aaronic order, one who is performing the ritual function in behalf of his nation of burning incense on the altar within the holy place. In the performance of this duty, Zacharias represented the combined faith of Israel. His prayer was their prayer, and that prayer was for an everlasting deliverance from all their enemies at the hands of their promised Messiah. The ascending flames of incense symbolized the ascension of that united prayer. As Zacharias prayed within the holy place, so his fellow priests and all within the walls of the temple united their amens to his appeal.

In response to Israel’s prayer, an “angel of the Lord” appeared before Zacharias. He stood “on the right side of the altar of incense” and identified himself as Gabriel, one who stood “in the presence of God” (Luke 1:11, 19). By modern revelation we know Gabriel to be Noah, he who “stands next in authority to Adam in the Priesthood” and hold the keys of the restoration of all things.” The keys held by Gabriel make of him an Elias to prepare the way before the Lord (D&C 27:6-7). The name Gabriel, by which Noah performs his angelic duties, means “man of God,” though it has been interpreted as “God is my champion” or “God has shown himself valiant” ( The Interpreter’s BIble, New York, Abingdon Press, 1967, 6:487). (more…)

Death has come to be the universal heritage; it may claim its victim in infancy or youth, in the period of life’s prime, or its summons may be deferred until the snows of age have gathered upon the hoary head; it may befall as the result of accident or disease, by violence, or as we say, through natural causes; but come it must, as Satan well knows; and in this knowledge is his present though but temporary triumph. But the purposes of God, as they ever have been and ever shall be, are infinitely superior to the deepest designs of men or devils; and the Satanic machinations to make death inevitable, perpetual and supreme were provided against even before the first man had been created in the flesh. The atonement to be wrought by Jesus the Christ was ordained to overcome death and to provide a means of ransom from the power of Satan.

As the penalty incident to the fall came upon the race through an individual act, it would be manifestly unjust, and therefore impossible as part of the divine purpose, to make all men suffer the results thereof without provision for deliverance. (more…)

A man walking along the road happens to fall into a pit so deep and dark that he cannot climb to the surface and regain his freedom. How can he save himself from his own folly? Not by an exertions on his own part, for there is no means of escape in the pit.  He calls for help and some kindly disposed soul, hearing his cries for relief, hastens to his assistance and by lowering the ladder, gives to him the means by which he may climb again to the surface of the earth. (more…)

Luke is the longest Gospel of the four and as much as half of the material in Luke is unique to his Gospel providing additional information about Jesus.

The Gospel of Luke is the first half of a two-part work (Luke-Acts). The Gospel informs the reader what Jesus said and did and the Book of Acts reveal what Jesus did through the Holy Spirit following his ascension—a continuous story that was composed to be read together. (more…)

The question comes up occasionally, perhaps because of what is stated in the gospel of Mark: “Heaven and earth shall pass away; but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father” (Mark 13:31-32; emphasis added). the phrase “neither the Son” is not found in Matthew or Luke. Christ knows all things; He possesses the fulness of the glory and power of the Father (see Doctrine & Covenants 93:16-17). Surely He knows when He will return. if He did not know the exact day or time of His return in glory when the Olivet prophecy was uttered, then certainly after His Resurrection and glorification He came to know. It is worth noting that the Joseph Smith Translation of this verse omits the disputed phrase.

Sperry Symposium Classics, Brigham Young University, Religious Studies Center, 2004, p. 201.