One Lord There is, All Lords Above

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Following His resurrection, Christ was spotted by Mary not His mother , who thought he was a gardener. When she recognized him as her "Rabbi" she wanted to embrace him, but Jesus said don't hold on to me for I have not ascended to my Father In Later, after His ascension he makes the remarkable pronouncement to His disciples that "all authority in heaven and earth has been given to me" Mt There are now two thrones in heaven—with Christ seated at His Father's right hand. Near the close of his ministry, Christ challenged the Pharisees to identify the Messiah. Whose son is he?

Jesus then asked them, "How is it then that David, speaking by the Spirit, calls him 'Lord'? For he says, 'The Lord said to my Lord: If then David calls him 'Lord,' how can he be his son? Jesus' quote of Psalm , in the context of his questions, left His adversaries speechless.

Jesus wasn't playing games to flummox Pharisees, he was making a point central to His identity. This Psalm of David that Jesus quoted is the most quoted Psalm in the NT for the simple reason that it clearly describes the Messiah in terms of "Lord. Clearly, there are two different Lords in view.

This "Lord" of David would be asked to sit at Yahweh's right hand. Here again is the scene of Daniel's vision, this time given hundreds of years in advance of Daniel's birth. This event, Christ's installation at the Father's right hand, is the seminal event of history. It represents Christ's coronation as King of Kings. This is what occurred at Christ's ascension, and because of it all mankind has a Savior, "the man Christ Jesus" 1 Tim 2: Jesus' exaltation to His own throne and being given the title "Lord" is the fulfillment of his Father's plan conceived from the foundation of the world.

Jesus' title of Lord is not a title meaning he is God. It is a title given him by God, one that confers to him Lordship over all creation. He of course derives this Lordship from His Lord God. Both the glorified Christ and the Father can be correctly referred to as "Lord": Paul uses the title Lord Gk. Kyrios interchangeably in his letters, sometimes referring to the One God, other times referring to Christ. David acknowledged two Lords, so did Paul.

One is God, the other is the Christ. Paul is always careful to make distinctions between the two Lords and never asserts that Jesus is God. Paul writes that there "is but one God, the Father.

THE OUR FATHER

He also confesses his prayer to the Ephesians in these words, "I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the spirit of wisdom and revelation, so that you may know him better" Eph 1: Paul immediately recounts that seminal event David described, Daniel saw in vision, and Christ himself predicted: And God placed all things under His feet and appointed him to be head over everything for the church, which is His body, the fullness of him who fills everything in every way" Eph 1: We have seen that the title Lord that can be applied to either God or Christ, since each is a Lord to us.

Likewise, the title Savior is one that Father and Son share. Paul expresses the saving action of both God and Christ in 1 Tim 2: For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men—the testimony given in its proper time. But, as Paul testifies, it is Jesus' self-sacrifice and the Father's acceptance of His sacrifice that entitles Jesus to also be called Savior. In the same paragraph Paul can speak of: In verse 1 he mentions both "God" and the "Savior Jesus Christ. This apostle, believed to be a brother of Jesus, acknowledges that God saves through the life and sacrifice of the Lord Jesus.

Jesus was made a Savior by his Father, just as he was made Lord over all. It was his life that became a sweet savor to God. It is his blood that the Father honors. The birth, life, death and resurrection to glory of God's Son is the greatest display of the Father's love and of the Son's love for us. The Christ event is so central to God's eternal plan that John's heavenly vision speaks of Jesus as "the Lamb that was slain from the creation of the world" Rev He wasn't actually slain then, as he wasn't actually invited to God's throne in the days of David or Daniel, but it was promised to happen—and God's promises never fail.

Speaking of David, Paul states: God the Savior made good his promise by providing salvation through his Son, the Savior Jesus. We now make full circle and come to the "difficu1f passage in Philippians the second chapter. The context is Paul's homily for humility: To add authority and clarity to his exhortation, he references the attitude of Christ. And being found in appearance as a man he humbled himself and became obedient to death—even the death on a cross! This rich passage incorporates both the man Jesus and the resurrected and glorified Christ.

It honors the Father when we honor his son as Lord and Savior. While some translations are clearer than others, what is obvious is Paul's presentation of both Christ's pre-exaltation life and his post-exa1tation glory. Paul does not call Jesus God. In fact, Paul tells us it is God who exalted Jesus. And if Jesus refused to "grasp as being equal with God, plainly he is someone different from God. Being in nature like God, or in God's image as some translations render morphe theou. In typical Jewish teaching style, Paul continues the comparison to the Adam allusion by stating the contrast in their attitudes.

Adam and Eve , at the serpent's urging, took action to "be like God" equal to God by getting the knowledge of good and evil. Adam wanted to grasp at that forbidden fruit. There was another fruit God wanted him to seek and grasp at located at the center of Eden—The Tree of Life. Adam couldn't wait for God's plan to unfold He wasn't content to wait for his fatherly Maker to exalt him. A man was meant to be doubtful about himself, but undoubting about the truth; this has been exactly reversed. Nowadays the part of a man that a man does assert is exactly the part he ought not to assert—himself.

The part he doubts is exactly the part he ought not to doubt—the Divine Reason. Chesterton, Orthodoxy , p.

I think that's right because later in this chapter Paul says he wants Christians to not be babes any longer blown about by winds of doctrine but to come to the unity of the knowledge of the Son of God 4: The humility that leads to unity is not uncertainty and doubt and vagueness and confusion. It is the demeanor that says: I am not the center; truth is the center and I submit to the truth and go where it leads. I am not king; God is king. My will is not the law; God's Word is the law.

Disability Is No Accident

I don't tell God how many faiths are acceptable to him; he tells me. I don't define the foundation of the unity of the Spirit; God does. That is what he is doing in verses 4—6. Here he gives the objective ground in reality for the subjective experience of unity that we are to pursue. The unity of the Spirit that we should be so diligent for is based on a given, objective unity outside ourselves that we have nothing to do with creating or defining.

It is there, and we are humbly to recognize it and submit to it and rejoice in it and live it out. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all. One body, one Spirit, one hope, one Lord, one faith, one baptism, one Father. This is the objective foundation of our diligent efforts to preserve the unity of the Spirit.

It is not a fragile or ultimately vulnerable thing. It rests on the oneness of God, the oneness of faith, the oneness of baptism, and the oneness of the body. Those things are one, no matter what you or I do.

They are fixed realities. Our task is to walk worthily of them. Now the question I want to ask this morning is: What does this have to do with missions? What does it have to do with the task of the church to evangelize the unreached peoples of the world? The answer is that since there is only one God the Father of all who believe, Ephesians 2: Other religions and other lords will not save. You might think that this text is about church unity, not about missions. The issue at Ephesus, as we saw back in chapter 2, was the issue of whether Gentiles could be full fellow heirs with Jews in the body of Christ.

Those who were once far off have been brought near by the blood of Christ and made into ONE new man 2: So the issue of unity for Paul is created by the mission of the church to "those who were far off"—the Gentiles, the nations—far off spiritually and far off culturally and sometimes geographically.

In other words, the uniqueness of Christ—the fact that there is only one Christ, and only one God, and only one faith—is the foundation for mission outside the church and the foundation of unity inside the church. If there were many true gods, and many Saviors, and many valid faiths, and many baptismal entrances into many genuine bodies of redeemed people, there would be little need for missions the way Paul sees the need. But there is only one God and one Lord and one faith and one baptism. And so this salvation truth must be proclaimed to all creation—to all the peoples.

You can see in Romans And how are they to believe in him of whom they have never heard? However, in modern times, it has become more common to use simply the one word "Bishop". Holders of these offices are not ex officio peers, although the holders of some of the offices were in the past always peers. In most cultures in Europe an equivalent appellation denoting deference exists. Non- Romance languages have their own equivalents.

In several Indian languages there are have: Words like Swami and Prabhu are Sanskrit -origin words, common in many Indian languages. Philippine languages have different words for "lord", some of which are cognates. Its root, ginoo , is also found in Visayan languages like Cebuano as the term for "lord". Ilocano meanwhile employs Apo for "Lord" in religious contexts; it is a particle that generally accords respect to an addressee of higher status than the speaker. Lord is used as a title of deference for various gods or deities.

King of Kings

The earliest recorded use of Lord in the English language in a religious context was by English Bible translators such as Bede. However, Bede wrote in Latin, and was described by Michael Lapidge as "without question the most accomplished Latinist produced in these islands in the Anglo-Saxon period. Lord, as a gloss to 'dryhten' in the Old English language, meant royal, ruler, prince, noble, and did not indicate a deity.

After the Norman invasion and the influx of French Catholics, this understanding began to be applied to religious texts as well, however, that was during the Middle Ages and not the Dark Ages of Bede's time. From Wikipedia, the free encyclopedia.

One Lord, One Spirit, One Body for All Time and All Peoples

For other uses, see Lord disambiguation. For other uses, see Lordship disambiguation. This article needs additional citations for verification.

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Feudalism and English Feudal Baronies.

THE LORD'S PRAYER

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