Our studies in this interesting field of Bible research will be found to throw some light upon dispensational truth, and, what is better still, the rays of the Divine glories emitted from these names and titles are both numerous and diversified. The following brief notes will, it is hoped, help the reader in perceiving the beauty of, and remarkable precision in which the various names and titles of the Godhead are written in Holy Scripture.
1. GOD (ELOHIM).
This is the fourth word in the Bible, and by far the most frequently used of any of the Divine names, occurring in the Scriptures about 2700 times. It is a fact of no small importance, and one which has been greatly overlooked in the consideration of questions bearing upon the plurality and unity of the persons of the Godhead, that the name "Elohim" is the plural form of the word "Eloah," also translated "God" about 60 times in the Scriptures. Scholars have been greatly puzzled to account for the very interesting fact that a plural word of such frequent occurrence in the Hebrew Scriptures, should have been by the Jews themselves, so uniformly rendered God, and that, too, by a people so very jealous about their sacred writings. What need, however, of the least surprise, when it is borne in mind that the Holy Ghost—the Divine penman—would in the twenty-seven hundred occurrences of the name "Elohim," afford abundant and irrefragable evidence of the fullness, glory, and unity of the persons of the Godhead. What a triumphant answer is thus supplied in the name itself, to those who would with unhallowed lips dare to depreciate the glory of our God, of His Christ, or of the Holy Ghost.
Creation is not ascribed to the "Father," but to "God," and to the "Son;" thus, in Gen. 1, and including Gen. 2:1-3, which closes the Divine account of creation, God (Elohim) occurs 35 times. In Gen. 7:9, we read, "There went in two and two unto Noah into the ark, male and the female, as God (Elohim) had commanded Noah;" the propagation of the species, and God's right and title in creation sufficiently account for the name in this connection; but in Gen. 7:5 of the same chapter, where moral relationship is in question, seven pairs of clean animals and birds (for sacrifice, Gen. 8:20) were to be preserved in the ark; the great relationship title is then used: "And Noah did according unto all that the LORD commanded him."
"Elohim" is sometimes applied to others besides the Creator, as "gods," in Ex. 32:4-8—there it is Hebrew idolatrous worship; also, "strange gods," Deut. 32:16, where it is Heathen idolatry; used also of Judges, Ex. 21:6; of Angels, Psa. 97:7; and of Israel, Psa. 82:6. In all these instances, it will be observed that the idea of might and authority are contemplated.
2. GOD (ELOAH).
The first occurrences of this name, of which we have about 60 in all, are in Deut. 32:15-17. It is the singular form of the plural name "Elohim," both words being rendered "God" in our English Bibles, and without any distinguishing mark. Israel, as a nation, was placed in the midst of an idolatrous world as a testimony against the gross idolatry and corruption of the heathen, and as a witness to the unity of Jehovah; to Him who is alone and one in power, wisdom, and goodness, in contrast to the numerous gods and deities of the world. An integral part of all divine testimony from the days of Abram, whether Patriarchial, Jewish, or Christian, is that "our God is one Lord" (Mark 12:29; 1 Tim. 2:5). Thus where the idolatry of Jew or Gentile with their "gods many and their lords many" are in question, Eloah is generally used as being the name and expression of the only living and true God, the object of all testimony and worship.
To the uncircumcised and idolatrous heathen, God sent a message in their own language (Syriac or Aramean), that their gods (elohim) shall certainly perish from the earth, and from under these heavens (Jer. 10:11); this threat will be duly executed in the day of Jehovah's anger, as Isa. 2:18, solemnly intimates, "The idols He shall utterly abolish."
3. LORD GOD.
This double title occurs for the first time in Gen. 2:4. The responsibilities of man to God, and of moral obligation generally, were established in innocence (Gen. 2.), and are divinely upheld and maintained (Gen. 3), in spite of the lawlessness of man. Responsibility and moral obligation are in no wise dependent upon the state or condition in which humanity is found, hence, in those two chapters, the title " LORD GOD," occurs 20 times. Blessed it is to know that in the Cross of the Lord Jesus Christ, the whole question of creature responsibility in all its breadth, has been settled and closed forever for all who believe, and that Christ risen from the dead is the new source of a new life and head of a new race—that the Second Man imparts the virtue of His own condition before God, and thus, all Christian responsibility directly flows from the new position and new life which the believer possesses in Christ. Man innocent in Eden (Gen. 2), and guilty outside Eden (Gen. 3), is taught that the LORD with whom he is in moral relationship, is none other than God (Elohim), whose power and glory forms the theme of creation's song and testimony (Psa. 19; 145). Man's peculiar creation—"And the LORD GOD formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul"—at once placed him in a position immensely superior to the various living creations above or around; his place was one of conscious intelligent relationship to his Creator, hence flows man's accountability to God. He who alone is, and supreme in power, in creation, glory, and in the excellency and fullness of His Divine Being, has been pleased in His Sovereign goodness to put man—His creature—into positive relationship with Himself.
4. LORD, or JEHOVAH.
This, of all the Divine names, was held in peculiar reverence by the Jews, and the import of which they perfectly understood, as expressing absolute existence—the name of the great I AM (Ex. 3:14). The force and value of this Divine name, is much more difficult to perceive by a Gentile mind than by a Jewish one; the latter's religious training and education, by Jehovah Himself, making the ancient people perfectly familiar with the name and in some measure with its value to them as a people. But to us—saved Gentiles—the Holy Ghost has been pleased to communicate the meaning of the name Jehovah, as we, too, stand related to Him. For, is not Jesus of the New Testament, Jehovah of the old (Matt. 14:14-21, with Psa. 132, especially verse 15)? It is also written, "I am Alpha and Omega, the beginning and the ending, saith the Lord (Jehovah), which is, and which was, and which is to come, the Almighty" (Rev. 1:8). We learn the absoluteness of His being, of Him who is the independent, self-existing One, in the words "which is" (compare with John 8:58), while Jehovah's relation to the past is expressed in the words "which was," and His relation to the future in, the sentence, "which is to come." Both man (Gen. 4) and Israel (Ex. 6:3) were placed by Jehovah in distinct moral relationship with Himself; the latter in special covenant relationship. The terms on which the patriarchs stood with God, are described by other Divine names than that of Jehovah.
In the book of Psalms, God (Elohim) occurs about 360 times, while LORD (Jehovah) occurs about 700 times. In the first book of Psalms consisting of those from Psa. 1. to Psa. 41., Jehovah, the covenant name and title of relationship occurs upwards of 270 times, and Elohim only about 50 times. In the second book of Psalms, those from Psa. 42. to Psa. 72., we do not meet with more than 30 instances of Jehovah, while Elohim occurs about 200 times. Psa. 14 and Psa. 53. furnish us with further illustrations of the Spirit's careful use of these names; in each Psalm the name of God occurs seven times; in the former Psalm "LORD" occurs four times, and "God" three times, while in the latter Psalm "God" alone occurs seven times; in the former of these Psalms it is said "the LORD looked down from Heaven; " while in the latter it reads " God looked down from Heaven; " in the Psa. 14, the wicked "call not upon the Lord;" while in the Psa. 53, it is they have not "called upon God." These and other distinctions which might be pointed out are not unimportant. On what principle then are they to be understood? Judah in her land and especially in Jerusalem, consequently in covenant relationship with Jehovah is, in the main, the subject of the first book of Psalms, hence the frequent use of the covenant name "LORD" or Jehovah; but in the second book, Judah is regarded as outcast from her land and glorious city, and the mass of the people in apostacy from God and truth, and identified with the Antichrist, thus "God" is the leading title. Read Psa. 14 and Psa. 53. in this light, and instead of confusion the perfect order and Divine beauty of these titles will at once appear. God—the Creator-Name and Jehovah—the covenant title explain these differences which have baffled German wisdom and English "advanced thinking." God is always right and man is always wrong.
There are various words translated LORD, Lord, lord, both in the Hebrew and Greek Scriptures, conveying shades of thought interesting to close and critical readers of the Bible. LORD, however, is only applied to Him who is known as Jehovah, the self-existing one; but "Lord" is also applied to Jehovah in the Old Testament, although not so frequently as in Psa. 8, etc.; the former being printed in small capitals, the latter in ordinary letters.
We have Jehovah, the independent self-existing one-Ex. 6:3.
We have Jehovah-jireh, the Divine provider of sacrifice-Gen. 22;14.
We have Jehovah-Nissi our banner in victorious conflict-Ex. 17:5.
We have Jehovah-Shalom, our altar of peace-Judg. 6:24.
We have Jehovah-Shammah, the Divine presence in Jerusalem Ezek. 48:35.
We have Jehovah-Tsidkenu, our righteousness-Jer. 23:6.
"Lord" is used of Christ in the New Testament about 650 times, 170 of these being found in the Gospels alone; in nearly 160 of the New Testament occurrences of this Divine title, it is clearly identical with Jehovah, just as Jesus the Son of Man is identified with "the Ancient of days." (Compare Rev. 1:13-16 with Dan. 7:9).
The term "Lord " does not once occur in John's three Epistles, and the familiar phrase "in the Lord" is only found in the writings of the great Gentile apostle, with but one exception (Rev. 14:13). All Christian responsibility, whether of a corporate, individual, or social character, is directly connected with Christ as Lord. The various relationships of life are to be duly observed and regulated by what is due to Him in this character (Eph. 6:1-10; Col. 3:17-25). Christ's Lordship in the Christian Assembly (1 Cor. 12:3-5) and in the godly observance of the Eucharistic feast or supper, in connection with which the title "Lord" is used eight times (1 Cor. 11.), is a truth almost unknown, or, if so, nearly ignored by the professing Church. The title "Lord" is also the expression of Christ's rights over man and creation (Matt. 13:44; 2 Peter 2, etc). Peter's great Pentecostal sermon (Acts 2) is concluded by the statement "that God hath made that same Jesus whom ye have crucified, both Lord and Christ." Jehovah He is, and that in virtue of His Divine Person, but as man, He was made "Lord," and exalted to God's Right Hand, and as such He has just claims over the christian, over man and over creation. Our responsibilities are connected with the exalted Man as "Lord," our blessings are connected with the exalted Man as "Christ." The latter name is connected with Christian position, thus "in Christ" defines my place before God, while the former name is as directly connected with the whole range of Christian duty and responsibility, hence "in the Lord" divinely regulates my place and conduct on earth.
5. MOST HIGH GOD.
This is a beautiful millennial title, occurring four times in that typical kingdom picture, Gen. 14:18-24; it also occurs several times in the Gentile book of prophecy—Daniel. "The Most High God, possessor of heaven and earth," will receive the worship of the millennial nations, and will also pour down His blessings upon them. The heavens and the earth will be filled with blessing and be vocal with praise. Melchizedek, in whom was united priesthood and royalty, points to Christ in whom every glory centers, and who alone is able and alone worthy to bear the double glory of kingly power and priestly grace, as saith the prophet "He shall be a priest upon His throne" (Zech. 6:13). Now, this blessing from God to man and from man to God (Gen. 14:19, 20.) is exercised mediatorially. The coming kingdom, both in its celestial or upper, and terrestrial or lower spheres, will be received from the Father (Luke 19:12.), and for one thousand years the Lord Jesus—the true Melchizedek—will sway the scepter in righteousness; will unite all things in the heavens and on the earth; will be God's representative in the creation; will be the link of blessing from God to man, and the channel of worship from man to God, and at the close of His glorious reign, He will deliver up the kingdom to God (1 Cor. 15:24-28) in the Divine perfection in which it was received; thus the kingdom and all its connected glories will be mediatorial in character.
"Most High" is used ten times in Daniel; five times in Dan. 4. and five times in Dan. 7. In the latter Scripture, the expression occurs three times in a plural form, and refers to the heavenly places, (Eph. 1:3 and 6:12,) it might be translated "high places"; the other two instances where "Most High" is used in, is in Dan. 7:25, and is rightly applied to God; the other occurrences applying to the sphere of blessing, not to the Blesser. The expression "Most High" in Dan. 7:27, is an interesting passage, as showing the connection between the glory celestial and the glory terrestrial. "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people (Jewish people) of the saints of the Most High (that is the risen and glorified saints dwelling in the heavenly places), whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him."While earthly dominion is committed to the Jews on earth; the heavenly glory and rule over the earth will be enjoyed by the saints risen and glorified, and immediately associated with Christ; while the connection between the heavens and the earth and the saints occupying both spheres will be blessedly maintained. This is not an arbitrary thought, as Rev. 21:12, 24, 26 and Hos. 2:21-23, have a similar strain as their burden.
6. ALMIGHTY GOD.
"ALMIGHTY" is used about 60 times in the Scriptures and is a word applied to God only. Sometimes it occurs alone, and sometimes in conjunction with other divine names or titles; about 30 of these occurrences will be found in the ancient and interesting book of Job.
"Almighty God " occurs but twice in the Bible; first, in Gen. 17:1, and second, in Rev. 19:15. Abraham the pilgrim and stranger called out from an idolatrous world to walk with God, would find in the revelation of the "Almighty God" a sure and all sufficient resource. "God Almighty" in His grace; "Almighty" in His sustaining power; "Almighty" in Divine resources; "Almighty" for an arm of flesh to lean upon—such would seem to be the force of this grand Patriarchial title. To the pilgrim fathers of Israel God revealed Himself as the Almighty (Gen. 17:1; 28:3; 48:3)—the everlasting and memorial name of Israel's Divine Savior (Ex. 3:15). In announcing to Moses the approaching deliverance of His people, God thus speaks to His servant: "And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but by My name Jehovah was I not known to them" (Ex. 6:3), that is as a name of distinct and ordered relationship. No doubt the fathers of the people were for long familiar with the title "Jehovah," as it is often met with previous to Israelitish history, but God did not please to reveal Himself to them as Jehovah, but as "God Almighty." Thus God has revealed Himself to Abraham, Isaac, and Jacob, as the "Almighty" One; to Israel as "Jehovah," and to Christians as "Father." How appropriate! How Divine the wisdom in the use and value of these several displays and revelations of God! If a saint, walking in the path of lowly obedience to the word of God, will clear himself from all untrue, false, and unholy fellowships—sacred or secular—as did Abram (Gen. 12) in his day,—what are the resources and aids of such an one? If the exhortations of 2 Cor. 6:14-18 are imperative, calling for prompt and godly action, the encouragement and sustaining grace are of the most blessed character; could aught exceed the sweetness of those words?—"I will receive you, and I will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty."
If then, in the first book of Holy Scripture, the "Almighty God " tells of all sustaining power and grace for the pilgrim saint and stranger; the last book reveals God under the same title as all consuming in wrath and judgment to the impenitent sinner (Rev. 19:15).
7. LORD OF ALL THE EARTH.
This title is found twice in the book of Joshua, chap 3:11-13, and once in Zech. 6:5. In taking possession of "all the earth," of which Canaan was the earnest and Joshua a type of the Lord in the taking of the inheritance, God selected this easily understood and fitting title, and under it the people crossed the Jordan and undertook the conquest of the land. When, however, the highly favored people would dare to connect God's blessed name and presence with their evil and idolatry, God could but leave the earth, had no longer a home or throne in it; thus the glory (the Divine majesty and Divine presence) is witnessed by the prophet slowly passing away from Jerusalem to its native home (Ezek. 1-11). To have longer remained in the defiled temple (Ezek. 8) or sanctioned the iniquity of the throne, would have been to lower His character, deny Himself, and tarnish His glory as God; that were impossible. Governmental power, therefore, passed over from Jerusalem to Babylon, and from that important epoch we date "the times of the Gentiles" (Luke 21:24; Dan. 2). God could not sanction by His presence—although governmentally He might bless the power conferred upon the Gentiles—so long as His people were held in captivity by these powers, and the cities of Judah lay waste; hence, when the cause of Israel is again taken up, the title will be re-asserted (Rev. 11:4, compared with Zech. 4 and Zech. 6: 5).
Nebuchadnezzar lauded the "God of heaven," so also Daniel the prophet; but not the "Lord of all the earth," that title only being taken up when Israel's place of supremacy in the earth and amongst the nations is being made good. The central part of "The Revelation" is God's assertion of His right and title to the earth; the consequence being days of wrath and terror upon man, especially upon apostate Judaism and Christendom. Such will be the fear which these judgments will inspire in the wicked, that they will haste to give glory to the "God of Heaven" (Rev. 11:13), but that is not the title expressive of the character of these awful days and times. Men will cheerfully own God's title to heaven, His right to dwell and govern there, for, after all, that keeps God and man at a distance; but when He announces His settled purpose to take up again this earth, to wrest it from the power and grasp of Satan, men sternly refuse to own the title—"God of the earth." So the storm of Divine judgment rolls on, the seals are broken, the trumpets are blown, and the vials are poured out, the thick black clouds break and burst, until those christianized lands and guilty world are thoroughly swept by the besom of destruction, until too, the song from heaven breaks upon a joyous and redeemed creation: "The kingdoms of this world (or world-kingdom) are become the kingdoms of our Lord and of His Christ; and He shall reign forever and ever" (Rev. 11:15).
This, then, is a title which God did assert at the conquest of Canaan, and which He will establish by power in judgment after the day of grace is closed, and introductory to the setting up of the kingdom on earth.
8. GOD OF HEAVEN.
WE have about 20 instances of this interesting title in the Scriptures. It is only found twice in the New Testament, viz., in the Revelation; but it occurs eight times in the book of Ezra; this is to be carefully noted, for it is in this latter portion of the word to which we would refer as elucidating the force of the title "God of Heaven."
The book of Ezra details the religious state of the returned remnants from Babylon. God most graciously permitted a considerable number of His people to return to the city and land of Immanuel, but they did so under Gentile permission and protection. When returned they got blessing from God, but not the presence of God. Governmental power was gifted to the Gentiles in the person of Nebuchadnezzar; the Divine presence was granted to the people, when owned in the land, before their scattering; while the Divine blessing rested abundantly on the work of the returned captives. In the five post-captivity books—Ezra, Nehemiah, Haggai, Zechariah, and Malachi—the remnant is not once termed "My people," save in distinct reference to the future. Yet this is the favorite expression of the earlier prophets, and found abundantly in the earlier books. The altar fire may, as of old, consume its victims; the priest may burn incense at the prescribed hours of worship; the appointed and consecrated feasts of Jehovah may be carefully observed according to the written Word; the new moons and free-will offerings of the people be duly accepted according to the ritual of Moses; the temple courts of the new-built House may resound with songs of praise; the fallen walls and palaces of Jerusalem be reared in something like former grandeur; the city gates, as of old, be opened and shut at their appointed seasons; but the presence of God—of Jehovah—was absent. The glory is departed from Israel. Their temple—beautiful and glorious—had no Ark, no golden Mercy-Seat, no golden Cherubim shadowing the Mercy-Seat, no Urim and Thummim; that which was the distinguishing glory of priest and temple—the Ark—had been removed or destroyed by the Chaldeans. Where was the cloud of glory, the well-known symbol of Jehovah's majesty and presence? It had vacated its place between the Cherubim and retired into heaven at the epoch of the Babylonian attack upon Jerusalem, but will yet return and occupy the magnificent millennial Temple, filling it with glory (Ezek. 43). These sunny days and times are not far distant.
Thus we account for the frequency of this title in the book of Ezra. God was indeed caring for and watching over the remnants of His people, but He did so secretly and providentially, not, as before, actively interfering on their behalf from His Throne in Jerusalem in power, nor from His Temple in their midst in grace. The Throne of righteousness is now set up in the great Gentile metropolis, and the glory has left the House, hence the appropriateness of the title "God of Heaven." God acts in and from heaven, not on earth, save providentially, yet directs and controls all for the blessing of His own. When He begins to act publicly on behalf of Israel, He will do so under His Joshua-title, "Lord of all the earth."
The point now for faith to recognize is, that God is acting and directing, although unseen, for the present blessing of His own; and this He does, making His hand felt in the personal circumstances of life, as also in the governments and powers of the day. What a stay to the heart in the presence of evil and evil men:-" Be still and know that I am God." What then about the raging of men or the din of war? Can not the restless and troubled heart repose on those calm and divinely blessed words, "Be still and know that I am God?" Blessed Lord repose the hearts and souls of Thy troubled saints in these and coming days of anxious dread!
The book of Esther, in which the name of God does not once occur, shows the secret actings of God, exercised through the Persian monarchy towards those of the people who, indifferent to Jehovah and His interests, preferred for gain and ease to remain in the land of captivity, instead of availing themselves of the edicts of Cyrus and Artaxerxes granting liberty. Thus the people outside the country of Canaan—careless and unbelieving, are watched over and protected by God Himself, but from heaven and secretly, for He cannot in their state own them publicly. In the post-captivity books, God is owned as the "God of Heaven," and as such He acts.
The expression "Kingdom of Heaven," which occurs in the New Testament, and only in the Gospel of Matthew, about 30 times, has its root in Dan. 4; it is an important phrase in connection with the title "God of Heaven." This Divine, and to us exceedingly important title covers all the period of time, from the scattering of Judah by the first imperial power, until God again takes up the cause of the Jew.
9. FATHER
THE Divine revelation to the Patriarchs was as "God Almighty," to Israel as "Jehovah," while to Christians it is "Father"—the distinguishing New Testament title. The name occurs singly, or in conjunction with other titles, about 300 times in the New Testament Scriptures. It is worthy of notice, that Jesus only once directly addressed "God" as such (Matt. 27:46); He often spoke of God, but with the exception named, always directly addressed the "Father." Of the many Divine names and titles, there is none more full of comfort or more touching to the heart, than that of "Father." To the Christian, it is the expression of that peculiar relationship and measure of that blessed nearness, founded on accomplished redemption, and which every believer occupies. A Jew, however godly, could not directly address Jehovah as his "Father;" "Like as a father pitieth his children, so the LORD pitieth them that fear Him" (Psa. 103:13).
"Father" is the language of the babe in Christ (1 John 2:13); the cry of the Spirit in the believer (Rom. 8:15); it is a name which speaks of a love and relationship only fully known and enjoyed by the practically separated saint (1 John 2:15, 16). In those loved chapters of John 13-17.—containing the dying instructions of Christ, and in which His mind is given us for consolation and profit during the whole period of this present interval of grace, the name "Father" with its pronouns occurs upwards of 100 times.
The prayer of glory is addressed to the God of Jesus Christ (Eph. 1:17-23); the prayer of love to the Father of Jesus Christ (Eph. iii. 14-24 "Our Father" is not the language of Jesus and His disciples as some have supposed, but of the latter only, while "My Father" was spoken alone by Jesus. "My Father" and "Your Father" (John 20:17), while maintaining the distinctive blessedness of the believer, yet as distinctly marks off the pre-eminent place of Jesus. All disciplinary dealing (Heb. 12:9, 10), conduct and life (1 Peter 1:14-17), fellowship (1 John 1), and restoration of soul (1 John 2: 1), are referred to the "Father." It is also the Father's care (Luke 12:30), love (John 16:27), grace (Matt. 5:45-48), goodness (Matt. 7:11), words (John 17:8), and testimony (John 17:14), which forms, stays and comforts the soul of the saint in his daily life. But while "Father" is the name which, perhaps, above all others, stirs the feelings and awakens the tenderest emotions of the heart, it must be borne in mind that the name is only fully declared after redemption had been accomplished, after the wrath of God had spent itself on Jesus on the cross. "I will declare Thy name unto my brethren" (Psa. 22:22), were the words of the Savior ere He died, and soon after, raised from the dead by the glory of the Father, He commissions Mary of Magdala to announce to His brethren the new relationship, saying:-"I ascend unto My Father, and your Father; and to My God and your God" (John 20:17)
The concluding verse of the Lord's intercessory prayer for His own, "I have declared unto them Thy name, and will declare it" (John 17:26) refers to a past unfolding of His Father's name as in John 20:17 (John 17 supposes the Lord already ascended to heaven), and a future declaring of that wondrous name now being accomplished by the Holy Ghost sent down from heaven.
10. JESUS.
This precious name occurs nearly 700 times in the New Testament. Upwards of 600 of those instances will be found in the Gospels alone. In Mark and Luke, the name occurs about 100 times in each book; in Matthew about 170 times, and in John about 250 times; in the Acts, it is not of frequent occurrence, and in the Epistles about 30 times only. It is well worthy of careful notice, that in no case has the Holy Ghost caused that ineffably sweet and precious name to be written with an adjective. "Jesus" needs no labored description; no flourish of rhetoric, or tongue of man or angel to publish its glories. His dignities, His moral perfection, the varied glories of His person, ways, and works proclaim WHO and WHAT He is. The Christian should carefully avoid as really detracting from the worth of Jesus all such expressions as "Dear Jesus," and in epistolary correspondence "In Jesus;" such language is not only unscriptural, but is exceedingly faulty, both in expression and thought "In Jesus" (1 Thess. 4:14), should be
"through Jesus."
We account for the infrequent use of this peerless name in the Epistles, owing to the new position of Jesus as risen and exalted; there "Christ," the title of the exalted and glorified man, is used upwards of 200 times, while, as already observed, "Jesus" only about 30 times. As the man amongst men, active in goodness and love, His Divine glory hid, He passed through the scene as the "Man of Sorrows," and as the four Gospels give the records of that wondrous life, He is there called "Jesus," His personal name as born into the world (Luke 1:31; Matt. 1:21); it told of reproach, suffering, and shame.
11. CHRIST.
"MESSIAH" is a Hebrew word and "Christ" a Greek one, both meaning "Anointed," as in (Psa. 2:2), thus, in the Gospels, where "Christ" occurs about 50 times, it is an official designation, and is usually written with the article prefixed as "the Christ." Our very excellent version of the New Testament fails in numerous instances in conveying this title aright to English readers; the omission of the article is unhappy, as it obscures a vital part of the Lord's testimony to the Jews. The Messiah—the burden of Old Testament Scriptures—had now come, and was presented for Jewish acceptance. Jesus -"the Christ"- offered Himself to Israel as the Savior from sin and Deliverer from Gentile rule (Luke 1:67-79); but Israel knew not the day of her gracious visitation, so contrary was He to all Jewish expectation, although Psa. 22; 69, and Isa. 53, might have prepared them for the advent of a suffering and rejected Messiah ere the kingdom and the glory could come. Jehovah will assuredly build up Zion; but atonement for sin on the cross must be the ground and basis, whether for blessing and glory, and whether for Jew or Gentile. Israel rejected Christ's Messianic claims; and, as to the moral glory displayed in His person, works, and ways, their minds and hearts were blinded. Consequent upon His full and final rejection as King of Israel, as the Christ, the Anointed of Jehovah, our place and portion is now found in Israel's rejected One, crowned and glorified in heaven, God is not in meantime pressing the Jewish claims of His beloved Son, that He will do soon, and then, not as before, contingent on Jewish or Gentile responsibility, but our God will work in the absoluteness of His own power for the glory of His Son as the Messiah in Judea, and also in the more comprehensive and broader title, "Son of Man," on the earth. Christ's new place as risen from the dead and glorified on high measures our place in the glory He has entered, and fixes our position before God; hence, in the Acts and Epistles where Christ's place and ours are fully developed, "Christ" is not often written with the article prefixed. In the Gospels, as we have seen, it is an official title, and occurs about 50 times; in the Acts, His exaltation by God is the great point, and there the name occurs about 20 times; while in the Epistles, it is used upwards of 300 times, and, as defining our position before God. As the Church, we are united to Him in life, blessedness, glory, and future dominion of all things—over the works of God's hands (Eph. 1:22, 23; 1 Cor. 15., etc.); as saints, individually, we sit in heavenly places "in Him" (Eph. 1:3-5, etc.). We are not as Christians in position and standing before God in the first man at all; and we ought not to be down here according to practical life and ways. Christ risen from the dead is the head of God's new creation, and source of life and new responsibility. Life and responsibility flow from connection with Adam or Christ, the first man of the earth, the second man heavenly. We as believers are "in Christ," whether alive on the earth (2 Cor. 12:2) or dead (1 Cor. 15); thus, our position in the Divine presence is not only a fixed one and blessed beyond all that heart could conceive, but one against which the gates of "hell (hades) and death" are utterly powerless, because, founded on a life victorious over Satan and death.
12. JESUS CHRIST.
THIS double title only occurs five or six times in the Gospels, but is frequently used by the Apostles Paul, Peter, and John in their epistles. Paul in his fourteen letters writes "Jesus Christ" about 66 times; Peter in his two Epistles about 12 times; and John in his three Epistles, about 9 times. The lowly humbled man on the earth, Jesus, is now the exalted and glorified man in the heavens, Christ. What He was as "Jesus," and what He is as "Christ" combined, give the force of this title. The sufferings of earth and the glories of heaven are thus wondrously linked in the divine order of the names "Jesus Christ."
13. CHRIST JESUS.
"Jesus Christ" is a title common enough in all the epistles, but "Christ Jesus" is almost wholly confined to Paul. Peter does not once use it in his first epistle, and in his second, only twice, while neither Jude in his short Catholic letter, nor John in his three epistles and Revelation, writes "Christ Jesus" even once. These titles are penned with remarkable precision in the Scriptures, and to confound them is simply to rob our souls of blessing, and Christ of glory; this we cannot afford to do, and so depend upon it, beloved reader, that an exact acquaintance with the Spirits' employment of these names and titles will yield no mean light or profit to thy soul. The apostles and writers of the New Testament were converted when Jesus was on earth, save Paul, whose first acquaintance with Christ was formed in the glory (Acts 9), hence they and he speak of Jesus as they knew Him. In this way we account for the rare occurrence of Paul's favorite title, "Christ Jesus," in other than the Pauline writings. Peter, John, and others first knowing Jesus on earth, speak and write of Him as "Jesus Christ;" while Paul first knowing Jesus in glory, uses the expressive title "Christ Jesus." It is not found at all in the Gospels.
The exalted man, the head and center of every glory—Christ, was once the deeply humbled man on earth—Jesus. Thus the glories on high are first known, and man in Christ in the presence of God, ere the sufferings of earth and Jesus our pattern in conflict and sorrow can be learned. In Phil. 2 and 3. I get first a humbled Christ (Phil. 2.), then a glorified Christ (Phil. 3.); but while this is so historically, it is not so doctrinally, for I must know Christ in the glory as an object and for power before I can walk as He walked. Thus "Jesus Christ" would be Phil. 2. and Phil. 3, while Christ Jesus would be Phil. 3. and Phil. 2. in moral order. The first title would be what He was and what He is united; the second would be what He is and what He was combined.
14. LORD JESUS CHRIST.
This is the full written title of our Lord, connecting His authority (Lord) with His manhood (Jesus) and glory (Christ). Thus His power is indissolubly linked with His humanity and present exaltation (Matt. 28:18). This title is found in all the introductory verses of the Pauline Epistles, save the Hebrews, and generally at the close also. In the introduction to 2 Timothy the title is slightly altered, but it occurs in the last verse of that Epistle. It is not once used by John in his three letters; in fact the word "Lord" does not occur once in those epistles. If the thoughts given
under each name are connected, the Scriptural force and value of this fullest of all the Lord's New Testament titles will be readily perceived.
15. SON OF GOD.
This grand and Divine title is neither official nor dispensational, but one of personal and moral glory, and is only fully declared and unfolded in the writings of the Apostle John—the revealer of Divine mysteries, as Paul of heavenly secrets. John discloses a deeper glory than that which bears upon Judah, in her land or dispersed—that is Peter—or upon the twelve tribes of Israel, gathering in groups in their synagogues—that is James—or upon creation and the Church—that is Paul. The Divine and personal glory of Jesus Christ—"Son of God" and "Son of the Father"—is the wondrous theme of the Apostle of life and love.
"Son of God" occurs but once in the Old Testament (Dan. 3:25). The title is applied to Adam in Luke 3:38, as the expression of his place and dignity in creation. The angels too are styled "sons of God" (Job 2; 38:7, etc.), but no angel is ever termed "Son of God," much less "the Son of God." "Son" is a title belonging to Christ by inherent right; it becomes ours only by adoption.
"Son of God" occurs in the Scriptures nearly 50 times, and is the expression of Christ's personal dignity and glory. "Son of the Father" occurs but once, and intimates the blessed relationship eternally subsisting between the Father and the Son. "Only begotten Son in the bosom of the Father" is but once written in Scripture, and is the declaration to us of the depth and tenderness of the love in which the Son ever abode with His Father. Dignity, relationship, and love are unfolded in those divine and exquisitely beautiful titles.
It is interesting to note that Luke connects Sonship with the incarnation of our Lord (Luke 1:35); Matthew with the calling out from Egypt (Matt. 2:15); Mark with the commencement of the Lord's ministry (Mark 1:1); but John traces the Sonship of Jesus Christ before time began. "In the beginning was the word" (John 1:1) is a peculiar form of expression, and probably conveys the most exact and historical thought of eternity found in the Bible. "From the beginning" (1 John 1:1) refers to a specific event—the appearing of Christ as man in the world. "In the beginning was the Word" has no reference to either date or epoch. It is a truly remarkable phrase. Eternity, Personality, Deity, Coequality, and Creatorship are ascribed to Him who is the "Word" and the "Son," and that within the brief compass of 42 words (John 1:1-3). In the Gospel of John we see the Son of God with the sinner; but in the Epistles of John we see the Son of the Father with the saint; in the former we are instructed in life, in the latter in love and fellowship.
"Son of the living God" (Matt. 16:16). It is upon the glory of Christ's person thus divinely revealed by the Father to Peter that Christ builds His assembly. Paul too in accordance with the double ministry received of the Lord—the Gospel and the Church (Col. 1:23-26) "straightway preached Jesus that He is the Son of God" (Acts 9:20). The Divine glory of that name and person formed the ground of all His Gospel and Church testimony. The Divine and Heavenly glory of the "Son" is needed for Church foundation, Church blessing, and Church glory, and also as a basis, solid and imperishable, on which our individual salvation most surely reposes; these are in brief the subjects of the Pauline writings. The Divine glory of the "Son" for the gathering, blessing, character and moral likeness of the family in the Father's house, are the happy themes of John, who, himself reposing on the bosom of his Master knew something of the intimacies of the heart of God.
16. SON OF MAN.
It is an interesting circumstance that while the title "Son of Man " occurs in the Gospels upwards of 80 times it is only directly applied by the Lord to Himself; it is not even once applied by others to Him. Stephen, however, saw Jesus glorified in the heavens and addressed Him as "Son of Man," saying, "I see the heavens opened and the Son of Man standing on the right hand of God" (Acts 7:56).
John in the Revelation twice uses the title, applying it to the Lord in both instances (Rev. 1:13; 14:14). Stephen and John are the only persons in the New Testament who apply the title "Son of Man" to Jesus. There is but one occurrence of this title in the Epistles, and that one is a quotation from Psalm 8 (Heb. 2:6).
In the Old Testament "Son of Man" is used of Ezekiel about 100 times; in Daniel it occurs three times, two of them being applied to the Prophet, and the third to the Messiah (Dan. 7:13). Like those two Old Testament prophets of the captivity—who found their sphere of ministry outside Israel not then recognized of God—Jesus ever applied this title to Himself consequent upon His rejection as "the Christ" by Israel; it was a title He peculiarly delighted in and one which tells of His deep and abiding interest in man as such. Thus He oversteps the narrow and circumscribed limits of Judaism, and instead of a glory filling Immanuel's land merely, the scene widens, for the dominion of the "Son of Man" embraces the heavens and the earth, and instead of a glory skirting the coasts of Judea, the whole earth becomes lightened with His glory under this name and character. The glory of Messiah—King of Israel, is the subject of Psa. 2, but a scene more universal in extent, and even more grand in character is opened to view in Psa. 8—a glory which He takes as "Son of Man," and one in which we share (Eph. 1:11). Universal dominion and absolute sovereignty are glories resting upon this exceedingly interesting title—one, moreover, in which every human being is concerned, for universal judgment and authority to execute that judgment are referred to the "Son of Man " (John 5, Acts 17:31). On the other hand, life and power to communicate that life are referred to His Divine title "Son of God" (John 5; 17:1, 2). As "Son of Man" He comes in glory to Israel (Matt. 24:30), and to the Gentiles or living nations on the earth whom He gathers before His throne of glory (Matt. 25:31); then He will bring in universal blessing and righteous rule (Matt. 13:41).
Blessed Lord, bring in those happy days in Thine own time and in Thine own way!
17. SON OF DAVID.
This title is found in the synoptic Gospels 14 times—in Matthew eight times, in Mark three times, in Luke three times; but is not once found in John. This title is more confined in its application than the broader and more comprehensive one "Son of Man;" the former has Judea as its range, and the Jews as its subjects of blessing; while the latter has earth as its sphere, and mankind as the subjects of its exercise.
God has been pleased to reveal Himself in four great relationships—first, to creation as GOD; second, to Israel as JEHOVAH; third, to the Patriarchs as GOD ALMIGHTY; fourth, to Christians as FATHER. There is also a fourfold revelation of the Sonship of our blessed Lord—first, as the "SON OF GOD," title of personal and Divine Glory; second, as the "SON OF THE FATHER," expressing the ever-abiding relationship of the Son to the Father; third, as the "SON OF MAN," the righteous and gracious ruler over the millennial earth; fourth, as the "SON OF DAVID," the fulfiller of every glorious promise and prediction to the ancient people.