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. 2:1-31Thus the heavens and the earth were finished, and all the host of them. 2And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. (Genesis 2:1‑3), which closes the Divine account of creation, God (Elohim) occurs 35 times. In Gen. 7:99There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah. (Genesis 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. 7:55And Noah did according unto all that the Lord commanded him. (Genesis 7:5) of the same chapter, where moral relationship is in question, seven pairs of clean animals and birds (for sacrifice, Gen. 8:2020And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. (Genesis 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. 32:4-84And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. 5And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the Lord. 6And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. 7And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: 8They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. (Exodus 32:4‑8)—there it is Hebrew idolatrous worship; also, "strange gods," Deut. 32:1616They provoked him to jealousy with strange gods, with abominations provoked they him to anger. (Deuteronomy 32:16), where it is Heathen idolatry; used also of Judges, Ex. 21:66Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. (Exodus 21:6); of Angels, Psa. 97:77Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods. (Psalm 97:7); and of Israel, Psa. 82:66I have said, Ye are gods; and all of you are children of the most High. (Psalm 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. 32:15-1715But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. (Deuteronomy 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 12:2929And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: (Mark 12:29); 1 Tim. 2:55For there is one God, and one mediator between God and men, the man Christ Jesus; (1 Timothy 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. 10:1111Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. (Jeremiah 10:11)); this threat will be duly executed in the day of Jehovah's anger, as Isa. 2:1818And the idols he shall utterly abolish. (Isaiah 2:18), solemnly intimates, "The idols He shall utterly abolish."
3. LORD GOD.
This double title occurs for the first time in Gen. 2:44These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, (Genesis 2:4). The responsibilities of man to God, and of moral obligation generally, were established in innocence (Gen. 24These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, (Genesis 2:4).), and are divinely upheld and maintained (Gen. 34And the serpent said unto the woman, Ye shall not surely die: (Genesis 3:4)), 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. 24These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, (Genesis 2:4)), and guilty outside Eden (Gen. 34And the serpent said unto the woman, Ye shall not surely die: (Genesis 3:4)), 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. 194Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, (Psalm 19:4); 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. 3:1414And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. (Exodus 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. 14:14-2114And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. 15And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16But Jesus said unto them, They need not depart; give ye them to eat. 17And they say unto him, We have here but five loaves, and two fishes. 18He said, Bring them hither to me. 19And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. 20And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. 21And they that had eaten were about five thousand men, beside women and children. (Matthew 14:14‑21), with Psa. 13214This is my rest for ever: here will I dwell; for I have desired it. 15I will abundantly bless her provision: I will satisfy her poor with bread. 16I will also clothe her priests with salvation: and her saints shall shout aloud for joy. 17There will I make the horn of David to bud: I have ordained a lamp for mine anointed. 18His enemies will I clothe with shame: but upon himself shall his crown flourish. 1<<A Song of degrees of David.>> Behold, how good and how pleasant it is for brethren to dwell together in unity! 2It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; 3As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. (Psalm 132:14‑133:3), 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. 1:88I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 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 8:5858Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. (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. 432And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. (Genesis 5:32)) and Israel (Ex. 6:33And 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. (Exodus 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-jireh, the Divine provider of sacrifice-Gen. 22;14.
"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. 1:13-1613And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. (Revelation 1:13‑16) with Dan. 7:99I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. (Daniel 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. 14:1313And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. (Revelation 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. 6:1-101Children, obey your parents in the Lord: for this is right. 2Honor thy father and mother; (which is the first commandment with promise;) 3That it may be well with thee, and thou mayest live long on the earth. 4And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. 5Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7With good will doing service, as to the Lord, and not to men: 8Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. 9And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. 10Finally, my brethren, be strong in the Lord, and in the power of his might. (Ephesians 6:1‑10); Col. 3:17-2517And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. 18Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19Husbands, love your wives, and be not bitter against them. 20Children, obey your parents in all things: for this is well pleasing unto the Lord. 21Fathers, provoke not your children to anger, lest they be discouraged. 22Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. (Colossians 3:17‑25)). Christ's Lordship in the Christian Assembly (1 Cor. 12:3-53Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4Now there are diversities of gifts, but the same Spirit. 5And there are differences of administrations, but the same Lord. (1 Corinthians 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. 113But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. 4Every man praying or prophesying, having his head covered, dishonoreth his head. 5But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. (1 Corinthians 11:3‑5).), 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. 13:4444Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. (Matthew 13:44); 2 Peter 23And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; (2 Peter 2:3‑5), etc). Peter's great Pentecostal sermon (Acts 244And all that believed were together, and had all things common; (Acts 2:44)) 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. 14:18-2418And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. 21And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. 22And Abram said to the king of Sodom, I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth, 23That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: 24Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion. (Genesis 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. 6:1313Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. (Zechariah 6:13)). Now, this blessing from God to man and from man to God (Gen. 14:19, 2019And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. (Genesis 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 19:1212He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. (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. 15:24-2824Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25For he must reign, till he hath put all enemies under his feet. 26The last enemy that shall be destroyed is death. 27For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (1 Corinthians 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. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3) and 6:12,) it might be translated "high places"; the other two instances where "Most High" is used in, is in Dan. 7:2525And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. (Daniel 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. 7:2727And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. (Daniel 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, 2612And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: (Revelation 21:12)
24And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it. (Revelation 21:24)
26And they shall bring the glory and honor of the nations into it. (Revelation 21:26) and Hos. 2:21-2321And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; 22And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. (Hosea 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. 17:11And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. (Genesis 17:1), and second, in Rev. 19:1515And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 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; 48:31And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. (Genesis 17:1)
3And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; (Genesis 28:3)
3And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, (Genesis 48:3))—the everlasting and memorial name of Israel's Divine Savior (Ex. 3:1515And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. (Exodus 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. 6:33And 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. (Exodus 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. 123And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:3)) in his day,—what are the resources and aids of such an one? If the exhortations of 2 Cor. 6:14-1814Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 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. 19:1515And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 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. 6:55And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. (Zechariah 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. 1-115Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. 6And every one had four faces, and every one had four wings. 7And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the color of burnished brass. 8And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. 9Their wings were joined one to another; they turned not when they went; they went every one straight forward. 10As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. 11Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. 12And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. 13As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. 14And the living creatures ran and returned as the appearance of a flash of lightning. 15Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. 16The appearance of the wheels and their work was like unto the color of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. 17When they went, they went upon their four sides: and they turned not when they went. 18As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. 19And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. 20Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 21When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 22And the likeness of the firmament upon the heads of the living creature was as the color of the terrible crystal, stretched forth over their heads above. 23And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. 24And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. 25And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. 26And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. 27And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 28As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. 1And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 2And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. 3And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 4For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. 5And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. 6And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 7And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. 8But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. 9And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; 10And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. 1Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. 2So I opened my mouth, and he caused me to eat that roll. 3And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. 4And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. 5For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; 6Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. 7But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. 8Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. 9As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. 10Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. 11And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord God; whether they will hear, or whether they will forbear. 12Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the Lord from his place. 13I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing. 14So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the Lord was strong upon me. 15Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days. 16And it came to pass at the end of seven days, that the word of the Lord came unto me, saying, 17Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. 18When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. 19Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. 20Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. 21Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. 22And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. 23Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. 24Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. 25But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: 26And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. 27But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. 1Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: 2And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. 3Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. 4Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. 5For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. 6And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. 7Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. 8And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. 9Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. 10And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. 11Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink. 12And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight. 13And the Lord said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them. 14Then said I, Ah Lord God! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth. 15Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith. 16Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: 17That they may want bread and water, and be astonied one with another, and consume away for their iniquity. 1And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair. 2Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them. 3Thou shalt also take thereof a few in number, and bind them in thy skirts. 4Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel. 5Thus saith the Lord God; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. 6And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them. 7Therefore thus saith the Lord God; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you; 8Therefore thus saith the Lord God; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations. 9And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations. 10Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds. 11Wherefore, as I live, saith the Lord God; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. 12A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them. 13Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them. 14Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by. 15So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the Lord have spoken it. 16When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread: 17So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the Lord have spoken it. 1And the word of the Lord came unto me, saying, 2Son of man, set thy face toward the mountains of Israel, and prophesy against them, 3And say, Ye mountains of Israel, hear the word of the Lord God; Thus saith the Lord God to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places. 4And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. 5And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars. 6In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished. 7And the slain shall fall in the midst of you, and ye shall know that I am the Lord. 8Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. 9And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall lothe themselves for the evils which they have committed in all their abominations. 10And they shall know that I am the Lord, and that I have not said in vain that I would do this evil unto them. 11Thus saith the Lord God; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence. 12He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them. 13Then shall ye know that I am the Lord, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savor to all their idols. 14So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the Lord. 1Moreover the word of the Lord came unto me, saying, 2Also, thou son of man, thus saith the Lord God unto the land of Israel; An end, the end is come upon the four corners of the land. 3Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations. 4And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the Lord. 5Thus saith the Lord God; An evil, an only evil, behold, is come. 6An end is come, the end is come: it watcheth for thee; behold, it is come. 7The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains. 8Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations. 9And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the Lord that smiteth. 10Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. 11Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them. 12The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof. 13For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life. 14They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof. 15The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him. 16But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. 17All hands shall be feeble, and all knees shall be weak as water. 18They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads. 19They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity. 20As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them. 21And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. 22My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it. 23Make a chain: for the land is full of bloody crimes, and the city is full of violence. 24Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled. 25Destruction cometh; and they shall seek peace, and there shall be none. 26Mischief shall come upon mischief, and rumor shall be upon rumor; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients. 27The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the Lord. 1And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. 2Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the color of amber. 3And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. 4And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. 5Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. 6He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. 7And he brought me to the door of the court; and when I looked, behold a hole in the wall. 8Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. 9And he said unto me, Go in, and behold the wicked abominations that they do here. 10So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. 11And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 12Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. 13He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. 14Then he brought me to the door of the gate of the Lord's house which was toward the north; and, behold, there sat women weeping for Tammuz. 15Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16And he brought me into the inner court of the Lord's house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. 17Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. 18Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. 1He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. 2And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brazen altar. 3And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side; 4And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. 5And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 6Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house. 7And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city. 8And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord God! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? 9Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The Lord hath forsaken the earth, and the Lord seeth not. 10And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head. 11And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me. 1Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. 2And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. 3Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 4Then the glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord's glory. 5And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh. 6And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. 7And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out. 8And there appeared in the cherubims the form of a man's hand under their wings. 9And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the color of a beryl stone. 10And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 11When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. 12And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. 13As for the wheels, it was cried unto them in my hearing, O wheel. 14And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 15And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar. 16And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 17When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them. 18Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. 19And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord's house; and the glory of the God of Israel was over them above. 20This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims. 21Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. 22And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward. 1Moreover the spirit lifted me up, and brought me unto the east gate of the Lord's house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. 2Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: 3Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. 4Therefore prophesy against them, prophesy, O son of man. 5And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. (Ezekiel 1:5‑11)). To have longer remained in the defiled temple (Ezek. 85Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. (Ezekiel 8:5)) 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 21:2424And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luke 21:24); Dan. 224Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation. (Daniel 2:24)). 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. 11:44These are the two olive trees, and the two candlesticks standing before the God of the earth. (Revelation 11:4), compared with Zech. 44So I answered and spake to the angel that talked with me, saying, What are these, my lord? (Zechariah 4:4) 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. 11:1313And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. (Revelation 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. 11:1515And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 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. 27:4646And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? (Matthew 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. 103:1313Like as a father pitieth his children, so the Lord pitieth them that fear him. (Psalm 103:13)).
"Father" is the language of the babe in Christ (1 John 2:1313I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. (1 John 2:13)); the cry of the Spirit in the believer (Rom. 8:1515For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 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, 1615Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. (1 John 2:15‑16)). In those loved chapters of John 13-1715For I have given you an example, that ye should do as I have done to you. 16Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. 17If ye know these things, happy are ye if ye do them. 18I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. 20Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. 21When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22Then the disciples looked one on another, doubting of whom he spake. 23Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. 24Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25He then lying on Jesus' breast saith unto him, Lord, who is it? 26Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 28Now no man at the table knew for what intent he spake this unto him. 29For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. 30He then having received the sop went immediately out: and it was night. 31Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. 33Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. 34A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35By this shall all men know that ye are my disciples, if ye have love one to another. 36Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. 38Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. 1Let not your heart be troubled: ye believe in God, believe also in me. 2In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4And whither I go ye know, and the way ye know. 5Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? 6Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. 7If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. 8Philip saith unto him, Lord, show us the Father, and it sufficeth us. 9Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? 10Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. 12Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14If ye shall ask any thing in my name, I will do it. 15If ye love me, keep my commandments. 16And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18I will not leave you comfortless: I will come to you. 19Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20At that day ye shall know that I am in my Father, and ye in me, and I in you. 21He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. 24He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. 25These things have I spoken unto you, being yet present with you. 26But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. 27Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. 28Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. 29And now I have told you before it come to pass, that, when it is come to pass, ye might believe. 30Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. 31But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence. 1I am the true vine, and my Father is the husbandman. 2Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3Now ye are clean through the word which I have spoken unto you. 4Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. 5I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. 6If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. 8Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. 9As the Father hath loved me, so have I loved you: continue ye in my love. 10If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. 11These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12This is my commandment, That ye love one another, as I have loved you. 13Greater love hath no man than this, that a man lay down his life for his friends. 14Ye are my friends, if ye do whatsoever I command you. 15Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. 16Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. 17These things I command you, that ye love one another. 18If the world hate you, ye know that it hated me before it hated you. 19If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 20Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. 21But all these things will they do unto you for my name's sake, because they know not him that sent me. 22If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. 23He that hateth me hateth my Father also. 24If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. 25But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. 26But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27And ye also shall bear witness, because ye have been with me from the beginning. 1These things have I spoken unto you, that ye should not be offended. 2They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3And these things will they do unto you, because they have not known the Father, nor me. 4But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6But because I have said these things unto you, sorrow hath filled your heart. 7Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 8And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9Of sin, because they believe not on me; 10Of righteousness, because I go to my Father, and ye see me no more; 11Of judgment, because the prince of this world is judged. 12I have yet many things to say unto you, but ye cannot bear them now. 13Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. 14He shall glorify me: for he shall receive of mine, and shall show it unto you. 15All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you. 16A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. 17Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? 18They said therefore, What is this that he saith, A little while? we cannot tell what he saith. 19Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? 20Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 21A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. 22And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. 25These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. 26At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: 27For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. 28I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. 29His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. 31Jesus answered them, Do ye now believe? 32Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. 33These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. 1These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: 2As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 3And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. 4I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. 6I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 7Now they have known that all things whatsoever thou hast given me are of thee. 8For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 10And all mine are thine, and thine are mine; and I am glorified in them. 11And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 13And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. (John 13:15‑17).—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. 1:17-2317That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 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 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (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, 109Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? 10For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. (Hebrews 12:9‑10)), conduct and life (1 Peter 1:14-1714As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15But as he which hath called you is holy, so be ye holy in all manner of conversation; 16Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:14‑17)), fellowship (1 John 14He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6He that saith he abideth in him ought himself also so to walk, even as he walked. 7Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. (1 John 2:4‑7)), and restoration of soul (1 John 2: 1), are referred to the "Father." It is also the Father's care (Luke 12:3030For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. (Luke 12:30)), love (John 16:2727For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. (John 16:27)), grace (Matt. 5:45-4845That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46For if ye love them which love you, what reward have ye? do not even the publicans the same? 47And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:45‑48)), goodness (Matt. 7:1111If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7:11)), words (John 17:88For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. (John 17:8)), and testimony (John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (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. 22:2222I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. (Psalm 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 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, 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 17:2626And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. (John 17:26)) refers to a past unfolding of His Father's name as in John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17) (John 1717Sanctify them through thy truth: thy word is truth. (John 17:17) 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. 4:1414For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. (1 Thessalonians 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 1:3131And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (Luke 1:31); Matt. 1:2121And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. (Matthew 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. 2:22The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, (Psalm 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 1:67-7967And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69And hath raised up an horn of salvation for us in the house of his servant David; 70As he spake by the mouth of his holy prophets, which have been since the world began: 71That we should be saved from our enemies, and from the hand of all that hate us; 72To perform the mercy promised to our fathers, and to remember his holy covenant; 73The oath which he sware to our father Abraham, 74That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75In holiness and righteousness before him, all the days of our life. 76And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; 77To give knowledge of salvation unto his people by the remission of their sins, 78Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. (Luke 1:67‑79)); but Israel knew not the day of her gracious visitation, so contrary was He to all Jewish expectation, although Psa. 2220O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee. 21Let integrity and uprightness preserve me; for I wait on thee. 22Redeem Israel, O God, out of all his troubles. 1<<A Psalm of David.>> Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide. 2Examine me, O Lord, and prove me; try my reins and my heart. 3For thy lovingkindness is before mine eyes: and I have walked in thy truth. 4I have not sat with vain persons, neither will I go in with dissemblers. 5I have hated the congregation of evil doers; and will not sit with the wicked. 6I will wash mine hands in innocency: so will I compass thine altar, O Lord: 7That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. 8Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth. 9Gather not my soul with sinners, nor my life with bloody men: 10In whose hands is mischief, and their right hand is full of bribes. (Psalm 25:20‑26:10); 69, and Isa. 5313When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; 14And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people. 15For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 16For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. 17For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 18I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. 19I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him. 20But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. 21There is no peace, saith my God, to the wicked. 1Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. 2Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. 3Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labors. 4Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. (Isaiah 57:13‑58:4), 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, 2322And hath put all things under his feet, and gave him to be the head over all things to the church, 23Which is his body, the fulness of him that filleth all in all. (Ephesians 1:22‑23); 1 Cor. 15., etc.); as saints, individually, we sit in heavenly places "in Him" (Eph. 1:3-53Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (Ephesians 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. 12:22I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. (2 Corinthians 12:2)) or dead (1 Cor. 152By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. (1 Corinthians 15:2)); 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. 28:1818And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. (Matthew 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. 3:2525He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. (Daniel 3:25)). The title is applied to Adam in Luke 3:3838Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. (Luke 3:38), as the expression of his place and dignity in creation. The angels too are styled "sons of God" (Job 225For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. (Job 3:25); 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 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)); Matthew with the calling out from Egypt (Matt. 2:1515And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. (Matthew 2:15)); Mark with the commencement of the Lord's ministry (Mark 1:11The beginning of the gospel of Jesus Christ, the Son of God; (Mark 1:1)); but John traces the Sonship of Jesus Christ before time began. "In the beginning was the word" (John 1:11In the beginning was the Word, and the Word was with God, and the Word was God. (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 1:11That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (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 1:1-31In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. (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. 16:1616And Simon Peter answered and said, Thou art the Christ, the Son of the living God. (Matthew 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. 1:23-2623If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:23‑26)) "straightway preached Jesus that He is the Son of God" (Acts 9:2020And straightway he preached Christ in the synagogues, 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 7:5656And said, Behold, 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; 14:1413And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. (Revelation 1:13)
14And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. (Revelation 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 85Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. (Psalm 9:5) (Heb. 2:66But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? (Hebrews 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. 7:1313I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Daniel 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. 21<<A Psalm of David, when he fled from Absalom his son.>> Lord, how are they increased that trouble me! many are they that rise up against me. (Psalm 3:1), but a scene more universal in extent, and even more grand in character is opened to view in Psa. 84For thou hast maintained my right and my cause; thou satest in the throne judging right. (Psalm 9:4)—a glory which He takes as "Son of Man," and one in which we share (Eph. 1:1111In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: (Ephesians 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 511He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. (John 5:11), Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31)). On the other hand, life and power to communicate that life are referred to His Divine title "Son of God" (John 531If I bear witness of myself, my witness is not true. (John 5:31); 17:1, 2). As "Son of Man" He comes in glory to Israel (Matt. 24:3030And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30)), and to the Gentiles or living nations on the earth whom He gathers before His throne of glory (Matt. 25:3131When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: (Matthew 25:31)); then He will bring in universal blessing and righteous rule (Matt. 13:4141The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 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.