No. 2.
“SON OF GOD” is a name which involves considerations of greatest interest. In the gospels it is the very highest title in the honor put upon Jesus―1St on the part of His Father by the descent of the Holy Ghost upon Him, with the words, “Thou art my beloved Son; in thee I am well pleased” (Luke 3:22); 2ndly, in the awe-struck homage of devils “and unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God” (Mark 3:11); and, 3rdly, in the confession of this name twice by man (John 1:49; Matt. 16:16), which in either case was followed by remarkable promises. In fact, it is the title, the Rock, upon which the Church is founded.
In the gospel of John it is written, “The hour is coming and now is, when the dead [in trespasses and sins] shall hear the voice of the Son of God: and they that hear shall live.” (John 5:25.) It is in this name accordingly, as raised on high, that He is still presented as Saviour. (Compare Rom. 1:4.) In what sense the confessions of Nathanael (John 1:49) and of Peter (Matt 16:16) were made, that is whether they conceived of His Sonship as by birth of the Holy Ghost only, and whether those statements in Rom 1:4, Acts 13:33, mean a Sonship by resurrection only, or whether His eternal Sonship and pre-existence is supposed (John 17:5), is a matter of refined interest and enquiry.
It is remarkable that in the Acts Paul (not Peter) is the first (Acts 11:20) who preaches in the synagogue “that Christ” (more properly, as in all the best copies, “Jesus”) “is the Son of God” (comp. 2 Cor. 1:19), no doubt in the sense of His eternal Sonship and Godhead. In general, we shall find that as on of God He is the present exalted Saviour—that is, for man’s salvation He is the Son of God. As Judge, He is and will be Son of man.
“Son of David” has its interesting points of view. It is the name which faith, whether in a Syrophenician woman or in a needy Jew, one of the remnant owned as belonging to Jesus of Nazareth, used. It is principally for invoking miracles of mercy. (Comp. Isa. 41:17-20.) The Jewish gospel (Matthew) has it more than Mark and Luke; in John it is not found at all, as in that gospel He does not appear in the way of fulfillment of Jewish promise, but in a free act of love to the world. I would suggest whether the Davidic Psalms, such as 113:3— “Who healeth all thy diseases,” is not to be in our mind. The name “Lord” always accompanies this invocation to the “Son of David.” Christ Himself sets forth the title against the Pharisees when indignant at their horrible pride and contempt of His person. (Mark 12:35-37.)
“The Lamb” is a sacrificial name. It is a title which usually appears in connection with the Jew, and recalls our minds to the book of Leviticus and the Jewish sacrifices. Peter has the name in his writings, but not Paul, as the latter was the minister of God to the Gentiles; and it is the death and resurrection of the Lord Jesus as the Son of God which he announces, and our union with Him on high. The Lamb has usually to do with the earth, and the putting away of sin by blood. It occupies a great place in the book of Revelation, where, in the opening of the book (chap. 5) the Lamb is seen taking His earthly inheritance; and at the close (chap. 21) we see the Bride given Him with that inheritance.
“Lord” is that title which asserts the rights of Christ to dominion over us. We are His servants by virtue of His having redeemed us. It is not only that we boast of His salvation, but our wills are to be made subject to His. Every created intelligence shall eventually bow the knee to Him. It will be Jesus as Lord. (Phil. 2:10.) “He is Lord of all.” (Acts 10:36.) Sometimes the title is given to Him as the Jehovah of the Old Testament, especially when He is working the miracles predicted of Him in the Psalms. (Comp. Matt. 8:2, 6-9, 24, 26, with Psalm 89:9, 107:23-31.) In this way there is affinity between Lord and Son of David, only that in the latter it is more faith’s appeal to a positive title, to which perforce He answers. The constant reverential use of the name by the apostle Paul, as having Him constantly before his eye, is of particular instruction for us. In all his trials it was this name, or rather He who bears it, which supported and strengthened him. Comp. 2 Tim. 4:16-18:
“At my first answer no man stood with me, but all men forsook me.... Notwithstanding the Lord stood with me, and strengthened me ... And the Lord shall deliver me from every evil work,” &c. The expression “in the Lord” (εν Κυριω) peculiar to Paul.
If we look through a few verses in Eph. 1, we shall find examples of how some of these names are used.
Verse 1. “Paul, an apostle of Jesus Christ.” Notice here that “Jesus” precedes “Christ,” because we have the individual character and person to think of as raised from the dead who sends Paul. This Jesus is also Christ. But in the latter clause of the verse the address is to the faithful “in Christ Jesus.” Their corporate character, by union with Christ, is thus kept in view; for it is by the unction from Christ risen that they are formed into an assembly.
In verse 2 he prefaces “Jesus Christ” by “Lord,” as witnessing to the individuality, and at the same time to the equality, which exists between Him and the Father as the imparter of grace and peace. He is exalted to the throne as “Lord.” Compare 1 Cor. 8:6: “To us there is but one God, the Father... and one Lord Jesus Christ,” &c.
In verse 3, God is God and Father of our Lord Jesus Christ. This is still the entire individual title―the Lordship of the One raised from the dead; but in the latter clause there is the simple name “Christ,” as marking again our corporate blessing as blessed by union with Christ.
In verse 5 we have “Jesus Christ” alone. He is the mean, or procuring cause, by which God brought about His purpose of making us sons.
Verse 10. Again the single word “Christ,” or “the Christ.” The Headship which we possess. He being our Head now for all corporate blessing, will eventuate in a heading up of all things in creation in Him.
Verse 12, “Who first trusted in Christ,” “pre-trusters in Christ,” applicable either to the whole body of believers now, as distinct from the Jews hereafter, or to the Jewish remnant who believed, we, the Gentiles, were added to them. In either case it is corporate blessing.
Verse 15. “Faith in the Lord Jesus” is faith in an individual, and therefore “Christ” is omitted.
Verse 17. “The God of our Lord Jesus Christ, the Father of glory.” Paul asks for wisdom for the saints, that they may acknowledge fully the One whom the Father of glory has first raised from the dead and given glory to.
Verse 20. “Which He wrought in (the) Christ.” Here the name of Christ is alone, as it would seem, because the same power which was put forth in raising Him is still kept in energy towards His members. (Compare particularly Rom. 8:11.)
In this imperfect inquiry into the names of our Lord, we see unfolded a little of the fullness of Him whose excellence is known only to the Father. (Luke 10:22.) Now, by the teaching of the Spirit, may we daily groom in the knowledge of our Lord and Saviour Jesus Christ, waiting till we see Him as He is, when, like the queen of Sheba, we shall exclaim, The half had not been told us! May the gracious Lord give us the spirit of adoring worship in looking into His perfections and attributes.