December, 1937
T H E K I N G ' S B U S I N E S S
471
same Jesus . . . both Lord and Christ” (Acts 2:36). As a “Saviour,” He is able to deliver from all evil, and to endow the delivered with all good. It is essential to note that He was born a Saviour. Emmanuel "They shall call his name Emmanuel, vihich being interpreted is, God viith us” (M att 1:23). This precious name reveals the further and fuller purpose of 'God. In His good ness He delights to tabernacle among men. In the Old Testament, He has a taber nacle for His people—now He has His people as a tabernacle. In fact, Scripture can be generally summarized thus: In the Old Testament, it is God for us; in the Gospels, God viith us; in the Epistles, God in us. The latter, being the ideal, con tains all that the first two aspects hold. “Emmanuel” ! Truly this is a revelation of His character we can cling to in the dark and difiicult hours of life. Because He has promised never to leave us, we can count upon His abiding companionship. He is the Daysman between, laying His hand upon God and man, thereby making them one. As God, He came from heaven bringing God to man. As the Glorified Man, He went back from earth to heaven, reconciling man to God, In Him the chasm is bridged between the Creator and the crea ture—between a thrice holy God and the lost sinner. “ ‘God with us’ in the world of sin, This life of weakness and of woe: His love, His power and His strength With us, wherever we may go. Since Jesus came to earth to dwell And be for aye, Emmanuel. “No weary days, no starless nights, No sorrow deep, no trials sore, But we can feel His presence near,' ‘God with us’ now and evermore, Since He hath come to earth to dwell Whose name is still Emmanuel.” King “Where is he that is born King of the Jew sf” (Matt. 2:2). What a striking phrase this is in the question of the wise men 1 Born K ing! No one of royal blood is born a king. A prince becomes a king upon the death of his father. But Jesus was born a King, implying that He was a King before He was born. The Babe of .Bethlehem was “the King eternal” (I Tim. 1:17). That Christ was a truer King than Herod, who sought the young Child’s life, is evi dent from the expressions used. When Herod is mentioned, the small “k” is em ployed. He was simply Herod the king. Jesus, however, has a capital “K,” and this is as it should be, for He is the King of kings. Strange insignia of royalty, however, awaited the King. His palace was a stable; His throne, a mother’s knee; His courtiers, the lowly shepherds; His robe, the swad dling^ clothes. Truly He was a Ring in disguise. May we be found among the
number who recognize and revere Him as King of the saints, and who yield unto Him the undivided sway He deserves and demands! The valiant knight said of Ar thur, “We never saw his like; there lives no greater leader.” But the glory of King Arthur pales into nothingness alongside of the richer glory of Christ our King. It is thus we sing: “Hail Jesus, King of my days and nights!” Governor "Out of thee shall come a Governor, that shall rule” (Matt. 2:6). While all the names before us are more or less associated with the Jews, they yet hold a larger application. Here for exam ple, as Governor, Jesus is to have power to rule His people Israel; but of the in crease of His government there is to be no end (Isa. 9:6, 7). The word used in Mat thew 2:6 for “Governor” means, “one who goes first, leads the way, chief in war” ; and Jesus has every right to lead the way, seeing that He triumphed gloriously in His war against sin and Satan. Yes, and as a “Governor” He is not a hard despot; He rules by love. Some gov ernors who rise from the ranks become un sympathetic and officious; not so the Lord Jesus, even although He Was our fellow. He sways our souls by His scars, not a sword. His sufferings give Him sovereign ty. Triumph is His because of the tree. And, if we would govern in life, we must go to a tree, for the death of self ever leads to a diadem. We triumph in life when we “lay in dust life’s glory, dead.” The Prophet Isaiah would have us re member that of the increase of Christ’s gov ernment there is to be no end. Universal dominion is to be His. There are to be no frontiers to His kingdom. But, can it be said that His government is increasing spiritually and personally? As He claims more territory this Christmastide, are we to tear down the barriers and let Him take possession? If we do, we can expect Satan to contest every inch of ground we yield to the all-conquering Christ.
Son Under this designation there are several aspects of Sonship, expressing manifold re lationships it is essential to classify. “Son of David" (Matt. 1:1). Kingship and royalty are prominent here. Jesus was of the Davidic line, and was born in the City of David. And, coming of the house and lineage of David, He was, as the Son of David, the Successor of David and Heir of all the promises granted to him (Lk. 1:32; 2:4). “Son of Abraham” (Matt. 1:1). Covenant relationship is here in view. At His wondrous birth, Christ laid hold of the seed of Abraham. “Her firstborn son” (Matt. 1:25). Nine times over, Jesus is referred to as “the young child.” Son of a woman, He was, but never the son of a man. As Mary’s Child, our Lord possessed actual humanity. And that He never forgot this relationship is seen in His tender solicitude concerning her future, as He said when He was about to die: “Behold thy son!” (John 19:26). Committing Mary to John’s care, He bade His favorite disciple treat her as a mother. “Out of Egypt have I called my sold’ (Matt. 2:15). As Mary’s Child, Christ was bom. As God’s Son, He was given. Deity is wrapped up in this filial term. And what sublime contrasts are associated with the Virgin Birth 1 He was the Son, yet the Everlasting Father; the Babe, yet the Ancient of Days; Jesus, the Son of Man, yet the Mighty God. We can link to this designation the kin dred one of “Son of the Highest” (Lk. 1:32), which is a theocratic title pointing to Him as the Anointed (cf. Psa. 2:7; 89:27). Incidentally, we have a most help ful combination of terms in Luke’s birth- narrative. For example, Jesus is the Son of the Highest—God is in the Highest—the Holy Spirit is the Power of the Highest— John the Baptist is the Prophet of the High est (Lk. 1:32, 35, 76; 2:14). “My Son” ! Divine, filial relationship, imposing the obligation of separation, is indicated by such an expression as this. And the remarkable thing is that God con descends to call us His sons: “Ye are sons” (Gal. 4:6). What a privilege! But, has He called us out of Egypt, typical as it is of the world and bondage? What un worthy children we are if we hanker after the fleshpots of Egypt! If the world has claimed us, this will be a truly happy Christmas if we come clean out of such an Egypt. Nazarene “He shall be called a Nazarene” (Matt. 2:23). To be called a Nazarene was to be de clared despicable. It was equivalent to shame and contempt. “Can there any good thing come out of Nazareth?” was the significant query of one who knew that city. When Christ’s mangled form was stretched out upon the cross, His name was written above Him — “Jesus of Nazareth” (John 19:19). And a true Nazarene He was, [Continued on page 511]
Photo by Lionel Green "Wash me, and I shall be whiter than snow" .{Psa. 51:7).
Made with FlippingBook Online newsletter