A Name Above Every Name
There are many names for our Saviour recorded in the pages of Scripture. God has given them to teach us the glory and power of Jesus as Saviour. Some of the most important names we have already studied are Jesus, Christ, Lord, Son of God, Son of Man and Immanuel.
His other names are important as well, for they set forth many different aspects of who He is. Names such as Rose of Sharon and Lily of the Valley (Song. 2:1) speak of His beauty as Saviour. Names such as Lion of the Tribe of Judah (Rev. 5:5) and Prince of the kings of the earth (Rev. 1:5) remind us of His power.
Other names, such as Son of David (Matt. 1:1), Root of David (Rev. 22:16), Head (Col. 2:19) and Bridegroom (Matt. 9:15), show His relationship to the church in both the Old and New Testaments.
There are names that speak of His humiliation, such as Root out of a dry ground (Isa. 53:2), and names that speak of His exaltation, such as Lord of Glory (I Cor. 2:8). Some names teach His divinity, such as Image of the invisible God (Col. 1:15), Wonderful Counsellor, the mighty God, the everlasting Father (Isa. 9:6), the Word (John 1:1) and the Alpha and the Omega (Rev. 1:8). Other names teach His humanity, such as Firstborn (Col. 1:15), Firstbegotten of the dead (Rev. 1:5) and Son of Man.
Many of His names describe His work. In His saving work He is the Lamb of God (John 1:29), the Prince of Peace (Isa. 9:6), the Good Shepherd (John 10:11), the Governor (Matt. 2:6), the Saviour (Luke 2:11) and the Messenger of the covenant (Mal. 3:1). He is the Way, the Truth and the Life (John 14:6), the Bread of Life (John 6:48) and the Faithful Witness (Rev. 1:5).
These names also teach us other truths about Him: that He is eternal, almighty, unchangeable and glorious, that He sees, knows and rules over all things and that He is God manifest in the flesh and the only Saviour of His people. Indeed, everything we know about Him is comprehended in one or another of His names. That is why they are such an important part of God’s revelation to us.
In every one of them we see that He has a name above every other name. By His names we learn that there is no other Saviour and we are encouraged to put our faith and trust in Him. In that way those who know His names find Him altogether lovely, the fairest of ten thousand and learn to say of Him, “This is my beloved, and this is my friend” (Song. 5:16). Rev. Ron Hanko
Jesus’ Soon Return (2)
“From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matt. 4:17).
“But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come” (Matt. 10:23).
“Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom” (Matt. 16:28).
“Verily I say unto you, This generation shall not pass, till all these things be fulfilled” (Matt. 24:34).
In our last issue of the News we discussed the first two of these texts, which some readers grouped together under one question: How are we to explain passages that seem to imply that Jesus would return during the lifetime of His hearers and yet has not returned?
In this article we will consider the last two passages, for they are closely related.
Difficulties with such texts often arise from an incorrect understanding of Christ’s coming. If we grasp the biblical idea of His coming, these passages are not so hard to understand.
Scripture speaks of Christ’s coming not so much from the standpoint of timing as from the standpoint of its meaning. From that perspective His coming is one, for Christ is sent by the Father to bring salvation to His church and to the whole creation of God.
That one coming may be distinguished in different stages. The purpose remains the same—Christ coming to save—yet He first comes in humiliation when He is born in Bethlehem in order to accomplish salvation. Having finished the work necessary for salvation, He ascends into heaven and from there applies and bestows that salvation.
That saving work is completed when He comes again upon the clouds to make all things new.
The salvation Christ accomplishes from heaven includes various works and each may rightly be described as a coming of Christ.
In the most fundamental sense Christ came at Pentecost when He poured out His Spirit upon the church. When He sends His Spirit, He Himself comes to dwell with His people and to grant them the blessings He has earned.
The coming of the Spirit is explicitly described as Christ’s coming in John 14:16-18: “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth … I will not leave you comfortless: I [Jesus] will come to you.”
In that sense Pentecost marks the end of the world as to its principle. This explains why Peter could say on that day that Joel’s prophecy concerning the last days was fulfilled (Acts 2:16). Many who heard Jesus in His earthly ministry were still alive at Pentecost, just as He had said.
Christ’s coming also refers to the death of the believer. This too is plainly stated in John 14:1-3: “Let not your heart be troubled: believe ye in God, believe also in me … I will come again, and receive you unto myself; that where I am, there ye may be also.”
For the believer, death is the end of the world as it now exists. It is Christ’s coming to take him out of this world. It marks the beginning of perfect salvation in heaven, for he is with Christ.
In that sense it is as truly the end of the world for the believer as the final coming of Christ upon the clouds.
All of Christ’s coming belongs to His saving work. What a glory it is to be found in that coming of Christ! Prof. Herman Hanko
What Are the Different Kinds of Old Testament Law?
Continuing our study of the law, we now consider the difference between the moral law, the Ten Commandments and the civil and ceremonial law, together with the relationship between them.
The civil law was the body of law that governed Israel’s daily life. It included regulations concerning farming, health, land, crime and similar matters.
The ceremonial law governed Israel’s religious life. It included laws concerning the priesthood, sacrifices, the tabernacle and later the temple, ceremonial cleansing and religious feasts.
The distinction between the civil and ceremonial laws and the Ten Commandments is clear. It is evident first from the manner in which the law was given at Mount Sinai. Only the Ten Commandments were spoken directly by God from the top of the mount in the hearing of the people. Only they were written on tables of stone and placed in the ark of the covenant.
The New Testament also makes this distinction plain. Several passages list various of the Ten Commandments (Rom. 13:8-9; James 2:8-12). This difference between the Ten Commandments and the rest of the law of Moses must never be overlooked in any discussion of the law.
Nevertheless, the moral law of the Ten Commandments and the rest of the Mosaic law are closely related. The relationship is this: the civil and ceremonial law applied the Ten Commandments to Israel’s life in the land of Canaan.
The ceremonial law was primarily an application of the first table of the moral law, while the civil law was chiefly an application of the second table.
This connection is evident in the regulations themselves. For example, the laws concerning the “cities of refuge” and the “avenger of blood” (Num. 35:9-34; Deut. 19:1-13; Josh. 20:1-9) clearly apply the sixth commandment, “Thou shalt not kill” (cf. Num. 35:11-12).
Here we see the true difference between the moral law and the civil and ceremonial law. The moral law sets forth the abiding and unchanging principles of God’s law. The regulations of the civil and ceremonial law, however, were temporary. They applied specifically to Israel, to Canaan and to Israel’s agricultural life there.
The principles of the moral law concern matters that are always right or wrong in God’s sight. The civil and ceremonial regulations often concern matters that are not inherently sinful or righteous in themselves. For example, there is nothing intrinsically sinful in ploughing with an ox and an ass together (Deut. 22:10). It may not be wise, but it is not morally wrong in itself.
The civil and ceremonial law, therefore, consisted of temporary regulations by which God instructed His Old Testament people in the enduring principles of the law summarised in the Ten Commandments. In a similar way, we establish rules for our children concerning matters that are not inherently right or wrong in order to teach them what is truly right and wrong in God’s sight. We may limit a child to one sweet at tea—not because it is sinful to have two—but to teach moderation, self-control and the avoidance of gluttony, all of which involve moral principles. Thus a rule serves to teach the law, just as in the Old Testament. Rev. Ron Hanko
