Wed. Jun 23rd, 2021

None Other Name Given
By Gordon Mallory

The measure of one’s regard and devotion for a name is inseparably related to the one who bears the name. To worship a name on any other basis is to make a fetish of the name and might even be classed as heathenism. The multitude of choruses and hymns which extol the Name of Jesus would appeal to few people if His Name were not associated with the One who is our Saviour, Lord and King. – That is why we sing: “Jesus is the Sweetest Name I Know”‘ “Take the Name of Jesus With You”‘ and “Tell Me His Name Again.”

Not only do we cherish the Name, but all power and authority are contained in that Name. Therefore, Paul commanded the Church: “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus” (Colossians 3:17).

The Jewish authorities warned the early Church: “Did not we straitly command you that ye should not teach in this name?” (Acts 5:28). “And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus” (Acts 5:40).

Concerning the miraculous healing of the lame man, Peter asked, “Why marvel ye at this? … as though by our own power or holiness we made this man to walk?” (Acts 3:12). And in verse 16: “His name through faith in his name hath made this man strong, whom ye see and know. ”

It was during the first persecution that the unbelieving Jews asked, “By what power, or by what name, have ye done this? -Then Peter, filled with the Holy Ghost said unto them … By the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at naught of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved’ (Acts 4:7-12).

When Peter said, “by him” is the man made whole, he demonstrated that the Healer and His Name are not separated. It is therefore evident that to say, “There is none other name,” is to say there is no other one.

As Jesus rode the colt during His triumphant entry into Jerusalem, “The whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; Saying, Blessed be the King that cometh in the name of the Lord’ (Luke 19:37-38). The two words “King” and “Lord” are not far apart in meaning, and Jesus is the Name of Him who is both Lord and King.

Then we would note that Jesus said, “I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive” (John 5:43). And again, “The works that I do in my Father’s name, they bear witness of me” (John 10:25). He further stated, “Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son” (John 14:13).

Since there is none other name given, and Jesus came in His Father’s Name; and further, the Father is in the Son (John 14: 10) and is glorified in the Son, the Name of Jesus, our great Jehovah, becomes tremendously significant.

Other members of the human family have been given the name of Jesus.  In such cases there is no particular virtue or significance in the Name. Our Lord is not great because of His Name, but His Name is great because of what His Name implies Him to be. How great is His Name?

The magnitude of I-Es Name is told by the apostle Paul in these words: “God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11, NAS).

The One of whom Paul spoke can be no other than the God of whom Isaiah prophesied as follows: “Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. By myself have I sworn … that unto me every knee shall bow, every tongue shall swear. Only in Jehovah it is said of me, is righteousness and strength; even to him shall men come” (Isaiah 45:22-24, ASV).

The acknowledgment of the supremacy of the Name of Jesus leaves no room for the traditional premise of a plurality of divine personages. Jesus accepted the plaudits of the people who said, “Blessed be the King that cometh in the name of the Lord” (Luke 19:38). On another occasion, He said, “Ye call me Master and Lord: and ye say well; for so I am ” (John 13:13). If Jesus is Master, Lord and King, He is indeed supreme. Did not Jesus warn that, “No man can serve two masters?” (Matthew 6:24, Luke 16:13).

If Jesus is not “Lord of all” (Acts 10: 36), then He is not Lord at all – nor could Jesus be Lord at all if I-Es Name were not supreme.

No wonder that the Psalmist proclaimed, “So will I sing praise unto thy name for ever” (Psalm 61:8), and that he publicly declared the promise of the “Holy One of Israel” that “I will set him on high, because he hath known my name: (Psalm 91:14).

The scriptural message exalting the Name of Jesus in no way infers or implies that the Son is greater than the Father, or that humanity is greater than Divinity. Jesus, to the contrary, said, “I can of mine own self do nothing” (John 5:30). “My Father is greater than I’ (John 14:28) and “The Father that dwelleth in me, he doeth the works.” (John 14:10). Inasmuch as the Father is in the Son and is glorified in the Son, the praise and adoration bestowed upon Jesus when every knee shall bow, and every tongue shall confess that Jesus is Lord, is “to the glory of God the Father.”

The words of our text from Philippians are illuminated in the following verses from Paul’s letter to the Colossians: “For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Colossians 1:19-20, NIV). And in the succeeding chapter: “For in Christ all the fullness of the Deity lives in bodily form, and you have been given fullness in Christ, who is the head over every power and authority” (Colossians 2:9-10, NIV).

Paul did not declare “a name,” but rather he emphatically proclaimed ‘the Name’ – the Name which is above every name. There could be “none other name given” than the Name above every name, for no lesser name could represent the One True God, the Jehovah who has become our Savior, even Jesus.

A PEOPLE FOR HIS NAME

“Then began men to call upon the name of Jehovah” (Genesis 4:26, ASV).  As he prepared to respond to God’s call to immigrate to the promised land (Abraham) “budded an altar unto Jehovah, and called upon the name of Jehovah” (Genesis 12:8, ASV). From the time of man’s fall in the Garden of Eden the Name of the One True God has been a focal point of man’s approach to his Creator.

At Mt. Sinai God ordained that His chosen people should worship Him in a tabernacle, or tent of Jehovah, as noted:

Exodus 20:22-24, ASV – “Jehovah said unto Moses, Thus thou shalt say unto the children of Israel… in every place where I record my name I will come unto thee and I will bless thee.”

Exodus 25:8 – “And let them make me a sanctuary; that I may dwell among them.”
Deuteronomy 16:2, ASV – “And thou shalt sacrifice the Passover unto Jehovah thy God, of the flock and the herd, in the place which Jehovah shall choose, to cause his name to dwell there. ”

Leviticus 26:11 – “And I will set my tabernacle among you…

Upon succeeding David as king over Israel, “And Solomon sent to Hiram, saying, Thou knowest how that David my father could not build a house for the name of Jehovah his God for the wars which were about him on every side … behold, I purpose to build a house for the name of Jehovah my God’ (I Kings 5:2-5, ASV). At the dedication of the temple Solomon prayed, “O Jehovah my God .. that thine eyes may be open toward this house night and day, even toward the place whereof thou hast said, My name shall be there… ” (I Kings 8:28-29, ASV).

 

But God told of the true temple composed of a people who are called by His Name. After the dedication of Solomon’s temple, “Jehovah appeared to Solomon by night, and said unto him … If my people, who are called by my name, shall humble themselves, and pray, and seek my face … then will I hear from heaven, and will forgive their sin, and will heal their land’ (II Chronicles 7:12, 14, ASV).

As touching the New Testament Church, the Lord assured Ananias concerning Paul, “Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15).

At the council in Jerusalem, James summarized the decision of the conference by opening with these words: “Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David which is fallen down … That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord’ (Acts 15:14-17).

Following are verses from the “words of the prophets” of whom James spoke:

Isaiah 16:5 – “And in mercy shall the throne be established.- and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.”

Amos 9:11-12, ASV – “In that day will I raise up the tabernacle of David that is fallen… That they may possess the remnant of Edom, and all the nations that are called by my name, saith Jehovah.”

Malachi 1:11, ASV – “For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering.- for my name shall be great among the Gentiles, saith Jehovah of hosts.”

We have seen the progressive steps of man’s worship of his Creator, beginning with the personal altar built by such as Abraham, as unfolded by God through His prophets and apostles. The worship of Jehovah in the tabernacle in the wilderness – and in Solomon’s temple – was symbolic of the true tabernacle which is the New Testament Church, consisting of all who call upon Ms Name.
God’s Name speaks of His Presence, and the habitation of the One True God is with the people who are called by I-Es Name. Solomon, who was “wiser than all men” (I Kings 4:31), understood that a temple built for the Name of Jehovah would be a house to contain God’s special presence.  Nevertheless, Solomon posed the question, “Who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him?” (II Chronicles 2:6). But “Jehovah said unto him … I have hallowed this house, which thou hast built, to put my name there for ever” (I Kings 9:3, ASV).

Had not God said to Solomon, “I will dwell among the children of Israel, and will not forsake my people Israel” (I Kings 6:13). And to the Corinthian Church Paul wrote, “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” (11 Corinthians 6:16).

The people of the nation of Israel who worshipped at the temple in Jerusalem where Jehovah chose to put His name, were pointing to the restored “tabernacle of David” which is the New Testament Church, or Body of Christ. This “greater and more perfect tabernacle, not made with hands” (Hebrews 9:11), is composed of a people who are called by the Name of Jesus, our great Jehovah. These are the people who have “kept my word, and hast not denied my name” (Revelation 3:8).

The apostle John “heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people” (Revelation 21:3). And further, “And they shall see his face; and his name shall be in their foreheads” (Revelation 22:4).

BAPTIZED IN HIS NAME

The great commission as recorded by Mark contains these words: “He that
believeth and is baptized shall be saved; but he that believeth not shall be damned’ (Mark 16:16). The distinctive rite and necessary condition of Jewish nationality consisted of the circumcision of every male child on the eighth day following his birth. Circumcision was established by Jehovah as the unique sign of the covenant given to Abraham whereby he became the father of the nation of Israel (Genesis 17:4-14).

Paul wrote to the Colossians of the “circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ”

(Colossians 2:1 1), an obvious reference to the New Testament new birth, In the succeeding verse Paul speaks of being “buried with him in baptism. ” The dipping or immersion of converts to Christ, in water in I-Es Name, was the rite or ordinance enjoined upon every believer subsequent to his conversion.

Both circumcision and baptism are the works of men’s hands, being administered by men, whereas the true or spiritual circumcision cannot be administered by human hands, for it is the “circumcision of Christ.”

In contrasting justification by works vs. faith, Paul poses the question, ” We say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision?” Then Paul answers his own question, “Not in circumcision, but in uncircumcision” (Romans 4:9-10). This agrees with Paul’s words that, “By grace are ye saved through faith; and that not of yourselves: it is the gift of God’ (Ephesians 2:8).

The condition for salvation declared by Paul and Silas to the Philippian jailer was, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house” (Acts 16:3 0-3 3). The importance of baptism is indicated when the Philippian jailer “was baptized, he and all his, straitway, ” after the hour of midnight following their conversion within the prison walls. The essentiality of baptism is further told forth in the following Scriptures:

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Romans 6:3-4).

“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” (Colossians 2:12).

The manner and pattern of apostolic baptism as practiced in the New Testament Church is seen in the following verses:

(Jesus) “said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.” (Luke 24:46-46).

“Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. ” (Romans 6:4).

“Repent, and be baptized in the name of the Lord Jesus.” (Acts 2:38).

“They were baptized in the name of the Lord Jesus. (Acts 8:16).

“And He commanded them to be baptized in the name of Jesus Christ.” (See also other versions.) (Acts 10:48, ASV).

“When they heard this, they were baptized in the name of the Lord Jesus.” (Acts 19:5).

“Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” (I Corinthians 1:13).

“For as many of you as have been baptized into Christ have put on Christ.” (Galatians 3:27).

There appears to be little that we could add to the above texts, in setting forth the apostolic position concerning baptism in ‘the Name.’ We regard the apostolic practice and pattern of baptizing converts in water in the Name of Jesus as being unmistakably clear.

The tabernacle of David, which is the Church or Body of Christ, is composed of those people of all nations and tribes “upon whom His Name is called. ” We are a people called by His Name, not alone because we have called upon the Name of our Lord for forgiveness and reconciliation, but because in baptism we declare the only Name “whereby we must be saved’ – the name of Jesus, our Jehovah Savior.

PRAYING IN THE NAME

“Then said Elijah unto the people … call ye on the name of your god, and I will call on the name of Jehovah. ” (I Kings 18:22, 24, ASV).

“Now therefore, our God, we thank thee, and praise thy glorious name. ” (I Chronicles 29:13).

“…I found trouble and sorrow. Then called I upon the name of Jehovah… ” (Psalm II 6:3-4, ASV).

“And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered. (Joel 2:32, ASV).

“But this is that which was spoken by the prophet Joel…And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. ” (Acts 2:16 21).
“If ye shall ask anything in my name, I will do it. ” (John 14:14).

“And in his name shall the Gentiles trust. ” (Matthew 12:21).

The meaning and essence of prayer in the Name is told in these texts.  To pray, to call upon, to invoke the Name, is to address the One True God by His Name. The Name identifies and designates the One to whom we pray.

‘The Name’ is not merely a station on the way to our destination. When the psalmist proclaimed, “Our help is in the name of Jehovah, who made heaven and earth” (Psalm 124:8, ASV), it is evident that God and I-Es Name are declared to be one and that the Name is significant to the extent that it relates to Him who bears the Name. Knowing His Name enables us to know and worship Him as the One whom I-Es Name declares Him to be.

The custom of some has been to close or complete their prayer thus, “And this we ask for Christ’s sake (or for Jesus’ sake),” based perhaps on Ephesians 4:32 as rendered in the Authorized Version. We have earlier, under the subject, “God in Christ,” cited a proper translation of the verse from the ‘American Standard Version:’ “Be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you. ” (The latter part of the verse, according to the Authorized Version, reads, “Even as God for Christ’s sake hath forgiven you.”)

Then there are some who have taught that one should not pray to Jesus but that prayer should be addressed to “God,” to “the Father,” or to “Father God,” and that one should then close or qualify the prayer with the mention of the Name of Jesus. The concept that we are speaking to another Divinity or Person while praying in the Name of Jesus does not make a great deal of sense. Would one write a friend a letter and write another’s address on the envelope?

This is not to suggest that it is not biblical or appropriate to commune with God by the use of any of the various titles which relate to Deity in Scripture. We would emphasize, however, that such terms as “Father, ” God, ” “Lord, ” and ” Savior” are not proper names, nor would they be considered as such if they were notcapitalized to distinguish these various terms as pointing to the One True God.

The prophet Elijah, when he confronted and challenged the worshippers of Baal, prayed this prayer: “O Jehovah the God of .. Israel, let it be known this day that thou art God in Israel, and that I am thy servant… Hear me, 0 Jehovah, hear me, that this people may know that thou, Jehovah, art God’ (I Kings 18:36-37, ASV).

(King) “Asa cried unto Jehovah his God, and said, Jehovah, there is none besides thee to help, between the mighty and him that hath no strength: help us, 0 Jehovah our God- for we rely on thee, and in thy name are we come against this multitude. 0 Jehovah, thou art our God; let not man prevail against thee” (II Chronicles 14:11 ASV).

The prayer of the first Christian martyr was on this wise: “While they were stoning him, Stephen prayed, Lord Jesus, receive my spirit. Then he fell on his knees and cried out, Lord, do not hold this sin against them. “en” he had said this, he fell asleep” (Acts 7:59-60, NIV).

Blind Bartimaeus cried out, “Jesus, thou son of David, have mercy on me, ” and subsequently, “Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee” (Luke 18:35-43).

Jesus admonished, ” “en ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matthew 6:7). Our prayers are not heard because we worry or struggle, or because we pray according to a particular formula or pattern. Much has been spoken about praying the prayer of faith, and much less about the authority that is ours when we pray in the Name of Jesus. All power and authority are vested in the Name of Jesus, and He has bestowed upon us the “power of attorney” through calling upon Ms Name. We cite the following Scriptures:

” Whatsoever ye shall ask the Father in my name, he will give it you.” (John 16:23).

“If ye shall ask anything in my name, I will do it. (John 14:14).

” Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. ” (John 14:13).

“For whosoever shall call upon the name of the Lord shall be saved “(Romans 10:13).

Paul literally described a Christian as one who calls upon ‘the Name.’ It is further obvious that the common denominator of the above three verses from the Gospel of John is the phrase “in my name.” As the Son, Jesus affirmed that “The (Father) will give it you.” In His Deity, He promised, “I will do it.” The harmony of these verses is spelled out in the words of John 14:13: “That will I do that the Father may be glorified in the Son.”

The apostle Paul was followed by “a certain damsel possessed with a spirit of divination … which brought her masters much gain by soothsaying .. Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour” (Acts 16:16-18). Not a long or formal prayer, indeed, but a prayer in which Paul took his authority in the Name of Jesus to command the evil spirit to depart and the girl to be set free.

We recall that, “And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name” (Luke 10:17).

The centurion confessed the authority of Jesus when he said, “But speak the word only, and my servant shall be healed” (Matthew 8:8). And when they returned to the house they ‘found the servant whole that had been sick” (Luke 7:10).

The authority with which Jesus spoke during His short time on earth when He ministered to the needs of the people, is legally vested in those “upon whom my name is called ” As ambassadors for Christ we are commissioned by Him “to bear my name before the Gentiles, and kings, and the children of Israel” (Acts 9:15), and to do the “greater works” of which Jesus spoke in John 14:12.

The great revivals in the Philippines, Ethiopia, El Salvador, etc. are accompanied by miracles and signs. Wherever God has been able to use a man or a people to demonstrate His power to save and to heal, multitudes have been added to the Church.

The two following unique and similar verses, though spoken from opposite sides of the cross, speak the same message:

“Some trust in chariots, and some in horses; But we will make mention of the name of Jehovah our God.” (Psalm 20:7, ASV).

“Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.” (Acts 3:6).

The Church has been given the heritage of I-Es Name by which “Whatsoever is born of God overcometh the world’ (I John 5:4).” The cattle upon a thousand hills” are His (Psalm 50:10), and all the resources of heaven are behind the Name of Jesus. Wherefore Jesus has admonished His people that, “Men ought always to pray, and not to faint” (Luke 18:1).

WHOSE KIDS ARE WE?

It is a sad commentary on life that many children are born into our world who have not known an earthly father, and they do not bear their father’s name. A certain stigma and sense of shame attaches to these unfortunate children, when the blame and disgrace ought rather to be directed to the parents of such children. Often the unknown father is unwilling to give the child his name and to bestow upon his offspring the love, the care, and the privileges his offspring deserves.

A book authored by the Rev. Howard Conaster, for many years until his death the pastor of the well known Beverly Hills Baptist Church of Dallas, TX, bears the touching – almost poignant – title, ‘I’ve Got To Find My Father’. The writer speaks of the masses of humanity who are bewildered and confused as they search for that which their soul desires. In truth, they are trying to find their Heavenly Father.

Then there are those children who have known an earthly father, and hopefully have experienced some of the blessings of a father and son/daughter relationship, until one day when their father deserted them. Such abnormal behavior constitutes a major social and spiritual problem in our society. In contrast, our personal relationship with our heavenly Father is broken only when we part from Him, for He promised. “I will never leave thee, nor forsake thee” (Hebrews 13:5).

We have earlier, under the title, “Jesus, Our Baptizer, ” referred to some verses in John, chapters 14-16. Jesus, speaking of the Comforter whom he identified as the “Spirit of Truth,” and as the One who “dwelleth with you and shall be in you,” assured His followers that, “I will not leave you comfortless: I will come to you” (John 14:16-18).  Other translations read, “I will not leave you as orphans” (NAS, NIV).

An orphan is one bereaved of parents. If the parting of Jesus made orphans of His disciples, then Jesus obviously claimed to be a parent, and therefore their Father. And as a true and faithful Father, Jesus assured His followers, “I go away, and come again unto you” (John 14:28). These words were spoken in the context of His promise of “another Comforter” who would come to abide forever. This was Jesus’ way of saying that God’s children would be orphans no more.

When and how did Jesus fulfill His promise?

Certainly not as the man whom they had known and with whom they had walked on earth. Although the Comforter is variously spoken of as the Spirit, Spirit of Jehovah, Spirit of the Father, Spirit of Christ, and
Spirit of Truth, we repeat a former affirmation that there is but one Spirit (Ephesians 4:4). And it is by His Spirit that Christ dwells in and with His people.

The title “Father” signifies leadership and headship. The divine plan is stated as follows:

“As ye know how we exhorted and comforted and charged every one of you, as a father doth his children.” (I Thessalonians 2:11).

“Children, obey your parents in the Lord…” (Ephesians 6:1).

“The husband is the head of the wife, even as Christ is the head of the church.” (Ephesians 5:23).

(Christ) “is the head over all rule and authority.” (Colossians 2:10, NAS).

In the words of the old hymn, “Where Jesus is, ’tis heaven there.”‘ If Jesus is Head, He is Lord and King. If He is Lord and King, only He can be our Father. None other than the divine Father can claim headship and supreme authority.

The maxim, “We are the King’s Kids,” has been popularized. Also, we recall singing the words of the beautiful hymn entitled, “I’m a Child of the King.” We, as Christians, proclaim that we are the “King’s Kids.” Is it literally true that we possess such a relationship to our heavenly Father? We cite the following:

“Blessed be he that cometh in the name of Jehovah.” (Psalm ll8:26, ASV).

“The whole multitude … began to rejoice … saying, Blessed is the King that cometh in the name of the Lord.” (Luke 19:37-38).

“Jesus answered, My kingdom is not of this world. (John 18:36).

“Jesus answered-Except a man be born again, he cannot see the kingdom of God ” (John 3:3).

“If ye fulfill the royal law according to the scripture … ye do well.” (James 2:8).

“Ye area chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you.” (I Peter 2:9).

“We are ambassadors for Christ.” (11 Corinthians 5:20).

Royalty speaks of a king, one who is a sovereign ruler over the citizens of his kingdom. The title of king is significant in the sense that only one may occupy the throne. The term “kingdom” was used by our Lord many times in reference to the Church, or Body of Christ. An ambassador is a diplomatic official of highest rank who represents his king or government.

We read in the Bible of a heavenly being, Lucifer, son of the morning,” who became a pretender to the King’s throne. In his heart he said, “I will exalt my throne above the stars of God .. I will be like the Most High. ” But Jehovah said concerning Lucifer, “Thou shalt be brought down to hell, to the sides of the pit” (Isaiah 14:12-15). Lucifer’s plot failed and he was cast out of heaven. It is generally believed that he is now the one who is called Satan, the Devil, and the archenemy of all that pertains to God and His Church.

The goal conceived by Lucifer, “I will exalt my throne above the stars of God…I will be like the Most High, ” is most significant, for in no wise could there be two kings occupying the throne of the Most High.  It is evident, therefore, that Lucifer contrived to become the King of kings and Lord of lords.

Said the psalmist, “It is a good thing to give thanks unto Jehovah, And to sing praises unto thy name, 0 Most High” (Psalm 92:1, ASV). And the desire expressed by the psalmist was, “That they may know that thou alone, whose name is Jehovah, Art the Most High over all the earth” (Psalm 83:18, ASV).

Note the proclamation of the Most High as recorded in Isaiah 42:8, ASV, “I am Jehovah, that is my name; and my glory will I not give to another.” That this truth is eternal is told in the prophecy, “Jehovah shall be King over all the earth: in that day shall Jehovah be one, and his name one” (Zechariah 14:9, ASV).

As a nation, Israel rejected their King when they chose to be like other nations, and by the permissive will of Jehovah, Saul was placed on that nation’s throne. They rejected Him again when they crucified and nailed Jesus to a cross, and they answered Pilate, “We have no King but Caesar” (John 19:15).

Jehovah, the King of national Israel, is unquestionably Jesus, the King of the true Israel, which is the New Testament Church. If Jesus is not our Father, then we as members of God’s family are not royalty as declared by the inspired writers, for we then are not children of the King.

It is further evident that if Jesus is not our Father, we do not bear our Father’s Name, even as Jesus declared of Ms Father, “I am come in my Father’s name” (John 5:43). To acknowledge a Father other than Jesus is to be a people without a name, since “Father” is not a proper name nor the Name of the One True God.

“Being made so much better than the angels, as he hath, by inheritance obtained a more excellent name than they.” (Hebrews 1:4).

“Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.” (John 12:28).

“O righteous Father-I have declared unto them thy name, and will declare it…” (John 17:25-26).

“…the works that I do in my Father’s name, they bear witness of me.” (John 10:25).

Theologians who reject the literal meaning of the Name in such texts as these, and who treat the Name as rather meaning influence, doctrine, power, or authority, have missed the significance of the doctrine and message of the Father in the Son, and of I-Es Name. Jehovah was Israel’s King. No other One ever has, or ever can, occupy His throne.

In the birth of the Son, the King “took on him the seed of Abraham” (Hebrews 2:16). Speaking of David, the Scripture further explains, “Of this man’s seed hath God according to his promise raised unto Israel a Savior, Jesus” (Acts 13:22-23).

God’s chosen people, the nation of Israel, are compared or contrasted to the true Israel, the New Testament Church, as follows:
“They are not all Israel, which are of Israel:

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called That is, They which are the children of the flesh, these are not the children of God but the children of the promise are counted for the seed’ (Romans 9:6-8). The “children of the promise” are described as the “Israel of God,” (Galatians 6:16), and as the “Jerusalem which is above” (Galatians 4:26).

Jehovah has never abdicated His throne because Jesus, our Jehovah Savior, is our King, and He is the King of kings. Since national Israel rejected their King, it is spiritual Israel, termed by Paul as the “Israel of God,” of whom Jesus is the Ruler and King.

Under the title, “When Did God Become Father?” we have shown that though Israel recognized Jehovah as Father in a national or in a creative sense, they had no consciousness of Jehovah as a personal Father. They were the subjects of the King, but they were never the King’s Kids.

Since we have been born into the family of God, we are the true Israel and the Israel of God. Having acknowledged Jesus as our King, we are indeed Ms subjects; but more than this, the Jehovah of national Israel has become our Father and we are privileged to be the children of the King.

Let us now briefly consider another relationship between our Lord Jesus and the family of God, as indicated in the following verses:

“Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us?…” (Mark 6:3).

“But other of the apostles saw I none, save James the Lord’s brother.” (Galatians 1:19).

“For which cause (Jesus) is not ashamed to call them brethren.” (Hebrews 2:11).

“Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest .. to make reconciliation for the sins of the people.” (Hebrews 2:17).

The Scriptures tell us that Jesus had natural brothers and sisters who were the offspring of Mary, Jesus’ mother. Jesus’ humanity is further affirmed when the Scriptures describe Him as being “made like unto his brethren,” wherefore Jesus “is not ashamed to call them brethren.” Jesus has been termed by the Church as our “elder brother.” How, then, is He also our Father?

We continue to emphasize that the “mystery of godliness” is in the One whose Name is Jesus, who was God manifest in the flesh. Jesus was human and He was divine. As a man, He is our elder brother.

As God, He is our Great Jehovah, Creator, Savior, and King. He is the One whom Isaiah proclaimed, ” Wonderful, Counselor, the mighty God, The everlasting Father, The Prince of Peace” (Isaiah 9:6).

He is the One whom Paul magnified as, “The blessed and only Potentate, the King of kings, and Lord of lords: Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting” (I Timothy 6:15-16).

My Father is rich in houses and lands.

He holdeth the wealth of the world in His hands!
Of rubies and diamonds, of silver and old,
His coffers are full, He has riches untold.

I’m a child of the King, a child of the King:
With Jesus my Savior, I’m a child of the King.

We are not second-rate citizens for we bear the Name of our Heavenly Father. Nor are we in the unhappy position of those children of the world who, because they are born of illegitimate parents, do not know their earthly father’s name, but it is our happy privilege to know the Name of our Eternal Father.

Our great Jehovah, even Jesus, has divinely bestowed upon the members of His Body, citizens of the Heavenly Jerusalem, and the Israel of God, having been born of His Spirit and baptized in His Name, the joy and assurance of the knowledge that we are children of the King. We ARE the “King’s Kids!”
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The Above Material Was Published By Reach Publications Inc., 1996, Pages 131-160. This Material Is Copyrighted And May Be Used For Study & Research Purposes Only.

 

 

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