Now I need not do more than remind you in a sentence that eminently in the Old Testament, and also in the New, a name is a great deal more than the syllables which designate a person or a thing. It describes, not only who a man is, but what he is ; and implies qualities, characteristics, either bodily or spiritual, which were either discerned in or desired for a person. So when the creatures are brought to Adam that he might give them names, that expresses the thought of the primitive man's insight into their nature and characteristics. So we find our Lord changing the names of His disciples, in some cases in order to express either the deep qualities which His eye discerned lying beneath the more superficial ones, and to be evolved in due time, or declaring some great purpose which He had for them, official or otherwise.
So here the name substantially means the same thing as the Person Jesus. It is not the syllables by which He is called, hut the whole character and nature of Him who is called by these syllables, that is meant by the Name.' The distinction between it, as so used, and Person, is simply that the former puts more stress on the qualities and characteristics as known to us.
Thus the Name' means the whole Christ as we know Him, or as we may know Him, from the Book, in the dignity of His Messiahship, in the mystery of His Divinity, in the sweetness of His life, in the depth of His words, in the gentleness of His heart, in the patience and propitiation of His sacrifice, in the might of His resurrection, in the glory of His ascension, in the energy of His present life and reigning work for us at the right hand of God. All these, the central facts of the Gospel, are gathered together into that expression the Name, which is the summing up in one mighty word, so to Speak,which it is not possible for a man to utter except in fragments, of all that Jesus Christ is in Himself, and of all that He is and does for us.
It is but a picturesque and condensed way of saying that Jesus Christ, in the depth of His nature and the width of His work, stands alone, and is the single, because the all-sufficient, Object of love and trust and obedience. There is no need for a forest of little pillars; as in some great chapter-house one central shaft, graceful as strong, bears the groined roof, and makes all other supports unnecessary and impertinent. There is one Name, and one alone, because in the depths of that wondrous nature, in the circumference of that mighty work, there is all that a human heart, or that all human hearts, can need for peace, for nobleness, for holiness, for the satisfaction of all desires, for the direction of efforts, for the stability of their being. The name stands alone, and it will be the only Name that, at last, shall blaze upon the page of the world's history when the ages are ended; and the chronicles of earth, with the brief' immortality' which they gave to other names of illustrious men, are moulded into dust. The Name is above every name,' and will outlast them all, for it is the all-sufficient and encyclo-paedical embodiment of everything that a single heart, or the whole race, can require, desire, conceive, or attain.
So then, brethren, the uniqueness and solitariness of the name demands an equal and corresponding exclusiveness of devotion and trust in us. Hear, O Israel! The Lord thy God is one Lord. Therefore thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.' And in like manner we may argue --There is one Christ, and there is none other but He. Therefore all the current of my being is to set to Him, and on Him alone am I to repose my undivided weight, casting all my cares and putting all my trust only on Him. Lean on none other. You cannot lean too heavily on that strong arm. Love none other except in Him; for His heart is wide enough and deep enough for all mankind. Obey none other, for only His voice has the right to command. And lifting up our eyes, let us see no man any more save Jesus only.' That Name stands alone.
Involved in this, but worthy of briefly putting separately, is this other thought, that the pre-eminent and exclusive mention of the Name carries with it, in fair inference, the declaration of His Divine nature. It seems to me that we have here a clear casein which the Old Testament usage is transferred to Jesus Christ, only, instead of the Name being Jehovah, it is Jesus. It seems to me impossible that a man saturated as this Apostle was with Old Testament teaching, and familiar as he was with the usage which runs through it aa to the sanctity of the Name of the Lord,' should have used such language as this of my text unless he had felt, as he has told us himself, that the Word was God.' And the very incidental character of the allusion gives it the more force as a witness to the commonplaceness which the thought of the divinity of Jesus Christ had assumed to the consciousness of the Christian Church.
