That Beautiful Name

Feature 2 – January 2022 — Grace & Truth Magazine

That Beautiful Name

In Acts 8, Philip the evangelist spoke with a high-ranking official of Ethiopia. The official had acquired a copy of the writings of Isaiah the prophet and was reading it intently. However, he had questions. What did the prophet mean when he spoke about someone being led like a sheep to slaughter, a man who was meek and yet whose life was unjustly taken? In response, “Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus” (Acts 8:35 KJV).

He preached Jesus – that beautiful name! There is no name so sweet to a believer or so full of grace to a sinner. As we consider His name we are brought nearer and nearer to His heart.

Expressing His Name
Even a quick glance through the pages of the New Testament reveals many names and titles of the Lord Jesus. He is indeed Lord; He is the Savior; He is the Messiah, the Christ. He is “the eternally blessed God” (Rom. 9:5 NKJV) and the Father’s beloved Son. But He is called “Jesus,” and that name is unique. It is the name for His humanity when, in the first chapter of the New Testament, He entered this world to save His people from their sins (Mt. 1:21). Yet He has carried that name back into heaven, where by faith “we see Jesus … crowned with glory and honor” (Heb. 2:9). And in the last chapter of the New Testament He speaks His own name to us from the glory, saying, “I, Jesus” (Rev. 22:16).

It is very true that we must not misuse the name of Jesus. It would be a terrible thing to speak irreverently of Him, casually dropping His name as if He were simply one of our peers. Some, desiring to guard against this danger, have suggested that we must always join a title to His name, calling Him “the Lord Jesus” or “Jesus Christ” but never simply “Jesus.”

Certainly it is essential to speak reverently of our Lord; and we should never forget His titles, which express His authority, glory and divine majesty. However, the name of Jesus may also be used alone in a beautifully reverent way. The writers of past centuries penned that name with tenderness and dignity. For instance, when describing the Devil’s temptation to offer the kingdoms of this world, William Kelly wrote: “If a good man wants to do good, what an offer! But Jesus was here to glorify God.” 1 John N. Darby noted: “How eminently conspicuous is God’s love here, in the sufferings and death of Jesus!” 2 When Charles H. Mackintosh addressed concerns about potential disorder among a gathering of believers, he wrote: “Our answer is a very simple one. Jesus is all-sufficient.” 3

Pondering the name of Jesus, Hamilton Smith expressed, “May we not say that of all the names He wears there is none so precious to His heart? It was the one name He had to die to make good. Had He not died, He still would have been the King of Kings and Lord of Lords, and the other titles would have been His, but if He was to wear the name of Jesus – the Savior – He had to go to the cross to verify it.” 4

Moreover, how many poems and hymns have been composed to express the attractiveness of the One who bears that name! Here is just a small sampling:

• “How sweet the name of Jesus sounds in a believer’s ear” (John Newton, 1725–1807).
• “I heard the voice of Jesus say, ‘Come unto Me and rest’” (Horatius Bonar, 1808–1889).
• “Rise, my soul, behold, ’tis Jesus; Jesus fills thy wondering eyes” (Joseph Denham Smith, 1817–1889).
• “Everlasting glory unto Jesus be!” (Hannah K. Burlingham, 1842–1901).

And what can be said of these well-loved lyrics: “Jesus loves me, this I know, for the Bible tells me so. Yes, Jesus loves me!” This song was written by Anna Bartlett Warner in 1860, yet it is so timeless we might wonder how believers ever got along before it was written. How many children have loved its comfort; and how many elderly saints still recall its truth long after many other memories have faded away.

The Name Of Promise
Throughout the book of Acts we find the earliest believers speaking the name of Jesus. First, we may say it is the name of promise. When Paul presented the gospel in the synagogue of Antioch Pisidia he declared, “From [David’s] seed, according to the promise, God raised up for Israel a Savior – Jesus” (Acts 13:23). Later, in the synagogue of Thessalonica, Paul “reasoned with them from the Scriptures, explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, ‘This Jesus whom I preach to you is the Christ’” (17:2-3, emphasis added).

These Scriptures might seem contradictory. Nearly a thousand years earlier God had promised King David that his seed, or descendants, would occupy the throne (2 Sam. 7:12; Ps. 132:10-11). Yet, as Paul explained, the prophets also declared that God’s Anointed One, the Christ, would suffer at the hands of man before being exalted by God (for example, Isa. 52:13-15; Ps. 16:10-11). How could these passages and promises be joined together? In whom could they all be fulfilled? It is through Jesus! He is the One God brought on the scene to be a Savior from the line of David. He is also the One who suffered death before being exalted.

Paul knew that his fellow Jews had been expecting a glorious Messiah, so he first proved that the Scriptures had always described a suffering Messiah. Then, as quoted above, he made the connection for his audience, saying in effect, “I have been preaching about someone named Jesus. He is that Messiah! He is God’s Anointed One, the Savior of promise.” Later both Paul and Apollos spoke on this subject in Corinth, presenting the same message on different occasions (Acts 18:5,28). When we think of the name of Jesus we remember that God always keeps His promises, for every promise of God is bound up in the work and person of Jesus, the Christ (2 Cor. 1:20).

The Name Of A King
Paul’s preaching in Thessalonica revealed another aspect of the name of Jesus. After three Sabbaths those who rejected his message reacted violently, dragging some newly saved people before the rulers of the city. The mob’s accusation against Paul and the other believers was: “These are all acting contrary to the decrees of Caesar, saying there is another king – Jesus” (Acts 17:7). Thus we learn that Paul’s message included not only the saving work of the Lord Jesus but also His royal rights.

As the Savior, Jesus Christ delivers us from the oppression of the Devil (10:38). But as the King, He is worthy of every response of allegiance from our hearts. Notice that the accusation in Acts 17:7 said He was called “another king” – not merely another of the same kind but another from an entirely different category. His rule was intended not to compete with Caesar’s reign over Rome but to unseat all that opposes God in our hearts. This is in keeping with the Lord’s own words: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight … but now My kingdom is not from here” (Jn. 18:36). There will indeed be a time when Christ’s righteous kingdom will be established over the earth. However, in this present era we are connected with “the kingdom of the Son of His love” (Col. 1:13), and we serve as “fellow workers for the kingdom of God” (4:11).

It is true that, for the Christian, the Lord Jesus is far more than only our King. He is:

• Our Savior (1 Tim. 1:1);
• Head of the Church, His body (Col. 1:18);
• The One who loves the Church, His bride (Eph. 5:25);
• Our great High Priest who intercedes for us in heaven (Heb. 4:14-16).

We will miss many blessed aspects of His person and His work if we focus exclusively on His role as King. Yet we should not shrink from proclaiming, as Paul evidently did, that Jesus is also King! A queen takes great delight in knowing that the king of the land is also her husband; and at the same time, what dignity is added to their relationship when she knows that her husband is also the king.

The Name Of Resurrection
Following Paul’s time in Thessalonica, he traveled to Berea and then to Athens. Unlike the previous cities, Athens evidently did not have a significant Jewish population, which meant there was no synagogue where Paul could speak about the Scriptures. Instead, he started conversations in the marketplace. To the Athenians, his message sounded like a strange new doctrine, and two things in particular caught their attention: “He preached to them Jesus and the resurrection” (Acts 17:18).

This is another aspect of His name. Although the name “Jesus” was announced at His birth, it remains His name in resurrection. Peter said, “The God of our fathers raised up Jesus whom you murdered by hanging on a tree” (5:30). Paul wrote: “The Spirit of Him who raised Jesus from the dead dwells in you” (Rom. 8:11). The Thessalonians were “wait[ing] for His Son from heaven, whom He raised from the dead, even Jesus” (1 Th. 1:10; see also 4:14).

Many might be willing to list the name of Jesus among the great moral teachers and spiritual leaders of history. This was the case in Athens when Paul preached. The crowd listened respectfully to his message about the character of God, the nature of humanity, and even God’s future judgment of this world. But when Paul declared that God had raised His righteous Judge from the dead, suddenly the audience did not want to listen anymore. Some mocked; others said, in effect, “We will get back to you about that idea.” Yet some believed, and for them the risen Savior became the center of a new way of life (Acts 17:24-34). It is important to speak of the resurrection of the Lord Jesus when we present the good news about Him.

The Name Of Power
On a later missionary journey Paul spent time in Ephesus. Through his preaching and God’s power, many who had evil spirits were delivered. However, some pretenders were watching, and it seems they believed that Paul’s authority over demons came from some kind of magical formula. One group of seven men decided to try it themselves, commanding an evil spirit “by the Jesus whom Paul preaches” (19:13). The demon literally spoke back to them, saying, “Jesus I know, and Paul I know; but who are you?” (v.15). Then the demon-possessed man leaped upon the seven men and beat them so severely that they had to flee for their lives.

We learn from this encounter that the name of Jesus is the name of power! Evil spirits would have to acknowledge the authority of His name if it came from the lips of a true believer just as they did when the Lord Himself was here. On several occasions in the Gospels we read that they knew who He was and recognized His divine power over them (Lk. 4:33-34,41, 8:28-29). Philip the evangelist had experienced the same result when he preached in Samaria: “Unclean spirits, crying with a loud voice, came out of many who were possessed” (Acts 8:7). Although the demons did not want to leave their hosts, they could only submit to the authority of Christ.

But even demons know the difference between a true disciple and a false pretender, as the events in Ephesus prove. The name of Jesus is not some inherently holy arrangement of letters; it is not some kind of talisman or charm for unbelievers to play with. Take note: If you know only the name of Jesus but do not know Him as the Savior, do not be deceived! There will only be words of judgment for you later, when the Lord will say, “I never knew you; depart from Me, you who practice lawlessness!” (Mt. 7:23).

Yet the encounter in Ephesus shows that the very same demon would have yielded to the name of Jesus if it had been spoken by a true disciple. The reality for Christians is that we have been “delivered … from the power of darkness” (Col. 1:13) and “have overcome the wicked one” (1 Jn. 2:13). This is a great encouragement to every child of God. The Devil and his forces may be strong, but our Lord is stronger. Satan has been disarmed and no longer commands our steps (Lk. 11:20-22). Martin Luther (1483–1546) in his great hymn, “A Mighty Fortress Is Our God,” wrote: “And though this world, with devils filled, should threaten to undo us, we will not fear, for God has willed His truth to triumph through us.”

That Beautiful Name
In the closing scene of the book of Acts, Paul was in Rome under house arrest. The Jewish leaders of that city were genuinely interested to speak with Him. They said, “We desire to hear from you what you think; for concerning this sect, we know that it is spoken against everywhere” (Acts 28:22). As far as they knew, Christians were merely part of a strange sect, criticized by many and yet poorly understood in Rome.

What an opportunity! Paul arranged a day of conversation with them. But when the day came, did he elaborate on the various beliefs of “this sect?” No, he spent the day “persuading them concerning Jesus” (v.23). Some believed, and some did not, but all had been confronted by that beautiful name.

This is an excellent model for us. Certainly there are core principles and systematic theologies which form the structure of the Christian faith. However, the bedrock of Christianity is the message of Jesus the Savior: the One who came from heaven, went into death, and is now crowned with glory. Whether we are preaching to sinners, stirring up the saints or encouraging our own hearts, let us continue on by looking unto Jesus.

In closing, let’s reflect on the first verse and chorus of a hymn written by Helen Howarth Lemmel (1863–1961):

O soul, are you weary and troubled? No light in the darkness you see? There’s light for a look at the Savior, And life more abundant and free!
Turn your eyes upon Jesus, Look full in His wonderful face, And the things of earth will grow strangely dim, In the light of His glory and grace.

ENDNOTES
1. Kelly, William. “The Gospel of Luke.” Chapter 4.
2. Darby, J. N. “Adam and Christ.”
3. Mackintosh, C. H. “The Assembly of God.”
4. Smith, Hamilton. “Christ and His Bride.”

By Stephen Campbell

The name Jesus was given in connection with His work, “for He shall save His people from their sins” (Mt. 1:21 KJV). The term “His people” in Matthew undoubtedly means Israel. Indeed, in the angelic announcement to the shepherds in Luke it says that the good tidings of great joy were for all the people; referring to the Jews. But it is not that the object of the Lord’s coming into the world is in either case to be limited to those chosen people. The wider aspect is stated by John when, in allusion to the prophecy of Caiaphas that “Jesus should die for that nation,” he adds, “and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad” (Jn. 11:51-52). This makes it plain, moreover, that the death of Christ – His finished work, which He accomplished in and through His death – is the sole foundation on which He will save His people from their sins. — Edward Dennett, “The Name Above Every Name” (adapted).