Luke 21:8

Christian, Be Not Deceived!

CHAPTER XXII.

THE LAW OF THE SIGNIFICANCE OF BIBLE NAMES.

A decided connection exists between the proper names of the Bible and its history and doctrines. The meaning of proper names throws much light on the Scriptures. In his "Bible Handbook," p. 185, Dr. Angus states:—"Nearly all the names in Hebrew are significant, and a knowledge of their meaning throws a light upon the context."

Sometimes important aspects of prophetical understanding depend upon the meaning of a name. For instance, in the interpretation of the prophecy of the 2,300 days, or years, of Dan. 8:14; 9:24-27, we need to know the meaning of the word "Messiah." This time period commenced with the decree of Artaxerxes, in B.C. 457. See Ezra 7:6-28; 6:14. In Dan. 9:25, we are told to count "seven weeks, and three-score and two weeks" "from the going forth of the commandment to restore and build Jerusalem unto the Messiah the Prince." Sixty-nine weeks represent 483 literal years. Four hundred and eighty-three years from mid-way through B.C. 457 (when the decree began to be executed in Palestine, see Ezra 5:8, 9) brings us to A.D. 27. It is obvious that Jesus was not born in A.D. 27. The key is in the meaning of the word Messiah, which is given in John 1:41, margin: "We have found the Messiah, which is, being interpreted, the Christ, or the Anointed." At His birth, our Lord was given the name "Jesus." Matt. 1:21. Jesus did not become "Christ"—"the Messiah," or "the Anointed"—until the time of His baptism in A.D. 27. See Luke 3:21-23. In A.D. 27 Jesus declared: "The Spirit of the Lord is upon Me, because He hath anointed Me." See Luke 4:1, 14-18. In A.D. 27, "God anointed Jesus of Nazareth with the Holy Ghost" (Acts 10:38), and Jesus, referring to the prophecy of Daniel, proclaimed: "the time is fulfilled." Mark 1:9-15. Thus was fulfilled the prophecy of Daniel, which declared that "the Messiah," or "the Anointed"—"the Christ"—would commence His work of confirming the New Covenant (Dan. 9:27), which, as also prophesied in Dan. 9:27, He ratified by the shedding of His blood 32 years later. The true interpretation of this prophecy, also the proof that Jesus fulfilled it, depends upon the meaning of the word "Messiah."

The following texts show the significance in the Scriptures of God's name. When Moses requested of God: "I beseech thee, shew me Thy glory," God "proclaimed the name of the Lord .. . merciful and gracious, long-suffering," etc. Ex. 33:18; 34:5, 6. God's character is always associated in Scripture with His name. Isa. 42:8; 48:11. "The name of the God of Jacob defend thee." Ps. 20:1. To trust in the name of the Lord means to trust His character. V. 7. "Save me, 0 God. by Thy name." Ps. 54:1. "I will wait on Thy name." Ps. 52:9. "The name of the Lord is a strong city: the righteous runneth into it, and is safe." Prov. 18:10. "They that know Thy name will put their trust in Thee." Ps. 9:10. "I will set him on high, because he hath known My name. Ps. 91:14. These verses are representative of many which teach that to love and trust the name of God means to have a knowledge of His character. In His prayer on the night of His betrayal, Jesus said: "I have manifested Thy name, and will declare it." John 17:6, 26. In His teaching of the Gospel, Jesus brought a revelation of the character of God. The teaching of the truth of God is a declaration of His character, His nature, His attributes. By false teaching Satan gives an erroneous idea of God's nature and character. Thus the false system of worship centred in the Papacy blasphemes God's "name and His tabernacle." Rev. 13:6. Throughout the Old Testament there is a constant repetition of God's name in association with the sanctuary or temple. 1 Kings 8:16, 17, 18, 19, 20, 29, 41, 42, 43, 44, 48 illustrates many other passages where the name of God and His revelation of the Gospel in the sanctuary services are invariably connected.

MEANINGS OF NAMES WHICH REVEAL GOD'S CHARACTER AND TEACH THE GOSPEL.

Gen. 22:14, margin: "And Abraham called the name of that place Jehovah-jireh, i.e., The Lord will see, or, provide." God provided Abraham with a sacrifice to die in his son's stead. The story of our redemption is taught in the experience of Abraham offering his "only son, Isaac" (Gen. 22:2, 12), whom he loved so dearly, and in whom all his hopes were centred. The amazing love of God provided not only a sacrifice for Abraham but, on Calvary, a sacrifice for the world. Thus the story of salvation is wrapped up in the meaning of the name "Jehovah-jireh”—“the Lord will provide." And God is our Provider in so many other ways. See Phil. 4:19; Ps. 23:1; Matt. 6:31-33, etc. Ex. 17:15, margin: "And Moses built an altar, and called the name of it Jehovah-nissi, i.e., The Lord my banner." God defended Israel when the Amalekites attacked His people. The defeat of Amalek is typical of the defeat of all the enemies of God's people. See also Num. 24:20, margin. With the name "Jehovah-nissi" as our banner, we can fight the battles of the Lord, knowing that our enemies will be defeated. Those who trust Him are those who know His name. Ps. 5:11; 9:10. "God is ... a very present help in trouble." Ps. 46:1.

Judges 6:24, margin: "Then Gideon . . . called it Jehovah-shalom, i.e., The Lord send peace." This was Gideon's response to the words of the Lord: "Peace be unto thee; fear not." V. 23. In the midst of tumult and trouble God gives His people peace. Isa. 32:17-19; 48:14; John 16:33.

Jer. 33:16, margin: "And this is the name wherewith she [Jerusalem, or the church] shall be called, The Lord our Righteousness, Heb. Jehovah-tsidkenu." Our righteousnesses are as filthy rags. Isa. 64:6; Phil. 3:9; Rev. 3:14-18. Our eternal salvation depends upon the imputed and imparted righteousness of Jesus our Saviour.

Ezek. 48:35, margin: "And the name of the city from that day shall be, The Lord is there, Heb. Jehovah-shammah." God's presence is constantly with His earth-born children. Jesus said: "Lo, I am with you alway, even unto the end of the world." Matt. 28:20. "The Lord working with them." Mark 16:20. The companionship of Jesus in life's battles is one of the most comforting and necessary truths. All Christians need to practice the presence of Christ, to hold hourly, conscious communion with Him. As John Wesley exclaimed on his death-bed, "The best of all is, God is with us." Wherever God's people are it can be said: "The Lord is there—Jehovah-shammah."

WITH THE HEBREWS THE MEANING DETERMINED THE NAME.

The Hebrews attached great importance to the meaning of proper names—the meaning determined the name—a fact which must be remembered when studying the Scriptures, for often there is a deliberate play upon the meaning of a word. To the Hebrews a name represented not merely a sound, but more particularly a meaning. In Neh. 12:11, 22, 23 we find two names, Jonathan and Johanan, given to the same person. Both names have a similar meaning: "Jehovah hath graciously given." In 1 Chron. 25:4, 18 we have a similar instance, where a person is called both Uzziel, meaning "strength of God," and Azareel, meaning "God hath helped. In 2 Kings 15:1, 13, 30, King Azariah is given his other name Uzziah. Notice the marginal references; also 2 Chron. 26:1, margin. Note the play upon the meaning of his names in 2 Chron. 26:7, 8, 15, 16: God helped him and he became strong. This use of synonymous names shows the importance attached to their meaning.

Jehoshaphat was born after the triumph of Judah over the hosts of the Ethiopians. His name means "Jehovah hath judged, or is Judge." Hence the play upon the meaning of his name in connection with the coming judgment—in the symbolic "valley of Jehoshaphat"—of all outside the Israel of God. See Joel 3:2, 12. Nehemiah was born during the captivity, and his parents gave him a name which expressed their joy in their new-born child and also their trust in God. Nehemiah means "the consolation of Jehovah."

THE MEANINGS OF THE NAMES OF THE PROPHETS WERE FREQUENTLY KEYS TO THEIR BOOKS.

"Isaiah" means "salvation of Jehovah." The term salvation is more frequently used in his book than in other prophetic books. He is known as the gospel prophet. "Daniel" means "God is Judge." His book describes: (1) the judgment upon Babylon. Dan. 5:26-28. (2) The judgment in the heavenly sanctuary. Dan. 7:9, 10. (3) The time prophecy concerning the hour of God's investigative judgment. Dan. 8:14; 9:24-26. (4) The close of the investigative judgment. Dan. 12:1. "Jeremiah" means "whom Jehovah launches forth." The references to him being sent of God are a play upon the meaning of his name. See Jer. 1:7; 19:1-3; 22:1, 2, etc.

"Hosea" means "saviour," or "salvation." The theme of the book of Hosea is God's love for backslidden Israel, and the salvation of spiritual Israel. "Joel" means "the Lord is God," and in the book of Joel the supremacy of God is shown in His blessings bestowed upon His people, and His judgments poured upon their enemies. "Amos" means "weighty, burden." Throughout the book of Amos various nations—and especially Israel—are charged with being weighted down by sin; they have not carried their heavy responsibilities in the fear of God. God's judgments are predicted to fall heavily upon the transgressors of His law—especially in the last days. Amos 2:13; 8:2, 3, 11, 12. "Obadiah" means "servant of the Lord." In his book we learn who are, and who are not, the true servants of the Lord. The Edomites, the descendants of Esau, carried hatred in their hearts toward their brethren the Jews, and at every opportunity distressed the people of God. God's servants have love, not only for their brethren, but also for their enemies. "Jonah" means "dove." When David was distressed, he said, "Oh that I had wings like a dove! for then would I fly away, and be at rest. Lo, then would I wander far off." Ps. 55:6, 7. Jonah sought to flee from his distressing task of extending the message of mercy to Israel's enemies. If we stay by the task we shall see results, as Jonah did. Someday, God's messengers will "fly away" from the scene of strife, "and be at rest." "Micah" means "Who is like unto the Lord." Micah 7:18 is a play upon the meaning of the name "Micah." Though Israel had become corrupt, God would pardon His repentant people and save them. The Saviour would be born (Micah 5:1, 2) and, through Him, Israel would inherit the eternal kingdom. "Nahum" means "consolation," and in the book of Nahum we see the goodness of God manifested toward those "that trust in Him" (Nah. 1:7), and the destruction of the enemies of His people. "Habakkuk" means "a wrestler." In his book we see evidence of Habakkuk wrestling with doubts until his faith is established in God, even when everything seems to go wrong. See Ch. 3:17-19; 2:4. "Zephaniah" means "hid of the Lord," and in his book, which depicts the terrible judgments of God upon the violaters of His law, we are assured: "ye shall be hid in the day of the Lord's anger." Zeph. 2:3. "Haggai" means "festival of the Lord." The burden of his book is the completion of the unfinished temple—the centre of the Lord's festivals. Zerubbabel (mentioned in Hag. 1:1, 12; 2:2, 4, 21) was one of the leaders in the work of rebuilding the temple. "Zerubbabel" means "born in Babylon;" but the people of God were then called, as now, to "come out of her My people" to complete the restoration of the temple and its services, which the Babylonians had destroyed. "Zechariah" means "God remembers," and this thought is the one emphasized by the prophet. "Malachi" means "messenger of the Lord." In Mal. 3:1 we read: "I will send My messenger ... and the Lord, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant." The book of Malachi, which is written for those who profess to be God's messengers, closes (Mal. 4:5, 6) with God's assurance that He will send a messenger to warn the world of the coming day when He will "smite the earth with a curse."

The meanings of the names of Bible writers are key-words to the main purpose of their books.

GOD IS THE AUTHOR OF THE LAW OF THE SIGNIFICANCE OF BIBLE NAMES.

Going back to the commencement (to the first mention), where our Biblical research on any subject should begin, we notice that God named the man He had created "Adam." Gen. 5:1, 2. The meaning of Adam, according to Cruden, is "earthy, taken out of red earth." Paul, in harmony with other Bible writers, directs us to the law of "the first and the last" employed in the Bible. He says: "The first man Adam was made a living soul; the last Adam was made a quickening spirit." In contrasting the two Adams—the first and the last—Paul makes a play upon the meaning and the history of the origin of the name Adam. He says: "The first man is of the earth, earthy; the second man is the Lord from heaven." I Cor. 15:45-47.

Eve thought that the first child was the promised Seed Who would bruise the serpent's head. Gen. 3:15. Naming him Cain, which means "gotten, or, acquired" (see margin), she exclaimed, "I have gotten a [or "the," as in Spurrell's trans.] man from the Lord." But, alas, instead of the hoped-for Saviour, Cain proved to be a murderer. "Abel" means "breath, vapour"—something transient. Surely this name was prophetic of this life, cut off in its youthfulness. Writing in the Ecclesiastes of the "vanity" of earthly things, Solomon refers to "the days of the life of his [man's] vanity which he spendeth as a shadow." Eccles. 6:12, margin. The word "vanity" comes from the same word as "Abel." "For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away." Jas. 4:14. Abel's brief life and sudden death are employed to represent the brevity of this present life. In Gen. 4:25 we are told the reason Eve named her next son "Seth [margin, appointed]: For God, said she, hath appointed me another seed instead of Abel." Gen. 4:25. When Noah was born, his father" Lamech, "called his name Noah, that is, rest or comfort, saying. This same shall comfort us." Gen. 5:29, margin. Noah is a type of Him, Who later said "Come unto Me . . . and I will give you rest." Matt. 11:28, 29. By his faith and works "Noah . . . prepared an ark to the saving of his house." Heb. 11:7. By His shed blood and His spiritual ministry Jesus saves "His own house." Heb. 3:6. As indicated by the meaning of Noah's name, Jesus gives His people rest and comfort. See also Isa. 66:13. Jesus referred to the Holy Spirit as "another Comforter" (John 14:16), "the Comforter" (John 14:26; 15:26). Noah sacrificed time and effort to prepare a shelter for believers from the storm of God's wrath. Christ's infinite sacrifice provides His children with shelter—through His blood, shed and applied. The destroying angel passes over when he sees the "blood." Ex. 12, etc.

The significance of the meaning of Bible names has impressed Bible students for many centuries. The Reformer Urinus, author of the Heidelburg Catechism, is credited with being the first to draw attention to the teaching of the Gospel in the meanings of the names of the ten antedeluvians mentioned in the genealogical table of Gen. 5, which takes us from Adam to the flood. Taking these names as they appear in the genealogical line, and reading down their meanings to make one connected line of thought, we read:

In many instances in Scripture, once the meaning of the name is understood, spiritual truths and doctrines are constantly associated with it. The name Abraham means "the father of height, or high father." God had changed Abram's name, saying, "Neither shall thy name any more be called Abram, but thy name shall be Abraham (margin, i.e., "Father of a great multitude") for a father of many nations have I made thee." Gen. 17:4, 5. The New Testament makes a play upon the meaning of Abraham's name when it refers to him as "the father of them that believe .. . the father of circumcision to them who are not of the circumcision only ... the faith of our father Abraham ... the heir of the world .. . who is the father of us all . . . the father of many nations." Rom. 4:11-18. "We have Abraham to our father." Matt. 3:9. "Father Abraham." Luke 16:24, 27, 30. The New Testament applies the spiritual meaning of the name. See Gal. 3:7-29; Rev. 21:24; 7:9. Sarah's name was changed from Sarai (Gen. 17:15, 16) for reasons similar to those which gave Abram the name of Abraham.

Abraham, "the father of them that believe," is a type of "the everlasting Father." Abraham offering his only rightful son "thine only son Isaac, whom thou lovest" (Gen. 22:2, 12)—illustrates his typical character. The "great multitude" of the saved, seen in Rev. 7:9, are the spiritual children of Abraham, for his name means "father of a great multitude."

The name of Hagar's child was chosen by God. "Ishmael," as stated in the margin of Gen. 16:11, means "God shall hear." "And the angel of the Lord said unto her . . . shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction." The meaning of that name shows God's compassion for the afflicted and the destitute. Abraham pleaded with God to make Ishmael His choice for the progenitor of the Messiah. Knowing the meaning of the name Ishmael to be that God has heard, we can see the play God makes upon the meaning of the name Ishmael in Gen. 17:20: "And as for Ishmael, I have heard thee." When, finally, Abraham was obliged to send Ishmael from the camp, Hagar in her wanderings ran out of water and wept bitterly. Once again there is a play upon the meaning of the name Ishmael: "And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is." Gen. 21:17.

When promised a child, "Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? . . . And God said, Sarah, thy wife, shall bear thee a son indeed; and thou shalt call his name Isaac." Gen. 17:17-19. The name Isaac means "he laughs, shall laugh, or there is or shall be laughter." The Lord told Abraham to name the child Isaac. In Gen. 18 we see the play upon the meaning of the name Isaac. When the Lord came to Abraham to repeat the promise of the child, Sarah was in the tent, and heard the promise repeated. The record says: "Therefore Sarah laughed within herself. . . . And the Lord said unto Abraham, Wherefore did Sarah laugh? Vs. 12, 13. "Then Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay, but thou didst laugh." V. 15. When Isaac was born, "Sarah said, God hath made me to laugh, so that all that hear me will laugh with me." Gen. 21:3, 6.

Throughout the writings of the New Testament, we see the spiritual application of the Old Testament persons, places, etc. Paul points out that Isaac is a type of Christians: "Now we, brethren, as Isaac was, are the children of promise." Gal. 4:28. The meaning of Isaac's name, as we have shown, suggests joyous laughter. Joy is the second fruit of the Spirit. See Gal. 5:22. Thus the meaning of Isaac's name suggests joy now, and also points us to the joy of the ransomed of the Lord. David declared: "In Thy presence is fulness of joy; at thy right hand there are pleasures for evermore." Ps. 16:11.

In the Scriptural account of the birth of Esau and Jacob we see the significance attached to the giving of names among ancient people of the east. Because the first boy was born "red, all over like an hairy garment, they called his name Esau," and because the second twin "took hold on Esau's heel, his name was called Jacob." Gen. 25:25, 26. The word Jacob means "He taketh by the heel." The verb is figuratively used to denote the action of deceiving or defrauding, which is expressed also by the English word supplant. In Gen. 27:36, margin, we see how Esau, in lamenting his loss of the birthright at the hand of the shrewd Jacob,' made a play upon the meaning of the word Jacob: "And he [Esau] said, Is not he rightly named Jacob, that is, Supplanter? for he hath supplanted me these two times: he took away my birthright and, behold, now he hath taken away my blessing." When Jacob's character was changed God changed his name: "Thy name shall be called no more, Jacob, but Israel, that is, a prince o f God: for as a prince hast thou power with God and with men, and hast prevailed." Gen. 32:27, 28, margin. Being the first occasion this name is given in the Scriptures, it is the historical basis for the spiritual use of that name in the New Testament when referring to events subsequent to the rejection of the Jewish nation. The name "Israel" now stands for those who, like Jacob, have wrestled with God in prayer until their characters have become changed into the divine similitude.

Jacob poured out his soul before God at the brook Jabbok. Gen. 32:22-30. "Jabbok" means "emptying, pouring out." "And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved." A true Israelite knows from experience what it means to pour out the soul before God, clinging to Him and trusting in His love and mercy. By "emptying," or "pouring out," one's heart before God a true Israelite, even now, with spiritual vision, sees the face of God, and is spiritually preserved. Thus the name of the place where Jacob wrestled with God, and also the meanings of the names Jacob and Israel, are given in the Scriptures because of their spiritual significance. As Jacob received a new name when he overcame, so each overcomer is promised "a new name" (Rev. 2:17) which will express his character. The book of Revelation is written with significant emphasis upon the spiritual meaning of names, etc.

Losing sight of the spiritual significance God has attached to the meaning of names, etc., Futurists see only the literal Jewish nation and Palestine in the many references to the things of Israel contained in the book of Revelation. The Revelation can be rightly understood only when Old Testament historical events, persons, names, numbers, colours, etc., are applied spiritually in connection with Christ and His church. Jesus is "the King of Israel." See John 1:49. And "the King of Israel," Who knows His children, said to Nathaniel (who had spent time with His God in prayer in the secrecy of an overhanging fig tree): "Behold an Israelite indeed, in whom is no guile." John 1:47-49. "The remnant of Israel" (Zeph. 3:13) will be those of whom it is said: "in their mouth was found no guile." Rev. 14:5.

GOD SELECTED THE NAMES OF THE CHILDREN OF SOME OF HIS PROPHETS.

God does nothing in vain. The meanings of the names He chose for the children of some of His prophets carried messages for the professed people of God in their days, and also for subsequent years.

In the days of Hoshea, Israel had departed from the ways of God to follow the ways of the heathen. The Lord proclaimed messages by the meanings of the names of Hoshea and his children. "Hoshea" means "saviour," or "salvation." Throughout his book runs the theme of salvation from sin and its consequences. See Hos. 6:1-3; 14:1-7, etc. Before proclaiming messages of judgments to come, God gave a message of hope in the name of Hosea's first child. Concerning the first child. God commanded: "Call his name Jezreel." Vs. 3. 4. By that name God conveyed the thought that after His judgments came upon Israel for her idolatrous sunworship, she—and particularly spiritual Israel—would be "sown of God."

Jezebel, who fostered sun-worship in Israel, was slain at the place called Jezreel. See 1 Kings 21:19-23; 2 Kings 9:36, 37. The destruction which came to Jezebel in Jezreel pre-figured the destruction awaiting the northern ten tribes of Israel because of their persistent practice of heathen worship. "The valley of Jezreel" became a typical place for the destruction of those who depart from the God of Israel to follow Satan's system of sun-worship. The waters which drained part of the valley of Jezreel ran into "the river Kishon . . . the waters of Megiddo" (Judges 5:19, 21)—that typical place of the destruction of Israel's enemies, to which reference is made in the symbolic word Armageddon of Rev. 16:16.

Of Hosea's second child we read: "And God said unto him, Call her name Lo-ruhamah, that is, not having obtained mercy: for I will have no more mercy upon the house of Israel; but I will utterly take them away." Hos. 1:6, margin. Thus the termination of the kingdom of Israel was foretold by the meaning of the name "Lo-ruhamah." When the prophet's third child was born God said: "Call his name Lo-ammi, that is, not My people: for ye are not My people, and I will not be your God." V. 9, margin. The rejection and, later, the restoration of the northern ten tribes are taught in the meanings of the names of the prophet's children. The prophecy of Hos. 1:10, 11 is based upon the meanings of these names. In Rom. 9:22-28, Paul presents the spiritual interpretation of Hosea's prophecy: through Gentiles accepting Christ, "the number of the children of Israel shall be as the sands of the sea." "Jezreel" means "he will be sown of God, that is, have a numerous progeny." See Cruden. God's prophesied judgments fell upon the northern 10 tribes, but the prophecy also declared: "great shall be the day of Jezreel." Hos. 1:11. "They shall hear Jezreel. And I will sow her unto Me in the earth." Hos. 2:22, 23; see also Jer. 31:27. In Hos. 2:23 there is a play upon the meanings of the names of Hosea's three children. To-day, spiritual Israel have "obtained mercy," and are God's "people," and are "sown of God" "in the earth." Rom. 9:6-8; Gal. 3:29, etc.

THE SIGNIFICANCE OF THE NAMES OF ISAIAH AND HIS CHILDREN.

Because His people were departing from Him, God inspired Isaiah to warn them of coming judgments: the land would be desolated and they would go into captivity (Isa. 6:11, 12, etc.), but a remnant would return. Isa. 6: 13, etc. God used the meanings of the names of Isaiah and his children as messages to His people. The name of Isaiah's son "Shear-jashup" means "the remnant shall return." See Isa. 7:3, margin. When Ahaz was troubled with forebodings of national disaster, "then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shear-jashup thy son . . . and say unto him . . . fear not, neither be fainthearted." God's command that Isaiah (whose name meant "salvation of Jehovah") take his son, whose name meant "the remnant shall return," indicates God's desire to encourage the trembling king with a message of hope: though God would permit their enemies to afflict them, yet through His salvation, a remnant would return. Ahaz was invited to ask "a sign of the Lord ... but Ahaz said, I will not ask. . . . Therefore the Lord Himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shalt call His name Immanuel." Isa. 7:10-14. The meaning of "Immanuel" is given in Matt. 1:23: "And they shall call His name Emmanuel, which being interpreted is, God with us." The angel also commanded: "Thou shalt call His name JESUS (margin, "Saviour"): for He shall save His people from their sins." Matt. 1:21. The meanings of the names Jesus, Immanuel and Shear-jashup teach that the trusting believer will triumph over threatening disaster. Through the work of "Jesus"—the "Saviour," "Emmanel"—"God with us," we can be confident that "Shear- jashup"—"the remnant shall return." "The God-man" will turn apparent defeat into complete victory. In connection with the significant references to the meanings of the names Immanuel, Isaiah and Shear-jashup, Isaiah prophesied the coming of the Assyrians, likening the invasion to the overflowing of the river Euphrates. See Isa. 7:14, 20; 8:7, 8. But the waters which threatened to destroy the people of God were dried up by the intervention of the "Saviour," "Immanuel"—"God with us." See chapters 24 and 25 for the last-day antitypical application of this historic incident. To His people in peril, Immanuel was, and will be, their Saviour, and the Destroyer of their enemies. The meaning of the name "Shear-jashup" contains the assurance "the remnant shall return, even the remnant of Jacob, unto the mighty God. For though Thy people shall be as the sand of the sea, yet a remnant of them shall return." Isa. 10:20-22; Rom. 9:27; Joel 2:32; Rev. 12:17. By God's instruction, Isaiah gave his second child the name "Maker-shalal-hash-baz"—the longest name in the Bible—the meaning of which contained a prophecy that Syria and Israel would soon be subdued by the Assyrians. See Isa. 8:1-4, margins. That Isaiah knew the significance of his own and his children's names is obvious by his declaration in Isa. 8:18: "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in Mount Zion."

THE SIGNIFICANCE OF THE NAME SOLOMON.

God informed David that he would have a son "who shall be a man of rest; and I will give him rest from all his enemies round about: for his name shall be Solomon (margin, Peaceable), and I will give him peace and quietness unto Israel in his days. He shall build an house for my name; and he shall be my son, and I will be His father; and I will establish the throne o f his kingdom over Israel for ever." 1 Chron. 22:9, 10. In his righteous days, and in the full glory of his reign, Solomon was a type of Jesus. This is evident from the meaning of his name, and from the fact that he was to build God's "house," and was to reign "over Israel for ever." Solomon's throne was said to be "the throne of the Lord." 1 Chron. 29:23. Christ is building God's house—the temple of the Lord. See Matt. 16:18; Zech. 6:12, 13; 1 Cor. 3:16; 2 Cor. 6:16; Ephes. 2:21; 1 Tim. 3:15, etc. Jesus spoke of "Solomon in all his glory." and of the Queen of Sheba coming "from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here." Matt. 12:42.

During Solomon's reign "he had peace on all sides round about him. And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon." 1 Kings 4:24, 25. The peaceful state of his kingdom was expressed in the meaning of his name. The title at the heading of Ps. 72 reads: "A Psalm for Solomon." Notice the expressions "The mountains shall bring peace to the people . . . abundance of peace so long as the moon endureth." Vs. 3, 7. These words refer to the kingdom of Jesus Christ, typified by Solomon's peaceful kingdom, which reached to the borders (to the river Euphrates, see Gen. 15:18) of the typical land promised by God. Someday, Christ's eternal kingdom will stretch from pole to pole, and then there will be "abundance of peace so long as the moon endureth." God's promise "He shall be My son, and I will be his Father" (1 Chron. 22:10) is quoted in Heb. 1:5 and applied to Jesus. God's Spirit revealed to David that the promises concerned not only his son Solomon, but referred, more particularly, to "a greater than Solomon." See Acts 2:30-36.

The Lord gave Solomon a second name: "He sent by the hand of Nathan the prophet; and He called his name Jedidiah, because of the Lord." Jedidiah means "Beloved of the Lord." See margin, 2 Sam. 12:25. When Jesus was baptized God declared: "This is my beloved Son, in Whom I am well pleased." Matt. 3:17. Rightly understood, the whole Bible is "The Revelation of Jesus Christ."

NAMES OF PLACES ASSOCIATED WITH JESUS.

Jesus, Who was born at Bethlehem (Micah 5:2; Matt. 2:1, 6), "the house of bread," is "the Bread of life" (John 6:35, 41, etc.). He was "brought up" in Nazareth (Luke 4: 16), "the place of shrubs or sprouts": He is "the Branch of the Lord" (Isa. 4:2), "a righteous Branch" (Jer. 23:5; Zech. 3:8), "THE BRANCH" (Zech. 6:12), the tender shoot "out of the stem of Jesse." See Isa. 11:1; 53:2. Nazareth also signifies "separated or sanctified": Christ lived a sanctified life. John 17: 19. He agonised at Gethsemane, "the oil press." He trod "the winepress alone; and of the people there was none with Me" (Isa. 63:3). He was crucified at "the place which is called Calvary," (margin) "the place of a skull." Luke 23:33. "He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha." John 19:17. "The skull," or the place of death, is a fitting name for the place where Jesus died to save us from sin and death.

JORDAN AND SILOAM.

When Namaan, the Syrian, sought healing by the God of Israel, he was commanded to "go and wash in Jordan seven times ... and thou shalt be clean." 2 Kings 5:10. He had to forsake pride and descend to this humble act. "Jordan" means "descender"—referring to the fall of several thousand feet in the comparatively short distance from its source to the Dead Sea. In John 9:1-7 we have another passage in which the interpretation of a watering place is given to point out the spiritual lesson to be learned from the name. To the man born blind Jesus said: "Go, wash in the pool of Siloam (which is by interpretation, Sent). He went . . . and washed, and came seeing." Thus the Lord teaches that humble obedience to His Word brings spiritual sight. Many instances in Scripture show the spiritual significance of the meanings of names of places, rivers, hills, valleys, etc.

JESUS GAVE NAMES BECAUSE OF THEIR MEANINGS.

In Mark 3:16, 17 we read: "And Simon He surnamed Peter; and James ... and John the brother of James; and He surnamed them Boanerges, which is, The sons of thunder." The Lord gave Simon a name which expressed his character: "And when Jesus beheld him, He said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone (margin, or, "Peter"). John 1:42. Peter, the movable "stone," is not the foundation of the church. Jesus, Whom Peter acknowledged to be "the Christ, the Son of the living God" (Matt. 16:16)—He Who is known throughout the Old Testament as "the Rock of Israel" (2 Sam. 23:3; 22:2, 32; Deut. 32:4, 15, 18; Isa. 17:10; Ps. 18:2, etc.) is the immovable "Rock" upon Whom the church is built. Matt. 16:18. "Built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone." Ephes. 2:20; 1 Pet. 2:5-8. The right interpretation of the name for Peter, and a knowledge that throughout Scripture the Son of God is said to be the "Rock of Israel" would prevent many from being deceived by Papal assumptions.

The fact that Jesus gave names according to their meanings shows that a full understanding of the Scriptures depends upon applying the Law of the Significance of Bible Names.