Original Contributions
Bible Treasury, 2nd Edition, Volume 1, August 1857.
(1st Edition, August 1857 [01:241])
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Titus 2:7-8, "In all things showing thyself a pattern of good works: in doctrine (showing) uncorruptness, gravity, SOUND SPEECH that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of you. We read, also of "wholesome words" (1 Tim. 6:3); of the form of sound words" (2 Tim. 1:13); of "sound doctrine" (Titus 1:9; see also 1 Tim. 1:10; 2 Tim. 4:3); "of things which become sound doctrine" (Titus 2:1); of "being sound in the faith (Titus 1:13, and Titus 2:2) — as things which are greatly to be sought after by the Christian.
I would desire to act under a sense of the weight of these instructions whenever I attempt to communicate thoughts derived from God's written word; and I would also study that word as remembering that the present and future correction of oneself is far more important than the seeing where either oneself has in time past been wrong, or where others around us may be so still.
There is great accuracy in the Holy Spirit's use of words — though it be accuracy without laboured effort; for He, who is God, does nothing save perfectly. His use of words is perfect; it must be so — for He is God. When therefore any habitual difference in His use of words exists, we may be sure that some distinction is intended by Him to be marked.
Now, in the New Testament there is such a difference between the gospels and the rest of the book, as to the way in which the Saviour is commonly spoken of in the terms used to designate Him.
In the gospels He is commonly named as "Jesus;" in the rest of the book generally, with some title of honour superadded; for instance, as, "the Lord," — the Lord Jesus Christ," — "Jesus the Christ,'' — "the Christ," — and He is comparatively rarely named merely as "Jesus." This is all quite natural and consistent. He is but one; but when He is presented, as in humiliation, in the days of His association with the children of men, then He is spoken of as the Son of man. When, earth-rejected, He has been received up into glory, it is both natural and consistent that He should also be spoken of as accordingly, and that some title or other of glory should be connected with His name when He is mentioned. No one can carefully read through the gospels, and then through the Acts and the Epistles, and not see the difference; and how, also, the mention of a title is in the Gospels the exception, (though a reason may generally be seen in the context for the exception), and, on the other hand, in the Acts, together with the Epistles, the omission of all title is the exception; and the exception is generally in this case also fraught with meaning and reason. If I said that the name of "Jesus" occurred in the Gospels about 605 times without any title, and about 14 times with a title, and in the Acts, etc., about 30 times without one, and about 300 times with a title, I should not be far wrong.
To neglect so marked a contrast, and to speak of Him now, that He is exalted, in the language in which the Spirit spoke of Him, when He was in humiliation, would be a mistake, and mark, at all events, defectiveness of instruction in him that did it.
The following may serve as illustrations of the exceptions in the first case:
Matt. 1:1. The book of the generation of Jesus Christ.
Matt. 1:16. Of whom was born Jesus, who is called Christ.
Matt. 1:18. Now the birth of Jesus Christ * was on this wise.
Matt. 16:20. Tell no man that he was Jesus the Christ.
Matt. 27:17. Barabbas, or Jesus which is called Christ. (In Pilate's mouth).
Matt. 27:37. This is Jesus the king of the Jews. (In Pilate's mouth.)
Mark 1:1. The gospel of Jesus Christ.
Mark 5:7. Jesus; Son of the most high God? (In the mouth of one that had an unclean spirit.)
Luke 24:3. Found not the body of the Lord Jesus.
John 1:17. Grace and truth came by Jesus Christ.
John 11:21. Then said Martha unto Jesus, Lord, if thou, etc.
John 17:3. And Jesus Christ whom thou hast sent.
John 19:19. Jesus of Nazareth the king of the Jews. (From Pilate, but probably under divine ruling.)
John 20:31. Believe that Jesus is the Christ, the Son of God.
{* The reading here is disputed, but the Christ, without Jesus, seems preferable. Ed.}
They are all the exceptions in the first case, which I know of.
The meaning of the name of "Jesus" is deep — "Jehovah a Saviour," and faith lays hold of those glories as being His: personally JEHOVAH, — in action, the SAVIOUR. Yet the name (as we see in Acts 7:45, and Heb. 4:8) was a name not uncommon among the Jews, but rather one of their national ones — "Joshua."
Jesus of Nazareth was the Christ, the One anointed of God, the Messiah, the root and offspring of David, the king of Israel, the seed of Abraham, in whom, and in whom alone, all the promises given to the patriarchs were secure. He came as such for the earth. But He had and was far more than these names presented. He had titles for heavenly glory, and was and is personally Jehovah and God. He had made the world, upheld it, and was to redeem it and a people for God — sons and daughters for the heavens, and a people for the earth — and to put down Satan and those that adhere to him; and therefore, He came not at first in such a form, and with such a manifestation as would have secured to Himself certain glories at once, but He came meek and lowly, in order to make good God's claims over the people. And the form in which He came was such as left the people free to show whether they desired God and His glory, or an evil world and their own ways. In the very act in which the full iniquity of Israel and the Gentiles was proved, the counsel of God provided a ransom for a man and the blood of atonement.
But if the King, meek and lowly, had passed through Israel's land, and after tarrying there a little while, had been rudely thrust out of it, this same blessed One must needs be testified of in the value of His atoning blood — He sitting in patience at the right hand of God.
He Himself gone on high — the testimony of that God of heaven's estimate of Him (as set in contrast with man's) was to be preached, with the Holy Ghost sent down from Him. And this faith's recognition of God's estimate of Him in heaven is now salvation, and the walking therein is the power of Christian life. Jesus of Nazareth, the virgin's son — that very Jesus who had taught in Jerusalem, etc. (Acts 1:1; Acts 2:22, whose mother was Mary (Acts 1:14); who had been betrayed (verse 16); whom the Jews had "taken and by wicked hands have crucified and slain," — that "Jesus" had been raised up from the dead (Acts 2:32), and, taken up into heaven (Acts 1:11), had there been owned as "Lord and Christ " (Acts 2:36).
If God "raised Him from the dead, and gave Him glory, that our faith and hope might be in God" (1 Peter 1:21), it is clear that the recognition of the glory in which He is, and the glories which belong to Him, are now of the utmost importance; still, He whom God has raised and glorified is the very one whom man rejected — the same Jesus. This will account for the list of the exceptional passages in the Acts, Epistles, and Revelation (in which He is named as "Jesus" without any title being added), being small in comparison with that in which His titles are named.
I have already noted some of them (as Acts 1:1, 11, 14, 16; Acts 2:22, 32, 36), and I may notice a few more of them in detail, ere closing; but at present I would look at some of the passages which speak of Him in glory, and endeavour to trace, however briefly, some of His actings toward us, and of our actings in faith towards Him.
Acts 1:24-25. "And they prayed, and said, Thou Lord, which knowest the hearts of all (men), show whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place."
Again Acts 2:21. "And it shall come to pass (that) whosoever shall call on the name of the Lord * shall be saved.
{* Quoted from Joel 2:32, where the word Lord is Jehovah, the incommunicable name of God.}
Again, Acts 2:32. "This Jesus hath God raised up, whereof we are all witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord (Jehovah) said unto my Lord,† sit thou on my right hand until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ."
{† Adonai, my master.}
I may observe here that, the Greek word kurios represents two Hebrew words; 1st, Jehovah, which is one of the most sacred names of the Jewish scriptures — a name never given save to Him who is personally God in the highest; 2nd., Adon, master, lord, proprietor. The expression, "hath made," proves that the word kurios, lord, here means master; and the contrast is between the past humiliation and the present glory of Jesus. Crucified by the Jews on earth, Jehovah hath made Him universal master and Christ. In the authorised version the translators rendered the Hebrew word Jehovah by LORD in the Old Testament, and the word (master, Adon,) they rendered Lord. Jehovah, or Lord, is a sacred name, never, as I have said, applied, save to the most high Himself. To talk of making any one Jehovah would be nonsense. The term is justly applied to the Lord Jesus (Isa. 6:1, compared with John 12:41). Read the context, John 12:20-41; and this may be seen also in Zechariah 11:12-13, "And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord." Here Jehovah, or Jesus, was prized at thirty pieces of silver (Matt. 26:15). So again, Zech. 13:7: "Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones." This likewise was the blessed Lord (Matt. 26:31). To none from among men could the name of Jehovah be applied save to Jesus — He alone is so — in Him, too, dwelleth all the fullness of the Godhead bodily. But "Sarah obeyed Abraham, calling him lord" (1 Peter 3:6).
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2nd Edition, Volume 1, September 1857.
(1st Edition, September [01 1857 257])
[01 1857 253]
Personal and essential glory (as of Jehovah), and official glory (as of Lordship conferred), however high, are very distinct things.
It is of all-importance ever to remember the personal glory found in Him who, as a servant, became obedient unto death, the death of the cross; and therefore was highly exalted, and had a name given to Him above every name; that at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; "and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Universal lordship belongs to the faithful servant — the Father will force all to bow before Him, one way or the other. But He before whom all must bow is not only the Nazarene, made ruler over all, but He is personally Son of God in the Highest. No service, no position, however low they might be, could ever undo the deep personal glory of the Son of God — of Him who, humble Himself as He might, was still ever essentially Jehovah.
And it should be noticed how, in connection with God's display of redemption, the practical recognition of the Lord Jesus by the soul is salvation — not to recognise it is to be in a lost estate.
2 Cor. 4:3-6. "But if our gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." This gives God's display of Himself in redemption … "the light of the glorious gospel of [the] Christ, who is the image of God; … the light of the knowledge of the glory of God in the face of Jesus Christ."
Its shining into a heart is by divine power and is salvation. But the salvation, how is that marked by the actings of the individual? merely by light? No, by a great practical change also, as a result of the light. Such call upon the name of the Lord; such believe in the Lord. "For whosoever shall call upon the name of the Lord shall be saved." "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Rom. 10:13, 9). "No man can call Jesus Lord but by the Holy Ghost" (1 Cor. 12:3). Jehovah of Hosts, God the Son, who humbled Himself, and as Son of man died on the cross, is now, as Son of man, glorified on the throne of the Father, and in the majesty of the Highest in heaven. The soul's being apart from fellowship with Him is its perdition, the soul's being brought into subjection to Him is its salvation.
I do not now speak of acts of prayer or praise to Him, but of the posture of a soul toward Him. Acts of prayer and praise may, as we shall see, be modified by other things; but the right position, the right condition, the right dependence and bearing of a soul toward Himself can never be but one. A redeemed soul now knows Him as Jesus the Christ, as Jehovah, as the only-begotten Son, and knows Him so always. Obedience, entire personal surrender to Him (of all that we have and all that we are), to Him through whom divine glory has shined forth, and by whom it is to be established in redemption, is our part. If a first ray of light shining in bids me call upon Him that I may be saved — "Behold he prayeth," "Who art thou, Lord?" "What wilt thou have me to do?" (Acts 9:5-6), were Saul's first two addresses; if a disciple in severe trial find His presence in sympathy, then again he prays as did Stephen, "calling upon * and saying, Lord Jesus, receive my spirit;" and again, "Lord, lay not this sin to their charge" (Acts 7:59-60.)
{* God, in the authorised version, is wrongly put in; it is not in the Greek.}
These things show the devotional dependent bearing toward the Lord, of souls divinely taught. So does another truth. The baptising in the name of the Father, and of the Son, and of the Holy Ghost, Matt. 28:19) is the same as the baptising "in the name of Jesus Christ" (Acts 2:38, etc.) So at least I judge. The glory of the display of God as Jehovah was one name; the glory of the display of God as Father, Son, and Holy Ghost was another name; but this name was made in and by Jesus Christ, earth rejected and heaven-honoured. To believe in Christ, (John 14:1) to be baptised in His name, to receive remission of sins and the Holy Ghost from Him, all mark a speciality of position in man, as well as a speciality of glory in Him. Faith makes men own Jesus of Nazareth as Son of God and as Jehovah — Lord of all.
I have adverted to Stephen's and to Paul's experience as similar conduct, but in one respect they are contrasted. Stephen's saw Jesus [that is the Nazarene who had been known by that name] standing on the right hand of God — "the Son of man standing on the right hand of God." He addresses Him as "Lord Jesus" and as "Lord." Son of man, the Lord, Jehovah, were revealed to him. To Paul it was Jehovah, Jesus, the Lord, Son of God; and that "he is the Son of God" was first preached by Paul (Acts 9:20).
I again refer to Stephen's prayer to the Lord Jesus (in Acts 7:59-60), to Paul's addresses in prayer to the Lord Jesus (in Acts 9:5-6), and I refer also to the burst of praise from John, "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty" (Rev. 1:5-8); and to the declaration (Rev. 22:17), "The Spirit and the bride say, Come; and to the closing cry (verse 20), "Even so, come, Lord Jesus." This is the continuous cry of every soul that is converted, and has light from the beginning of its course to the end; and not only so, but of the whole chain of Christians, from the hour Christ went on high until the hour of His coming again. Yes! this cry to Him, "even so, come, Lord, Jesus," is faith's voice, heard though the whole wilderness course … But I refer to these passages (and I might add other similar ones) that it may be seen that I recognise plainly the passages in scripture for the practice of the faithful making addresses, both in prayer and in praise, to the Lord Jesus.
God has given to us the light of the knowledge of the glory of God in the face of Jesus Christ; the recognition, by faith, of Him puts us into the position of calling on Him, becoming subject to Him, and discovering in Him — the Lord Jesus — not only Jehovah and Son of God, the Lord of all, but the very name of the Father, and the power of the Spirit as the Holy Ghost the Comforter. A life begins in the wilderness, its every acting owns Him to be thus the object of our worship; and when the wilderness is past, we shall in the glory worship God and the Lamb.
I thought it well — due to the Lord Jesus, and through mercy due to oneself — to put these remarks forward, before returning to take up a matter previously adverted to, where I said that the actings in prayer and praise toward the Lord Jesus might be modified by other things — though the soul's posture and position toward Him never varied as to its being one of worship, subjection and dependence. Eternal life, the knowledge of the possessing it, and the modes of its acting are distinct. Every member of the household of faith must have had life, though life and immortality were only brought to light by the gospel — not by the law. Now the mode of action depends upon the position in which Christ is looked at at any given time, and what, when He has placed and holds us in that position, we have to render. Is He teacher in Israel? There are His twelve apostles and His seventy teachers through grace associated with Him. Is He risen from the dead, and in Jerusalem is it declared that He has been proclaimed Lord and Christ on heaven's high throne? The Holy Ghost has come down, and there are the twelve witnesses of the resurrection, and there is the company in their fellowship. Has He set Himself for a testimony among the uncircumcision and the Gentiles to the uttermost parts of the earth? Paul and his yokefellow have their labour, and they that are scattered abroad went everywhere preaching the word. When looked at in this connection, not prayer and praise, but labour, had to be rendered: not, of course, that they ceased to recognise Him in His personal and essential glory, or to know the sweetness of their relation to, and connection with, Him as being such.
Hereafter, even in glory, when the Church shall be the tabernacle of God, when the time for glory and for unmingled joy shall be come — when prayer shall cease together with the want and need and the feebleness that now provoke it, when praise and glory shall be unhindered — still, even then, as servants, we shall serve Him as much as we shall worship Him as worshippers.
But there is another thing I must speak of as in another way modifying prayer and praise as directly addressed to the Lord Jesus. Personally Son of God, essentially Jehovah, He in grace holds a position and the place of being the medium through which all flows out from God, even the Father, through whom alone there is any access to God. If not personally God the Son, if not essentially Jehovah, He could not be the revealer of God and of the Father — that is clear. But being thus able to do so, and through His work as Redeemer able also to present that light in a way suited to man as a sinner, He, in grace, holds this position of being the medium through whom what has to shine forth — of life, light, and love, — may shine forth — and through whom the way of return for that which the revelation, applied in power by the Holy Ghost to us, creates in us, may be secured and maintained. Love divine has formed a system for associating God and us together: the Lord Jesus in that system is the medium, as the Holy Ghost is the power. Nothing can proclaim the personal and essential glory of the Son and of the Spirit more than this — nothing ought to humble our hearts more thoroughly than the truths:
1st, that grace has brought us into a system with every part of which God in the highest is associated and every part of which is associated with Him; and
2nd, that this might be so, this was mediately through the Son of God — Jehovah — the Redeemer and Saviour, and by the power of the Holy Ghost.
It in no wise derogates from the personal glory of the Son, as God and as Jehovah, that having come forth from God to make known the mercy and compassion of God, He should jealously direct the affections and the thoughts of the souls He saves to the God and Father from whom He came forth, to whom He leads back those whom He saves. It does tell of living grace still active in Him who thus mediates.
If any one looks at the more formal prayers and praises of Paul, etc., in the New Testament, they are generally and habitually addressed to God and the Father of our Lord Jesus Christ; as for instance, the prayers in Eph. 1 and Eph. 3 etc. and the doxologies, Rom. 11:25-27; Jude 25, etc. etc. So again, if the instances in which the various Greek words which are rendered in English, thanks, worship, pray, prayer, praise, etc., are looked at in such a book as the Englishman's Greek Concordance, the same is the general rule. All our springs are in God, though the water gushes from the Rock that was smitten.
The double use of kurios Lord, at times for Jehovah, and at times for lord or universal master, leads a simple mind into no error; because He who is the universal master, the lord, in honour and office, is essentially Jehovah, and personally God. It is important to notice it, however, in order that the simple mind may both perceive the double glory in Him, and may be able to answer the corrupt and perplexed reasoning of minds unlearned and unstable in the truth.
Heathen idolaters have "gods many and lords many" — a god perchance for every virtue and for every vice too; and a lord for every separate place. To the Christian there is none other God but one. For though there be that are called gods whether in heaven or in earth, (as there be gods many and lords many,) but to us there is but one God the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him (1 Cor. 8:4-6).
That there is but one God, and that worship may be offered to God alone, was taught among the Jews as concerning Jehovah. But to them the glory of the name of Father, Son, and Holy Ghost was not known. The Lord Jesus claimed to be God (John 5 and John 8:53-58; John 10:36), and as such never repudiated worship when offered to Him in the days of His humiliation (Matt. 8:2; Matt. 9:18; Matt. 18:26; Matt. 28:17; John 9:38, etc.) See in contrast with this Peter, Acts 10:26; the angel, Rev. 22:9, etc.
Because in the revelation of the heavenly bearing of the name of Father, Son, and Holy Ghost, it appears that the Son officially holds in heaven the place of Lord of all, and the Holy Ghost fulfils services in us down here — am I to deny that the Son or that the Spirit is God? Most surely not; but rather am I, with adoring heart to own the grace, which, for the sake of revealing what we need to know, planned and has executed a work which needed that the Son of God and the Spirit of God should stoop to, and sustain, offices, without which it had been impossible that we could have known and enjoyed the glory of God even the Father.
If any one could say, "I know not what it is to address the Lord Jesus in prayer, in praise," he would dishonour his own self. He is not of the company of Stephen, Paul, John, the faithful, nor of the number of those that know the true God and Jesus Christ whom He has sent. On the other hand, not to know, not to acknowledge, not to act upon the grace which leads the Lord Jesus to retain and to use the mediate place for us, is something very like alas! dishonouring His highest honour and richest fullest grace.
As to the rest of the passages in which, after the resurrection and ascension of the Lord Jesus Christ, He is spoken of simply as Jesus:
Notice, 1st,
Rev. 22:16. "I, Jesus, have sent mine angel to testify to you these things in the churches."
Rev. 20:4. The souls of them that were beheaded for the witness of Jesus.
Rev. 19:10. I am fellow-servant of thee and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
Rev. 17:6. The woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus.
Rev. 14:12. The faith of Jesus.
These five passages are very worthy of consideration in the book of "The Revelation of Jesus Christ, which gave God unto him to show unto his servants things which must shortly come to pass."
1 John 5:1, 5. Whosoever believeth that Jesus is the Christ is born of God (Cp. 1 John 2:22). Who is he that overcometh the world but he that believeth that Jesus is the Son of God (Cp. 1 John 4:15).
2 Peter 1:2. The knowledge of God and of Jesus our Lord.
Heb. 13:12. Wherefore Jesus also, that he might sanctify the people with his own blood suffered without the gate.
Heb. 12:24. To Jesus the mediator.
Heb. 12:2. Looking unto Jesus the author and finisher of our faith.
See also Heb. 10:19, the blood of Jesus, Heb. 7:22; Heb. 6:20; Heb. 4:14; Heb. 2:9.
1 Thess. 4:14. If we believe that Jesus died, them also which sleep in Jesus, etc.
1 Thess. 1:10. Whom he raised from the dead, even Jesus.
Phil. 2:10. That at the name of Jesus every knee should bow.
Eph. 4:21. As the truth is in Jesus.
2 Cor. 11:4. He that cometh preacheth another Jesus.
2 Cor. 4:14. Shall raise us up by Jesus.
2 Cor. 4:11. Delivered unto death for Jesus' sake; that the life also of Jesus might be made manifest in our mortal flesh.
2 Cor. 4:10. That the life also of Jesus might be made manifest in our body.
1 Cor. 12:3. No man speaking by the Spirit of God calleth Jesus accursed: and no man can say that Jesus is the Lord, but by the Holy Ghost.
Rom. 8:11. The Spirit of him that raised up Jesus from the dead.
Rom. 3:26. The justifier of him that believeth in Jesus.
Acts 28:23. Persuading them concerning Jesus.
Acts 26:9, 15. Contrary to the name of Jesus of Nazareth. And he said, I am Jesus whom thou persecutest (Cp. Acts 22:8, Acts 9:5).
Acts 25:19. And of one Jesus, which was dead, whom Paul affirmed to be alive.
Acts 19:13, 15. We adjure you by Jesus, whom Paul preacheth … And the evil spirit answered and said, Jesus I know, and Paul I know, but who are ye?
Acts 18:5, 28. That Jesus was the Christ.
Acts 17:18. He preached unto them Jesus and the resurrection (verse 7, another king, one Jesus).
Acts 17:3. This Jesus, whom I preach unto you is Christ.
Acts 13:33, (32). In that he hath raised up Jesus again.
Acts 13:23. A Saviour, Jesus.
Acts 10:38. God anointed Jesus of Nazareth with the Holy Ghost and with power.
Acts 9:27. Boldly at Damascus in the name of Jesus.
Acts 9:17. Brother Saul, the Lord (even) Jesus.
Acts 8:35. Philip… preached unto him Jesus.
Acts 7:55. Stephen saw the glory of God, and Jesus standing on the right hand of God.
See also Acts 6:14; Acts 5:40, 30; Acts 4:30, 27, 18, 13; Acts 3:26.
The simple perusal of these passages as the only exceptions after the resurrection and ascension in which He is spoken of simply as Jesus, and no title, (as Lord, the Christ, etc.,) immediately added, may suffice for most. They are not above thirty at the very outside, even if we accept the many I have inserted in the list which have no title immediately annexed, though one be in the immediate context, and are the exceptions to a rule which is sustained by upwards of 300 examples at least. Some of these exceptions are very interesting, however, when the reason for the usage is weighed. Jesus is a name the sweetness and power of which endures for ever.
The subject is too boundless a one for such an article as this; but for the present I must close, feebly and faintly as I have traced it. L. N.