1865 238 This name, which has been rendered "Sovereign Ruler," Master, Lord, is applied to the Lord, as God the Saviour, I apprehend, in four passages of the word of God, in a peculiarly solemn way in connection with judgment — the irresistible judgment which the Lord will bring. The writer would just notice the passages, in the hope that something further of truth may be elicited regarding them, from the editor or other source.
Two of the passages in which this word occurs (Acts 4 and Rev. 6) bring out, in a remarkably vivid manner, the difference between the former and the present dispensation; the striking contrast indeed in knowledge and walk, and divine experience between the Church as under grace and a people under law. I would first refer the reader to Jude and 2 Peter for the use of this title, and the connection in which it is found. In Jude (ver. 4) we read, "For there are certain men crept in unawares, who were before of old ordained to this condemnation, (judgment or sentence,) ungodly men, turning the grace of our God into lasciviousness, and denying our only Master (despoten) and Lord Jesus Christ." Jude, in a peculiarly energetic way, treats of apostacy up to its judgment. In 2 Peter 2:1 we find a similar prophetic strain of apostacy and judgment with this name: "There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord (despoten) that bought them, and bring upon themselves swift destruction." It may be well to note here, not "bought" in the sense of redemption, not a redeemed people; but a price has been paid, a full price. They refuse to own or obey the Master.
Let us refer to Revelation 6:9-11. Those who cry "with a loud voice" represent a martyred company (the first martyred remnant in the book) "that were slain for the word of God and for the testimony which they held." Their souls seen under the altar evidently figurative, they had laid down, or offered, their bodies. They cried, "How long, O Sovereign Ruler (despota) holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" They cry in the same spirit and words as the remnant of Israel whom we find in the Psalms; these people in their tribulation looking for One who will come forth as Deliverer to shed the blood of their enemies. A reference to Psalm 79:6-12 will show the cry and expectation; also Psalm 58:9-11, and Psalm 68:23.
The Lord is seen here as a God of judgment. It is not grace. They are not the children of the heavenly Father. We do not find the Church here. These cry for vengeance on their enemies, and the Lord will hear and answer them. Isaiah 63:1-6, reveals Jehovah Messiah "travelling in the greatness of his strength" in the day of vengeance, because "the year of my redeemed is come," while Revelation 19 speaks of that hour in fuller terms.
We will now see how the Church at Jerusalem appeal to the Lord under this solemn name of despotes. Peter and John are in persecution in their service and testimony, and the rulers threatening them, when Peter "filled with the Holy Ghost" utters the bold testimony. (Acts 4:8-12.) On being commanded "not to speak at all nor teach in the name of Jesus," Peter speaks that simple word, "we cannot but speak the things which we have seen and heard." What a definition of real testimony! God must be hearkened to; and out "of the abundance of the heart the mouth speaketh;" reminding of John's definition of Christianity, "We have known and believed the love that God hath to us;" (1 John 4:16) not our experiences and convictions which man, as man, loves to dwell on, but the love of God we have known. On further threatening "being let go, they went to their own company." (Ver. 23.) In testimony to and before the world — in boldness, in persecution, they seek the presence of God with a separated people, blood-washed worshippers who, in the liberty and presence of the Holy Ghost, can "lift up their voice to God with one accord," (a prayer-meeting indeed!) and said, "Lord, (despota), thou art God which hast made heaven and earth, and the sea and all that in them is." The Creator of all things. It seems to me to be extremely beautiful that these, in the intelligence and power of the Spirit of the Lord, quote enough of Psalm 2 to mark what was said of the opposition of kings and rulers; yet they do not look on to the judgment, the wrath of which the psalm speaks, much less do they seek to shelter themselves from persecution or call on that name for vengeance on their enemies. They call for blessing, as verse 29 shows: "And now, Lord, behold their threatenings, and grant unto thy servants, that with all boldness they may speak thy word." Healing, signs, and wonders to be done by the name of the holy child Jesus — the full answer we have in the sequel. What a marked difference between a people in the enjoyment of heavenly grace, — suffering, serving, and praying while waiting for the Son of God from heaven, (a truth, however, with the full blessing of the Church, more fully revealed by Paul,) — and a people who cry to Him to shed the blood of their enemies, a cry which He will answer in righteousness, which brings judgment!
The reader will observe that in Acts 4 the title despotes is applied to God as such, the Creator, and contradistinguished from His "holy servant (pais) Jesus." I doubt not that this, and other scriptures so used, do but bring out distinctly the glorious divinity of the Lord Jesus, "who created all things." For instance, in John's writings God and Christ are used as one and the same. In chapter 1 of the Apocalypse we see the Lord spoken of as the Jehovah of the Old Testament — the Lord God Almighty, as the Ancient of Days, yet as the Son of man. So in Daniel 7, the Son of man comes to the Ancient of Days (contradistinguished as in Acts 4); but it is seen in the same chapter of Daniel that it is the Ancient of Days Himself who comes. In Revelation 1, Jehovah Jesus, the Ancient of Days, the coming One, the Living One; a Man victorious over death, and has "the keys of hades and of death." (Ver. 18.) I apprehend that in the passages considered, the DESPOTES is to be regarded as our God and Saviour the Lord Jesus Christ, "who is over all God blessed for ever. Amen."
One might well say that the Holy Ghost has "the pen of a ready writer." With what names and titles does He invest the Lord Jesus! How He puts crown upon crown upon His head, who is "crowned with glory and honour!" Whether it be the Lord's divine, essential glory, as God; His living official glory, or His moral glory; the heart and ways and sympathies of the Son of man, (so attractive and so binding the soul to Him as really known;) whether it be a name setting forth His love and grace, who came to seek and to save the lost; or one denoting His rights and sovereign rule and power in judgment — all is perfect, because all divine.
May our hearts be bowed in worship. Amen.