09 - CHAPTER SIX
THE BIRTH NAMES OF CHRIST
“Therefore the Lord himself shall give you a sign: Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel “ (Isa 7:14).
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace “’ (Isa 9:6). The virgin conception of Christ was prophesied many years before His birth in Bethlehem and, when understood correctly, is one of the foundational doctrines of Scripture. Gen 3:15 is the first reference to the coming of Christ; embryonically it anticipated the virgin birth by calling Jesus “the seed of the woman.” The miracle of the virgin birth was not so much in the birth but, rather, in the supernatural conception of Jesus. There are five persons in Scripture with supernatural origins. Adam was created with neither male nor female parents. Eve’s origin involved a man but no female. Isaac was born to parents both of whom were beyond the age in which they could physically produce children. John the Baptist was born to parents who were well into old age. But the greatest of the supernatural origins was that of Jesus, whose birth involved .a virgin but no man. As miraculous as the virgin birth of Jesus Christ was, the real significance of the event is that it marked the incarnation of Christ. In the words of John, “the Word was made flesh” (John 1:14). Even Isaiah, the prophet of the virgin birth, alluded to the incarnation when he differentiated between a human child born and the divine Son given (Isa 9:6). The birth of Christ, celebrated each year at Christmas, marks the time when He emptied Himself to become a man. Though He always remained God, while on earth, the glory of Jesus was veiled, and He chose voluntarily to limit Himself in the independent use of His non-moral attributes.
One of the tasks of the parents of a newborn baby is to give that child a name. Usually the parents will spend several months discussing possible names they may or may not choose. Often friends and relatives will suggest names they think are suitable. I have often suggested that, expectant parents consider naming a son “Elmer,” so far without success! The concern of many parents is to choose a name that expresses their aspirations for their child or suggests by association a positive role model for the child. When that name is chosen, it has a special significance to the proud parents of the newborn baby.
Several of the names and titles of Jesus were given in the context of His birth. It is almost as though the prophets of God sought for the ideal name for the baby Jesus as they anticipated His coming to this world. In this chapter, we propose to look at several of what may be called the “Birth Names of Jesus.” THE DAYSPRING FROM ON HIGH When Zacharias prophesied at the birth of his son John, he called his son “the prophet of the Highest” (Luk 1:76). But the emphasis of his prophecy focused upon the One whom he called “the dayspring from on high” (Luk 1:78). It was to be characteristic of the life and ministry of John that he, “a bright and shining light,” should seem dim in comparison to his cousin, who was the “Light of the World.” The word “Dayspring” is a translation of the Greek word anatole, literally meaning “a rising of light” or “sunrise.” The place of the dayspring was the point along the eastern horizon at which the sun rose, a place which constantly changed with the passing seasons (cf. Job 38:12). By implication, the term came to mean the east-that is, the direction of the sunrise (cf. Mat 2:1). Zacharias used it metaphorically of Christ, the One through whom the true Light shone, not only to Israel but to all the world. But there is something unique about this particular sunrise. This dayspring originated “from on high” (ex hupsos). Hupsos refers not only to height but to the idea of being raised to a high or exalted state (cf. Jas 1:9). It closely relates to the adjective hupsistos, the word which describes John as the prophet “of the Highest” (Luk 1:76). The use of this particular term in this context implies that this was uniquely a divinely appointed or exalted sunrise. Perhaps the sun shone just a little brighter on the morning following the birth of the Dayspring from on High. The appearance of the Dayspring from on High on the horizon of human history produced significant effects. Its shining exposes our sin. Its warmth revitalizes our hope in sorrow. And its light redirects our steps. The Revelation of Our Sin In speaking of the visitation of the Dayspring from on High, Zacharias suggested His purpose, “To give light to those who sit in darkness” (Luk 1:79). One of the effects of a natural sunrise is the illumination of an otherwise dark world. Someone has observed that the darkest hour of night comes just before the dawn. There is certainly a spiritual reality in the application of this truth. The Greek word skotia is used in the New Testament not only of physical darkness but also of the spiritual darkness of sin. Of the various Greek words that describe darkness, this word indicates the darkest. So, the effect of sin in the life results in not a mere gloominess but a blinding darkness in which any measure of illuminating light is absent. So dark is the darkness of sin that even sin itself is hidden by the darkness. The cresting of the sun over the mountains along the eastern horizon first makes visible the shadows in the night and then that which the shadows hid in the night; so, the appearance of the Dayspring from on High produces first the light of conviction in a soul darkened by sin and then floods the soul with gospel light, so that we can understand spiritual truth (2Co 4:4-6). When Jesus was challenged to pass sentence upon the woman caught in the act of adultery, He merely spoke the word that brought conviction to the conscience of each accuser (John 8:9). In that place John uses the verb eleochomenoi, translated “convicted” but literally meaning “to bring to light and expose.” Just as one might hold a letter up to the light to expose its contents, so Jesus exposed the sin of self-righteous people by His penetrating light. Our Revitalization in Sorrow
There is yet another effect of the natural sunrise which finds a spiritual counterpart in the Dayspring from on High. The light and warmth of the early morning sun is that which revitalizes life on earth. As the light of the sun rises on the eastern horizon, the flowers of the field once again turn and open to absorb the benefits it offers. The animals which hid from the darkness and dangers of the night begin to come out of the caves and hollow logs to enjoy the day. The people of primitive lands begin to remove the coverings which kept them warm in the night as the sunlight of a new day announces yet another opportunity to work while it is still light. It is, therefore, not without significance that Zacharias should note the shining of light to those who walked in “the shadow of death” (Luk 1:79).
Light was one of the great symbols of Messianic prophecy. According to Isaiah, the Messianic light was to shine brightest in Galilee of the Gentiles, upon people who walked in darkness (Isa 9:1-2). Often those who find themselves hiding in the shadows are the ones who benefit most from the light. Darkness aids the criminal in the successful accomplishment of his crime. For that reason people all over the world fear the night and eagerly await morning. The pilgrims of Israel understood the significance of the coming morning and the greater significance of their coming Lord. As they sang their hymns of worship, they testified, “My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning” (Psa 130:6). In our sorrow, pain, and hurt the Dayspring from on High shines its revitalizing light and warmth. How often has the discouraged Christian, groping in the shadows of even death itself, found in that heavenly sunrise the source of strength he needs to continue? How encouraging the thought that in our constant struggle with the darkness of this world, the Dayspring from on High shines a light which the darkness cannot hide. French theologian Frederic Godet used to think of the Dayspring in the context of an eastern caravan which had lost its way in the night but, while sitting down and expecting death, soon noticed a star begin to rise over the horizon, providing the light which would lead them to the place of safety. Unquestionably, there are and will be many times in life when, like those discouraged traders, the believer would resign to defeat but for the appearance of the morning light from Heaven. The Redirection of Our Steps A third benefit of the appearance of the Dayspring from on High is the redirection of our steps, “to guide our feet into the way of peace” (Luk 1:79). The implication is that the light of the sunrise enables us to see how to walk a straight path that leads to “the way of peace.” “A man’s heart deviseth his way: but the Lord directeth his steps” (Pro 16:9). That our steps often need redirection is self-evident to any and all who have attempted to live the Christian life. The Word of God is the instrument God uses to give direction in our lives (Psa 119:105). As we continue to walk by faith in the Christian life, we come to know experientially not only “the peace of God, which passes all understanding,” but also the God of peace Himself (Php 4:7, Php 4:9). The Redemption of Our Souls The priority in the life of John the Baptist was “to give knowledge of salvation unto his people by the remission of their sins” (Luk 1:77). But that was possible only because of the visitation of the Dayspring “through the tender mercy of our God” (Luk 1:78). “The tender mercy of God” is literally “the mercy of the bowels or heart of God,” meaning that mercy which springs from the innermost seat of His self-existence. In that mercy the benefits of our individual and corporate redemption are found. Zacharias is concerned both with the national deliverance of Israel (Luk 1:68-75) and the personal salvation of those who come to Christ by faith (Luk 1:76-79). Both of these aspects of salvation will materialize by a visitation from the Dayspring. The Scriptures view a visitation of God either positively or negatively. When God visits a people in His wrath, it is a time of great and severe judgment. When God visits a people in His mercy, it is a time of salvation. Like the psalmist, our prayer must be, “O visit me with thy salvation” (Psa 106:4).
How penetrating is the light of that brilliant heavenly sunrise! It reaches into the darkest areas of our life, revealing our sin. When convicted of sin by that light, we begin to understand its horror and the inevitable penalty--death itself. But that is also the light which revitalizes us in our sorrow. If we were to respond to that light while we remain in. our darkness, we would no doubt stumble and fall or miss the narrow way altogether, and so it is the same sunrise which provides the light to redirect our steps. The ultimate effect of that light is the redemption of our souls. Understanding and experiencing these few benefits of the Dayspring from on High will cause our hearts to praise and worship the God who granted to us this merciful visitation.
IMMANUEL (EMMANUEL) When God gave the faithless Ahaz an opportunity to ask Him for a sign to encourage his faith, he was so apathetic to the things of God as to refuse to accept the gracious offer. But the purpose of God would not be defeated. Ahaz was given a sign he would not behold because he chose not to ask for a sign which God had offered to him. “Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isa 7:14). That unusual name for a son captured the highest of ideals in the religious life of the pious Jew. It was an affirmation of the highest of blessings, “God with us.”
Whenever God called a person or group to a seemingly impossible challenge, He reminded them of His all-sufficient promise, “Certainly I will be with thee.” Moses was to deliver Israel from Egypt, but God was with him (Exo 3:12). Joshua was to conquer the promised land, but God was with him (Jos 1:5). Throughout Israel’s history, every effective judge and king owed his success to the fact that “the Lord was with him.” When Nebuchadnezzar looked into the fire, expecting to see the flames consuming the physical remains of three faithful Hebrews, he saw them surviving the flames, and the Lord was with them. When the remnant returned to rebuild the temple, they were motivated to action by the prophet’s reminder, “I am with you, saith the Lord” (Hag 1:13). In contrast to the Old Testament promise of the presence of God, the absence or withdrawal of this presence, when noted, is a foreboding warning of disasters to come. Cain went out from the presence of the Lord to found a society so degenerate God had to destroy it with a flood. Samson woke in the lap of Delilah, not knowing that the Spirit of the Lord had departed, and he was captured by the Philistines. Because of his constant disobedience to the revealed will of God, Saul lost his unique relationship with the Holy Spirit, and God replaced His Spirit with an evil spirit. But in the New Testament, that relationship between God and man changed and intensified. The Christian has an unprecedented relationship with God in Christ. In this regard, the name Immanuel (Emmanuel) signifies something special in the Christian’s life.
First, it, is an incarnational name. “The Word was made flesh, and dwelt among us” (John 1:14); in a unique way in human history, it was “God with Us.” Secondly, it is a dispensational name. The “in Christ” and “Christ in you” relationship is unique to this present dispensation of grace. The Effect of Immanuel In every art and industry of mankind, Christians have found a place where their relationship with Christ can be both enjoyed and expressed. The presence of God is effective, first, in producing a deeper communion with Christ. The Christian life may be summarized theologically in two areas of experience-the point of salvation and the process of sanctification. Before salvation, Christ is present knocking at the door (Rev 3:20) and waiting to be received (John 1:12). In sanctification, Christ is present dwelling within (John 14:23) and continuously completing the work He began at conversion (Php 1:6). The “God with Us” relationship is effective also in securing a definite conquest with Christ. The Christian is engaged in a spiritual warfare which cannot be waged, much less won, without Immanuel, the presence of God with us. As Joshua prepared to conquer the promised land, a type of Christian experience, he was first assured of the presence of God (Jos 1:5). In describing Joseph being tempted unsuccessfully by Potiphar’s wife, the Scripture is both prefaced and concluded with the remark, “The Lord was with Joseph” (Gen 39:2, Gen 39:21). We are victorious in Christ because Christ is in us working (Php 2:13), and we are in Christ winning (Rom 8:37).
Thirdly, a deep consolation in Christ flows from the Immanuel promise. Scripture gives the promise of the presence of God as an assurance to the perplexed (Gen 28:15), an encouragement for the servant (Exo 3:12), a fortification for the timid (Jer 1:8), a confidence for the teacher (Mat 28:20), a rest for the pilgrim (Exo 33:14), and a strength for the fearful (Heb 13:5-6). The Experience of Immanuel
There is an important distinction between the believer’s union with Christ (which exists as a result of the baptism of the Holy Spirit and Christ’s work on the cross, both applied at salvation) and the believer’s communion with Christ, by which he experiences and enjoys the results of that union. We enjoy the benefits of the name Immanuel-God with Us-as we respond in obedience to the multifaceted call of Christ in our lives. The first aspect of the call is the call to salvation. Throughout the New Testament, this call has a universal appeal; for God “will have all men to be saved, and to come unto the knowledge of the truth” (1Ti 2:4) and, therefore, “now commandeth all men everywhere to repent” (Acts 17:30, cf. also 2Pe 3:9).
Secondly, there is a call to sanctification. By sanctification God sets us apart to holiness. It involves all three aspects of Biblical separation (cf. 1Th 1:9). First, we are separated to God. Further, we are separated from sin. Finally, we are separated to service. Christ is present with us both in our personal sanctification (John 17:16-23) and our corporate sanctification as a body of believers (Mat 18:20).
We are also workmen together with Christ (1Co 3:9). God has a specific call to service for every believer. Not every believer has the same calling, but each has the same responsibility to serve in the place of his calling. Scripture describes three aspects of the call. Concerning its source, it is a “heavenly calling” (Heb 3:1). Concerning its character, it is a “holy calling” (2Ti 1:9). Concerning its challenge, it is a call to excellence or a “high calling” (Php 3:14). A final aspect of the call of God is one which most believers prefer to minimize-the call to suffering. Suffering is a very real part of the experience of the Christian life (cf. 1Pe 2:19-21). There are two extreme positions to be avoided in this area of the Christian life. First, some run from any and all opposition and hardship and, in doing so, often hinder the testimony of Christ and fail to learn what God is trying to teach them in their suffering. A second group seems committed to multiplying their sorrows to the same effect of hindering the testimony of Christ and at times even resisting the will of God when God wants to bless them. Note the five areas of suffering in the Christian life in which Immanuel becomes particularly meaningful-infirmities, reproaches, necessities, persecutions, and distresses (2Co 12:10).
WONDERFUL
Another of the birth names of Christ is “Wonderful.” This title was first used in an appearance of the angel of the Lord to the mother of Samson (Jdg 13:8-22) and later was one of the five titles Isaiah ascribed to the “son,” “given” and the “child” “born” (Isa 9:6). Although many contemporary writers tend to view this Isaiah list as four compound names, the first being “Wonderful Counsellor,” the Hebrew word used by the prophet is a noun and not an adjective. Also, the names “Wonderful” and “Counsellor” both appear independently elsewhere in Scripture as names of Christ. A Definition of His Wonder This word “wonderful” is used in three different senses in the Old Testament. First, a wonder is something marvelous or spectacular. The expression “signs and wonders” is a common Old Testament designation of the miraculous. The New Testament reserves this designation for miracles of the most incredible variety. They were the kinds of miracles that left the witness with a feeling of wonder (cf. Mat 15:31; Mark 6:51; Luk 4:22). A second aspect of this word “wonder” is something mysterious or secret. F.C. Jennings has commented on this name of Christ: “It both expresses and hides the incomprehensible.” In this way the name is closely related to the “name written, that no man knew, but he himself” (Rev 19:12). Even when this name has been thoroughly studied, an element of mystery will still remain about all that it represents in Jesus.
Thirdly, that which is wonderful is separated from the common and belongs to the majestic. It falls in a class all by itself far above the common or ordinary. Charles Haddon Spurgeon suggested, “His name shall be called the separated One, the distinguished One, the noble One, set apart from the common race of mankind.” A Recognition of His Wonder
Jesus is called “Wonderful” because He is wonderful. He is wonderful, first, in his identity. Theologians today can analyze the nature of the kenosis, the incarnation, and the hypostatic union of two natures, but after all is said and done, a deep mystery about His Person remains. He is wonderful, further, in His industry. Whether in His work of creation or His work of redemption, all that Jesus did to accomplish His work was wonderful in the sense that the observer of the act or finished work feels overwhelmed with a sense of wonder. Christ was wonderful in His ministry to the extent that the multitudes marveled at the content of His message and the authority of His delivery.
Finally, He was wonderful in His destiny. Born in a barn on the backside of Bethlehem, the legal son of a humble carpenter, His closest associates a group of former fishermen, patriots, and traitors to their country’s ideals, His humiliating death between two thieves and His hometown reputed to be “the city of garbage,” this Jesus of Nazareth is destined someday to be declared the King of kings and Lord of lords. A Response to His Wonder
Charles Haddon Spurgeon once announced to the great crowds who came to hear him preach, “Beloved, there are a thousand things in this world that are called by names that do not belong to them; but in entering upon my text, I must announce at the very opening, that Christ is called Wonderful, because He is so.” How do we respond to that wonder?
First, we respond to His wonder with adoration. Jesus ought to be the object of our grateful adoration and worship. Leafing through the pages of an average hymnbook will suggest dozens of suitable expressions of our adoration for Christ.
Secondly, Jesus ought to be the object of our wholehearted devotion. He alone ought to be the object of our deepest and warmest affections. The great commandment of the Law was to love the Lord supremely with one’s total being. That also is a valid responsibility of the Christian today.
Finally, we should respond to His wonder by entering into a deeper communion with the One who is called “Wonderful.” The shallow experience of many Christians today is a sad commentary on their interest in the One who loves them and gave Himself for them. If Jesus is Wonderful, and He is, we should long to spend time with Him in Bible study and prayer and to enjoy sweet fellowship with Christ in all that we do.
COUNSELOR
Another of the birth names of Jesus is “Counselor.” The world was brought to ruin by the counsel of the serpent in the garden of Eden. That ruined race can be restored only by another Counselor who advises men in the counsel of God. If Satan is the Counselor of ruin, Jesus is the Counselor of restoration. The significance of this name of Christ is clear in Scripture by the fact that Christ Himself needs no counsel (Rom 11:33-34); He is described as the fount of all wisdom and understanding (Pro 8:14), and is presented as imparting counsel to those who seek it (Psa 16:7; Psa 73:24; Isa 25:1; Isa 28:29). As we study the Scriptures, the qualifications of this Counselor and the quality of His counsel become increasingly obvious. But only when we discern and apply His counsel to life does He become our Counselor. The Qualification of the Counselor
Most contemporary Christian counselors today affirm there are three basic qualifications of a Biblical and effective counselor. Based upon passages such as Rom 15:14 and Col 3:16, they argue that the Christian counselor today must be characterized by a knowledge of the meaning of Scripture as it applies to their personal life, a goodness or empathetic concern for others, and enthusiasm for life and wisdom-that is, the skillful use of Scripture in ministry to others for the glory of God.
If this is what Scripture requires of a counselor, obviously, then, Christ excels in each and every prerequisite. One of His relative divine attributes is omniscience, the fullness of all knowledge. As God, He alone is truly good. He is also the personification of the wisdom of God. He is the Counselor par excellence, for He is the only One who fully meets the qualifications of a counselor. The Character of His Counsel
Isaiah described the nature or character of His counsel with the words “wonderful in counsel” (Isa 28:29). A survey of the Biblical references to the counsel of the Lord indicates five aspects of its character.
First, the counsel of Christ sets controls. It controls in the sense that it guides the steps of the believer (Psa 73:24) and establishes him in that which continues (Pro 11:14; Pro 15:22; Pro 19:21; Pro 20:18).
Secondly, the counsel of Christ is creative. It is interesting to note how often the concept of creation stands in close proximity to a reference to the Counselor (Isa 40:14 hew:14 hew:14, Isa 40:26 hew:26 hew:26; Rom 11:34, Rom 11:36). This is an important principle for us to remember. Just because the will of God for someone else in similar circumstances requires a certain course of action does not mean that it is God’s will for everyone in that same situation. We must learn to let God be God and be creative in His counsel.
Also, the counsel of the Lord comforts: “Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel” (Pro 27:9). Jesus in His role as Counselor is one of the implications of the name Paraclete, which the New Testament applies to Him as well as to the Holy Spirit (1Jn 2:1, translated “advocate”). In both cases, one of the functions of this One called alongside to help is to encourage the discouraged and comfort the sorrowing.
Fourthly, the counsel of Christ is confidential. This is implied by the Greek word sumboulos, used by the LXX translators and New Testament writers (Pro 24:6; Isa 9:6; Rom 11:34). The term literally means “a confidential advisor.” When we seek counsel from the Lord concerning an opportunity or problem, the resulting counsel is confidential, and we do not have to worry about later hearing the subject by the grapevine.
Finally, the counsel of the Lord is corporate. In counseling the Laodicean church to anoint their eyes and improve their vision, Jesus used the Greek verb sumbouleuo, meaning “to give advice jointly.” The Father as the God of all comfort and the Holy Spirit as the Comforter are the other advisors of the believer. David also called the Scriptures his counselors, for they are the instrument this Trinity of counselors uses to communicate the counsel of God. The Discerning of His Counsel
How can we discern the counsel of Christ in our lives? Among the many principles of Scripture for discerning the will of God, five stand out predominantly. First, the counsel of God is revealed in the Scriptures (2Ti 3:16-17). Secondly, this counsel often comes through prayer (Jdg 20:18, Jdg 20:23; 1Sa 14:37). Third, we discern it from the help of wise counselors (Pro 11:14; Pro 12:15; Pro 24:6). Fourth, we recognize it through circumstances. Eliezer was aware of the Lord’s leading in his life, and circumstances confirmed this to be so (Gen 15:2; Gen 24:27). Finally, the Holy Spirit reaffirms it. Paul sought to go several places to preach the gospel which were not where God wanted him to go. Because he was sensitive to the leading of the Spirit, he could discern closed doors and had a deep assurance he was doing what God wanted him to do when the doors finally opened (Acts 16:6-10). THE MIGHTY GOD
Isaiah also called Jesus El Gibbon, “the Mighty God” (Isa 9:6). Although He “emptied himself” (“made Himself of no reputation”-KJV) to become a man (Php 2:7), Jesus never abandoned His divine attributes. Is it not paradoxical that the Mighty God should clothe Himself as a newborn child? If there is any question about Isaiah’s view of this coming child, clearly here he indicates He is God incarnate.
Scripture used the Hebrew word gibbon, translated “mighty,” not only of God but also of the “mighty men” who were soldiers of Israel distinguished in battle. It conveys the idea of exceptional physical strength and prowess. When used of God in the Old Testament, it expressed the assurance that God would defend Israel from her enemies (Psa 24:8; Psa 45:3). It emphasizes the relative attribute of omnipotence and suggests God will use that power on behalf of His people. THE EVERLASTING FATHER
Jesus is also called “the Everlasting Father,” or more literally, “Father of Eternity.” This is the most emphatic assertion of His deity offered by the prophet Isaiah. This title of Christ has caused some confusion among Christians in trying to understand the mystery of the Trinity. Jesus is not here called the Father as God the Father is the Father. He is a distinct Person of the Trinity. The Persons of the Trinity are equal in nature but distinguishable in Person and distinct in duties. The title “Father” is used here of Christ in the sense of a “founding father. “ People will talk about the founding fathers of a country or movement, meaning those persons who were the pioneers of an idea and gave birth to the movement or nation. In this sense, Jesus is the founding father of eternity, existing before it began and giving birth to time and history. THE PRINCE OF PEACE
Isaiah also calls Jesus “the Prince of Peace.” He is a Prince now and will ultimately be recognized not only as a king but as the King of kings (Rev 19:16). As the Prince of Peace, Jesus can meet the deepest need in the human heart-that of peace with God, with himself, and with others round about him. Peace with God is a result of our justification and based on his shed blood at the cross (Rom 5:1; Eph 2:13; Col 1:20). He is both the God of Peace (Php 4:9) and Jehovah Shalom (Jdg 6:24).
Notice how these five names suggested by Isaiah relate to the ministry of Christ. He was Wonderful in life as He performed various signs and wonders to demonstrate who He was. He was our Counselor by example and teaching. And He perpetuated His counsel by giving us the New Testament. In His resurrection He demonstrated Himself to be the Mighty God. He ascended into glory as our Everlasting Father, and when He returns, He will do so as the Prince of Peace.
CONCLUSION When parents choose a name for their child, they often strive to select one which expresses their hopes for what the child will be someday. Parents name children after people whom they admire and respect. When God inspired His prophets to select names for the Christ Child, He had the advantage of omniscience. His names not only expressed desire but affirmed the very nature and character of the Child. Jesus is the Dayspring from on High, Immanuel, Wonderful, Counselor, the Mighty God, the Everlasting Father, and the Prince of Peace. Have you acknowledged Him to be each of these in your life? For Discussion:
1. Of all the individuals in Scripture with supernatural births, why is the birth of Christ the greatest?
2. How is Christ our Dayspring?
3. How should the name and work of Christ as Immanuel affect our daily lives?
4. Name several ways Christians may express their worship of our “Wonderful” Christ.
5. How and when does Christ counsel the believer?
6. Is Jesus the Prince of Peace today, or is this a future event?