and yet in Luke 2:7 as Mary's 'firstborn Son'.  In addition, He is said to

have been 'born a Saviour, which is Christ the Lord' (Luke 2:11), Who

nevertheless was a 'Babe' (Luke 2:12) and a 'Child' (Luke 2:21), Who was a

perfect male (Luke 2:23), of whom old Simeon said, 'mine eyes have seen Thy

Salvation ... a Light to lighten the Gentiles, and the Glory of Thy people

Israel' (Luke 2:30,32), Who nevertheless, could be subject to Mary and Joseph

at Nazareth and increase both in wisdom and stature, and also in favour with

God and man (Luke 2:52).  While much that was spoken to Mary and revealed to

Joseph, would allay their fear and misgivings, and on the other hand would

fully justify the Magnificat that poured from the soul of this highly

favoured among women (Luke 1:46), it still remains true that confessedly

great is the Mystery of godliness, the Saviour still retained the name given

by the prophet Isaiah, 'Wonderful', for we read:

'But Mary kept all these things, and pondered them in her heart'.

'Joseph and His mother marvelled at those things which were spoken of

'His mother kept all these sayings in her heart' (Luke 2:19,33,51).

Not only does Luke clearly set forth the Virgin Birth, and the Divine

and Human nature of the Son of God, he also speaks of the offices that He

came to occupy and fulfil.  His name 'Jesus' is not explained by Luke, but by

Matthew who says, 'Thou shalt call His name Jesus, for He shall save His

people from their sins' (Matt. 1:21).  Luke adds, 'And the Lord God shall

give unto Him the throne of His father David, and He shall reign over the

house of Jacob for ever; and of His kingdom there shall be no end'.  It is

left to the angels in Luke's record to stress the salvation aspect of the

Saviour's birth:

'Unto you is born this day in the city of David a Saviour, which is

Christ the Lord' (Luke 2:11).

The 'Child born', the 'Son given', Whose name

was Wonderful, upon Whose shoulder was laid the government, was so given and

so born, that He might sit upon the throne of David.  While therefore Matthew

focuses attention on the Emmanuel prophecy of Isaiah 7:14, Luke looks to the

prophecy of Isaiah 9:6,7.  However, in perfect harmony with the teaching of

Luke 1:31-35, we learn that this 'Son of David' is also 'David's Lord' (Matt.

22:41-46), that He Who is the 'Offspring of David' is at the same time

David's 'Root' (Rev. 22:16); that He Who was the seed of David was

nevertheless declared the 'Son of God with power', and indeed the One Who is,

over all 'God blessed for ever' (Rom. 1:3,4; 9:5).  The A.V.  says that

Christ shall reign over the house of Jacob 'for ever', and of His kingdom

there shall be 'no end', and in English 'for ever' and 'no end' are

practically synonymous.  The R.V. puts in the margin of Luke 1:33 against the

words 'for ever' Gr. unto the ages.  The reign over the house of Jacob lasts

until the ages reach their goal and God shall be all in all, but the kingdom,

irrespective of Jacob (Israel) and of the Gentile thus redeemed and

perfected, shall have no end.

'Then cometh the end, when He shall have delivered up the kingdom to

God, even the Father ... He must reign, till He hath put all enemies

under His feet ... then shall the Son also Himself be subject unto Him

that put all things under Him, that God may be all in all' (1 Cor.