| || |The Berean Expositor Volume 37 - Page 7 of 208 Index | Zoom | |
Gospel of God", to which Paul had been separated, is distinctly declared to be
"concerning His Son", who is presented to us in His twofold nature; "according to the
flesh" of the seed of David, and "according to the spirit of holiness", the Son of God with
power (Rom. 1: 1-4). If the doctrine of Rom. 5: 8 is primarily our experimental
approach to the gospel, the doctrine of Emmanuel, "God with us", is fundamental and
initial. If in our experimental approach, the position of I Cor. 15: 3 be primary to the
gospel, yet the close of the chapter is not reached without bringing into prominence the
doctrine of Emmanuel, "God with us", for that is incipient in the references to Christ as
"the second Man", Who is nevertheless "the Lord from heaven" (I Cor. 15: 47).
The epistle to the Galatians places great stress on the fact that "Christ hath redeemed
us from the curse of the law, being made a curse for us" (Gal. 3: 13), but it also stresses
the Emmanuel aspect by saying that "when the fullness of time was come, God sent forth
His Son, made of a woman, made under the law, to redeem them that were under the law"
(Gal. 4: 4, 5). In like manner the epistle to the Hebrews sums up its doctrinal teaching in
the words, "But this man after He had offered one sacrifice for sins for ever sat down on
the right hand of God" (Heb. 10: 12), yet the same chapter stresses the Emmanuel aspect
of the truth by the words:
"Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou
wouldest not, but a body hath Thou prepared Me" (Heb. 10: 5).
Earlier in this epistle we read, "Forasmuch as the children are partakers of flesh and
blood, He also Himself likewise took part of the same; that through death He might
destroy him that had the power of death, that is, the devil" (Heb. 2: 14). Again, Matthew
is not the only one to introduce the great doctrine contained in the name Emmanuel, "God
with us", in the opening page of his record, for Hebrews also opens with an emphasis
upon "The Son", "The first begotten", Who nevertheless is "the express image of His
Person" and Who, not only "made the ages" and "upholds all things by the word of His
power" (Heb. 1: 2, 3, 5, 6), but is addressed as "God" (1: 8), is to be worshiped by all the
angels of God (1: 6) and Who as "Lord" in the beginning laid the foundation of the earth
(1: 10). Here then, in Heb. 1:, 2: and 10:, we have most gloriously set before us
Emmanuel, "God with us".
When we think of the gospel of eternal life, we immediately call to mind John 3: 16,
but we also remember that the "giving" of the only begotten Son is not as in that passage,
limited by John to the death of the cross, for in the first chapter he writes:
"And the Word was made flesh, and dwelt among us" (1: 14).
Christ is most surely set forth as Emmanuel, "God with us", in the opening chapter of
John's Gospel, for "the Word" Who was made flesh, was, "in the beginning, God" (1: 1).
If we leave the doctrine of redemption and the gospel of grace, and turn to other phases of
the Divine purpose, we shall see that this Emmanuel doctrine is ever present. Take for
example the dispensational portion of Romans, chapters 9:, 10: and 11: There, in the
forefront of chapter 9:, we read Israel's privileges, which reach their culmination and
crown in the coming of Emmanuel, "God with us",