THE PROLOGUE
OUTLINE
51
IN
John uses the word teknon in chapter 11 of his Gospel, where the
Lord speaks of `the children of God that were scattered abroad' (52).
It is clear in this passage that those called `children' were outside the
nation of Israel, for we read: `And not for that nation only, but that also
He should gather together in one the children of God that were
scattered abroad'. Those who receive this wonderful privilege are
described as those that `believe on His name' (1:12). The thought of
the `name' in Scripture is a most important one. The `name of the
Lord' symbolizes His nature. When the infant Christ was born, He
received two names:
`... thou shalt call His name JESUS: for He shall save His people
from their sins'.
`... they shall call His name EMMANUEL, which being interpreted,
is, God with us' (Matt. 1:21,23).
It will be observed that both names have a definite meaning, and
the interpretation is given. From the way in which John uses the
`name' (20:31) it would appear to sum up the Lord's whole Messianic
character:
`But these are written, that ye might believe that Jesus is the Christ,
the Son of God; and that believing ye might have life through His
name'.
In the great prayer of the seventeenth chapter there is a fourfold
emphasis on the Father's name.
A6
Thy name manifested to those given out of the world.
B 11
Keep through Thine own name those given. I am no
more in the world.
B 12
Kept in Thy name. While with them in the world.
A 25,26 Thy name declared. The world hath not known Thee.
To appreciate fully the significance of the `name' we must know
something of the conditions and customs in Old Testament times.
When law and order were not sustained by the same legal machinery
as at present, a man in trouble `called on the name' of his kinsman.
And so we find (in the Psalm of the name) the `name' of the Lord as
something in which the believer can take refuge:
`... the name of the God of Jacob defend thee' (Psa. 20:1).