vii. 14. _And shall call His name Immanuel._
His being "called so," according to the usual dialect of the Hebrew,
does not signify so much that this should be His usual name, as that
this should be His real character.
+I. Explain the meaning of this great and extraordinary title,+
IMMANUEL (_cf._ viii. 8 and Matt. i. 23). This title may be
considered under a double reference, either, 1. To the constitution
of His person; or, 2. To His office and actings as mediator. 1. It is
one of the great mysteries of the Christian revelation that "God was
manifest in the flesh." The eternal Son of God became man, and was
both God and man in His own person. In a matter of pure revelation,
and of so sublime a nature, it is certainly the wisest and safest
course to keep close to the revelation, and make it the standard and
measure of all our conceptions about it. 2. As mediator, He is
_Immanuel_ in this sense, that in Him the presence and favour of God
with His people are most eminent and conspicuous. This has always
been true. (1.) As a distant friend is said to be "with us" whose
heart and thoughts are with us (1 Cor. v. 3), so Christ was
_Immanuel_ from all eternity as to His purpose and design of mercy,
and as His heart was towards us with thoughts of pleasure (Prov.
xxix. 30). (2.) All the appearances of God to His people under the
Old Dispensation were appearances of Christ (John i. 18, v. 37;
2 Cor. iv. 6). 3. As He took our nature and became man. This is the
essential and highest meaning of our text. He took upon Him _our_
nature, with all its parts and powers, all its natural affections and
infirmities, sin only excepted. 4. As He conversed with men, and
revealed the will of God to them. 5. As He offered Himself a
sacrifice for sin, and reconciled God and man together. This is
mentioned by the Evangelist in the same context (Matt. i. 21). This
was the great end of His taking our nature, and coming into the world
(Heb. v. 9). 6. As He gives His Spirit to every true believer, and is
powerfully present with them to the end of the world. He is present
in them, on the principle of Divine life in their souls (John
xiv. 16; Ephes. iii. 17). He is present with them whensoever they
assemble to hear His Word or observe His ordinances (Matt. xviii. 20;
John xx. 19). He is always present with His Church to preserve and
succour it. 7. As He will be the visible Judge of the world at last;
He will be the Judge in our nature who was Saviour of our nature
(John v. 22; Acts xvii. 13). 8. He will be the glorious and
triumphant Head of the redeemed world for ever. Their happiness will
lie very much in being with Him and beholding His glory; and their
employment in adoring love and triumphant grace.
+II. Consider why this declaration fills the hearts of God's people
with joy.+ 1. God is here presented to us as we need Him. God
absolutely considered is an awful name; the Divine majesty is bright
and glorious, apt to strike an awe upon our minds, to awaken a sense
of guilt, and keep us at a distance from Him (Gen. iii. 10; Deut.
xxvii. 58; Job xiii. 21). But now He is _God with us,_ God in our
nature, conversing with sinful men, and concerned for their good;
this abates the natural dread of our minds, and is a ground of holy
freedom towards Him (Eph. ii. 18; iii. 12). 2. The union in Christ of
all Divine and human perfections--(1) Is the reason of our worship
and adoration of Him; (2) Is the proper ground of confidence and
trust in Him. We may safely depend upon Him for the accomplishment of
His promises and the salvation of our souls, for He is an
all-sufficient Saviour. 3. By this great doctrine the solemnity of
our future life is relieved. The consideration of Immanuel, or God,
in our nature, has been found by pious and devout persons a great
relief to their thoughts of the final blessedness; we can conceive
with greater ease, and with a more sensible pleasure, of being with
Christ than of being with the absolute Deity.
+III. Consider some of the duties which arise out of this wonderful
and glorious fact.+ 1. Let us adore the amazing condescension of our
blessed Redeemer, who stooped from heaven to earth, consented to
become a man, and submitted to die a sacrifice (Phil. ii. 7, 8).
2. Let us maintain constantly and boldly before all men the doctrine
of His deity. If He were only a man, or only a creature, of how a
rank soever and however dignified, He could not be _God with us;_ He
could not restore the fallen world, or obtain by His sacrifice the
pardon of sin, or give eternal life. 3. Be always ready to approach
Him. Wait upon Him in all the ways of acceptable worship, for the
manifestation of His favour and communication of His grace, for
further discoveries of His will, and fresh supplies of His Spirit.
Particularly attend upon Him at His _table;_ here He is with us in a
more familiar and sensible manner in the brightest displays of His
mercy and the largest communications of His grace. 4. Regard His
presence with you in all your use of the means of grace. 'Tis
reckoned a rude affront among men, and a token of great disrespect,
to take no notice of a great personage or overlook a superior. Regard
His presence with you as a mark of condescending favour, and as the
life and soul of all the ordinances you attend upon. This will hallow
your thoughts in the use of them, and make them to you "means of
grace" indeed.--_W. Harris: Practical Discourses on the Principal
Representations of the Messiah throughout the Old Testament,_ pp.
275-304.