In developing the significance of the term Christ, or Messiah, the Anointed, as applied to the child born in Bethlehem, we should note that at the time when it was used by the angel it was generally interpreted as referring to the long-expected King in whom would be fulfilled the promise to David, "Thy throne shall be established forever." 2 Sam. 7:16. "The Messianic king is the central figure in the consummation of the kingdom."
That the expression "the Son of God" was used as equivalent to the Messiah is indicated by Peter's answer to the question of Jesus, "Who say ye that I am?" (Matt. 16:15): "Thou art the Christ [the Messiah], the Son of the living God." Verse 16. The same is true with reference to the demand which the high priest presented to Jesus the night of His arrest: "I adjure Thee by the living God, that Thou tell us whether Thou art the Christ [the Messiah], the Son of God." Matt. 26: 63.
It is clear, then, that whenever Jesus used or accepted the title "the Son of God," He declared that He was the Messiah. There is, however, another title assumed by Jesus, used only by Him and always applied to Himself, which ought to be considered in this connection. The significance of this title is well stated in the following quotation:
"But He sought chiefly to secure the acceptance of Himself in all His lowliness as the true Messianic king by His later use of His self-designation as the 'Son of man.' . . . That He had the passage in Daniel in His mind is evident from the phrases He employs in describing His future coming. (Mark 8:38; 13:26 and parallels; 14:62 and parallels.) By this Apocalyptic use of the title He put forward much more clearly His claim to be the Messiah of national expectation who would come in heavenly glory. But He used the title also to announce the tragic destiny that awaited Him. Mark 8:31. . . . And those passages in which He refers to the Son of man giving His life a ransom 'for many' (Matt. 20:28 and parallels) and going 'as it is written of Him' (Matt. 26:24 and parallels) as well as Luke 22:37, indicate that He interpreted Isaiah 53 of Himself in His Messianic character. . . . Thus by the help of the title 'Son of man' Jesus sought, toward the close of His ministry, to explain the seeming contradiction between His earthly life and the glory of His Messianic kingship. . . .
"While His disciples believed Him to be the Messiah, they could not understand His allusions to His sufferings, and regarded His death as the extinction of all their hopes. Luke 18:34; 24:21. But after His resurrection and ascension they were led, by the impression His personality and teaching had made upon them, to see how entirely they had misconceived His Messiahship and the nature and extent of His Messianic kingdom. Luke 24:31; Acts 2:36, 38f. They were confirmed, too, in their spiritual conceptions when they searched into the ancient prophecies in the light of the cross. In the mysterious form of the suffering Servant they beheld the Messianic king on His way to His heavenly throne, conquering by the power of His atoning sacrifice, and bestowing all spiritual blessings. Acts 3:13, 18-21, 26; 4:27, 30; 8:35; 10:36-43."—"The International Standard Bible Encyclopedia," p. 2043.
When therefore the angel announced the birth of One who was both Saviour and the Messiah, there was involved the declaration of the fulfillment of all those types, promises, and predictions which had kept alive the age-long hope of a coming Deliverer. Such was a part of the content of the good tidings to the shepherds, the content of the New Testament gospel.
The third title bestowed upon the child of Bethlehem, Lord, is a word which gathers up into itself a summary of the gospel of hope and triumph. To His disciples Jesus said, after He had manifested the humility of true greatness by washing their feet, "Ye call Me, Teacher, and, Lord: and ye say well; for so I am." John 13: 13. In view of the use of the Greek word Kurios (Lord) in the Greek Scriptures as the translation of the Hebrew word for Jehovah, this assertion by Jesus that He was Lord became equivalent to saying that He was Jehovah God of the Old Testament manifested in the flesh. The character of Jehovah God was therefore the character of Jesus. The coming of Jehovah God was the coming of Jesus. The power of Jehovah God was the power of Jesus. The kingdom of Jehovah God was the kingdom of Jesus. The triumph of Jehovah God was the triumph of Jesus. All this was comprehended in the confession of Thomas after the resurrection when he said, "My Lord and my God." John 20:28. In accepting this confession, Jesus in effect declared that He was both Lord and God.
It is true that Jesus held in abeyance His prerogatives as God when He came on His mission of salvation as the Son of man, and became the suffering Servant of prophecy, but He did not cease to be God when He became man. He was the God-man. As the Son of man He won for all those who would accept Him a place with Him upon the throne which He left in order that He might become the Sayiour of the world. Fittingly is He designated as "God our Saviour" and "our Lord and Saviour."
To proclaim Jesus as Lord was for Paul to preach the gospel: "We preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake." 2 Cor. 4:5. The acceptance of Jesus as Lord brought the assurance of salvation, as the same apostle testifies: "If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thine heart that God raised Him from the dead, thou shalt be saved." Rom. 10:9. Furthermore, such a confession could only be the outflow of a spirit-filled life, as we read: "No man can say, Jesus is Lord, but in the Holy Spirit." 1 Cor. 12:3. Although Jesus was "crucified through weakness," yet He was even then "the Lord of glory." 1 Cor. 2:8. After His resurrection He was recognized as "the Lord" (John 21:7), and it is "the Lord Himself" who shall descend from heaven at the second advent. Inasmuch as the word "Lord" occurs 730 times in the New Testament, it is evident that I have by no means exhausted its meaning as applied to the Babe of Bethlehem.
The New Testament gospel of Jesus the Saviour, the Messiah, and the Lord is "the everlasting gospel" which is to be proclaimed "unto every nation and tribe and tongue and people" as the last movement preparatory to the setting up of "the eternal kingdom of our Lord and Saviour Jesus Christ." 2 Peter 1:11. It is a comprehensive summary of the gospel of the grace of God as it is embodied in Jesus the God-man, in whom a mere theoretical theology is transformed into a living personality, the Son of God, the Son of man, "who was and who is and who is to come." Rev. 4:8. He who has come to know Jesus as Saviour, Messiah, and Lord, will be able to testify this gospel as it is set forth by prophets and apostles, and as it has justified itself in his own experience.