What’s In A Name?

If you were expecting a baby—and you knew it was going to be a boy—what do you think you would name him? Well, in Canada apparently the most popular name for boys right now is Noah, followed closely by Liam and William. (And for the record, the top three girls’ names are Olivia, Emma and Charlotte.)

“You are to name him Jesus”

In our Bible reading this evening, however, Joseph wasn’t given the luxury of a choice when it came to naming the baby to whom Mary was to give birth. Can you imagine him saying back to the angel, “No, we’ve done some thinking, and we’ve decided we’re going to name him Liam…”? It wasn’t going to happen!

And so, over the next few minutes, as we stand on the cusp between Advent and Christmas, I invite you to join with me as I meditate on the name that Joseph and Mary gave to the baby who was to be born to them: Jesus.

Now that name Jesus has a noble lineage. I’m sure many of you are aware that in the Hebrew spoken by Joseph and Mary it would have been Yeshua. Perhaps we are familiar with it as the biblical name Joshua. And Joshua was one of the greatest heroes of the Old Testament. It was he who as the successor to Moses led the people of Israel into the Promised Land. And his name, “Joshua” in turn means something like “The Lord saves” or “The Lord is salvation”.

Today the name Jesus comes in as something like number 2003 on the list of babies’ names here in Canada. However, in first-century Israel Jesus was not an altogether uncommon name. Indeed, we meet with two other Jesuses in the New Testament. There was “Jesus called Justus”, a companion of the Apostle Paul, whom he mentions in his letter to the Colossians. And there was Jesus Barabbas, the criminal who was released by Pontius Pilate when the crowd clamoured to have him set free.

We don’t know how or why those two were given that particular name. But we do know why Jesus was given it: because, in the words of the angel, he would save his people from their sins.

Now I can’t imagine that either Mary or Joseph can have had any precise understanding of what the angel meant by that. But they would have been in no uncertainty that the child who was in Mary’s womb was special—and that he would play a unique and all-important role in God’s dealings with his people.

Forty days after the baby’s birth, when they came to the Temple for Mary’s ritual purification, it was the devout Simeon who would give them an inkling of what was to come. After blessing them, it was Simeon who told Mary, “This child is appointed for the falling and rising of many… and to be a sign that will be spoken against, and a sword will pierce through your own soul also…” (Luke 2:34-35) Ominous words—and no doubt among those that Mary would ponder in her heart over the years to come.

“Jesus of Nazareth, the King of the Jews”

Looking back, it is clear that Simeon’s words of prophecy pointed directly to a grief that years later would tear deep into Mary’s soul. Indeed his prophecy would be fulfilled just a short distance from where he had spoken it. No doubt Mary could see the Temple rising above the city on the horizon, as she helplessly watched her son, bruised and bloodied, being hoisted up on a cross. And it is there that we encounter the name of Jesus again—not from the lips of an angel this time, but displayed prominently on the crass sign that Pontius Pilate ordered to be fastened above his head: “Jesus of Nazareth, the King of the Jews”.

Of course Pilate intended it as a form of twisted humour, a mockery not only of Jesus but also of a people Pilate himself openly despised. And the religious authorities got the message. They recognized it as the insult, the blasphemy that Pilate intended it to be. And they demanded that the sign be amended, so that it no longer read “The King of the Jews”, but “This man claimed to be king of the Jews”. However, Pilate was in no mood to change his mind and the wording stood: “Jesus of Nazareth, the King of the Jews”.

This time it is not shepherds who gather to look on in wondering awe and humble adoration. It is ghoulish spectators who have come to look on as a man’s life painfully slips away from him. And it is not an angels’ chorus that we hear, singing, “Glory to God in the highest…” It is the voice of mockers sniggering among themselves, “He saved others, but he cannot save himself. Let the Christ, the King of Israel, come down now from the cross that we may see and believe.”