This name, which has been rendered “Sovereign Ruler,” Master, Lord, is applied to the Lord, as God the Savior, I apprehend, in four passages of the word of God, in a peculiarly solemn way in connection with judgment—the irresistible judgment which the Lord will bring. The writer would just notice the passages, in the hope that something further of truth may be elicited regarding them, from the editor or other source.
Two of the passages in which this word occurs (Acts 4 and Rev. 6) bring out, in a remarkably vivid manner, the difference between the former and the present dispensation; the striking contrast indeed in knowledge and walk, and divine experience between the Church as under grace and a people under law. I would first refer the reader to Jude and 2 Peter for the use of this title, and the connection in which it is found. In Jude (ver. 4) we read, “For there are certain men crept in unawares, who were before of old ordained to this condemnation, (judgment or sentence,) ungodly men, turning the grace of our God into lasciviousness, and denying our only Master (δεσπότην) and Lord Jesus Christ.” Jude, in a peculiarly energetic way, treats of apostasy up to its judgment. In 2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1) we find a similar prophetic strain of apostasy and judgment with this name: “There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord (δεσπότην) that bought them, and bring upon themselves swift destruction.” It may be well to note here, not “bought” in the sense of redemption, not a redeemed people; but a price has been paid, a full price. They refuse to own or obey the Master.
Let us refer to Rev. 6:9-119And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. (Revelation 6:9‑11). Those who cry “with a loud voice” represent a martyred company (the first martyred remnant in the book) “that were slain for the word of God and for the testimony which they held.” Their souls seen under the altar evidently figurative, they had laid down, or offered, their bodies. They cried, “How long, Ο Sovereign Ruler (ϐέσποτα) holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” They cry in the same spirit and words as the remnant of Israel whom we find in the Psalms; these people in their tribulation looking for One who will come forth as Deliverer to shed the blood of their enemies. A reference to Psa. 79:6-126Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. 7For they have devoured Jacob, and laid waste his dwelling place. 8O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. 9Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. 10Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. 11Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; 12And render unto our neighbors sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. (Psalm 79:6‑12) will show the cry and expectation; also Psa. 58:9-119Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. 10The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. 11So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. (Psalm 58:9‑11), and 68:23.
The Lord is seen here as a God of judgment. It is not grace. They are not the children of the heavenly Father. We do not find the Church here. These cry for vengeance on their enemies, and the Lord will hear and answer them. Isa. 63:1-61Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? 3I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4For the day of vengeance is in mine heart, and the year of my redeemed is come. 5And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 6And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. (Isaiah 63:1‑6), reveals Jehovah Messiah “traveling in the greatness of his strength” in the day of vengeance, because “the year of my redeemed is come;” while Rev. 19 speaks of that hour in fuller terms.
We will now see how the Church at Jerusalem appeal to the Lord under this solemn name of δεσπότης. Peter and John are in persecution in their service and testimony, and the rulers threatening them, when Peter “filled with the Holy Ghost” utters the bold testimony. (Acts 4:8-128Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, 9If we this day be examined of the good deed done to the impotent man, by what means he is made whole; 10Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. 11This is the stone which was set at nought of you builders, which is become the head of the corner. 12Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. (Acts 4:8‑12).) On being commanded “not to speak at all nor teach in the name of Jesus,” Peter speaks that simple word, “we cannot but speak the things which we have seen and heard.” What a definition of real testimony! God must be hearkened to; and out “of the abundance of the heart the mouth speaketh;” reminding of John's definition of Christianity, “We have known and believed the love that God hath to us;” (1 John 4:1616And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. (1 John 4:16);) not our experiences and convictions which man, as man, loves to dwell on, but the love of God we have known. On further threatening “being let go, they went to their own company.” (Ver. 23.) In testimony to and before the world—in boldness, in persecution, they seek the presence of God with a separated people, bloodwashed worshippers who, in the liberty and presence of the Holy Ghost, can “lift up their voice to God with one accord,” (a prayer-meeting indeed!) and said, “Lord, (δέσποτα), thou art God which hast made heaven and earth, and the sea and all that in them is.” The Creator of all things. It seems to me to be extremely beautiful that these, in the intelligence and power of the Spirit of the Lord, quote enough of Psa. 2 to mark what was said of the opposition of kings and rulers; yet they do not look on to the judgment, the wrath of which the psalm speaks, much less do they seek to shelter themselves from persecution or call on that name for vengeance on their enemies. They call for blessing, as verse 29 shows “And now, Lord, behold their threatenings, and grant unto thy servants, that with all boldness they may speak thy word.” Healing, signs, and wonders to be done by the name of the holy child Jesus—the full answer we have in the sequel. What a marked difference between a people in the enjoyment of heavenly grace—suffering, serving, and praying while waiting for the Son of God from heaven, (a truth, however, with the full blessing of the Church, more fully revealed by Paul,)—and a people who cry to Him to shed the blood of their enemies, a cry which He will answer in righteousness, which brings judgment!
The reader will observe that in Acts 4 the title δεσπότης is applied to God as such, the Creator, and contradistinguished from His “holy servant (παῖς) Jesus.” I doubt not that this, and other scriptures so used, do but bring out distinctly the glorious divinity of the Lord Jesus, “who created all things.” For instance, in John's writings God and Christ are used as one and the same. In chapter 1 of the Apocalypse we see the Lord spoken of as the Jehovah of the Old Testament—the Lord God Almighty, as the Ancient of Days, yet as the Son of man. So in Dan. 7, the Son of man comes to the Ancient of Days (contradistinguished as in Acts 4); but it is seen in the same chapter of Daniel that it is the Ancient of Days Himself who comes. In Rev. 1, Jehovah Jesus, the Ancient of Days, the coming One, the Living One; a Man victorious over death, and has “the keys of hades and of death.” (Ver. 18.) I apprehend that in the passages considered, the ΔΕΣΠΟΤΗΣ is to be regarded as our God and Savior the Lord Jesus Christ, “who is over all God blessed forever. Amen.”
One might well say that the Holy Ghost has “the pen of a ready writer.” With what names and titles does He invest the Lord Jesus! How He puts crown upon crown upon His head, who is “crowned with glory and honor!” Whether it be the Lord's divine, essential glory, as God; His living official glory, or His moral glory; the heart and ways and sympathies of the Son of man, (so attractive and so binding the soul to Him as really known;) whether it be a name setting forth His love and grace, who came to seek and to save the lost; or one denoting His rights and sovereign rule and power in judgment—all is perfect, because all divine.
May our hearts be bowed in worship. Amen.