Answer. Because he saveth us, and delivereth us from our sins; and likewise because we ought not to seek, neither can find salvation in any other.
Exposition
The second part of the Creed, which now follows, treats of the mediator. The doctrine of the mediator consists of two parts: the one has respect to the person of the mediator; the other to his office. These two articles are concerning his person; and in Jesus Christ his only begotten son, our Lord, who was conceived by the the Holy Ghost, born of the Virgin Mary. The four following articles which bring us down to the article of the Holy Ghost, treat of the office of the mediator. The office of the mediator consists of two parts: his humiliation or merit; and his glorification or efficacy. Now as it respects his humiliation, Christ is meritorious; as it respects his glorification, he is efficacious. The fourth article treats of his humiliation: Suffered under Pontius Pilate, was crucified, dead and buried; he descended into hell. The fifth and sixth treat of his glorification: The third day he arose from the dead; ascended into heaven; sitteth at the right hand of God the Father Almighty. The seventh which refers to his coming to judge the world, respects the consummation of his glory, when God will be all in all.
It appears from what has now been said with what great wisdom the articles of the Creed were written, and how well they are arranged in reference to the question of the mediator. The humiliation which is the first part of his office, has these grades: he suffered, was crucified, dead, buried, and descended into hell. We descend gradually from one degree to another until we reach the lowest point of his humiliation, which is found in the article of his descent into hell. The other part of his office, which is his glorification, ascends gradually from the glory which is less to that which is greater until it reaches its highest point, in his exaltation at the right hand of God. The same order and wisdom appear in the first part of the Creed, and also in the third where we have enumerated in the most beautiful order and succession, the benefits which Christ purchased and applies unto us by the Holy Spirit, and which is, as it were, the fruit of the preceding articles. The office of Christ differs from his benefits as cause and effect, or as antecedent and consequent. The benefits are the things themselves which Christ has purchased for us, and which he bestows upon us, such as remission of sins, everlasting righteousness, and salvation. His office is the obtaining and bestowment of these things.
And in Jesus: that is, I believe in Jesus Christ. The words, I believe, are to be repeated, because as we believe in God, the Father, so we also believe in the Son of God, according to what is written: “Ye believe in God, believe also in me.” “Believe me that I am in the Father, and the Father in me.” “I and my Father are one.” “This is the word of God that ye believe on him whom he hath sent.” “He that believeth on the Son hath everlasting life.” “That all men should honor the Son as they honor the Father.” (John 14:1; 14:11; 10:30; 6:29; 3:36; 5:23.) This is a sure and well-grounded argument in support of the true Divinity of the Son; for faith under this form is worship due to God alone.
Touching the name Jesus, which we are here to consider, we must not merely enquire into the etymology of it, what it imports, but we must consider more especially the office of the mediator, which is signified therein. The word Jesus (in Greek ιησούς, and in Hebrew Jehoseuah or Jesehuah) signifies a saviour, or the author of salvation, which God himself ascribes to the mediator in the new Testament. The true etymology or import of the word was given by the angel when he said, “his name shall be called Jesus, for he shall save his people from their sins.” (Matt. 1:21.) The Son of God is, therefore, called Jesus, the Saviour in respect to his office, because he is our mediator, and saves and delivers us from the evil both of guilt and punishment; and that truly, because he is an only and perfect Saviour. The salvation which he offers is righteousness and eternal life. This is inferred from the name itself, because he has not the name without the thing, but on account of the office.
Obj. But many others have also had the name of Jesus, as Joshua, the leader of the children of Israel, &c. Therefore nothing can be inferred and argued from the name itself. Ans. Others have had this name because they were typical saviours, foreshadowing the true saviour. And if it is objected that the parents of Joshua, when they gave this name to their infant son, could not have expected that future deliverance would have been brought to Israel through him, we reply that God knew it, and directed their wills in so naming the child. The difference, however, between other saviours and this Jesus is great. 1. Others had this name given them fortuitously by the will of men, but this Jesus was so called by the angel. 2. Others were typical; this Jesus is the appointed and true saviour. 3. God merely conferred temporal blessings upon his people through other deliverers; this Jesus frees us not only from bodily and temporal evils, but also from the evils both of guilt and punishment. 4. Other deliverers were only instruments and ministers through whom God bestowed these temporal blessings; this Jesus is the author not only of all the good things which respect the body and this life, but also of those which respect the soul and the life to come.