15 which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, 16 who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen.” (1 Timothy 6:15–16 (ESV)
“What’s in a name?” The phrase “what’s in a name?” literally asks a question: what significance or intrinsic value does a name hold?
On author writes, “This can be applied to anything, from people’s names to the names of objects or concepts. It suggests that a thing’s true nature or value is independent of its name. A rose, for example, would smell just as sweet regardless of what we call it. This highlights the limitations of language and emphasizes the importance of looking beyond superficial labels.”
Where did the phrase “what’s in a name?” originate? The phrase originates from William Shakespeare’s play “Romeo and Juliet,” when Juliet exclaims, “What’s in a name? That which we call a rose by any other name would smell as sweet.”
These words were spoken by Juliet, with the feud between her family and Romeo’s family in mind. She expresses her love for Romeo and states his name—Montague—is insignificant to their love. Shakespeare used this phrase to express the idea that names are arbitrary labels and do not alter the intrinsic nature of things.
With all due respect of Shakespeare, his assertion that names are arbitrary labels and do not alter the intrinsic nature of things does not coincide with today’s biblical text. The names the Apostle Paul communicated to his young protégé Timothy concerning God the Father were, and are, not mere arbitrary labels. They are names and titles of attributes which reflect the very nature of the One True, God.
What names and titles did Paul use? It is not an exhaustive list. However, it is a glorious list pointing to the presence of God Christ (I Timothy 6:13). His appearing will occur at the proper time (καιροῖς ἰδίοις; kairois idiois). This refers to a unique occasion. This is the Lord’s second coming (2 Tim. 4:1-8; Titus 2:13).
The One and Only God presently exists as the (1) bless and only Sovereign; (2) the King of kings; (3) the Lord of lords; (4) immortal; (5) unapproachable light; (6) unseen; (7) honorable; (8) and who possesses eternal dominion.
“To the two reasons which have been given, indicating why Timothy should “keep the commission without spot and above reproach” a third is now added, but only by implication, namely, that he will receive his reward when Jesus returns in glory. However, the idea of reward for Timothy is pushed into the background by the rapturous contemplation and consequent exaltation of the majestic attributes of the One who, in due season (or: “in its—or his—own season”), the season designated by the Father from eternity (Acts 1:7; 3:20, 21; cf. Gal. 4:4), will exhibit that great event to which, in a sense, the entire universe looks forward (cf. Rom. 8:19): the epiphany or visible shining forth of Jesus Christ upon clouds of glory. Just as, in Paul’s thinking, it is God (1 Cor. 6:14; Eph. 1:20), or more particularly, God the Father (Rom. 6:4; Gal. 1:1; cf. 1 Peter 1:3) who raises the Son (though it is also true that Christ arose through his own power, John 10:18), so it is God who displays the Son’s epiphany. He displays it as proof (for the verb in this sense see John 2:18) to the world, for this is the public vindication of the Son and of his people.” [1]
“The doxology in praise of God is one of the finest in Scripture. For its origin one must not look to pagan philosophy. Though some of its phrases have parallels in extra-canonical Jewish literature, it should certainly be regarded as a spontaneous outburst coming from the heart of a devout believer in Jesus Christ, an apostle who, while he is writing or dictating, is thoroughly conscious of the loving presence of his Lord and who in his youth had made a thorough study of the Old Testament, so that its phraseology was embedded in his soul. The parallels from the Old Testament have already been indicated. It is possible to duplicate the sense—and in most cases the very words—of the doxology without departing from the text of the Old Testament.” [2]
May the Lord’s truth and grace be found here.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 206.
[2] Ibid., 206–207.
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