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Turn to the New Testament and the text will be no mystery to you; its key hangs on its proper nail (Hebrews 2:18). We have evidence that it is our Lord who speaks, and speaks of His people as His children. This clue we will follow. The context sets forth, as is most common throughout the whole of Scripture, the different results which follow from the appearance of the Saviour. He is rejected by many, and accepted by others.

I. Here is A REMARKABLE RELATIONSHIP. Jesus is called a Father. This is not according to precise theology, or according to the more formal doctrinal statements of Scripture.

1. Still, the title of Father is very applicable to our Lord Jesus Christ for many reasons.

(1) Because He is our federal Head. We speak correctly of "father Adam," and Jesus is the second Adam who heads up our race anew, and is the representative man of redeemed mankind.

(2) Our Lord is also Father of the golden age of grace and glory.

(3) There is a sense in which Christ is our Father, because by His teaching we are born unto God. Just as the minister who brings a soul to Christ is said to be the spiritual parent to such a soul, and is, indeed, instrumentally so, so the Lord Jesus, as the author of our faith, is our spiritual Father in the family of God.

2. Now, let us see whether there is not much of teaching in this metaphor by which we are called children of the Lord Jesus. The expression denotes —

(1) That we derive our spiritual life from Him as children take their origin from their father.

(2) They have a likeness to His nature.

(3) The text has in it very clearly the idea of charge and responsibility. Children are a charge always; a comfort sometimes. Wherever conscience is lively, fatherhood is regarded as a solemn thing.

(4) In our relationship towards our children there is involved very often a great deal of care and grief.

(5) The possession of children involves a very near and dear love.

(6) Children, when they behave aright, bring to the heart of their parent sweet solace and dear delight.

II. A SPONTANEOUS AVOWAL "Behold I," etc.

1. The Lord owns His children Sometimes they are ashamed to own Him; and He might always be ashamed to own them, but He never is.

2. He glories in them as being God's gift to Him. "Whom Thou hast given Me"; as if they were something more than ordinary children.

3. He challenges inspection. "Behold! look at them, for they are meant to be looked at; they are set 'for signs and wonders' throughout all generations."

4. And do notice again — for it affects my mind much more powerfully than I can express, "Behold, I and the children." I can understand a mother speaking thus about herself and children, but for Christ the Lord of glory to unite His glorious name with those of such poor worms of the dust is very wonderful. Now, if Jesus owns us so lovingly, let us always own Him: and if Christ takes us into partnership — "I and the children" — let us reply, "Christ is all." Let Him stand first with us; and let our name be forever joined with His name.

III. A COMMON FUNCTION. Christ and His people "are for signs and for wonders in Israel from the Lord of hosts which dwelleth in Mount Zion." Both Christ and His people are set for a purpose.

1. They are to be "signs and wonders" by way of testimony.

2. By way of marvel. Genuine Christians will generally be reckoned by the world to be singular people.

3. When the believer's testimony for good becomes marvel, it is not wonderful if he afterwards becomes an object of contempt. Hold on, brother t and hold out to the end; be humbly and quietly faithful Do not try to be a wonder, but be a wonder.

( C. H. Spurgeon.)

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KJV: Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.

WEB: Behold, I and the children whom Yahweh has given me are for signs and for wonders in Israel from Yahweh of Armies, who dwells in Mount Zion.