A
BBtJ.Org
Site
Bring Back the Joy --- B B t J . O r g
|
This is a in-progress study of the Names of God. The material herein
is compiled from several sources by both Mark Bolzern and Virginia Lane in
an attempt to further understand the character of God by his names. ------- NAMES OF GOD
Father, Son and Holy Spirit Mt 28:19,20. These titles emphasise the function of each member of the Trinity. a) Father - the sovereign authority, who decreed the plan of salvation b) Son - the obedient Son, who offered Himself as a sacrifice for sin according to the Father's will c) Holy Spirit - the one who reveals the Son to mankind, thereby bringing honour and glory to Him NAMES OF GOD IN THE OLD TESTAMENT God reveals Himself and His character by His names. 1. EL - The strong one (singular) - 2Sam 22:33 2. EL ELYON - The most high God - Gen 14:18-22 3. EL OLAM - The everlasting God - Gen 21:33 4. EL SHADDAI -The almighty one - Gen 17:1 (Almighty Nurturer) 5. ELOHIM - The all powerful one. (plural) - Gen 1:1 6. JEHOVAH - The self-existent one - I AM Ex 3:14 7. JEHOVAH-ELOHIM - Lord God, Creator - Gen 2:4 8. JEHOVAH-JIREH - Jehovah will provide - Gen 22:13, 14 9. JEHOVAH -NISSI - Jehovah is my banner - Ex 17:15 10. JEHOVAH-RAAH - Jehovah is my Shepherd - Ps 23:1 11. JEHOVAH-RAPHA - Jehovah that Heals - Ex 15:25, 26 12. JEHOVAH-SABOATH - Lord of hosts - Ps 46:7, 11 13. JEHOVAH-SHALOM - Jehovah is peace - Jud 6:24 14. JEHOVAH-SHAMMAH - Jehovah is there - Ezek 48:35 15. JEHOVAH TSID KENU- Jehovah our righteousness - Jer 33:16 Psalms 68:4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name {c} JAH, and rejoice before him. (c) Jah and Jehovah are the names of God, signifying his incomprehensible essence and majesty, so that by this it is declared that all idols are vanity and that the God of Israel is the only true God. TITLES OF THE LORD JESUS CHRIST 1. LORD - kurios - emphasises the authority of God. This is His divine title - it emphasises His deity. 2. JESUS = Joshua = Jehovah Saves. This is His human name - it emphasises His humanity. 3. CHRIST = Messiah = The Chosen One. This is His calling - it emphasises His purpose. 4. It is respectful to refer to Him by His full title: the Lord Jesus Christ. 5. SON OF GOD which emphasises deity - Jn 5:18, 10:33 6. SON OF MAN which emphasises humanity. He calls himself this 30 times in Matthew, 15 in Mark, 25 in Luke and 12 in John. 7. SON OF DAVID - He is King of the Jews on the throne of David forever. 8. THE LAST ADAM (1Cor 15:45) 9. ADVOCATE (1Jn 2:1) 10. AMEN (Rev 3:14) 11. BEGINNING OF THE CREATION OF GOD (Rev 3:14) 12. BRANCH (Zech 3:8, 6:12) 13. BRIGHT AND MORNING STAR (Rev 22:16) 14. CORNERSTONE (1Pet 2:6) 15. DAVID THE KING (Jer 30:9, Hos 3:5) 16. DAY SPRING (Lk 1:78) 17. DELIVERER (Rom 11:26) 18. ELOHIM (Isa 40:3, 9:6,7, Jn 20:28, Ti 1:3, 2:13, Rom 15:6, Eph 1:3, 5:5,20, 2Pet 1:1, 1Jn 5:20,, Rom 9:5 19. EMMANUEL God with us - (Mt 1:23) 20. THE FAITHFUL AND TRUE - Rev 19 21. FIRST AND LAST (Rev 1:8, 17) 22. FIRST BEGOTTEN FROM THE DEAD (Rev 1:5) 23. HIGH PRIEST (Heb 5:1,5) 24. HOLY ONE (Lk 4:34, Acts 3:14) 25. IMAGE OF GOD (2Cor 4:4) 26. JEHOVAH - Zech 12:10, Jer 23:5,6, Ps 68:18, Eph 4:8-10, Ps 102:12, Heb 1:10ff, Rev 1-22, Mal 3:1 27. JUST ONE (Acts 3:14, 7:52) 28. KING OF ISRAEL (Jn 1:49) 29. KING OF THE JEWS (Mt 2:2) 30. KING OF KINGS (Rev 17:14) 31. LAMB OF GOD (Jn 1:29, Rev 5:6) 32. LIGHT TRUE (Jn 1:8, 9) 33. LION OF THE TRIBE OF JUDAH (Rev 5:5) 34. LORD (Jn 20:28) 35. LORD OF LORDS (Rev 17:14) 36. LORD OF GLORY (1Cor 2:8) 37. LORD OUR RIGHTEOUSNESS (Jer 23:6) 38. MAKER AND PRESERVER OF ALL THINGS (Jn 1:3, Col 1:16) 39. MEDIATOR (1Tim 2:5, Heb 12:24) 40. MESSIAH (Jn 1:41) 41. NAZARENE (Mt 2:23) 42. PASSOVER (OUR) (1Cor 5:7) 43. PRINCE OF LIFE (Acts 3:15) 44. PRINCE OF PEACE (Isa 9:6) 45. PROPHET (Dt 18:18, Lk 24:19) 46. REDEEMER (Job 19:25) 47. ROOT OF DAVID (Rev 5:5, 22:16) 48. RULER OF ISRAEL (Mic 5:2) 49. SAVIOUR (Lk 2:11, Acts 5:31) 50. SHEPHERD (Jn 10:11, Heb 13:20) 51. SHILOH (Gen 49:10) 52. SON OF GOD (Mt 3:17, Lk 1:32) 53. SON ONLY BEGOTTEN (Jn 1:1 4, 18; 54. SON OF MAN (Mt 8:20, Jn 1:5 1) 55. SON OF DAVID (Mt 9:27, 21:9) 56. STAR AND SCEPTRE (Num 24:17) 57. WAY TRUTH AND LIFE (Jn 14:6) 58. WITNESS FAITHFUL (Rev 1:5) 59. WORD (Jn 1:1, Rev 19:13) [Summary of the creation work of Chapter 1.] [2] {Lord} LORD (Heb. Jehovah) (1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in \\Ex 3:14\\), "He that is who He is, therefore the eternal I AM:" But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being. (2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (\\Gen 1:26\\); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this. (3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones \\Gen 3:9-13\\ and clothed them with "coats of skins" \\Gen 3:21\\ a beautiful type of righteousness provided by the Lord God through sacrifice \\Rom 3:21,22\\. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt \\Ex 3:13-17\\. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are: (a) His holiness \\ Lev 11:44,45 19:1,2 20:26 Hab 1:12,13\\ (b) His hatred and judgment of sin \\Dt 32:35-42 Gen 6:5-7 Ps 11:4-6 66:18 Ex 34:6,7\\ (c) His love for and redemption of sinners, but always righteously \\ Gen 3:21 8:20,21 Ex 12:12,13 Lev 16:2,3 Isa 53:5,6,10\\ Salvation by Jehovah apart from sacrifice is unknown to Scripture. (4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are: (a) Jehovah-jireh, "the Lord will provide" \\Gen 22:13,14\\ i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" \\Ex 15:26\\. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" \\Ex 17:8-15\\. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of \\Gal 5:17\\ the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" \\Jud 6:24\\. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin \\Gen 2:1-5\\. Jehovah loves and saves sinners \\Gen 2:7-18\\ but only through sacrifice \\Gen 2:19-21\\ see also \\Rom 5:1 Eph 2:14 Col 1:20\\. (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. \\See Scofield Note: "Jn 10:7"\\ (f) Jehovah-tsidkenu, "the Lord our righteousness" \\Jer 23:6\\. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" \\Ezek 48:35\\. This name signifies Jehovah's abiding presence with His people \\Ex 33:14,15 1Chr 16:27,33 Ps 16:11 97:5 Mt 28:20 Heb 13:5\\ (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel \\Ex 19:3 20:1,2 Jer 31:31-34\\. (6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly: (1) of the relation of Deity to man (a) as Creator \\Gen 2:7-15\\ (b) as morally in authority over man \\Gen 2:16,17\\ (c) as creating and governing the earthly relationships of man \\Gen 2:18-24 3:16-19,22-24\\ and (d) as redeeming man \\Gen 3:8-15,21\\ (2) of the relation of Deity to Israel \\ Gen 24:7 28:13\\ \\Ex 3:15,18 4:5 5:1 7:6 Dt 1:11,21 4:1 6:3 12:1\\ \\Josh 7:13,19,20 10:40,42 Jud 2:12 1Sam 2:30 1Ki 1:48\\ \\2Ki 9:6 2Ki 10:31 1Chr 22:19 2Chr 1:9 Ezra 1:3 Isa 21:17 \\See Scofield Note: "Gen 1:1"\\ SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) A Panoramic View of the Bible (See also THE PENTATEUCH, Book Introduction, and Notes associated with Genesis 1:1) The Bible, incomparably the most widely circulated of books, at once provokes and baffles study. Even the non-believer in its authority rightly feels that it is unintelligent to remain in almost total ignorance of the most famous and ancient of books. And yet most, even of sincere believers, soon retire from any serious effort to master the content of the sacred writings. The reason is not far to seek. It is found in the fact that no particular portion of Scripture is to be intelligently comprehended apart from some conception of its place in the whole. For the Bible story and message is like a picture wrought out in mosaics: each book, chapter, verse, and even word forms a necessary part, and has its own appointed place. It is, therefore, indispensable to any interesting and fruitful study of the Bible that a general knowledge of it be gained. First. The Bible is one book. Seven great marks attest this unity. (1) From Genesis the Bible bears witness to \\one God\\. Wherever he speaks or acts he is consistent with himself, and with the total revelation concerning him. (2) The Bible forms one \\continuous story\ -the story of humanity in relation to God. (3) The Bible hazards the most unlikely \\predictions\\ concerning the future, and, when the centuries have brought round the appointed time, records their fulfilment. (4) The Bible is a \\progressive\\ unfolding of truth. Nothing is told all at once, and once for all. The law is, "first the blade, then the ear, after that the full corn." Without the possibility of collusion, often with centuries between, one writer of Scripture takes up an earlier revelation, adds to it, lays down the pen, and in due time another man moved by the Holy Spirit, and another, and another, add new details till the whole is complete. (5) From beginning to end the Bible testifies to \\one redemption\\. (6) From beginning to end the Bible has \\one great theme\ -the person and work of the Christ. (7) And, finally, these writers, some forty-four in number, writing through twenty centuries, have produced a \\perfect harmony\\ of doctrine in progressive unfolding. This is, to every candid mind, the unanswerable proof of the divine inspiration of the Bible. Second. \\The Bible is a book of books.\\ Sixty-six books make up the one Book. Considered with reference to the unity of the one book the separate books may be regarded as chapters. But that is but one side of the truth, for each of the sixty-six books is complete in itself, and has its own theme and analysis. In the present edition of the Bible these are fully shown in the introductions and divisions. It is therefore of the utmost moment that the books be studied in the light of their distinctive themes. Genesis, for instance, is the book of beginnings--the seed-plot of the whole Bible. Matthew is the book of the King, & etc. Third. \\The books of the Bible fall into groups.\\ Speaking broadly there are five great divisions in the Scriptures, and these may be con- veniently fixed in the memory by five key-words, Christ being the one theme (\\Lk 24:25-27\\). PREPARATION The OT MANIFESTATION The Gospels PROPAGATION The Acts EXPLANATION The Epistles CONSUMMATION The Apocalypse In other words, the Old Testament is the \\preparation\\ for Christ; in the Gospels he is \\manifested\\ to the world; in the Acts he is preached and his Gospel is \\propagated\\ in the world; in the Epistles his Gospel is \\explained\\; and in the Revelation all the purposes of God in and through Christ are \\consummated.\\ And these groups of books in turn fall into groups. This is especially true of the Old Testament, which is in four well defined groups. Over these may be written as memory aids: REDEMPTION Genesis Exodus Leviticus Numbers Deuteronomy ORGANIZATION Joshua Judges Ruth I,II Samuel I,II Kings I,II Chronicles Ezra Nehemiah Esther POETRY Job Psalms Proverbs Ecclesiastes Song of Solomon Lamentations SERMONS Isaiah Jonah Jeremiah Micah Ezekiel Nahum Daniel Habakkuk Hosea Zephaniah Joel Haggai Amos Zechariah Obadiah Malachi Again care should be taken not to overlook, in these general groupings, the distinctive messages of the several books composing them. Thus, while \\redemption\\ is the \\general\\ theme of the Pentateuch, telling as it does the story of the redemption of Israel out of bondage and into "a good land and large," each of the five books has its own distinctive part in the whole. Genesis is the book of beginnings, and explains the \\origin\\ of Israel. Exodus tells the story of the \\deliverance\\ of Israel; Leviticus of the \\worship\\ of Israel as delivered people; Numbers the wanderings and failures of the delivered people, and Deuteronomy warns and instructs that people in view of their approaching entrance upon their inheritance. The Poetical books record the spiritual experiences of the redeemed people in the varied scenes and events through which the providence of God led them. The prophets were inspired preachers, and the prophetical books consist of sermons with brief connecting and explanatory passages. Two prophetical books, Ezekiel and Daniel, have a different character and are apocalyptic, largely. Fourth. \\The Bible tells the Human Story.\\ Beginning, logically, with the creation of the earth and man, the story of the race sprung from the first human pair continues through the first eleven chapters of Genesis. With the twelfth chapter begins the history of Abraham and of the nation of which Abraham was the ancestor. It is that nation, Israel, with which the Bible narrative is thereafter chiefly concerned from the eleventh chapter of Genesis to the second chapter of the Acts of the Apostles. The Gentiles are mentioned, but only in connection with Israel. But it is made increasingly clear that Israel Song fills the scene only because entrusted with the accomplishment of great world-wide purposes (\\Dt 7:7\\). The appointed mission of Israel was, (1) to be a witness to the unity of God in the midst of idolatry (\\Dt 6:5 Is 43:10\\); (2) to illustrate to the nations the greater blessedness of serving the one true God (\\Dt 33:26-29 1Chr 17:20,21 Ps 102:15\\); (3) to receive and preserve the Divine revelation (\\Rom 3.1,2\\); and (4) to produce the Messiah, earth's Saviour and Lord (\\Rom 9:4\\). The prophets foretell a glorious future for Israel under the reign of Christ. The biblical story of Israel, past, present, and future, falls into seven distinct periods: (1) From the call of Abram (Gen 12) to the Exodus (Ex. 1-20); (2) From the Exodus to the death of Joshua (Ex 21 to Josh 24); (3) from the death of Joshua to the establishment of the Hebrew monarchy under Saul; (4) the period of the kings from Saul to the Captivities; (5) the period of the Captivities; (6) the restored commonwealth from the end of the Babylonian captivity of Judah, to the destruction of Jerusalem, A.D. 70; (7) the present dispersion. The Gospels record the appearance in human history and within the Hebrew nation of the promised Messiah, Jesus Christ, and tell the wonderful story of his manifestation to Israel, his rejection by that people, his crucifixion, resurrection, and ascension. The Acts of the Apostles record the descent of the Holy Spirit, and the beginning of a new thing in human history, the Church. The division of the race now becomes threefold--the Jew, the Gentile, and the Church of God. Just as Israel is in the foreground from the call of Abram to the resurrection of Christ, Song now the Church fills the scene from the second chapter of the Acts to the fourth chapter of the Revelation. The remaining chapters of that book complete the story of humanity and the final triumph of Christ. Fifth. \\The Central\\ \\Theme of the Bible is Christ.\\ It is this manifestation of Jesus Christ, his Person as "God manifest in the flesh" (\\1Tim 3.16\\), his sacrificial death, and his resurrection, which constitute the Gospel. Unto this all preceding Scripture leads, from this all following Scripture proceeds. The Gospel is preached in the Acts and explained in the Epistles. Christ, Son of God, Son of man, Son of Abraham, Son of David, thus binds the many books into one Book. Seed of the woman (\\Gen 3:15\\) he is the ultimate destroyer of Satan and his works; Seed of Abraham he is the world blesser; Seed of David he is Israel's King. "Desire of all Nations." Exalted to the right hand of God he is "head over all to the Church, which is his body," while to Israel and the nations the promise of his return forms the one and only rational expectation that humanity will yet fulfil itself. Meanwhile the Church looks momentarily for the fulfilment of his special promise: "I will come again and receive you unto myself" (\\Jn 14:1-3\\). To him the Holy Spirit throughout this Gospel age bears testimony. The last book of all, the Consummation book, is "The Revelation of Jesus Christ" (\\Rev 1:1\\). Scofield Reference Notes (\\THE PENTATEUCH\\) The five books ascribed to Moses have a peculiar place in the structure of the Bible, and an order which is undeniably the order of the experience of the people of God in all ages. Genesis is the book of origins--of the beginning of life, and of ruin through sin. Its first word, "In the beginning God," is in striking contrast with the end, "In a coffin in Egypt." Exodus is the book of redemption, the first need of a ruined race. Leviticus is the book of worship and communion, the proper exercise of the redeemed. Numbers speaks of the experiences of a pilgrim people, the redeemed passing through a hostile scene to a promised inheritance. Deuteronomy, retrospective and prospective, is a book of instruction for the redeemed about to enter that inheritance. That Babylonian and Assyrian monuments contain records bearing a grotesque resemblance to the majestic account of the creation and of the Flood is true, as also that these antedate Moses. But this confirms rather than invalidates inspiration of the Mosaic account. Some tradition of creation and the Flood would inevitably be handed down in the ancient cradle of the race. Such a tradition, following the order of all tradition, would take on grotesque and mythological features, and these abound in the Babylonian records. Of necessity, therefore, the first task of inspiration would be to supplant the often absurd and childish traditions with a revelation of the true history, and such a history we find in words of matchless grandeur, and in a order which, rightly understood, is absolutely scientific. In the Pentateuch, therefore, we have a true and logical introduction to the entire Bible; and, in type, an epitome of the divine revelation. ------------------------------------------------------------------ SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) [Book Introduction] The First Book of Moses called \\GENESIS\\ \\GENESIS\\ is the book of \\beginnings\\. It records not only the beginning of the heavens and the earth, and of plant, animal, and human life, but also of all human institutions and relationships. Typically, it speaks of the new birth, the new creation, where all was chaos and ruin. With Genesis begins also that progressive self-revelation of God which culminates in Christ. The three primary names of Deity, Elohim, Jehovah, and Adonai, and the five most important of the compound names, occur in Genesis; and that in an ordered progression which could not be changed without confusion. The problem of \\sin\\ as affecting man's condition in the earth and his relation to God, and the divine solution of that problem are here in essence. Of the eight \\great covenants\\ which condition human life and the divine redemption, four, the \\Edenic\\, \\Adamic, Noahic, and Abrahamic Covenants\\ are in this book; and these are the fundamental covenants to which the other four, the \\Mosaic\\, \\Palestinian, Davidic, and New Covenants\\, are related chiefly as adding detail or development. Genesis enters into the very structure of the New Testament, in which it is quoted above sixty times in seventeen books. In a profound sense, therefore, the roots of all subsequent revelation are planted deep in Genesis, and whoever would truly comprehend that revelation must begin here. The inspiration of Genesis and it character as a divine revelation are authenticated by the testimony of Christ \\Mt 19:4-6 24:37-39\\ \\Mk 10:4-9 Lk 11:49-51 17:26-29,32 Jn 1:5 7:21-23 8:44,56\\. Genesis is in five chief divisions: I. Creation (1. 1-2.25) II. The fall and redemption (3. 1-4, 7). III. The Diverse Seeds, Cain and Seth, to the Flood (4.8-7.24). IV. The Flood to Babel (8.1-11.9). V. From the call of Abram to the death of Joseph (11:10-50:26). The events recorded in Genesis cover a period of 2,315 years (Ussher). [THE ORIGINAL CREATION] [Margin] {beginning} Jn 1:1 [1] {God} Elohim (sometimes El or Elah), English form "God," the first of the three primary names of Deity, is a uni-plural noun formed from El=strength, or the strong one, and Alah, to swear, to bind oneself by an oath, Song implying faithfulness. This uni-plurality implied in the name is directly asserted in \\Gen 1:26\\ (plurality), \\Gen 1:27\\ (unity) see also \\Gen 3:22\\. The Trinity is latent in \\Elohim\\. As meaning primarily the Strong One it is fitly used in the first chapter of Genesis. Used in the OT about 2500 times. \\See Scofield Note: "Gen 2:4"\\ [Summary of the creation work of Chapter 1.] [2] {Lord} LORD (Heb. Jehovah) (1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in \\Ex 3:14\\), "He that is who He is, therefore the eternal I AM:" But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being. (2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (\\Gen 1:26\\); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this. (3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones \\Gen 3:9-13\\ and clothed them with "coats of skins" \\Gen 3:21\\ a beautiful type of righteousness provided by the Lord God through sacrifice \\Rom 3:21,22\\. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt \\Ex 3:13-17\\. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are: (a) His holiness \\ Lev 11:44,45 19:1,2 20:26 Hab 1:12,13\\ (b) His hatred and judgment of sin \\Dt 32:35-42 Gen 6:5-7 Ps 11:4-6 66:18 Ex 34:6,7\\ (c) His love for and redemption of sinners, but always righteously \\ Gen 3:21 8:20,21 Ex 12:12,13 Lev 16:2,3 Isa 53:5,6,10\\ Salvation by Jehovah apart from sacrifice is unknown to Scripture. (4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are: (a) Jehovah-jireh, "the Lord will provide" \\Gen 22:13,14\\ i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" \\Ex 15:26\\. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" \\Ex 17:8-15\\. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of \\Gal 5:17\\ the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" \\Jud 6:24\\. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin \\Gen 2:1-5\\. Jehovah loves and saves sinners \\Gen 2:7-18\\ but only through sacrifice \\Gen 2:19-21\\ see also \\Rom 5:1 Eph 2:14 Col 1:20\\. (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. \\See Scofield Note: "Jn 10:7"\\ (f) Jehovah-tsidkenu, "the Lord our righteousness" \\Jer 23:6\\. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" \\Ezek 48:35\\. This name signifies Jehovah's abiding presence with His people \\Ex 33:14,15 1Chr 16:27,33 Ps 16:11 97:5 Mt 28:20 Heb 13:5\\ (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel \\Ex 19:3 20:1,2 Jer 31:31-34\\. (6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly: (1) of the relation of Deity to man (a) as Creator \\Gen 2:7-15\\ (b) as morally in authority over man \\Gen 2:16,17\\ (c) as creating and governing the earthly relationships of man \\Gen 2:18-24 3:16-19,22-24\\ and (d) as redeeming man \\Gen 3:8-15,21\\ (2) of the relation of Deity to Israel \\ Gen 24:7 28:13\\ \\Ex 3:15,18 4:5 5:1 7:6 Dt 1:11,21 4:1 6:3 12:1\\ \\Josh 7:13,19,20 10:40,42 Jud 2:12 1Sam 2:30 1Ki 1:48\\ \\2Ki 9:6 2Ki 10:31 1Chr 22:19 2Chr 1:9 Ezra 1:3 Isa 21:17\\ See other names of Deity, [Margin] {Lord God} Deity (names of God) \\See Scofield Note: "Mal 3:18"\\ \\See Scofield Note: "Gen 2:7"\\ [The creative act of Gen 1:27 described] \\See Scofield Note: "Gen 14:18"\\ [1] {Melchizedek} Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in \\resurrection\\, since Melchizedek presents only the \\memorials\\ of sacrifice, bread and wine. "After the order of Melchizedek" \\Heb 6:20\\ refers to the royal \\authority\\ and unending \\duration\\ of Christ's high priesthood \\Heb 7:23,24\\. The Aaronic priesthood was often interrupted by death. Christ is a priest after the \\order\\ of Melchizedek, as King of righteousness, King of peace \\Isa 11:4-9 Heb 7:2\\ and in the \\endlessness\\ of his priesthood; but the Aaronic priesthood typifies His priestly \\work\\. [2] {most high God} "Most high," or "most high God" (Heb. \\El Elyon\\). "\\Elyon\\ means simply "highest." (1) The first revelation of this name (\\Gen 14:8\\) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings \\Gen 14:1-17\\ is met by Melchizedek, King of Salem. . . the "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord [Jehovah], the most high God [El-Elyon], the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. \\Gen 14:18-23\\. (a) The Lord (Jehovah) is know to a \\Gentile\\ king (Melchizedek) by the name "most high god" [El Elyon); (b) a \\Gentile\\ is the priest of El Elyon and (c) His distinctive \\character\\ as most high God is "possessor of heaven and earth." Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nations [i.e. Gentiles] their inheritance, when he separated the sons of Adam," etc. \\ Dt 32:8\\. As "\\possessor\\ heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared \\Dt 32.8\\. To the same purport is the use of the name in Daniel, the book of Gentile prophecy \\Dan 3:26 4:17,24,25,32,34,35 5:18,21\\. (2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres: (a) the heavenly authority of El Elyon (e.g. \\Dan 4:35,37 Isa 14:13,14 Mt 28:18\\ (b) the earthly authority of El Elyon (e.g). \\Dt 32:8 Ps 9:2-5 21:7 47:2-4 56:2,3 82:6,8 83:16-18 91:9-12\\ \\2Sam 22:14,15 Dan 5:18\\ [Margin] {Melchizedek} Meaning King of Righteousness. Cf. \\Heb 7:2\\. [Margin] {Salem} Meaning Peace. Cf. \\Heb 7:2\\ \\See Scofield Note: "Gen 15:2"\\ [1] "Lord" (Heb. Adon, Adonai) (1) The primary meaning of \\Adon, Adonai\\, is Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships; \\master\\ and \\husband\\ \\Gen 24:9,10,12\\ "master" may illustrate the former; \\Gen 18:12\\ "lord," the latter). Both these relationships exist between Christ and the believer \\Jn 13:13\\ "master"; \\2Cor 11:2,3\\ "husband"). (2) Two principles inhere in the relation of master and servant: (a) the Master's right to implicit obedience \\Jn 13:13 Mt 23:10 Lk 6:46\\ (b) the servant's right to direction in service \\ Isa 6:8-11\\ Clear distinction in the use of the divine names is illustrated in \\Ex 4:10-12\\. Moses feels his weakness and incompetency, and "Moses said unto the Lord [Jehovah], O my Lord [Adonai], I Amos not eloquent," etc. Since \\service\\ is in question, Moses appropriately addresses Jehovah as Lord. But now \\power\\ is in question, and it not the Lord (Adonai) but Jehovah (Lord) who answers (referring to creation power)--"and Jehovah said unto him, Who hath made man's mouth? . . Now therefore go, and I will be with thy mouth." The same distinction in \\Josh 7:8-11\\. See, for other names of Deity: [2] "Lord God" (Heb. Adonai Jehovah). When used distinctively, this compound name, while gathering into one the special meanings of each \\See Scofield Note: "Gen 2:4"\\ \\See Scofield Note: "Gen 15:2"\\ will be found to emphasize the Adonai rather than the Jehovah character of Deity. (The following passages may suffice to illustrate this:) \\Gen 15:2,8 Dt 3:24 9:26 Josh 7:7 Jud 6:22 16:28 2Sam 7:18-20\\, \\2Sam 7:28,29 1Ki 2:26 Ps 69:6 71:5 Isa 7:7\\ \\See Scofield Note: "Gen 17.1"\\ [1] {Almighty God} "Almighty God" (Heb. El Shaddai) (1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" \\See Scofield Note: "Gen 1:1"\\. The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a \\woman's\\ breast; e.g. \\Gen 49:25 Job 3:12 Ps 22:9 Song 1:13 4:5\\ \\Song 7:3,7,8 8:1,8,10 Isa 28:9 Ezek 16:7\\. Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, Song El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture. (2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name \\Gen 17:1-8\\. To a man ninety-nine years of age, and "as good as dead" \\Heb 11:12\\. He said: "I Amos the Almighty God [El Shaddai] . . . I will . . . multiply thee exceedingly." To the same purport is the use of the name in \\Gen 28:3,4\\. (3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see \\Jn 15:2 Heb 12:10 Ruth 1:20\\. Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness \\Job 5:17-25\\. \\See Scofield Note: "Gen 21:33"\\ [1] {everlasting God} (1) The Hebrew "Olam" is used in Scripture: (a) of secret or hidden things (e.g. \\Lev 5:2\\ "hidden"; \\2Ki 4:27\\, "hid"; \\Ps 10:1\\, "hidest"); (b) an indefinite time or age \\Lev 25:32\\, "at any time"; \\Josh 24:2\\ "in old time"). Hence the word is used to express the eternal duration of the being of God, \\Ps 90:2\\. "From everlasting to everlasting"), and is the Hebrew synonym of the Greek "aion," age or dispensation. \\See Scofield Note: "1Sam 1:3"\\ [1] {Lord of hosts} Jehovah (Lord) of Hosts, Heb. \\Jehovah Sabaoth.\\ For the distinctive meanings of Jehovah, \\See Scofield Note: "Gen 2:4"\\. \\Sabaoth\\ means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of \\power.\\ "The Lord of Hosts, He is the King of glory" \\ Ps 24:10\\ and accordingly in the Old Testament Scripture this name is revealed in the time of Israel's \\need\\. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the Lord of hosts is with us." \\ Ps 46:7,11\\. The meanings and uses of this name may thus be summarized: (1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of \\all\\ divine or heavenly power as available for the need of God's people \\Gen 32:1,2 Isa 6:1-5\\ \\1Ki 22:19 Lk 2:13-15\\. (2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure \\1Ki 18:15 19:14\\ \\Isa 1:9 8:11-14 9:13-19 10:24-27 31:4,5 Hag 2:4 Mal 3:16,17 Jas 5:4\\. [Margin] {God} Deity (names of) Gen 2:4, 7 (Gen 1:1; Mal 3:18) [2] {created} But three \\creative\\ acts of God are recorded in this chapter: (1) heavens and the earth, v.1; (2) animal life, v.21; and (3) human life, vs. 26,27. \\ Gen 1:1,21,26,27\\. The first creative act refers to the dateless past, and gives scope for all the geologic ages. [Margin] {Lord God} Deity (names of God) \\See Scofield Note: "Mal 3:18"\\ [1] {God} Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His \\names\\, as follows: ========================================================== Class | English Form | Hebrew Equivalent ========================================================== Primary |God | El, Elah, or Elohim (Ge. 1.1,note) |LORD | Jehovah (Ge. 2,4, note) |Lord | Adon or Adonai (Ge. 15.2, note) | | Compound (with |Almighty God | El Shaddai (Ge. 17.1, note) El = God) |Most High, or | |most high God | El Elyon (Ge. 14.18, note) |everlasting God | El Olam (Ge. 21.33, note) | | Compound (with |LORD God | Jehovah Elohim (Ge. 2.4, note) Jehovah = Lord) |Lord GOD | Adonai Jehovah (Ge. 15.2, note) |LORD of hosts | Jehovah Sabaoth (1Sa 1.3, note) ---- The trinity is \\suggested\\ by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself. This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness. (2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, \\Elohim\\, by the use of the plural pronoun in the interrelation of deity as evidenced in \\Gen 1:26 3:22 Ps 110:1 Isa 6:8\\. That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in \\Isa 6:3\\ That the interrelation of Deity is that of Father and Son is directly asserted \\Ps 2:7 Heb 1:5\\ and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g. \\Gen 1:2 Num 11:25 24:2 Jud 3:10 6:34 11:29 13:25 14:6,19\\ \\Jud 15:14 2Sam 23:2 Job 26:13 33:4 Ps 106:33 139:7 Isa 40:7\\ \\Isa 59:19 63:10\\. \\See Scofield Note: "Mal 2:15"\\. (3) The future incarnation is \\intimated\\ in the theophanies, or appearances of God in human form (e.g. \\Gen 18:1,13,17-22 32:24-30\\ and distinctly \\predicted\\ in the promises connected with redemption (e.g. \\Gen 3:15\\ and with the Davidic Covenant (e.g.\\Isa 7:13,14\\ \\9:6,7 Jer 23:5,6\\. The revelation of Deity in the N.T. Song illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him. (4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience. (5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ. (6) Those passages which attribute to God bodily parts and human emotions (e.g. \\Ex 33:11,20 Dt 29:20 2Chr 16:9 Gen 6:6,7 Jer 15:6\\) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin. (7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man \\Gen 1:27\\ and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man. |
> Click Here to find out about Partnering with BBtJ.Org > Click Here for links to supporters who asked to be listed Advertisements: BBtJ.Org does not control the content of the following ads, please use at your own discretion 
If you come back to click here first every time you shop Amazon, it would be much appreciated. It won't cost you any more, but BBtJ.org's finances would benefit. Thanks for your support
|