The Study of the Names of God

NAMES OF GOD

The name of God holds an important key to understanding the doctrine of God and the doctrine of revelation. The name of God is a personal disclosure and reveals His relationship with His people. His name is known only because He chooses to make it known. To the Hebrew mind, God was both hidden and revealed, transcendent and immanent. Even though he was mysterious, lofty, and unapproachable, He bridged the gap with humankind by revealing His name. See Naming.

The truth of God's character is focused in His name. The divine name reveals God's power, authority, and holiness. This accounts for Israel's great reverence for God's name. The Ten Commandments prohibited the violation of God's name (Ex. 20:7; Deut. 5:11). Prophets spoke with authority when they uttered God's name. Oaths taken in God's name were considered binding, and battles fought in the name of God were victorious. Other nations would fear Israel, not because it was a mighty nation, but because it rallied under the Lord's name. In the New Testament, God's name is manifested most clearly in Jesus Christ. He is called "the Word" (John 1:1), and Jesus himself makes the claim that he has revealed the name of God (John 17:6). God's name is His promise to dwell with His people.

God of the Fathers

Before Moses' encounter with God in the Midianite desert, God was known generally as the God of the Fathers. Various names were used for God under this conception, most of which were associated with the primitive Semitic word El.

El is a generic term for God or deity. It appears in ancient languages other than Hebrew. One can see the similarities to the modern Arabic word for God, Al or Allah. The word El refers to an awesome power that instills within humankind a mysterious dread or reverence.

Even though El was a term for God in pagan or polytheistic religions, it is not a designation for an impersonal force like one would find in animism. Pagans worshipped El as a high and lofty God. He was the chief God in the Canaanite pantheon. See Canaan.

The word El in the Bible is often a reference to deity as opposed to the particular historical revelation associated with the name "Yahweh" (see below). More often than not, however, it is used interchangeably as a synonym for Yahweh, the God of Isreal, and translated God.

One of the most interesting uses of El is its alliance with other terms to reveal the character of God. Some of these combinations are:

El-Shaddai "God of the Mountains" or "The Almighty God." This term is more closely associated with the patriarchal period and can be found most frequently in the Books of Genesis and Job. Exodus 6:3 underlines El-Shaddai as the name revealed to the patriarchs. God used it to make His Covenant with Abraham (Gen. 17:1-2).

El-Elyon "The Most High God" or "The Exalted One" (Num. 24:16; 2 Sam. 22:14; Ps. 18:13). Melchizadek was a priest of El-Elyon and blessed Abraham in this name (Gen. 14:19-20), refering to El-Elyon as "Maker of heaven and earth." Canaanites at Ugarit also worshiped god as El-Elyon. El-Elyon seems to have had close ties to Jerusalem.

El-Olam "God of Eternity" or "God the Everlasting One" (Gen. 21:33; Isa. 26:4; Ps. 90:2). God's sovereignty extends through the passing of time and beyond our ability to see or understand.

El-Berith "God of the Covenant" (Judg. 9:46) transforms the Canaanite Baal Berith (8:33) to show God alone makes and keeps covenant.

El-Roi "God who Sees me" or "God of Vision" (Gen. 16:13). God sees needs of His people and responds.

Other Uses The name El is frequently combined with other nouns or adjectives. Some examples are: Israe-el (One who is ruled by God), Beth-el (House of God), Peni-el (Face of God). In the crucifixion narrative (Mark 15:34), Jesus employed a form of El when he cried from the cross, "Eloi, Eloi," "my God, my God," quoting Psalm 22.

The Covenant Name

The covenant name for God was "Yahweh." Israel's faith was a new response to God based on His disclosure. This name was so unique and powerful that God formed a covenant with His people based upon his self-revelation. See YHWH.

Yahweh

Titles appear in English translations as Jehovah. See YHWH.

Yahweh-Jireh "The Lord will Provide" (Gen. 22:14). This was the name given to the location where God provided a ram for Abraham to sacrifice in the place of Isaac. This name is a testimony to God's deliverance.

Yahweh-Nissi "The Lord is my Banner" (Ex. 17:15). Moses acribed this name to God after a victory over the Amalekites. The name of God was considered a banner under which Israel could rally for victory. The Lord's name was the battle cry.

Yahweh-Mekaddesh "The Lord Sanctifies" (Ex. 31:13). Holiness is the central revelation of God's character. God calls for a people who are set apart.

Yahweh-Shalom "The Lord is Peace" (Judg. 6:24). This was the name of the altar that Gideon built at Ophrah signifying that God brings well-being not death to His people.

Yahweh-Sabaoth "The Lord of Hosts" (1 Sam. 1:3; Jer. 11:20; compare 1 Sam. 17:45). This can also be rendered, "The Lord Almighty." It represents God's power over the nations and was closely tied to Shiloh, to the ark of the covenant, and to prophecy. The title designates God as King and ruler of Israel, its armies, its Temple, and of all the universe.

Yahweh-Rohi "The Lord is my Shepherd" (Ps. 23:1). God is the One who provides loving care for His people.

Yahweh-Tsidkenu "The Lord is Our Righteousness" (Jer. 23:5-6; 33:16). This was the name Jeremiah gave to God, the Righteous King, who would rule over Israel after the return from captivity. He would establish a new kingdom of justice.

Yahweh-Shammah "The Lord is There" (Ezk. 48:35) This is the name of God associated with the restoration of Jerusalem, God's dwelling place.

Other Names

This was the chief god of the Canaanite pantheon. In some ancient religions, Baal and El could be used interchangeably. There were tendencies within Israel to identify Baal with Yahweh, but Baal worship was incompatible with Hebrew monotheism. Prophets, such as Elijah and Hosea, called the people away from these tendencies and back to the covenant.

Adon (or Adonai)

This is a title of authority and honor. It can be translated "Lord." It is not exclusively a title for deity because it is used in addressing a superior, such as a king or master. In this sense, it is used to ascribe the highst honor and worship to God. Adon or Adonai was often used in conjunction with Yahweh. In time, Adonai became a substitute for Yahweh. In the postexilic period, it took on the connotation of God's absolute lordship.

Symbolic Titles

A prominent characteristic of Scripture is its use of figurative language. Many of the names for God are symbolic, illustrative, or figurative.

Ancient of Days (Dan. 7:9,13,22) The picture presented is of an old man who lived for many years. This, of course, is not a literal description of God, but a confession that He lives forever and His kingdom is everlasting. His rule encompasses the exspanses of time. Unlike the portrait presented in other religions where the gods are bound within time, Yahweh is active in time and history. He gives history meaning and is drawing it to a conclusion. He is from "everlasting to everlasting." (Ps. 90:2)

Rock (Deut. 32:18; Ps. 19:14; Isa. 26:4) God is strong and permanent. Yahweh is sometimes identified as "The Rock of Israel."

Refuge (Ps. 9:9; Jer. 17:17) God is a haven from the enemy.

Fortress (Ps. 18:2; Nah. 1:7) God is a defense against the foe.

Shield (Gen. 15:1; Ps. 84:11) God is protection.

Sun (Ps. 84:11) God is the source of light and life.

Refiner (Mal. 3:3) God is purifier.

Political Names

King

In the Ancient East, it was common to address gods as king. Kingship was also ascribed to Yahweh. His covenant people were to obey Him as a Sovereign. This title is the key to understanding the kingdom of God, which is the most frequent title used in Scripture to describe God's rule.

Judge

The Judge was the political ruler during the time of tribal confederacy. Yahweh is the Judge who arbitrates disputes, sets things right, and intervenes for Israel in its military campaigns.

Shepherd

God is frequently described as a Shepherd. This was a nurturing term to describe the care given to His covenantal people. It also had political or ruling connotations. Yahweh is the Shepherd King (Ezk. 34). In the New Testament, the image of God as shepherd is continued in parables (Luke 15:4-7) and in John's protrayal of Christ as the Good Shepherd (John 10:1-18).

God the Father

In the Old Testament, the word father is used for God to describe the close kinship that He enjoys with His worshipers. There are many figurative references to God's fatherhood. "As a father has compassion on his children, so the Lord has compassion on those who fear Him" (Ps. 103:13). God is a "father to Israel" (Jer. 31:9) and speaks of Israel as His "son" (Ex. 4:22; Hos. 11:1).

Father is the distinguishing title for God in the New Testament. Jesus taught His disciples to use the Aramaic "Abba," a term of affection that approximates our word Daddy, to address the heavenly Father. See Abba.

Father takes on a richer meaning when it is joined with other designations.

Our Father. Jesus taught His disciples to address God in this manner when they prayed (Matt. 6:9);

Father of mercies

(2 Cor. 1:3);

Father of lights (Jas. 1:17);

Father of glory (Eph. 1:17).

When the Father title is juxtaposed with the word Son, the significance of God's name in relation to Jesus Christ is understood. Christ's claim to have come in his Father's name reveals that He was God's unique representative (John 5:43). He shares the Father's essential authority and works done in his Father's name bear witness to this special relationship (John 10:25). Christ has provided a full revelation of God because He has clearly declared His name (John 12:28; 17:6).

Brad Creed

YHWH

God's name in Hebrew known by the technical term "Tetragrammaton" (Greek, meaning four letters), these are the four consonants which make up the divine name (Ex. 3:15; found more than 6,528 times in 5522 verses the Old Testament). The written Hebrew language did not include vowels, only the consonants were used; thus readers supplied the vowels as they read (this is true even today in Hebrew newspapers). Reverence for the divine name led to the practice of avoiding its use lest one run afoul of Commandments such as Exodus 20:7 or Leviticus 24:16. In time it was thought that the divine name was too holy to pronounce at all. Thus the practice arose of using the word Adonai: "Lord." Many translations of the Bible followed this practice. In most English translations YHWH is recognizable where the word LORD appears in all caps. See God; I Am; Jehovah; Lord.

In the course of the centuries the actual pronunciation of YHWH was lost. In the Middle Ages Jewish scholars developed a system of symbols placed under and beside the consonants to indicate the vowels. YHWH appeared with the vowels from "Adonai" as a device to remind them to say "Adonai" in their reading of the text. A latinized form of this was pronounced "Jehovah," but it was actually not a real word at all. From the study of the structure of the Hebrew language most scholars today believe that YHWH was probably pronounced Yahweh (Yah weh).

Mark Fountain

The name Jehovah

(Exo 3:11 KJV) And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

Exo 3:11: Verses 11-15. Formerly Moses thought himself able to deliver Israel, and set himself to the work too hastily. Now, when the fittest person on earth for it, he knows his own weakness. This was the effect of more knowledge of God and of himself. Formerly, self-confidence mingled with strong faith and great zeal, now sinful distrust of God crept in under the garb of humility; so defective are the strongest graces and the best duties of the most eminent saints. But all objections are answered in, Certainly I will be with thee. That is enough. Two names God would now be known by. A name that denotes what he is in himself, I AM THAT I AM. This explains his name Jehovah, and signifies,

1. That he is self-existent: he has his being of himself.

2. That he is eternal and unchangeable, and always the same, yesterday, to-day, and forever.

3. That he is incomprehensible; we cannot by searching find him out: this name checks all bold and curious inquiries concerning God.

4. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature; let Israel know this, I AM hath sent me unto you. I am, and there is none else besides me. All else have their being from God, and are wholly dependent upon him. Also, here is a name that denotes what God is to his people. The Lord God of your fathers sent me unto you. Moses must revive among them the religion of their fathers, which was almost lost; and then they might expect the speedy performance of the promises made unto their fathers.

(Exo 3:13 KJV) And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

(Exo 3:14 KJV) And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

(Exo 3:15 KJV) And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

The Early Church suffered great opposition and persecution because of the Name of Jesus Christ.

(Acts 5:28 KJV) Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.

Jesus taught that his name would bring hatred and persecution.

(Mat 24:9 KJV) Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.

We can not separate the person of God from the name of God. It is in his name we find the person, personality, and the character of God revealed. A study of the names of God is imparitive if we wish to have a true understanding and revelation of who Jesus Christ really is.

The size of your faith can be directly related to your understanding of who God is.

(Heb 11:6 KJV) But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

(Micah 6:9 KJV) The LORD'S voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.

The belief in the existence of God is absolutely fundamental to the Christian faith. If a person rejects the existence of God - an athiest, then there is no foundation of belief. How does God reveal Himself to mankind? Can man simply go out and stare into the stars at night and say God reveal yourself to me? First of all, if a man does go outside and look into the stars and does not see God he has big problems to start with.

The gospel revealed to the simple. The heavy-laden invited.

(Mat 11:25 KJV) At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Mat 11:25: Verses 25-30. It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

(Mat 11:26 KJV) Even so, Father: for so it seemed good in thy sight.

(Mat 11:27 KJV) All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

(Mat 11:28 KJV) Come unto me, all ye that labour and are heavy laden, and I will give you rest.

(Mat 11:29 KJV) Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

(Mat 11:30 KJV) For my yoke is easy, and my burden is light.

God's perfections and almighty power

(Job 11:7 KJV) Canst thou by searching find out God? canst thou find out the Almighty unto perfection?

Job 11:7: Verses 7-12. Zophar speaks well concerning God and his greatness and glory, concerning man and his vanity and folly. See here what man is; and let him be humbled. God sees this concerning vain man, that he would be wise, would be thought so, though he is born like a wild ass's colt, so unteachable and untameable. Man is a vain creature; empty, so the word is. Yet he is a proud creature, and self-conceited. He would be wise, would be thought so, though he will not submit to the laws of wisdom. He would be wise, he reaches after forbidden wisdom, and, like his first parents, aiming to be wise above what is written, loses the tree of life for the tree of knowledge. Is such a creature as this fit to contend with God?

(Job 11:8 KJV) It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?

(Job 11:9 KJV) The measure thereof is longer than the earth, and broader than the sea.

(Job 11:10 KJV) If he cut off, and shut up, or gather together, then who can hinder him?

(Job 11:11 KJV) For he knoweth vain men: he seeth wickedness also; will he not then consider it?

(Job 11:12 KJV) For vain man would be wise, though man be born like a wild ass's colt.

And humbling the creature before him

(1 Cor 1:26 KJV) For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

1 Cor 1:26: Verses 26-31. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth, and power, and interest in the world, to publish the gospel of grace and peace. He best judges what men and what measures serve the purposes of his glory. Though not many noble are usually called by Divine grace, there have been some such in every age, who have not been ashamed of the gospel of Christ; and persons of every rank stand in need of pardoning grace. Often, a humble Christian, though poor as to this world, has more true knowledge of the gospel, than those who have made the letter of Scripture the study of their lives, but who have studied it rather as the witness of men, than as the word of God. And even young children have gained such knowledge of Divine truth as to silence infidels. The reason is, they are taught of God; the design is, that no flesh should glory in his presence. That distinction, in which alone they might glory, was not of themselves. It was by the sovereign choice and regenerating grace of God, that they were in Jesus Christ by faith. He is made of God to us wisdom, righteousness, sanctification, and redemption; all we need, or can desire. And he is made wisdom to us, that by his word and Spirit, and from his fulness and treasures of wisdom and knowledge, we may receive all that will make us wise unto salvation, and fit for every service to which we are called. We are guilty, liable to just punishment; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt, and he is made sanctification, that he may in the end be made complete redemption; may free the soul from the being of sin, and loose the body from the bonds of the grave. And this is, that all flesh, according to the prophecy by Jeremiah, Jeremiah 9:23-24, may glory in the special favour, all-sufficient grace, and precious salvation of Jehovah.

(1 Cor 1:27 KJV) But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

(1 Cor 1:28 KJV) And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:

(1 Cor 1:29 KJV) That no flesh should glory in his presence.

(1 Cor 1:30 KJV) But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

(1 Cor 1:31 KJV) That, according as it is written, He that glorieth, let him glory in the Lord.

1 Corinthians 2: (v. 1-5) The plain manner in which the apostle preached Christ crucified.
(v. 6-9) The wisdom contained in this doctrine.
(v. 10-16) It cannot be duly known but by the Holy Spirit.

The plain manner in which the apostle preached Christ crucified

(1 Cor 2:1 KJV) And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

1 Cor 2:1: Verses 1-5. Christ, in his person, and offices, and sufferings, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching, but not so as to leave out other parts of God's revealed truth and will. Paul preached the whole counsel of God. Few know the fear and trembling of faithful ministers, from a deep sense of their own weakness They know how insufficient they are, and are fearful for themselves. When nothing but Christ crucified is plainly preached, the success must be entirely from Divine power accompanying the word, and thus men are brought to believe, to the salvation of their souls.

(Col 2:2 KJV) That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ;

(Col 2:3 KJV) In whom are hid all the treasures of wisdom and knowledge.

He cautions against the errors of heathen philosophy; also against Jewish traditions, and rites which had been fulfilled in Christ

(Col 2:8 KJV) Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

Col 2:8: Verses 8-17. There is a philosophy which rightly exercises our reasonable faculties; a study of the works of God, which leads us to the knowledge of God, and confirms our faith in him. But there is a philosophy which is vain and deceitful; and while it pleases men's fancies, hinders their faith: such are curious speculations about things above us, or no concern to us. Those who walk in the way of the world, are turned from following Christ. We have in Him the substance of all the shadows of the ceremonial law. All the defects of it are made up in the gospel of Christ, by his complete sacrifice for sin, and by the revelation of the will of God. To be complete, is to be furnished with all things necessary for salvation. By this one word "complete," is shown that we have in Christ whatever is required. "In him," not when we look to Christ, as though he were distant from us, but we are in him, when, by the power of the Spirit, we have faith wrought in our hearts by the Spirit, and we are united to our Head.

The circumcision of the heart, the crucifixion of the flesh, the death and burial to sin and to the world, and the resurrection to newness of life, set forth in baptism, and by faith wrought in our hearts, prove that our sins are forgiven, and that we are fully delivered from the curse of the law. Through Christ, we, who were dead in sins, are quickened. Christ's death was the death of our sins; Christ's resurrection is the quickening of our souls.

The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled. Since every mortal man is, through the hand-writing of the law, guilty of death, how very dreadful is the condition of the ungodly and unholy, who trample under foot that blood of the Son of God, whereby alone this deadly hand-writing can be blotted out! Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities.

The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the sabbath of the Jews. The first day of the week, or the Lord's day, is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings.

(Col 2:9 KJV) For in him dwelleth all the fulness of the Godhead bodily.

(Col 2:10 KJV) And ye are complete in him, which is the head of all principality and power:

(Col 2:11 KJV) In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

(Col 2:12 KJV) Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.

(Col 2:13 KJV) And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

(Col 2:14 KJV) Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

(Col 2:15 KJV) And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

(Col 2:16 KJV) Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

(Col 2:17 KJV) Which are a shadow of things to come; but the body is of Christ.

Against worshipping angels; and against legal ordinances

(Col 2:18 KJV) Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

Col 2:18: Verses 18-23. It looked like humility to apply to angels, as if men were conscious of their unworthiness to speak directly to God. But it is not warrantable; it is taking that honour which is due to Christ only, and giving it to a creature. There really was pride in this seeming humility. Those who worship angels, disclaim Christ, who is the only Mediator between God and man. It is an insult to Christ, who is the Head of the church, to use any intercessors but him. When men let go their hold of Christ, they catch at what will stand them in no stead. The body of Christ is a growing body. And true believers cannot live in the fashions of the world. True wisdom is, to keep close to the appointments of the gospel; in entire subjection to Christ, who is the only Head of his church. Self-imposed sufferings and fastings, might have a show of uncommon spirituality and willingness for suffering, but this was not "in any honour" to God. The whole tended, in a wrong manner, to satisfy the carnal mind, by gratifying self-will, self- wisdom, self-righteousness, and contempt of others. The things being such as carry not with them so much as the show of wisdom; or so faint a show that they do the soul no good, and provide not for the satisfying of the flesh. What the Lord has left indifferent, let us regard as such, and leave others to the like freedom; and remembering the passing nature of earthly things, let us seek to glorify God in the use of them.

GOD

God is unique in nature. No person, object, or idea can be compared to God. Anything said about God must be based on His revelation of Himself to us. Anything said about God must be said in human terms, the only terms we have and understand. The reality of God is always much greater than human minds can understand or express.

God as the Bible's Primary Subject

The Bible and history begin with God (Gen. 1:1). The last chapter of the Bible describes God as the "Alpha and Omega, the first and the last, the beginning and the end" (Rev. 22:13 NRSV). All the way through Scripture God is primary. For Christians the primacy of God is reassuring, liberating, and instructive. It reassures us that God controls all existence. It liberates us to know the loving, redeeming God seeks to set us free. It instructs us to be able to look for signs of God throughout His universe.

God as Present with Us

God is present in His world in a unique manner. He is never separated from any part of His creation. As spirit, God has the perfect capability of being present everywhere in the world at once. The psalmist exclaimed, "Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there" (Ps. 139:7-8). The prophet looked for the Messiah to be named Emmanuel, meaning, "God with us"; and Matthew reported that God fulfilled that promise in Jesus (Isa. 7:14; Matt. 1:23). The end time will make the presence of God even more clear: God will live with His people (Rev. 21:3).

Atheists affirm the total absence of God, saying God does not exist, but most human experience affirms a sense of the divine within the reality of life. In some mysterious way God is immanent, that is, He is present in the day-to-day human existence. He enters into personal relationships with the people who inhabit His world.

The Bible speaks of God's presence in two major ways: in space and in relationships. Theologians used the term omnipresence, derived from Latin, to speak of God's presence everywhere in all the world's space. Moses experienced that presence on a wilderness mountain (Ex. 3); Isaiah, in the Jerusalem Temple (Isa. 6); and Paul, on an international highway (Acts 9). Most often the Bible speaks in terms of God being present in relationships. He called Israel to be His people (Ex. 19:3-6). He appeared to Elijah in a "still, small voice" (1 Kings 19:12). Most of all God appeared Person to person in the human flesh of His Son Jesus.

God as Mystery Revealed in Christ

The personal presence of God in Jesus Christ is the central and normative source of knowledge about God. Christ is known today through the witness of inspired Scripture and through the personal witness of the Holy Spirit. Still, what is revealed is the mystery of Christ. Even as it is revealed, God's revelation in Jesus Christ remains mysterious (Rom. 16:25-26; Eph. 3:1-10; Col. 1:24-27; 4:2-4). Faith believes that what remains hidden in mystery is totally consistent with what is revealed in Christ.

Revelation of Christ in the form of Bible narrative allows us to describe God but not to define Him. Perhaps the closest we can come to a definition is that God is the holy Being who is love in servant form. This rises out of Bible statements: "the Lord our God is holy" (Ps. 99:9); "God is love" (1 John 4:8,16). These contain partial descriptions, not definitions. The norm for a definition comes in Jesus, who said, "but I am among you as one who serves" (Luke 22:27 NRSV). Thus Christian preaching echoes Paul: "we do not proclaim ourselves; we proclaim Jesus Christ as Lord; and ourselves as your slaves for Jesus' sake" (2 Cor. 4:5 NRSV).

God's Unique Nature

God is the only God. He is not simply the greatest of many gods--He is the only true God. God is the living God. This separates Him from all other gods and idols, which are merely forms humans have created in the image of things God created (Isa. 41:22-24; 44:9-20; 46:1-2,6-7). "The Lord is the true God, he is the living God, and an everlasting king" (Jer. 10:10; compare 1 Thess. 1:9). Christians see this in Jesus, joining Peter in confessing, "Thou art the Christ, the Son of the living God" (Matt. 16:16).

The living God is also Lord and Master.

In English translations He is Lord in two ways. LORD spelled with small caps represents the Hebrew Yahweh, the personal name of God, by which He introduced Himself to Moses (Ex. 3:15; 6:3). See Names of God; Yahweh. Lord with lowercase letters represents the Hebrew 'adonai and the Greek kurios. See Lord. This refers to the master, the boss, the owner, the person with authority over another. As Lord, God is sovereign Ruler over all the earth; He is the Creator and Judge of all persons. Thus the Hebrew identifies God as "the Lord God (Yahweh), the God of Israel" (Ex. 34:23). He is "Lord of lords" (Deut. 10:17). The New Testament proclaims, "let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ" (Acts 2:36 NIV). Thus Jesus receives the same titles as the Father, leading to a doctrine of the Trinity.

God is holy.

The most basic word we have to describe God is holy. This is the unique quality of God's existence that marks Him off as separate and distinct from all else. Holiness includes the ideas of righteousness and purity, but it is more. Holiness belongs to God alone. It sets Him above us in majesty, power, authority, righteousness, and love. Persons or objects can be said to be holy only by virture of being drawn into relationship with God. (Compare Isa. 5:16; 6:3; 1 Pet. 1:15-16.)

God is eternal.

He has no beginning and no ending. All else begins and ends as an expression of the will of God, but God has always existed and will always continue to exist.

God is spirit.

He is not material or physical as we are. As spirit, He does not have the limitations of material form. Spirit is the highest form of existence. It enables God to be with His people everywhere simultaneously. As spirit, God chose to humble Himself and take on the form of human flesh (Phil. 2:6-11).

God is love.

"God is love itself" is the nearest humans can get to making a non-symbolic statement about God (1 John 4:8,16). His love is coordinated perfectly with His righteousness. God's love is always righteous, and His righteousness is always marked by love. Love is the primary motivation behind revelation (John 3:16). God's love is expressed as His mercy in forgiving sinners and in rescuing or blessing those who do not deserve His attention. His love is expressed in grace, the love and power of God reaching to those who do not deserve His blessing. God's grace is shown in forgiveness, conversion, blessing, nurturing, and chastising of individual persons. God's grace creates a response of love, faith, and obedience in the hearts of people whom He is trying to reach. His grace also works in and through His servants to give them guidance and power as they seek to carry out His will.

God is Father.

The love of God finds supreme expression as Father. God is known in Scripture as Father in three separate senses that must not be confused: (1) He is Father of Jesus Christ in a unique sense--by incarnation (Matt. 11:25-27; Mark 14:36; Rom. 8:15; Gal. 4:6; 2 Pet. 1:17); (2) He is Father of believers--by adoption or redemption (Matt. 5:43-48; Luke 11:2, 13; Gal. 3:26); (3) He is Father of all persons--by creation (Ps. 68:5; Isa. 64:8; Mal. 2:10; Matt. 5:45; 1 Pet. 1:17).

God is intimate.

He is not an impersonal force like gravity, exerting influence in some mechanical, automatic way. He has personal characteristics, just as we do. God is living, working in His world, and relating to His people. He is aware of what is going on, makes plans, and carries them out. He forms relationships and has purpose and will. He is a jealous God, taking himself seriously and insisting that others take Him seriously (Ex. 34:14; Nah. 1:2; 1 Cor. 10:22). He wants more than divided loyalty or indifference from His people. Attributes of God God has distinctive qualities that summarize what He is like.

God’s Glory

God's glory refers to the weight or influence He carries in the universe and to the overwhelming brillance when He appears to people (Ex. 16:7-10; Isa. 6:3; Eph. 1:12-17; Heb. 1:3). It is His presence in all His sovereign power, righteousness, and love. Sometimes the Bible describes the glory of God as a physical manifestation. Sometimes it is a spiritual perception as in a sense of tremendous awe before God. We see the glory of God when we are deeply impressed with a sense of His presence and power.

God’s Wisdom

God's wisdom is His perfect awareness of what is happening in all of His creation in any given moment. This includes His knowledge of the final outcome of His creation and of how He will work from beginning to ending of human history (Job 11:4-12; 28:1- 28; Ps. 139; Rom. 11). It also includes His ability to know what is best for each and every one of His creatures. Sometimes this is called His omniscience.

God’s Power

God's power is His ability to accomplish His purposes and carry out His will in the world. He can do what needs to be done in any circumstance (Job 36:22-33; Isa. 40:10-31; Dan. 3:1-30; Matt. 19:16-26; 1 Cor. 1:18-25). This is sometimes called His omnipotence.

God’s Righteousness

God's righteousness expresses itself in many ways (Ex. 2:23-25; Josh. 23:1-16; Ps. 71:14-21; Isa. 51:5-8; Acts 10:34-35; Rom. 3:5-26). He is the ultimate standard of right and wrong. He is faithful, constant, and unchanging in His character. He works for the right, seeking to extend righteousness and justice throughout the world. He defends the defenseless, helpless, victimized, and oppressed. He opposes evil through personal expressions of His wrath, anger, judgment, punishment, and jealousy. He sits in present and eternal judgment on those who do evil.

His attributes show that God is able to accomplish His will. Nothing can limit Him except limits He places on Himself.

God at Work in His World

God is not an inert being far removed from the world. God is the personal God who cares about and works in the world He created. Creation was His first work but certainly not His last.

God works as Redeemer to save the sinful, rebellious human creatures and to renew His fallen creation. He makes salvation possible. His love makes Him a saving kind of God. He redeemed Israel in the Exodus from Egypt (Ex. 1-15); through the prophets He promised a Messiah who would save His people, and in Jesus Christ provided that salvation (John 3:16). Redemption in Christ completes creation, carrying out the purposes of God and making final, complete salvation possible.

God works in history. The sovereign God exercises His lordship or ownership of the world by continuing to work in His world and through His people. God allows people the freedom to be themselves and make their own free choices but works within those choices to accomplish His eternal purposes. This is called God's providence. God has not predetermined all the events of human history; yet He continues to work in that history in ways we do not necessarily see or understand.

God works toward and in the end time to fulfill His eternal purposes. God will one day bring His purposes to fulfillment, bringing history to a close and ushering in eternity. The sovereign, absolute Lord will accomplish His will in His world.

God as Trinity Finally, God has revealed Himself as Father and Creator, as Son and Savior, and as Holy Spirit and Comforter. This has led the church to formulate the uniquely Christian doctrine of the Trinity. New Testament passages make statements about the work and person of each member of the Trinity to show that each is God; yet the Bible strongly affirms that God is one, not three (Matt. 28:19; John 16:5-11; Rom. 1:1-4; 1 Cor. 12:4-6; 2 Cor. 13:14; Eph. 4:4-6). The doctrine of the Trinity is a human attempt to explain this biblical evidence and revelation. It is an explicit formulation of the doctrine of God in harmony with the early Christian message that "God was in Christ, reconciling the world unto himself" (2 Cor. 5:19). It expresses the diversity of God the Father, God the Son, and God the Holy Spirit in the midst of the unity of God's being. See Christ; Holy Spirit; Trinity.

John W. Eddins, Jr. and J. Terry Young Holman’s Bible Dictionary, Parson’s Quickverse ibid Matthew Henry Commentary, Parson’s Quickverse ibid, Holman’s

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