Biblical Epithets for God: King

Hello Beloved,

We have been studying the names of God over the past eighteen months. These names have helped us to better understand God’s character and attributes. We now move to observe some Biblical “epithets” for God. You may be wondering, “What exactly is an epithet, and why is it important for learning more about God?” Well, to answer your first question, the Oxford English Dictionary defines an epithet as “an adjective or phrase expressing a characteristic quality or attribute of the person or thing mentioned.” For instance, I am a Pastor by title, but when someone says, you are “my Pastor,” the connotation takes on a whole new meaning. The positional title that I have been given by the church takes on a functional overtone of care, compassion, teaching, and council. In a similar manner, there are many of these adjectival epithets which the Bible uses to help us understand more about God and His functional roles in our lives.

The first epithet that we will consider is that of “King.” You could imagine that God as King directly relates to the concept of God’s Kingdom, a concept that pervades the whole of Scripture. We see the concept of King in its initial stages after God’s deliverance of Israel from the Egyptian armies at the Red Sea crossing. At the end of the song of Moses, the man of God declares “the LORD will reign forever and ever.” Exodus 15:18 (ESV) In Numbers 23, Balaam prophesies of God’s kingship in Israel. He states, “He has not beheld misfortune in Jacob, nor has he seen trouble in Israel. The LORD their God is with them, and the shout of a king is among them.” Numbers 23:21 (ESV) In 1 Samuel, the people wanted a king like the nations, and God gave them a king like the nations in Saul. However, before Samuel revealed this king, he rebuked the people for not being content to have God as their king. Samuel stated, “And when you saw that Nahash the king of the Ammonites came against you, you said to me, ‘No, but a king shall reign over us,’ when the LORD your God was your king.” 1 Samuel 12:12 (ESV) Isaiah reminds God’s people of His faithfulness to the Jews by communicating, “for the LORD is our judge; the LORD is our lawgiver; the LORD is our king; he will save us.” Isaiah 33:22 (ESV) Zechariah proclaims that in the millennial kingdom “the LORD will be king over all the earth. On that day the LORD will be one and his name one.” Zechariah 14:9 (ESV) Finally, in 1 Timothy, Paul cries out a statement of praise and confidence resounding, “to the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. 1 Timothy 1:17 (ESV)

The title of “King” describes God as the eternal and sovereign ruler over the whole creation: visible and invisible, heavenly and earthly, material and immaterial, or animal and spiritual. As King, God is superior to all of creation and created beings as relates to rank, power, prestige, and authority. In His kingship, God speaks on His own authority; therefore, all of His standards, judgments, statutes, and decrees are based on His sovereignty. Finally, as the King, God is the Leader, Deliverer, and Protector of His chosen People nationally and individually. As Josiah Conder so stated, “The Lord is King! Who then shall dare resist his will, distrust his care, or murmur at his wise decrees, or doubt his royal promises?”

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

The Names of God: Kyrios

Hello Beloved,

As we continue the discussion on God’s names, we have moved from the Old to the New Testament, so we are dealing more with titles than names at this point. The name or title that we will consider in this article is the Greek kyrios, which is usually translated, Lord. Similar to the Hebrew Adonai, the Greek kyrios can mean owner or master. It is also sometimes translated as sir, such as in John 4:11 where the “woman at the well” respectfully questioned Jesus’ ability to draw water from the well. The word is translated as owner in Luke 19:33 to describe the possessors of the colt that Jesus rode for His triumphal entry into Jerusalem. In Colossians 4:1, the title is used of masters, in the context of Paul’s admonition that they treat their bondservants with justice and fairness. However, for our purposes, God’s title of Kyrios as Lord can also speak of His creatorship, power to reveal history, and just dominion over the universe. When used of God, it infers superior sovereignty over all things, and it insinuates that He is the Creator and Owner of all things; whether visible or invisible, heavenly or earthly, and material or immaterial. The term kyrios is heavily used in Luke’s writings (210 times) and in those from Paul (275 times).

My favorite passage which uses the term Kyrios is found in the Christ hymn that Paul wrote, referenced in Philippians 2:5-11. After Paul gives the description of Christ’s incarnation, self-emptying, humiliation, and death on the cross; he communicates Christ’s exaltation as God gave Him a name above every name. In verses ten and eleven Paul states, “so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Kyrios), to the glory of God the Father” Philippians 2:10-11 (ESV). What makes the use of “Lord” or “Kyrios” here so unique and important is that Paul is actually quoting a passage from Isaiah. In the servant section of Isaiah, the prophet writes:

22 “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. 23 By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear allegiance.’ 24 “Only in the LORD (Yahweh), it shall be said of me, are righteousness and strength; to him shall come and be ashamed all who were incensed against him. 25 In the LORD (Yahweh) all the offspring of Israel shall be justified and shall glory.” Isaiah 45:22-25 (ESV)

Please note that the quote from the Christ hymn in Philippians, which calls Jesus “Lord” or “Kyrios” comes directly from a statement in Isaiah which designates that such posture of worship belongs only to God. Even more than that, the name used for God is that of “LORD” or “Yahweh,” which is the very personal, sacred, and covenant name of God. By using “Lord” or “Kyrios” in alluding to this text, Paul is making the crystal-clear assertion of Jesus’ deity. Of course, I end with that oft sung hymn that finds its truth in the Christ hymn.

He Is Lord, He Is Lord!
He Is Risen From The Dead, And He Is Lord!
Every Knee Shall Bow, Every Tongue Confess
That Jesus Christ Is Lord!

Until next time, this is Pastor Daniel writing, may the grace of the Lord Jesus Christ be with your spirit.

The Names of God: Theos

Hello Beloved,

As we continue our discussion on the names of God, we find ourselves leaving the Hebrew of the Old Testament and moving to the Greek of the New Testament. Similar to the way we began our study for the names of God in the Old Testament, we start with the most basic term for “God” in the Greek, “Theos.”

Theos is almost always translated God, and usually refers to the one true God. Because it is the most generic term for divinity, theos can also be used in other ways. Sometimes theos is used for the “gods” of paganism (Acts 12:22; 14:11; 17:23; 19:26-27; 1 Corinthians 8:5; 2 Thessalonians 2:4). Sometimes, the word can be used of Satan, as when Paul describes him as “the god of this age”
(2 Corinthians 4:4). Sometimes theos is used in an idolatrous manner as when Paul utilizes the term to characterize man’s sinful sensuality in “whose god is their belly” (Philippians 3:19). Of course, in the true sense of divine nature, Jesus Christ is called “Theos” (Romans 9:5; John 1:1,18; 20:28;
Titus 2:13).

Theos technically is not a “name” for God, but a title. As has already been stated, theos is frequently used as the common term for deity in general; however, the word Theos was linked directly to the Jewish concept of God even prior to the formation of the New Testament. For instance, in the Greek Old Testament called the Septuagint, Theos was often the Greek translation for the Hebrew generic term of God, Elohim. Therefore, when Theos was used of God in these contexts, it revealed the truth that He was the one and only true God. The New Testament testifies that Theos (God) is the “only” God (1Timothy 1:17), the only “true’ God (John 17:3), the only “Holy One” (Revelation 15:4), and the only “wise One” (Romans 16:27). Since this is true, believers are to have no other gods besides the one true God [Theos} (Matthew 6:24). As the Theos, God is the Creator, Sustainer, Lord, and Orchestrator of the universe (Acts 17:24; Hebrews 3:4; Revelation 10:6).

When Theos was used in the New Testament, it defined God in much clearer terms, separating the core concepts of Christianity from that of Judaism. This core distinction relates to the truth that God is one essence in three persons: the Father, Son, and Holy Spirit. And God brings redemption through His Son, the Messianic figure of Jesus Christ by His substitutionary death on the cross. The New Testament reveals that Theos is Savior (1 Timothy 1:1; 2:3; 4:10; Titus 1:3; 2:13; 3:4). If we are “in Christ,” then we have a right relationship with God; and through His Spirit, God dwells in us. Consider this final sidenote. The word "Enthusiasm" is derived from two Greek words: "en" meaning in and "theos" meaning God. Enthusiasm is literally “God in us.” The enthusiastic man is one who speaks as if he were possessed by God.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit”.

The Names of God: Yaweh-Adonai

Hello Beloved,

As we continue our study of God’s names, we move from Yahweh, Elohim, and their compounds to a third Hebrew name for God, Adonai. Adonai is often translated “Lord,” but please do not confuse this name with that of the capitalized “LORD,” which often takes the place of Yahweh in our English translations. Similarly, in Jewish tradition, when reading the Hebrew Scripture, they would often substitute the personal name of God, “Yahweh” with “Adonai.” Adonai is used of God about three hundred times in the Old Testament, and like “Elohim” the name “Adonai” is in the plural when it is used of God.

The Baker Encyclopedia of the Bible defines Adonai: the “Divine name translated as ‘Lord’ signifying honor, majesty, and sovereignty.” Adonai, being translated as Lord, signifies ownership or simply the master. Of course, the names “lord” and “master” are often used to describe relationships between servants and their masters in the realm of human interaction. On a practical or relevant level, the name of “Adonai” emphasizes the fact that God is the owner of every human being, and He deserves absolute obedience from all. A scene form Genesis helps to picture the loving and yielding disposition of a servant to his master. The Lord appeared to Abraham by the oaks of Mamre. Abraham, from the opening of his tent lifted his eyes and saw Him, along with two angels. Immediately, Abraham ran and bowed himself stating, “O Lord (Adonai), if I have found favor in your sight, do not pass by your servant.” Genesis 18:3 (ESV) The name of “Adonai” expresses complete dependence on God, trust in Him as master and Lord, and infers a pledge to yield to His will. Further, the name “Adonai” can be used to express assurance, security, ready service, and thanksgiving to the true “Master” and “Lord” of all. Consider how David intersperses the personal name of God (Yahweh) with that of His name for lordship and submission (Adonai). David writes, “I say to the LORD (Yahweh), “You are my Lord (Adonai); I have no good apart from you.”
Psalm 16:2 (ESV) Or consider David’s words of security and thanksgiving to God, when he found himself on the run from Saul while hiding in a cave. Davide states, “I will give thanks to you, O Lord (Adonai), among the peoples; I will sing praises to you among the nations. For your steadfast love is great to the heavens, your faithfulness to the clouds. Psalm 57:9-10 (ESV) Further, consider the words of the prophet, Habakkuk. Though he struggled with understanding the ways of God and His discipline of Judah, at the end of the book, the prophet has nothing but praise. He writes, “Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the LORD (Yahweh); I will take joy in the God of my salvation. GOD, the Lord (Adonai), is my strength; he makes my feet like the deer’s; he makes me tread on my high places . . .” Habakkuk 3:17-19 (ESV)

As I think of these texts, I am reminded of an inscription on a child’s tomb, which reads:

"Who plucked that flower?" cried the gardener as he walked through the garden. His fellow-servant answered, "The Master." . . . And the gardener held his peace.—Elon Foster 

This life contains many challenges and difficulties. We are tempted to question the Lord regarding why circumstances occur as they do, given the sovereign hand of God and His control over all things. Nevertheless, we remember the yielding attitude of Abraham as he awaited God’s promised seed. We recall David’s resolve in the Lord’s goodness while running from Saul, who slanderously accused him, though he was innocent. And we identify with Habakkuk, who yielded his understanding to the ways of the Lord. Do you have an issue in your life right now in which you find yourself needing to bend the knee and pray, “Lord, you are ‘Adonai,’ and I trust in You.” 

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit”.

The Names of God: Yahweh-Elohim

Hello Beloved,

Welcome back to all our blog readers. We are glad to continue this series of study now that Grace has another assistant to help Anita, Kelly Dunnigan. As we pick up on our study of God’s names, today’s focus is the compound names of God relating to his covenant name of Yahweh (YHWH), otherwise known as the tetragrammaton. In this addition, we will consider the compound name of Yahweh-Elohim. The usage for these compounds combines the covenant name of God (Yahweh) and the most used and generic name of God in the Old Testament (Elohim).

It would be wise at this juncture to do a little review. The name of “Yahweh” is derived from the Hebrew verb which means “to be” or “being,” and carries the idea of self-existence. The name of “Elohim” is derived from the Hebrew roots of “El,” which means unlimited strength, energy, might, and power, with the root “alah,” which means to swear, declare, or make a covenant. Being the generic name of God in the Old Testament, Elohim gives the idea of infinite strength and absolute faithfulness. “Yahweh-Elohim” is most often translated “the LORD God” in the English translations.

As we approach the significance of the name “Yahweh-Elohim,” we begin by focusing on the introduction of Yahweh to Moses in the text surrounding Exodus 3:14. From this introduction and the following dialogue, we deduce that “Yahweh” is the God who is present with His people and will go before them. “Yahweh-Elohim” is the eternal, self-existent One, without beginning and without end. He is the One who possesses essential life and permanent existence. “Yahweh-Elohim” keeps His covenants, promises, and eternally sworn purposes. Therefore, the very character of the name “Yahweh-Elohim” infers that God cannot make a covenant or promise that He is unable to fulfill. Sometimes “Yahweh-Elohim” is used with other names of God to give a triple compound meaning, such as with Yahweh-Elohim-Sabaoth (LORD God of Hosts) or Yahweh-Elohim-Israel (Lord God of Israel). A couple of key Scriptures in which “Yahweh-Elohim” is used include Genesis 2:4 and Exodus 3:15. Let’s look at the use of this name in Genesis 2:4 through the end of Genesis 4 to get an idea of how Moses utilized this name of God. Please take a moment to stop and read this section of Scripture. When you read in all capital letters L-O-R-D, think Yahweh, and when you read God, think Elohim.

We read at the beginning of the second creation narrative, “These are the generations of the heavens and the earth when they were created, in the day that the LORD God (Yahweh-Elohim) made the earth and the heavens.” Genesis 2:4 (ESV) From this text to the end of chapter 4 there is a fascinating use of the name “Yahweh-Elohim” that connects the purposes of God for humanity with humanity’s fall into sin. Then as we continue to read through Moses’ work of the Pentateuch (the first five books of the Bible), we perceive God’s plan of redemption through Israel in the presentation of His name at the burning bush incident where God states:

14   . . .  “I AM WHO I AM.” And he said, “Say this to the people of Israel, ‘I AM has sent me to you.’” 15 God also said to Moses, “Say this to the people of Israel, ‘The LORD (Yahweh), the God (Elohim) of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations. Exodus 3:14-15 (ESV)

Consider what Pastor and author Kent Hughes communicates about “Yahweh-Elohim” in
Genesis 2 through 4:

Up to this point in the story, Moses has used only one designation for God, the name Elohim. And he has used it with studied care some thirty-five times (five times seven, the number of perfection). Elohim is the appropriate word for the majestic portrayal of God as Creator of the universe, signifying omnipotent deity. The thirty-five repeated use of this name is metered praise for the perfect creation of the perfect Creator. But now at 2:4 (where chapter 2 should actually begin), the name for God switches to Yahweh-Elohim, “the Lord God” as our translations have it. Yahweh-Elohim is the dominant name from here to the end of chapter 4, which concludes this second section of the creation account. The reason for this is that Yahweh is the personal covenant name of God who relates to and redeems his people (cf. 15:7 and Exodus 3:14, 15). Significantly, the only place in chapters 2–4 that it is not used is 3:2–5, when the serpent and Eve consciously avoid the personal name of God as she is lured toward sin. Gordon Wenham, the eminent Genesis commentator, remarks, “The god they are talking about is malevolent, secretive, and concerned to restrict man: his character is so different from that of Yahweh Elohim that the narrative pointedly avoids the name in the dialogue.” Beautifully, Yahweh-Elohim combines the Creator and Covenant-Redeemer aspects of God into one magnificent name. Here, in the immediate context of the Sabbath, which for Israel became a day to celebrate God as Creator (cf. Exodus 20:11) and as Redeemer (cf. Deuteronomy 5:15), the name Yahweh-Elohim—“the Lord God”—proclaims both these realities. So for our own hearts, we must remember that whenever we come across the title “the Lord God” in Scripture, it signifies God our Creator and our Covenant-Redeemer. How utterly beautiful “the Lord God” is! The appropriateness of this name to this section is everywhere apparent, because Genesis 2–4 focuses on man and woman’s relationship with God. We see it immediately in 2:4–17, which deals with man’s nature, position, and responsibility to God in creation (R. Kent Hughes, Genesis: Beginning and Blessing)

Therefore, let us praise the Almighty God who keeps His promises as the Elohim, and remember He has given us His personal name in Yahweh, and desires a relationship with us.

Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

Names of God: Yahweh-Saboath

Hello Beloved,

I hope you are enjoying this holiday season as we approach the celebration of Jesus’ birth. The name of God that centers our focus this month is Yahweh-Saboath. This name is a combination of Yahweh, the covenant and personal name of God which He gave to His people, and “saboath,” which means “to assemble or mass together.” The inference related to this type of assembly is that of warfare. “Saboath” would be used when a general would assemble an army together for battle, and God has His armies or “hosts” that He assembles to protect His people. Most literally, the word “saboath” can be used in reference to human, non-human, or heavenly hosts. In Deuteronomy 4:19, Moses uses the concept in relation to a host of stars. In Exodus 12:41, Moses uses the concept to speak of God’s people or a host of people as they exit the land of Egypt. However, the use of “saboath” for angels can be seen in many peculiar incidents. In a vision that was given to the prophet Micaiah, he claims to see the “hosts” or assemblies of angels beside the Lord in heaven. (1 Kings 22:19). Consider the description of the Psalmist as he praises the Lord, “Bless the LORD, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the LORD, all his hosts, his ministers, who do his will!” Psalm 103:20-21 (ESV) The hosts of heaven expresses both the heavenly and earthly hosts of the Lord which are organized and placed under God’s sovereign command. Therefore, Yahweh-Saboath means the Lord of hosts.

Though the name “Lord of hosts” specifically conjures up thoughts of God’s control over angel armies, it also emphasizes His supreme control and power over everything both in the material and immaterial universe whether visible or invisible. Further, the name encourages God’s children by reminding them that God has the power and ability to meet their needs beyond anything they could comprehend. For instance, if there is a need for deliverance, then the Lord of hosts, YahwehSaboath, will bring it to pass. If there is a battle with the enemy, Yahweh-Saboath will win the victory. The Lord of hosts is the source of comfort and blessing for His people. When the Bible uses the phrase, “thus says the Lord of hosts,” it is communicating that God’s commands, actions, judgments, and blessings are based on His authority, sovereignty, and power behind His being “the Lord of hosts.” Consider the praise of the seraphim as Isaiah witnessed them praising God, crying to one another “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!” Isaiah 6:3 (ESV) Or consider David’s cry before Goliath. The Philistine giant represented the power, might, ingenuity, and strength of worldly type forces, but David in facing Goliath cried out, “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied.” 1 Samuel 17:45 (ESV) During this Christmas season, let us remember the angels who appeared before the Shepherds as Luke states, “And suddenly there was with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among those with whom he is pleased!’” Luke 2:13-14 (ESV)Finally,I leave you now with the last words of one of my favorite Psalms, “The LORD of hosts is with us; the God of Jacob is our fortress.” Psalm 46:11 (ESV)

Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

* Resources are from the notes of Jim Smith, professor of Brookes Bible College.

Names of God: Yahweh-Raah

Hello Beloved,

I hope that your preparations for Christmas are going well, and you have been able to stop and reflect on the deep meaning of this season. However, as we continue our study of God and His names, we enter the discussion over the impact of Yahweh-Raah. Like many of the other names we have considered, Yahweh-Raah is a compound name including the covenant name of God, Yahweh, and a form of the word “ro’eh.” The primary meaning of “ro’eh” is to feed or lead to pasture such as with a shepherd for his flock. Sometimes, “ro’eh” is taken in a figurative way to describe the relationship between a ruler and people, priest and people, or prophet and people. Consider the Lord’s promise in Jeremiah, “And I will give you shepherds after my own heart, who will feed you with knowledge and understanding.” Jeremiah 3:15 (ESV) Sometimes “ro’eh” is used figuratively to describe folly or judgment (Prov 15:14), and at other times it can be used to express a friend or neighbor in the context of intimately sharing life with another (Ex 33:11).

Most literally, Yahweh-Raah means “the Lord is my Shepherd.” This is one of the most sought names of God because it speaks to the intimacy and care of God, the Shepherd, for His sheep, us. In Psalm 23:1, David said, “The LORD is my shepherd; I shall not want.” Psalm 23:1 (ESV) Consider the implications as the Lord’s name is inferred in Psalm 80:1, as Asaph writes, “Give ear, O Shepherd of Israel, you who lead Joseph like a flock . . .” Psalm 80:1(ESV) Reflect on Israel’s comfort from God’s care and might in Isaiah 40;10-11, “Behold, the Lord GOD comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him. He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young. Isaiah 40:10-11 (ESV) And finally, we contrast the false shepherds of Israel’s leadership who cared only for themselves and scattered God’s flock with the True Shepherd who cares for His sheep. Ezekiel writes:

11 “For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. 12 As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. 13 And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. 14 I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. 15 I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. Ezekiel 34:11-15 (ESV)

 We can conclude that the name Yahweh-Raah reveals that God is a loving watchful protector and keeper of His people. This name shows that there is an intimacy in the relationship between God and His people. The name also communicates that God meets the needs of His people, and that He comforts them in time of distress and trial.

Finally, we conclude with Christ’s identification as the Good Shepherd, which is a direct connection to God’s name Yahweh-Raah. The Good Shepherd knows His sheep (John 10:15), leads His sheep (John 10:3), and lays down His life for the sheep (John 10:11). Please consider this truth as we celebrate the babe in a manger who would grow up to be our Good Shepherd.

Until next time, this is Pastor Daniel writing, May the grace of the Lord Jesus Christ be with your spirit.

* Resources are from the notes of Jim Smith, professor of Brookes Bible College.

Names of God: Yahweh-Tsidkenu

Hello Beloved,

As we move into the Thanksgiving season, our study of God’s names takes us to the God who is Yahweh-Tsidkenu. This name comes from the compound “Yahweh” and “sadaq,” which connects the covenant name of God with the concept of “stiff” or better yet “straight.” “Sadaq” in the Old Testament also carries the connotation of conforming to a norm or standard.

One may consider “sadaq” or righteousness in relation to personal or interpersonal behavior that conforms to a certain moral or ethical standard, a standard defining right and wrong. According to the Old Testament, there is only one standard by which righteousness is measured: the revealed will of God, which is expressed in the Law. In Old Testament times, when a person was said to be “righteous,” it implied the person’s actions were in harmony with his or her obligations to God as His revelation communicated. In no way did this suggest sinlessness or moral perfection.

One may also consider “sadaq” or righteousness in the sense of rendering fair and equal justice or making something right. In this regard the concept of “sadaq” would relate to right or correct judgment or even God’s vindication.

The name Yahweh-Tsidkenu is found in Jeremiah 23:6. In this passage, Yahweh (The Lord) rebukes the leaders/shepherds of His people Israel and Judah for their lack of care for the people/sheep. Instead of tending God’s sheep, they scattered them. This failure would bring God’s discipline upon the “shepherds” and a care for the remnant of His sheep, as He Himself would Shepherd His flock. God will bring His sheep back, and He will provide for them in such a way that they will be fruitful and multiply. He will set under-shepherds or true leaders over them that will genuinely care for His people. The text goes on to re-emphasize God’s messianic promise by raising up for David a “righteous Branch” who will rule His people wisely by rendering justice and righteousness. Jeremiah prophesies the salvation of God’s people, the Jews specifically, and then he communicates the name of Yahweh-Tsidkenu to add emphasis to this promise. Jeremiah writes, “In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.’” Jeremiah 23:6 (ESV)

The name of Yahweh-Tsidkenu is directly connected with the title for the Messiah, “the righteous Branch.” Of course, this is a prophecy about Jesus Christ (for Christ means Messiah or anointed one in Greek). This passage is a reminder that men often fail in their leadership roles, which often leads people away from rather than toward God, even sometimes being oppressive in their political policies. However, God’s leadership will be righteous, just, fair, and will result in peace and security. We know that even now, governments and their leaders can be unjust and oppressive, but there will come a time when “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” Revelation 11:15 (ESV) In God’s millennial and eternal reign under King Jesus, there will be divinely ordered justice and righteousness throughout the earth, which will include the restoration and salvation of Israel. Consider these wonderful truths this Thanksgiving season.

Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.

* Resources are from the notes of Jim Smith, professor of Brookes Bible College,

Names of God: Yahweh-Shalom

Hello Beloved,

As we move into the Fall season, our study of God’s names takes us to the God who is Yahweh-Shalom. This name comes from the compound “Yahweh” and “shalom.,” which connects the covenant name of God with the concept of peace. “Shalom” in the Old Testament also carries the connotation of wholeness, unity, and harmony, inferring something is complete and sound. One may consider “shalom” in relation to a person by expressing blessing for mental and emotional peace, good health, security, and personal fulfillment. In regard to person-to-person relationships, one could infer that “shalom” expresses harmony and an absence of contention and strife. “Yahweh-Shalom” means “the Lord our peace.” From a Biblical perspective, disobedience to God will disrupt peace. Isaiah states, “But the wicked are like the tossing sea; for it cannot be quiet, and its waters toss up mire and dirt. There is no peace,” says my God, ‘for the wicked.’” Isaiah 57:20-21 (ESV) On the flip side, the Bible communicates that obedience brings peace. Isaiah communicates elsewhere, “Oh that you had paid attention to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea.” Isaiah 48:18 (ESV) Further, peace accompanies righteousness. James teaches, “And a harvest of righteousness is sown in peace by those who make peace.” James 3:18 (ESV)

The name of Yahweh-Shalom is found in Judges 6:24. In the context of this passage, the reader finds the nation of Israel in a state of travail and chaos. The enemies of God’s people, the Midianites, had been allowed by God to infiltrate the nation of Israel and cause problems of hunger, discouragement, and stolen resources. The reason for God’s allowance is directly connected to Israel’s disobedience to God’s commands. The problem of Israel was not primarily political, social, or financial, though many would have said that was the case. Israel’s problem was spiritual. In response to the Midianite discipline of Israel, the people cried out to the Lord for deliverance, and He responded by sending an angel to Gideon. After the Lord revealed Himself in a mighty way through this angel, Gideon “built an altar there to the LORD and called it, The LORD Is Peace (Yahweh-Shalom).” Judges 6:24 (ESV) After experiencing the presence of God, Gideon found that peace was near.

The secret to shalom is not always a change in circumstances but a trust in God and a knowledge of His nearness. Jesus stated, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” Matthew 11:28-30 (ESV) It seems like tragedy, chaos, and devastation are all over the news. However, whether considering a volcano erupting on a Spanish island, the return of the Taliban to authority in Afghanistan, the inflation rate which is well over 5%, or the continuous legality of abortions in our nation, one can experience the “shalom” of “Yahweh.” Isaiah reminds his reader, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you.” Isaiah 26:3 (ESV) Paul helps the child of God to understand that the “shalom” of “Yahweh” is all about mindset. He states, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.” Romans 8:5-6 (ESV)

Tony Evans illustrates this point claiming,
When the right mindset is followed up with the appropriate action, peace is the outcome (Leviticus 26:3,6; Isaiah 48:18). During daylight savings time, you reset your clock one hour forward. When you turn your clock back one hour in the fall, you wind up with an extra hour of sleep. You don’t have to get up as early as you would have if you had kept the same time. In order to access and enjoy this additional hour of sleep, though, you have to choose to reset your clock. The mind set on the Spirit—that which seeks to align your thoughts underneath God’s point of view—is the mind full of peace. You must set your mind there, as Paul states, or the alarm of life will jolt you up at the wrong time. Choosing where to set your mind, just like choosing when to set your clock, will determine your response. A mind set on God’s presence, just as Gideon’s was, brings life and peace— shalom.  But the mind set on the flesh is set on death. Death is ultimately a separation from God. So the mind set on the human point of view (the world’s perspective) is a carnal mind. It’s a mind that doesn’t bring peace. (Evans, The Power of God’s Names)

 Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.

(Material for this newsletter article are taken from the notes of Jim Smith,
Professor of Bible and Theology at Brookes Bible College.)

Names of God: Yahweh-Mekaddish

Hello Beloved,

This month we will continue our study of the compound names of God, focusing on Yahweh-Mekaddish. You may recall, that the personal name of God, Yahweh, relates to the fact that He is the great “I am,” the one who is present. The Hebrew Kadash means to be pure, clean, holy, sacred, consecrated, or dedicated (to be regarded as holy). Of course, God is the perfect example of what it means to be holy for it is reflective of His very nature. The concept of holy is a religious term that can be used not only of persons but of places, times, and things. Any of these entities can be “set apart” from what would be considered in the realm of the common or profane and moved to the sphere of the sacred. This would be in conjunction with those things associated with God. Therefore, the name Yahweh Mekaddish means “the Lord who sanctifies” or makes holy.

Here are the few examples of how the name was used in Scripture. In Exodus 31, the Lord called the Sabbath a sign between Israel and Himself to constantly bring before this people a reminder of the covenant that He made with them. In that covenant, the Lord “set apart” Israel from all the other nations. Moses writes, “You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths, for this is a sign between me and you throughout your generations, that you may know that I, the LORD, sanctify (Yahweh Mekaddish) you” Exodus 31:12-13 (ESV). Further, in Leviticus 21, the priest of Israel was considered holy. He was not permitted to touch the dead except among his closest relatives and he could not marry a divorced woman because Israel “shall sanctify him for he offers the bread of your God. He shall be holy to you, for I, the LORD, who sanctify you (Yahweh Mekaddish), am holy” Leviticus 21:8 (ESV).

As Yahweh-Mekaddish, the Lord had “set apart” Israel or declared them holy as His own possession and they bore a covenant relationship to Him (Exodus 19:5,6; 6:7; Deuteronomy 14:1-2; 7:6; 26:18-19; 28:1,9; Leviticus 20:26; 21:8). Also, today as believers in Jesus Christ, we are chosen by God as His own possession in a special relationship. Titus states that Jesus “gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works” Titus 2:14 (ESV). Peter connects our special relationship to God with our royal priesthood claiming, “you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” 1 Peter 2:9 (ESV). Therefore, as God’s special possession, we are to be holy as God is holy (Leviticus 19:2; 11:44,45; 20:7, 27; 21:8; Exodus 19:6; Matthew 5:48; 1 Peter 1:15,16).

Let us be holy and set apart to the magnificence of God’s purity in this dark world. An appropriate illustration may be found in one author’s illustration of Mrs. Fish’s garden:

There is no path in life so dark but that the Christian graces, growing in the garden of the heart, may make the soul like an oasis in the desert. A former keeper of the Point Pinas Lighthouse, near Monterey, California, was a woman. When Mrs. Fish entered upon the duties of her office, she found the lighthouse a dreary abode, situated as it was far from any neighboring houses upon the gray ocean sands. She at once began transforming it into a more homelike spot. Within she added warm draperies, rare china, and other dainty furnishings. Without she enclosed a large garden, and made it a brilliant, fragrant spot. About its boundaries she planted the native cypress, which is found nowhere else in the world. Behind these sheltering trees she made a broad, velvety lawn, and planted tea-roses, geraniums, and other fragrant flowers. On the warm, sunny days that come in such quick succession there, this garden, only ninety feet above the sea, and overlooking the vast blue Pacific, is one of the prettiest, most romantic, and sightly places on the coast. But more careful than of all else was Mrs. Fish to the great light entrusted to her care. Punctual to the moment the lamp always sent its rays across the water, and as punctually it was extinguished when the stronger light of day appeared. (Bible Illustrations - Practical Bible Illustrations From Yesterday and Today.)

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

(Material for this newsletter article are taken from the notes of Jim Smith,
Professor of Bible and Theology at Brookes Bible College.)

Names of God: Yahweh-Ropheka

Hello Beloved,

As we continue our discussion of the names of God in the Old Testament, we move to the compound name of God: Yahweh-Ropheka. This name comes from the compound of “Yahweh,” the personal and covenant name of God, and “rapha.” The Hebrew “rapha” means to heal diseases of all kinds such as wounds with an outward application. “Rapha” can also be used to describe the healing of a distressed nation or even a single person by a restoration to better circumstances, and “rapha” may refer to healing from a moral perspective by curing the mind or pardoning the soul. Yahweh-Ropheka means “the Lord that heals you.”

In Exodus 15, we have a perfect example for the significance of this name.
22 Then Moses made Israel set out from the Red Sea, and they went into the wilderness of Shur. They went three days in the wilderness and found no water. 23 When they came to Marah, they could not drink the water of Marah because it was bitter; therefore, it was named Marah. 24 And the people grumbled against Moses, saying, “What shall we drink?” 25 And he cried to the LORD, and the LORD showed him a log, and he threw it into the water, and the water became sweet. There the LORD made for them a statute and a rule, and there he tested them, 26 saying, “If you will diligently listen to the voice of the LORD your God, and do that which is right in his eyes, and give ear to his commandments and keep all his statutes, I will put none of the diseases on you that I put on the Egyptians, for I am the LORD, your healer.” Exodus 15:22-26 (ESV)

Imagine yourself in the situation of the Israelites. They had no water for three days, and then when they found water, it was undrinkable. They needed healing and refreshment. God had a reason for this difficult situation as He does for any we might face. Water was not the problem per se; water was the test. Just three days before Mara, the Lord had provided deliverance from the Egyptian army through a seeming insurmountable body of WATER called the Red Sea. God had already shown that He was greater than any water problem. This problem, like all suffering, teaches us an important principle: God has a plan and a purpose in our pain. The Lord provided a log to sweeten the bitter waters. Unlike the Egyptians, who had their water source turned to blood because of their callous disobedience, the Israelites would enjoy sweet water. The Lord was teaching Israel that from loyalty and obedience to Yahweh come divine protection.  As the Psalmist states, “Bless the LORD, O my soul, and forget not all his benefits, who forgives all your iniquity, who heals all your diseases,” Psalm 103:2-3 (ESV). Regarding the Lord, “He heals the brokenhearted and binds up their wounds” Psalm 147:3 (ESV). The Prophet Hosea called God’s people to repentance writing, “Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up” Hosea 6:1 (ESV).

We all experience broken bodies, broken emotions, and broken circumstances. We all need healing at one time or another in one form or another. Just because we suffer in many ways and face various problems does not mean that we are not experiencing God’s best. You could be experiencing God’s best and not have a job, not have the best health, and you may even be having relational difficulties. The tests that we experience, similar to that of the Israelites at Mara, demonstrate whether we have been paying attention to God and His Word, and they give us opportunity for growth. Remember this precept: the process can be as important as the result. Tony Evans tells the story of a young boy’s curiosity.

The story is told of a young boy who discovered a cocoon in a backyard tree. He studied the cocoon carefully, looking for some sign of life. At last, several days later, the boy saw what he had been waiting for. Inside the filmy shell, a newly formed butterfly was struggling to get out. Filled with compassion for the tiny creature, the boy used his pocket-knife to enlarge the hole. Exhausted, the butterfly tumbled out and lay there. But the boy didn’t realize that the struggle to escape was designed to strengthen the butterfly’s muscles and prepare it for flight. With an act of compassion, the boy had inadvertently crippled and ultimately doomed the butterfly.

Sometimes God ordains difficult circumstances in our lives to strengthen us and deepen our faith. In this, He is our Yahweh-Ropheka. Paul understood this principle. In 2 Corinthians 1:8-20, he writes, “For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again” 2 Corinthians 1:8-10 (ESV).

Until next time this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your you spirit.”

* Resources are from the notes of Jim Smith, professor of Brookes Bible College, and Tony Evans’ The Power of God’s Names.

Names of God: Yahweh-Nissi

Hello Beloved,
As we continue our study on the names of God, we have moved from the compound names revolving around “Elohim” to the compound names revolving around “Yahweh,” God’s personal and covenant name. This week, we will consider in detail the name Yahweh-Nissi. The name comes from the two words “Yahweh” and “nissi.” Nissi originates from the Hebrew word “nes” which is translated “banner” or “standard.” Like many of our flags, the banner was an upraised standard used as a rallying point to call the whole people together to hear some vital message or to assemble and conduct an important action. The name itself means, “the Lord is our banner.”

In the early days of Israel’s wilderness wanderings, a certain group with unethical tactics known as the Amalekites attacked Israel from the rear, picking off those who were stragglers like the weak and elderly (Deut 25:17-18). This of course, was bad form. Israel, in defending itself, fought with the Amalekites. Moses stood on top of a hill, overlooking the battle, with the staff of God in his hand. Whenever Moses lifted his hand, Israel prevailed, but whenever he lowered his hand, the Amalekites prevailed (Ex 17:8-13). The raised hands have often been interpreted as a type of prayer, while the lowered hands would have inferred a ceasing to pray and a ceasing to depend on God for help. Consider the Psalmist who states, “So I will bless you as long as I live; in your name I will lift up my hands.” Psalm 63:4 (ESV)

After a while, Moses grew weary, so his followers put a stone under him while Aaron and Hur held up his hands, both on either side. Because his hands were steady till the going down of the sun, Joshua and Israel overwhelmed the Amalekites (Ex 17:8-13). The Scripture states, “And Moses built an altar and called the name of it, The Lord Is My Banner, saying, ‘A hand upon the throne of the Lord! The Lord will have war with Amalek from generation to generation’” Exodus 17:15–16 (ESV). The significance of this altar and its name reveal that Moses recognized God gave the victory and triumph over Israel’s enemies.

I can remember sitting in the stands for a football or basketball game while attending the University of Arkansas. During the pre-game rallies, the cheerleaders would seek to motivate the crowds and ready them for the game by leading them in a couple of “Whoo pig sooui’s” (Razorbacks were the mascot) or a “fight Arkansas fight.” But at the exact right moment they would bring out the big guns, the Arkansas flag. When the flag was unveiled, usually by a male cheerleader running onto the field or the court and waving it frantically back and forth while the Arkansas fight song played, the crowd was usually whipped into a frenzy, and we were ready to cheer our beloved Hogs on to victory.

Too often, as Christians, we forget that we do not fight for victory but from victory. Christ gained our victory on the cross. This same Lord who gained us the victory over the power of sin and death can also empower us by His spirit to live the victorious Christian life no matter what our circumstances. So let us remember when we feel weak and vulnerable, as Moses did, our Yahweh-Nissi, or that the Lord is our banner.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith,
Professor of Bible and Theology at Brookes Bible College.

Names of God: YHWH

Hello Beloved,

As we begin our summer session in 2021, we move from the compound names of God associated with Elohim to the names of God associated with Yahweh (please note the presumed vowels, which were added later to YHWH, or sometimes pronounced from the Latin Bible as Jehovah). This name of God first appears in Genesis 2:4 as Yahweh-Elohim. Eve (Gen 4:1), Noah (Gen 9:26), and Abraham (Gen 12:8;15:2,8) all used this personal name of God. However, it was to Moses that God revealed the deep significance of this name (Ex 6:3). Moses requested that the Lord should tell him the name he was to communicate when asked, “What is the name of Him who sent you?” Speaking from the burning bush, God identified Himself as “I Am Who I Am” (Ex 3:14).

The name of YHWH became sacred to the Jews because it was His personal name given to His people. Therefore, whenever Yahweh appeared in the Bible, the Jews would vocally substitute God’s name of “Adonai” to protect from taking God’s personal name in vain. You can still perceive this in our translations today. For instance, in the Authorized or King James version, Yahweh is translated into small capital letters “LORD” to distinguish it from “Adonai” which is translated “Lord,” but with small under-case letters.

YHWH comes from the Hebrew verb “havah,” meaning “to be” or “being.” The name relates to God’s active existence or the fact that He is the Self-existent One. Yahweh is without beginning or end, possessing essential life and permanent existence. In fact, the LORD (YHWH) is the one who causes being itself. This name was communicated by special revelation to God’s people so that they would be assured of His presence with them. God’s presence infers his power to work on behalf of His people, the protection of His people, His continual dealing with His people, and God’s unchanging faithfulness to keep covenant with His people.

God revealed Himself in a personal way to Moses; and therefore, to His people through the name of Yahweh. He has revealed Himself in an even greater way through His own Son, the Word become flesh, Jesus Christ. Throughout Jesus’ ministry, God revealed the redemptive plan of the personal God, Yahweh, whenever Jesus used the phrase “I Am” as cited in the book of John. Possibly the most powerful “I Am” statement can be found in Jesus’ communication to the religious leaders, “Truly, truly, I say to you, before Abraham was, I am” (John 8:58 ESV). Jesus’ response and specific use of language made a direct allusion to the “I AM” of Genesis 3:14, which was a clear claim to deity. Recognizing the gravity of Jesus’ assertion, the text goes on to state, “So they picked up stones to throw at him, but Jesus hid himself and went out of the temple” (John 8:59 ESV).

Let us reverence the holy name of YHWH, but let us also remember that He gave us His personal name because He wants a personal relationship. Someone once asked evangelist Dwight Moody how he managed to remain so intimate in his relationship with Christ. Moody replied, “I have come to Him as the best friend I have ever found, and I can trust Him in that relationship. I have believed He is Savior; I have believed He is God; I have believed His atonement on the cross is mine, and I have come to Him and submitted myself on my knees, surrendered everything to Him, and gotten up and stood by His side as my friend and there isn’t any problem in my life, there isn’t any uncertainty in my work but I turn and speak to Him as naturally as to someone in the same room, and I have done it these years because I can trust Jesus.”

Until next time, this is Pastor Daniel writing, May the grace of the Lord Jesus Christ be with your spirit.

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Jesus' Forsakenness Revisited

A few weeks ago, one of my congregants asked my interpretation regarding Jesus’ cry of forsakenness from the cross as prophesied in Psalm 22, “My God, my God, why have you forsaken me” Ps 22:1; Matt 27:46 (ESV). As I gave my Reader’s Digest explanation, I realized this was an opportunity for a more in depth look at this perplexing prayer. The question is posed, “How was Jesus forsaken by the Father?” We contend that God “made him to be sin who knew no sin.” 2 Cor 5:21(ESV).” We affirm, “Christ redeemed us from the curse of the law by becoming a curse for us.” Gal 3:13 (ESV). We recall as Peter explains, “He himself bore our sins in his body on the tree” 1 Pet 2:24 (ESV). And finally, we remember Isaiah prophesies that in the crucifixion Christ was “stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities” Is 53:4-5 (ESV). These passages affirm our understanding of the penal substitutionary atonement. That is, Christ, who was the spotless righteous lamb of God, died on the cross as a propitiatory sacrifice that appeased the wrath of God against the sin of humanity (1 Cor 5:7, Rom 3:24-25). How then does the weight of Christ’s atoning work on the cross relate to His cry of forsakenness? Martin Luther is said to have gone into seclusion while he considered this matter and came away as confused as when he began.

Many metaphors have attempted to explain Christ’s cry of forsakenness. But did the Father “turn His face away” as Stuart Townend perceives in his magnificent hymn How Deep the Father’s Love for Us? Was there a break in fellowship between the Father and the Son during this pivotal time in salvation history? Some have alluded to Habakkuk 1:13 in which the prophet poses that God is, “of purer eyes than to see evil and cannot look at wrong.” But “to look at” in this context metaphorically means “to tolerate,” and ultimately God did not tolerate sin, either Israel’s or Babylon’s. In relation to Christ’s atonement, the metaphor does not seem to fit as the very crucifixion of Christ attests to God’s loving yet just or “intolerant” response to humanity’s sin.

Does the Scripture address the issue of the Trinity’s interaction during the atonement? I believe it does. First, Paul states regarding the role of the Trinity in the crucifixion that “God was in Christ reconciling the world to Himself.” 2 Cor 5:19 (NASB77) Second, Isaiah wrote of the Father helping the Son during this experience, “I gave my back to those who strike, and my cheeks to those who pull out the beard . . . But the Lord GOD helps me,” Is 50:6-7 (ESV). Third, Jesus attests that even after the disciples would abandon Him “I am not alone, for the Father is with me” John 16:32 (ESV), which implies continuous help even through the crucifixion. Fourth, the Bible affirms that communion or fellowship with God is broken when one continues in unrepentant sin (Is 59:2; Ps 66:18; 1 Pet 3:12). However, even after Christ’s cry of God-forsakenness He continues to exhibit prayerful communion with the Father while bearing our sin (Luke 23:46; 1 Pet 2:24). Fifth, the very Psalm that foretells Jesus’ cry (Ps 22:1), the mocking (6-13), Christ’s thirst (15); His piercing (16), and the casting of lots for Jesus’ garments (18), addresses the interaction of the Father and the Son on the cross. The Psalmist contends, “he has not hidden his face from him, but has heard, when he cried to him” Psalm 22:24 (ESV). If we recognize the whole of the twenty-second Psalm as messianic, which we do, then verse twenty-four must also be true of Jesus during His death on the cross. Jesus’ allusion to Psalm 22:1 should have been a sober reminder for anyone witnessing His death of the Scriptures’ testimony to the crucifixion as found within this Psalm.

My understanding of Christ’s cry of forsakenness could be summed up in one word, mystery. Christ was smitten by God and afflicted (Is 53:4), and yet God helps Him (Is 50:7). The answer to the question, “What does it mean to say that Christ was forsaken by God?” is found in the very same verse from which His cry originates. Immediately after the cry of forsakenness, the Psalmist asks, “Why are you so far from saving me.” Being forsaken directly relates to Christ’s not being “saved” from the current circumstances. God gave Christ over to the hypocritical religious leaders, an unjust governor, violent soldiers, and irreverent mockers. Could God have stopped this miscarriage of justice. The answer is yes, and at any time, but God did not stop the crucifixion as it was part of His predetermined plan (Acts 2:23). Christ was forsaken on the cross and He who knew no sin became a sin offering. Christ was forsaken so that I would not have to be, and that same wonderful truth is consistent for all who are found “in Christ.”

To Cremate or Not to Cremate?

As a pastor, I have been asked more than once, “What does the Bible say about cremation?” I recently decided to put together a formal teaching series on cremation, and this is a brief excerpt from those lessons.

The Scriptures teach us to present our bodies as a living sacrifice (Rom 12:1), which also applies to our bodies after we die. Deciding how to deal with our own bodies and the bodies of our loved ones who have gone on to be with the Lord can be difficult, especially when we consider the significant difference in the cost of cremation vs. burial and the fact that more and more people are being cremated. The NFDA cites that cremations have risen to 53% in 2018 and will soar to 78% by 2040. That is a tremendous increase, especially when recognizing that cremation rates were only about 4% in 1970.

Cremation is not a recent practice. It existed during both the Neolithic period (5500 B.C.) and Bronze age (3000 B.C.). Ancient motivations for this disposal of the body include a prohibition of allowing the spirit to return to the body, a hinderance of witchcraft from being performed on an individual, and a purification of the body and cleansing of the soul in preparation for reincarnation.

Let us reflect upon some Biblical principles that relate directly to whether one should cremate or not. First, consider that humanity is made in the image and likeness of God (Gen 1:26-27), which includes both body and spirit (Gen 2:7). Therefore, even after death, the body is not just an empty “shell,” but in some way is still associated with the individual. The way we treat the body should resemble our recognition that it is part of that which was created in God’s image.

The importance of burial as a Biblical precept can be perceived from several examples including Abraham’s burial at Machpelah (Gen 23), and the desire of Abraham’s descendants to be buried in their homeland with their ancestors (Gen 49:2; 2 Sam 19; Neh 2). When God disposed of bodies, He did so through burial (Deut 34:4-5; Matt 27), and prophetically Christ was buried in accordance with the Scriptures (is 53:9; 1 Cor 15:3-4). Further, the Mosaic law dictates that failure to bury a body would bring a curse upon the land (Deut 21:23).

In the Old Testament, cremation was viewed negatively, being practiced with involvement in human sacrifice (2 Kings 23:10), as a special punishment for individuals like Achan (Lev 10; Num 16; Josh 6-7), and in desecrating altars of the dead (Numb 19; 1 Kings 13:2; 2 Kings 23). The examples of cremation in 1 Samuel 31 and possibly Amos 6 would best be described as general exceptions to the rule. The closest condemnation of practicing cremation is found In Amos 2. The text communicates that Moab’s King burned the bones of Edom’s king to ash, and this was perceived as a transgression by God probably because it desecrated the body (Amos 2:1-2).

The Early Church, which existed during a time when cremation was commonly practiced in the Roman Empire, rejected cremation. Consider what the Church Historian Philip Schaff writes:

The primitive Christians always showed a tender care for the dead; under a vivid impression of the unbroken communion of saints and the future resurrection of the body in glory. For Christianity redeems the body as well as the soul, and consecrates it a temple of the Holy Spirit. Hence the Greek and Roman custom of burning the corpse (crematio) was repugnant to Christian feeling and the sacredness of the body. Tertullian even declared it a symbol of the fire of hell, and Cyprian regarded it as equivalent to apostasy. (Schaff, History of the Christian Church, 383)

Cremation was phased out as Christianity became more prevalent in the empire and was finally outlawed by Charlemagne in 789 AD.

The most powerful argument for burial and against cremation lies in the symbolism of the resurrection (John 2:19-20; John 5:28-29; Phil 3:20-21; 1 Cor 15:44). The burial of a loved one is a lasting testimony to the world of our great hope. One day when Jesus returns our very body will hear the cry of command and gloriously rise from the grave to be joined with our soul and meet the Lord in the air (1 Thes 3:14-18).

Often, Jesus and the disciples spoke of death as sleep to signify its temporal nature (Luke 8:52), hence comes the phrase “rest in peace” (Is 57:2). This idea is also most consistently pictured in the practice of burial as opposed to cremation. The question is never “can God put together the ashes of our loved ones at the resurrection if they are cremated,” which of course He can, but rather “how can I honor God and communicate the hope of the resurrection in the way I dispose of my body.”

This body in the grave we lay.
There to await that solemn Day
When God Himself shall bid it rise
To mount triumphant to the skies.
And so to earth we now entrust
What came from dust and turns to dust,
And from dust shall rise that Day
In glorious triumph o’er decay.  (Michael Weisse)

Names of God: El-Olam

Hello Beloved,

Today we continue with our study of God’s names, moving to reflect on God Who is the El-Olam. Like many of the other compound names related to “Elohim,” El-Olam consists of the words “El” and “Olam.” Olam is used in Scripture to describe things that are hidden. It could refer to hiddenness in accidentally touching something unclean without one’s awareness (Lev 5:2), unintentional sins of the Israelite community (Lev 4:13), certain sins which some think no one else can see (Ps 90:8), and the Lord’s hiding circumstances from His prophets (2 Kings 4:27).

The term “Olam” can also be used to describe an indefinite time or age (Ex 21:6; Lev 25:32,46; Jos 24:2; Ps 73:12). The word can be translated “for life,” “in this present age,” and “life-time.” The use of the word can also refer to forever or eternity. When used of God, “olam” expresses His eternal duration of being. The Psalmist writes, “Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting (olam) to everlasting (olam) you are God”
Psalm 90:2 (ESV).

God is eternal or everlasting, which means He has no beginning and no end. This aspect of God’s eternal existence relates closely with Him being the immutable or unchanging One. In God, all the secrets and hidden things dwell. In Scripture, one finds Abraham calling on “El Olam” immediately after he has made a covenant with Abimelech and given Beersheba its name, “Abraham planted a tamarisk tree in Beersheba and called there on the name of the LORD, the Everlasting God”
Genesis 21:33 (ESV). The Psalmist speaks to the name “El Olam” in describing the mercy and covenant faithfulness of God toward His people, “For the LORD is good; his steadfast love endures forever, and his faithfulness to all generations” Psalm 100:5 (ESV). Once again, David connects this name with God’s covenant faithfulness and justice toward those who revere the Lord, “But the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children’s children” Psalm 103:17 (ESV).

In Isaiah, the Lord is the “El Olam” who can strengthen His people and lift them up emotionally and spiritually so that they may proverbially soar like eagles. The prophet writes:

28 Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. 29 He gives power to the faint, and to him who has no might he increases strength. 30 Even youths shall faint and be weary, and young men shall fall exhausted; 31 but they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint. Isaiah 40:28-31 (ESV)

The snow-capped Mount Fuji, with its near conical shape, is a symbol of Japan. Although it has not erupted since 1707, it is listed as an active volcano. But the real concern, a threat to its conical shape, is "erosion." Rockslides and sand slides occur steadily, and some fear that the mountain will one day lose its nearly perfect conical shape. They are building concrete retaining walls where the erosion is most severe. But it is not easy to shore up a mountain! As the hymn-writer says, "Change and decay in all around I see, Thou who changes not, Abide with me.”* As this old world continues to change and decay, let us keep our eyes on the unchanging “El-Olam.” Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

*From Paul Lee Tan’s Encyclopedia of 15,000 Illustrations.

Names of God: El-Elyon

Hello Beloved,
As we continue our study on Theology Proper or the Doctrine of God, we move to discuss the meaning of the compound name El-Elyon. Last month we studied the compound name for God, El-Shaddai, and this month we continue with the secondary names connected with the primary El. Of course, El is the singular of Elohim, while “elyon” is functionally a Hebrew word that is used to distinguish that which is highest in a series or order. When the meaning of this word is applied to God Himself, it takes on the connotation of ownership, sovereignty, and superiority.

El-Elyon communicates that God is the possessor of heaven and earth. Therefore, He is superior to all creation, whether animals, plants, or rocks; living and nonliving; visible and invisible, human or non-human. Because God is El-Elyon then both men, angels, and all creation are managers or stewards of what He has given, and He is the owner of all. Often, El-Elyon is translated “the Most High God,” which focuses on God’s strength and supremacy.

Consider God’s sovereignty over the nations: “. . . the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God.” Deuteronomy 32:8 (ESV) God reveals His majesty as the Creator when, “The LORD thundered from heaven, and the Most High uttered his voice.” 2 Samuel 22:14 (ESV) As creatures considering our disposition before the one true God, we should follow the example of David, who said, “I will give to the LORD the thanks due to his righteousness, and I will sing praise to the name of the LORD, the Most High.” Psalm 7:17 (ESV) When Nebuchadnezzar witnessed the miraculous preservation of Shadrach, Meshach, and Abednego through the fiery furnace, he declared, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out, and come here!” Daniel 3:26 (ESV) And for millennia, God’s children have identified with the promise of the psalmist that “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.” Psalm 91:1 (ESV)

As the sovereign Creator, El-Elyon communicates that God owns both the celestial (heavenly) and terrestrial (earthly) world, being above all. Think about this Michael W. Smith song:

Above all powers, above all kings. Above all nature and all created things. Above all wisdom and all the ways of man. You were here before the world began. Above all kingdoms, above all thrones. Above all wonders the world has ever known. Above all wealth and treasures of the earth. There's no way to measure what You're worth.

Until next time, this is Pastor Daniel writing, “May the Grace of the Lord Jesus Christ be with your spirit.”

Names of God: El Shaddai

El shaddai, el shaddai,
El-elyon na adonia,
Age to age you're still the same,
By the power of the name.
El shaddai, el shaddai,
Erkamka na adonai,
We will praise and lift you high,
El shaddai.

I loved this Amy Grant and Michael Card song while I was coming up in the 80’s, and I still love it. It seems so worshipful and majestic, describing the Exodus experience, God’s ram as a substitute for Isaac, and the rejection of Christ’s ministry. But there came a point in my younger years when I wondered, what exactly does El Shaddai mean? This compound name for God is a good example of how the names of God in given contexts reveal His very character and allow us to receive a glimpse into the mind of our Lord. The two words that make up this compound are El and Shaddai.

The word “El” is translated God over 200 times in the Bible. If the word were meant to describe men, it would carry the connotation of might or power; therefore, it is descriptive of God’s might and/or power. The word “Shaddai” occurs 48 times in the Old Testament and means “almighty.” However, a closer look at the origin of the word indicates that it might be derived from the Akkadian word “sadu,” which means mountain. You can probably see how this will infer not only strength, but majestic stability and permanence. He is the God who sees from the mountain top. The connotation of this name helps the one seeking refuge in God to understand that He is like an unmoved pillar. Others perceive “shaddai” as originating from the Hebrew “shad,” which is most often translated breast. This would indicate that God sustains His people, giving them that which nourishes, supplies, and satisfies as He is the All-bountiful One.

Therefore, we might conclude that the compound name El-Shaddai communicates the idea of an All-powerful, All-bountiful, and All-sufficient God who desires to supply and sustain His people with blessing. In Genesis 17:1, God re-emphasized His covenant with Abraham at the age of 99, stating, “I am God Almighty; walk before me, and be blameless, that I may make my covenant between me and you, and may multiply you greatly.” Genesis 17:1–2 (ESV) In Genesis 28:3, Isaac sent Jacob to his relative, Laban, communicating that Jacob should not take a Canaanite wife. He further emphasized God’s ability to bountifully provide when he stated, “God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples.” Genesis 28:3 (ESV). Later, in God’s covenant to Jacob He promised, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body.” Genesis 35:11 (ESV) The Psalmist used this name as a great source of hope in the God with whom we take refuge. David wrote, “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty. I will say to the Lord, “My refuge and my fortress, my God, in whom I trust.” Psalm 91:1–2 (ESV) I leave you with the lyrics from the song El Shaddai. Reflect on them one more time.

El Shaddai, el Shaddai,
El-Elyon na Adonai,
Age to age you're still the same,
By the power of the name.
El Shaddai, El Shaddai,
Erkamka na Adonai,
We will praise and lift you high,
El Shaddai.

Through your love and through the ram,
You saved the son of Abraham;
Through the power of your hand,
Turned the sea into dry land.
To the outcast on her knees,
You were the God who really sees,
And by your might,
You set your children free.

Through the years you've made it clear,
That the time of Christ was near,
Though the people couldn't see
What messiah ought to be.
Though your word contained the plan,
They just could not understand
Your most awesome work was done
Through the frailty of your son.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Names of God: Elohim

Hello Beloved,
As we have moved from discussing the attributes of God to discussing his names, we begin with the most used name of God in all the Bible, Elohim. We find the first form of this name in Genesis 1:1, “In the beginning God (Elohim) created the heavens and the earth.” This word is found in the book of Genesis some 200 times and some 2570 times in the whole Old Testament, being used of God Himself 2310 of those times. You might be wondering, what about the other 260 uses of the word? What was Elohim describing in those passages? The simple answer is: the gods of the nations. You see Elohim is the generic name for God in Hebrew much like we use “God” or “god” in the English, considering whether we are referring to the Biblical God or a false god of another belief system.

Let’s look at the make-up of the word, Elohim. It comes from two Hebrew root words, “El” and “Alah.” “El” signifies unlimited strength, energy, might, and power, while “Alah” signifies to swear, declare, or make a covenant. When one brings the two roots of these words together and forms “Elohim,” he or she receives the characteristics of infinite strength joined with absolute faithfulness. God, the Elohim, is infinite in might and power. He is the strong One, the mighty Leader, the supreme God who always keeps His covenant with man. Therefore, he is to be feared, reverenced, and worshiped.

The meaning of “Alah,” in Elohim means “to swear.” We see a clear picture of this characteristic in Numbers 23:19 (ESV): God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?

Other passages with reference to Elohim speak to the veracity or truthfulness of God’s word. In Genesis 6:15-18 and 8:1, God delivered Noah from the flood as He swore by Himself. As Elohim, God stood in covenant relation to Noah, pledging to protect him and his family from the threatened destruction. In Genesis 17:1-8, God, as Elohim, bound Himself to Abraham with an everlasting covenant, having done so with an oath.

As Elohim, God remembers His covenants and every promise is affirmed by His will and assured by the claims of His name. God will most certainly fulfill His promises. Genesis 8:1; 19:29; 30:22; 50:24; Exodus 2:24; 6:2-8; Leviticus 26:42

Please note that Elohim is in the plural form of the Hebrew even though it is used with single verbs and adjectives. This form of the name for Elohim is relegated to the Old Testament Scriptures, and interestingly enough, it is not used in this manner with other Semitic languages. There are various explanations that scholars have given for this anomaly. One potential claim is that the plural form of Elohim with singular verbs signifies the Trinity (one God revealed in three persons), but this would seem to be reading the New Testament back into the Old Testament. Others have claimed that the plural use of Elohim communicates a majestic or intensive sense to the name of God. This view seems to be the best explanation. The plural form of Elohim denotes God’s unlimited greatness and His supreme qualities that cannot be adequately conveyed in finite words.

In His book, The Power of God’s Names, Tony Evans explains the connection in God’s use of Elohim with His function as Creator. Evans illustrates:

God’s act of creation makes all of life religious. God invites science to study His creation in order to learn and discover more about Him (Job 12:7-9). Evolution holds that nobody plus nothing equals everything. It ultimately seeks to get rid of God. But watches have watchmakers, paintings have painters, designs have designers, and creation has a Creator.

In 1997, the Hubble telescope took flight to give us a look through its powerful lens into places we had never known or seen before. Through this mammoth telescope, we discovered a staggering number of other galaxies out there beyond our own. Our tiny earth is just in one tiny galaxy. And our Milky Way galaxy is just a little disk-shaped spiral when compared with the expanse of other galaxies. Sure, we have our sun and moon—our little spot along with the planets that surround us. Yet the Hubble telescope revealed that we are just one of many. In other words, we aren’t quite the center of the universe we once thought we were.

In fact, scientists reported that each of the 100 billion to 200 billion galaxies they believe they have discovered has up to 100 billion stars in it. And if 100 billion to 200 billion galaxies each containing up to 100 billion stars is too large for you to grasp, just consider the galaxy Andromeda.

Andromeda is roughly 2.5 million light-years away from us. (Light travels at about 186,282 miles per second.) So if you had friends living in Andromeda and you sent them a message at the speed of a radio wave (which travels at the speed of light), you could receive their reply in about 5 million years. You can’t send a text message to Andromeda regardless of how intelligent your smart phone might be. And all God— Elohim—did was say something. He merely spoke the word, and worlds were formed. (I’m glad He didn’t shout.)

So before God shows us His gentleness, His fatherhood, or His grace, God introduces Himself to us as Elohim, the great and powerful. He wants to establish right from the start that He is the all-knowing, all-powerful, ever-present one.

Until next time, this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.

Names of God

Hello Beloved,
As we have taken this journey together in our discussion of God and His being, we have considered topics regarding God’s essence, the concept of the Trinity, and the various attributes that characterize God and His being. Now, we are moving to a new topic of interest, the names of God. You have probably heard the old saying, “What’s in a name?” Well, this statement originated in Shakespeare’s Romeo and Juliet. Shakespeare wrote, “What’s in a name? that which we call a rose by any other name would smell as sweet.” In this statement, Juliet is communicating that the only thing that hinders her from seeing Romeo is his name, Montague. Romeo is who he is. Juliet is saying that the stigma behind the name is not consistent with Romeo’s identity. However, in contrast, the names of God are very important because they tell us exactly who He is in relation to who we are. Let’s break down some of the concepts that surround the importance of God’s names before we jump into their descriptions next year.

We know that a name distinguishes one person from another. From our history, we can discern that names reveal something about a person or thing, at least when it comes to one’s origin. For instance, family names like Smith, Tanner, and Fisher indicated past vocations for specific families. Can you guess the vocations of these three names? The names of cities like Grand Rapids, Big Spring, or Sweet Water also reveal information about a specific location. The names of scientific instruments like microscope, computer, or even voltmeter help us to understand the functionality of these objects. Sometimes things do not equate with their name, which usually causes us to snicker. For instance, it was the Enlightenment thinker, Voltaire, who stated that the kingdom in the middle ages called the Holy Roman Empire was “neither Holy nor Roman, nor an Empire.” I always get a chuckle out of that statement. Or what about oxymorons like “act naturally,” “jumbo shrimp,” “original copy,” “bittersweet,” or “Microsoft words.” All these names cause us to ponder because a name is supposed to communicate something about the object, and conflicting information is not expected when considering why something is named that way it is.

Bible names have great significance. Consider Nabal, whose name means fool, or consider Jesus, as savior, because he came to save His people from their sin. The names of God are very significant as they reveal more of His nature and character, especially in how he relates to humanity. The attributes of God help us to understand what God is like, but His names also accomplish this purpose. It is also important to understand that these names are not mere titles assigned by men but descriptions from God regarding Himself. Every name of God that is used in a specific text of Scripture has a particular meaning for that context, and it reveals how God, in regard to His unchanging character, is active in the affairs of men.

As we finish this introduction to the names of God, I end with a somewhat humorous story about the importance of names. When the 1960s ended, San Francisco's Haight-Ashbury district reverted to high rent, and many hippies moved down the coast to Santa Cruz. They had children and got married, too, though in no particular sequence. But they didn't name their children Melissa or Brett. People in the mountains around Santa Cruz grew accustomed to their children playing Frisbee with little Time Warp or Spring Fever. And eventually Moonbeam, Earth, Love and Precious Promise all ended up in public school. 

That's when the kindergarten teachers first met Fruit Stand. Every fall, according to tradition, parents bravely apply name tags to their children, kiss them good-bye and send them off to school on the bus. So it was for Fruit Stand. The teachers thought the boy's name was odd, but they tried to make the best of it.

"Would you like to play with the blocks, Fruit Stand?" they offered. And later, "Fruit Stand, how about a snack?" He accepted hesitantly. By the end of the day, his name didn't seem much odder than Heather's or Sun Ray's.  

At dismissal time, the teachers led the children out to the buses. "Fruit Stand, do you know which one is your bus?" 

He didn't answer. That wasn't strange. He hadn't answered them all day. Lots of children are shy on the first day of school. It didn't matter. The teachers had instructed the parents to write the names of their children's bus stops on the reverse side of their name tags. The teacher simply turned over the tag. There, neatly printed, was the word "Anthony." (Luanne Oleas in Salinas, Calif., Reader's Digest.)

Until next time this is Pastor Daniel writing, “May the grace of the Lord Jesus Christ be with your spirit.”

*Material for this newsletter article are taken from the notes of Jim Smith, Professor of Bible and Theology at Brookes Bible College.