Divine Titles
It is at once interesting, instructive, and edifying to
mark the various titles under which God appears in the Holy Scriptures. These
titles are expressive of certain characters and relationships in which God has
been pleased to reveal Himself to man' and we are persuaded that the Christian
reader will find solid profit and real spiritual refreshment and blessing in
the study of this subject. We can do little more in this brief paper than offer
a suggestion or two, leaving the reader to search the Scriptures for himself,
in order to obtain a full understanding of the true meaning and proper
application of the various titles.
In the first chapter of Genesis we
have the first great title -"God" (Elohim): "In the beginning God created the
heaven and the earth." This presents God in unapproachable, incomprehensible
Deity. "No man hath seen God at any time." We hear His voice and see His work
in creating; but Himself no man hath seen or can see. He dwelleth in the light
which no man can approach unto.
But in Genesis 2, we have another
title added to God, namely, "Lord" (Jehovah). Why is this? Because man is now
on the scene, and "Lord" is expressive of the divine relation with man.
Precious truth! It is impossible to read these two chapters and not be struck
with the difference of the titles "God" and "the Lord God" -"Elohim" and
"Jehovah Elohim"; and the difference is at once beautiful and instructive.
Gen. 7:16 presents an interesting example. "And they went in, went in
male and female of all flesh, as God had commanded him: and the Lord shut him
in." God, in His government, was about to destroy the human race, and every
living thing. But Jehovah, in infinite grace, shut Noah in. Mark the
distinction. If a mere man were writing the history, he might transpose the
titles, not seeing what was involved. Not so the Holy Spirit. He brings out the
lovely point of Jehovah's relationship with Noah. Elohim was going to judge the
world; but as Jehovah He had His eye upon His beloved servant Noah, and
graciously sheltered him in the vessel of mercy. How perfect is Scripture! How
edifying and refreshing to trace the moral glories of the divine volume!
Let us turn to a passage in 1 Sam. 17, where we have the record of
David's encounter with Goliath. He boldly tells the giant what he is about to
do, both to him and to the host of the Philistines, in order "that all the
earth may know that there is a God (Elohim) in Israel. And all this assembly
shall know that the Lord (Jehovah) saveth not with the sword and spear; for the
battle is Jehovah's, and He will give you into our hands" (verse. 46-47).
"All the earth" was to know and own the presence of God in the midst
of His people. They could know nothing of the precious relationship involved in
the title "Jehovah." This latter was for the assembly of Israel alone. They
were to know not only His presence in their midst, but His blessed mode of
acting. To the world He was Elohim, to His beloved people He was Jehovah.
Well may these exquisite touches command our heart's admiration. Oh,
the living depths, the moral glories, of that peerless Revelation which our
Father has graciously penned for our comfort and edification! We must confess
it gives us unspeakable delight to dwell on these things and point them out to
the reader, in this infidel day when the divine inspiration of Holy Scripture
is boldly called in question, in puarts where we should least expect it. But we
have something better to do just now that replying to the contemptible assaults
of infidelity. We are thoroughly persuaded that the most effective safeguard
against all such assaults is to have the Word of Christ dwelling in us richly,
in all its living, formative power. To the heart thus filled and fortified, the
most plausible and powerful arguments of all infidel writers are but as the
pattering of rain on the window.
We shall give the reader only one
more illustration of our subject from the Old Testament. It occurs in the
interesting history of Jehoshaphat (2 Chron. 18:31). "And it came to pass, when
the captains of the chariots saw Jehoshaphat, that they said, It is the king of
Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out,
and the Lord (Jehovah) helped him; and God (Elohim) moved them to depart from
him."
This is deeply affecting. Jehoshaphat had put himself into an
utterly false position. He had linked himself with the most ungodly of Israel's
kings. He had even gone so far as to say to the wicked Ahab, "I am as though
art, and my people as they people; and we will be with thee in the war." No
marvel, therefore, if the Syrian captains mistook him for Ahab. It was only
taking him at his word. But when brought down to the very lowest point - into
the very shadow of death - "he cried out"; and that cry went up to the gracious
and ever-attentive ear of Jehovah, who had said, "Call upon Me in the day of
trouble; I will deliver thee." Precious grace!
But mark the lovely
accuracy in the application of the divine titles - for this is our thesis. "He
cried out, and Jehovah helped him;" and - what then? A mere human author would
doubtless have put it thus: "Jehovah helped him, and moved them." But no;
Jehovah had, as such, nothing to do with the uncircumcised Syrians. His eye was
upon his dear, though erring, servant; His heart was toward him, and His
everlasting arms around him. There was no link between Jehovah and the Syrians;
but Elohim, whom they knew not, moved them away.
Who can fail to see
the beauty and perfection of all this? Is it not plain that the stamp of a
divine hand is visible upon the three passages which we have culled for
consideration" Yes, and so it is upon every clause, from cover to cover, of the
divine volume. Let no one suppose for a moment that we want to occupy our
readers with curious points, nice distinctions, or learned criticisms. Nothing
is further from our thoughts. We would not pen a line for any or all of these
objects. As God is our witness, our one great object in writing this paper is
to deepen in the hearts of our readers the sense of the preciousness, the
beauty and excellence of the Holy Scriptures, given of God for the guidance,
help and blessing of His people in the dark world. If this object be gained, we
have our full reward.
But we cannot close without referring, for a
moment, to the precious pages of the New Testament. We shall ask the reader to
turn to Rom. 15, in which we have God presented to us under three distinct
titles, each one of which is in perfect and beautiful keeping with the
immediate subject in hand. Thus, in the opening verses of the chapter, which
properly belong to chapter 14, the inspired apostle is urging upon us the
necessity of patience, forbearance, and kindly consideration one of another.
And to whom does he direct us for power to respond to those holy and
much-needed exhortations? "To the God of patience and consolation." He presents
God in the very character in which we need Him. Our small stock of patience
would soon be exhausted in seeking to meet the varied characters which cross
our path, even in intercourse with our brethren. There are constant claims upon
our patience and forbearance; and most surely others have need of patience and
forbearance with us. Where are we all to get the means of meeting all of these
claims"? At the exhaustless treasure of "the God of patience and consolation."
Our tiny springs would soon dry up if not kept in unbroken connection with that
ever-flowing Fountain. The weight of a feather would be an overmatch for our
patience; how much more the ten thousand things that come before us even in the
Church of God!
Hence the need of the beautiful prayer of the apostle,
"Now the God of patience and consolation grant you to be likeminded one toward
another, according to Christ Jesus; that ye may with one mind and one mouth
glorify God, even with the Father of our Lord Jesus Christ. Wherefore receive
ye one another, as Christ also received us to the glory of God."
Here
lies the grand secret, the divine power of receiving one another, and going
together in holy love, heavenly patience, and tender consideration. We cannot
get on otherwise. It is only by habitual communion with the God of patience and
consolation that we shall be able to rise above the numberless hindrances to
confidence and fellowship that continually present themselves, and walk in
fervent love to all who love our Lord Jesus Christ in sincerity.
But
we must draw this paper to a close, and shall merely glance at the other divine
titles presented in our chapter. When the apostle speaks of the future of
glory, his heart at once turns to God in the very character suited to the
subject before him. "Now the God of hope fill you with all joy and peace in
believing, that ye may abound in hope, through the power of the Holy Ghost." If
we would have the hope of glory heightened in our souls--and truly we need
it--we must turn our eyes to "the God of hope."
How marked and
striking is the application of the divine titles, wherever we turn! Whatever
may be the character of our need, God presents himself to our hearts in the
very way adapted to meet it. Thus, at the close of the chapter, when the
apostle turns his eyes towards Judaea, and the difficulties and the dangers
awaiting him, his heart springs up to the God of peace." Precious resource in
all our varied exercises, anxieties, sorrows, and cares!
In a word,
whatever we want, we have just to turn in simple faith to God, and find it all
in Him. God - blessed forever be His name - is the one grand and all-sufficient
answer to our every need, from the starting point to the goal of our Christian
career. Oh for artless faith to use Him!