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The great purpose of man, especially the believer in
Christ, is to glorify God. “Whether, then, you eat or drink or whatever you do, do
all to the glory of God” (1 Corinthians 10:31). Essential to our ability to glorify
God is the knowledge of God and knowing Him personally in view of that knowledge.
The word “glory” in the Greek New Testament
is doxa which means an opinion, an
estimation, or reputation in which one is held. It refers to that which should accrue to
God as praise, thanksgiving, obedience, reverence, and service because of who God is and
what God does (past, present, and future). In other words, giving glory to God is tied in
with the knowledge of God (revelation of God), and knowing God personally (response to
God).
The Lord Jesus said in John 17:3, “And this is
eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast
sent.” The many names in Scripture constitute additional revelation of God’s
character, His works, and His relationship to us based on His character and works. The
names which God chose for Himself and which are ascribed to Him in the Word of God are
additional revelations of the who and what of God that we may know and relate to God.
Note David’s declarations about God’s name
and word in Psalm 138:1-2. God’s name declares much about His person, but it is
God’s Word that reveals God and His name.
We know what God is like, not only by His perfections
and works, but also by His names. They tell us many things about God’s care and
concern for his own. This is one of the fascinating studies of Scripture. The various
circumstances which bring forth each of the names of God are important.
The Significance of
the Names of God in Scripture
In our twentieth century Western culture, personal
names are little more than labels to distinguish one person from another. Sometimes
nicknames are chosen which tell something about a person, but even this is a poor
reflection of the significance of names in the Bible.
Unfortunately, to many the names God or Lord
convey little more than designations of a supreme being. It says little to them about
God’s character, His ways, and what God means to each of us as human beings. But in
Scripture, the names of God are like miniature portraits and promises. In Scripture, a
person’s name identified them and stood for something specific. This is especially
true of God. Naming carried special significance. It was a sign of authority and power.
This is evident in the fact that God revealed His names to His people rather than allowing
them to choose their names for Him. This is also seen in the fact that God often changed
the names of His people: Abram to Abraham, Sarai to Sarah, Jacob to Israel. Note also how
this concept of authority and power is seen when Nebuchadnezzar changed the names of
Daniel and his three friends.
The Name of God in General
There are a number of instances where no name of God
is employed, but where simply the term “name” in reference to God is used as the
point of focus:
(1) Abraham called on the name
of the Lord (Gen. 12:8; 13:4).
(2) The Lord proclaimed His own name
before Moses (Ex. 33:19; 34:5).
(3) Israel was warned against profaning the name of the Lord (Lev. 13:21; 22:2, 32).
(4) The name
of the Lord was not to be taken in vain (Ex. 20:7; Deut. 5:11).
(5) The priests of Israel were to minister in the name of the Lord (Deut. 18:5; 21:5).
(6) The name
of God is called “wonderful” in Judges 13:18.
(7) To call on the name
of the Lord was to worship Him as God (Gen. 21:33; 26:25).
Consequently, from this we can conclude that such
phrases as “the name of the LORD” or “the name of God” refer to
God’s whole character. It was a summary statement embodying the entire person of God.
When we turn to the New Testament we find the same.
The name Jesus is used in a similar
way to the name of God in the Old Testament:
(1) Salvation is through His name (John 1:12).
(2) Believers are to gather in His name (Matt. 18:20).
(3) Prayer is to be made in His name
(John 14:13-14).
(4) The servant of the Lord who bears the name of Christ will be hated (Matt. 10:22).
(5) The book of Acts makes frequent mention of
worship, service, and suffering in the name
of Jesus Christ (Acts 4:18; 5:28, 41; 10:43; 19:17).
(6) It is at the name
of Jesus that every knee will one day bow and every tongue confess that Jesus Christ is
Lord (Phil. 2:10-11).
So, just as the name of God in the Old Testament
spoke of the holy character of God the Father, so the name of Jesus in the New Testament
speaks of the holy character of God the Son.
Overview
of the
Names of God in Scripture
(1) Elohim: The plural form of EL, meaning “strong
one.” It is used of false gods, but when used of the true God, it is a plural
of majesty and intimates the trinity. It is especially used of God’s sovereignty,
creative work, mighty work for Israel and in relation to His sovereignty (Isa. 54:5; Jer.
32:27; Gen. 1:1; Isa. 45:18; Deut. 5:23; 8:15; Ps. 68:7).
Compounds of El:
-
El Shaddai: “God Almighty.”
The derivation is uncertain. Some think it stresses God’s loving supply and
comfort; others His power as the Almighty one standing on a mountain and
who corrects and chastens (Gen. 17:1; 28:3; 35:11; Ex. 6:31; Ps. 91:1, 2).
-
El Elyon: “The Most High God.”
Stresses God’s strength, sovereignty, and supremacy
(Gen. 14:19; Ps. 9:2; Dan. 7:18, 22, 25).
-
El Olam: “The
Everlasting God.”
Emphasizes God’s unchangeableness and is connected with His
inexhaustibleness (Gen. 16:13).
(2) Yahweh (YHWH): Comes
from a verb which means “to exist, to be.” " I
am who am"
This, plus its usage, shows that this name stresses God as the independent
and self-existent God of revelation and redemption
(Gen. 4:3; Ex. 6:3 (cf. 3:14); 3:12).
Compounds of Yahweh:
Strictly speaking, these compounds are designations or titles which reveal additional
facts about God’s character.
-
Yahweh Jireh (Yireh): “The Lord will provide.”
Stresses God’s provision for His people (Gen. 22:14).
-
Yahweh Nissi: “The Lord is my Banner.”
Stresses that God is our rallying point and means of victory;
the one who fights for His people (Ex. 17:15).
-
Yahweh Shalom: “The Lord is Peace.”
Points to the Lord as the means of our peace and rest (Jud. 6:24).
-
Yahweh Sabbaoth: “The Lord of Hosts.”
A military figure portraying the Lord as the commander of the armies
of heaven (1 Sam. 1:3; 17:45).
-
Yahweh Maccaddeshcem: “The Lord your Sanctifier.”
Portrays the Lord as our means of sanctification or as the one who
sets believers apart for His purposes (Ex. 31:13).
-
Yahweh Ro’i: “The Lord my
Shepherd.”
Portrays the Lord as the Shepherd who cares for His people as a
shepherd cares for the sheep of his pasture (Ps. 23:1).
-
Yahweh Tsidkenu: “The Lord our Righteousness.”
Portrays the Lord as the means of our righteousness (Jer. 23:6).
-
Yahweh M'Kaddeshy: "The Lord Who Sanctifies"
Lev. 20:8. "To make whole, set apart for holiness."
-
Yahweh Shammah: “The Lord is there.”
Portrays the Lord’s personal presence in the millennial kingdom
(Ezek. 48:35).
-
Yahweh Elohim Israel: “The Lord, the God of Israel.”
Identifies Yahweh as the God of Israel in contrast to the
false gods of the nations (Jud. 5:3.; Isa. 17:6).
(3) Adonai: Like Elohim, this too is a plural of majesty. The
singular form means “master, owner.” Stresses man’s relationship to God as
his master, authority, and provider (Gen. 18:2; 40:1; 1 Sam. 1:15; Ex. 21:1-6; Josh.
5:14).
(4) Theos: Greek word translated
“God.” Primary name for God used in the New Testament. Its use teaches: (1) He is the only true God (Matt. 23:9; Rom.
3:30); (2) He is unique (1 Tim. 1:17;
John 17:3; Rev. 15:4; 16:27); (3) He is transcendent
(Acts 17:24; Heb. 3:4; Rev. 10:6); (4) He is the Savior
(John 3:16; 1 Tim. 1:1; 2:3; 4:10). This name is used of Christ as God in John 1:1, 18;
20:28; 1 John 5:20; Tit. 2:13; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1.
(5) Kurios: Greek word translated
“Lord.” Stresses authority and supremacy. While it can mean sir (John 4:11),
owner (Luke 19:33), master (Col. 3:22), or even refer to idols (1 Cor. 8:5) or husbands (1
Pet. 3:6), it is used mostly as the equivalent of Yahweh
of the Old Testament. It too is used of Jesus Christ meaning (1) Rabbi or Sir (Matt. 8:6);
(2) God or Deity (John 20:28; Acts 2:36; Rom. 10:9; Phil. 2:11).
(6) Despotes: Greek word translated
“Master.” Carries the idea of ownership while kurios
stressed supreme authority (Luke 2:29; Acts 4:24; Rev. 6:10; 2 Pet. 2:1; Jude 4).
(7) Father: A distinctive New
Testament revelation is that through faith in Christ, God becomes our personal Father.
Father is used of God in the Old Testament only 15 times while it is used of God 245 times
in the New Testament. As a name of God, it stresses God’s loving care, provision,
discipline, and the way we are to address God in prayer (Matt. 7:11; Jam. 1:17; Heb.
12:5-11; John 15:16; 16:23; Eph. 2:18; 3:15; 1 Thess. 3:11).
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