| Divine Titles By C.H. Mackintosh |
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.
Genesis 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 Samuel 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 parts 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 Romans 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 [life].
Written by C.H.M.
Modified by Cobblestone Road Ministries
FURTHER READING:
A RELIGION OF FOUR LETTERS A Must-Read!
FOUR IMPORTANT THINGS That Every Christian Should Know
JESUS...THAT WORTHY NAME
JESUS- THE GREAT I AM
LEARNING TO LEAN ON JESUS - Devotional
CHRIST JESUS IN THE BOAT
Jesus Is The Jewish Messiah- Proof from the Hebrew Scriptures
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.
Genesis 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 Samuel 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 parts 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 Romans 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 [life].
Written by C.H.M.
Modified by Cobblestone Road Ministries
FURTHER READING:
A RELIGION OF FOUR LETTERS A Must-Read!
FOUR IMPORTANT THINGS That Every Christian Should Know
JESUS...THAT WORTHY NAME
JESUS- THE GREAT I AM
LEARNING TO LEAN ON JESUS - Devotional
CHRIST JESUS IN THE BOAT
Jesus Is The Jewish Messiah- Proof from the Hebrew Scriptures
