Dispensational Names of God: March 2012
Table of Contents
Dispensational Names of God
“I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them” (John 17:26). Since man’s creation, God has made Himself known to man by different names and titles. These names reflect the different times and ways in which man has been put by God in relationship with Him. We now know Him as Father, but before the death and resurrection of our Lord Jesus Christ, He was not known in that way. Until then, none had been brought into His family as His children. As we reflect on our God and how He makes Himself known to us, we get to know Him better and, as we do, we come to love and honor Him more. As another has said, “To know Him is to love Him.”
Divine Names and Titles
The beauty and precision of the various titles and names of God in Scripture are well worth careful consideration. We will look at a few of the names by which God has been pleased to reveal Himself to man.
God (Elohim)
There are about 2700 occurrences of this name in Scripture. The word is a plural one and is translated “gods” in Psalm 97:7, Psalm 82:6 and John 10:34-35. This word alone vindicates the fullness and establishes the truth of the persons of the Godhead, for it is God (Elohim) who created and made. In Genesis 1, where the subject is creation, Elohim occurs 35 times. This frequent use of the name sufficiently indicates the wide extent and fullness of the name “Elohim.” The word, although sometimes used in a lower sense as to earthly judges (Ex. 21:6) of Israel as set in the place of authority and blessing (John 10:34-35) and of angels mighty in power (Psa. 97:7; Heb. 1:6), always involves the idea of authority and power. Creation glory and Godhead fullness are unfolded by this blessed name.
God (Eloah)
There are about 60 occurrences of this name in Scripture, and in most of the instances it is used in striking contrast to the many gods of the Gentiles. Our God is one and alone in power, wisdom and goodness. It is the singular form of the word “Elohim.” The grand truth committed to Israel, which ought to have formed the burden of their testimony in the midst of an idolatrous world, is found in Deuteronomy 6:4: “Hear, O Israel: the Lord [Jehovah] our God is one Lord.” This lies at the root of all testimony for God (Mark 12:29).
The contrast between Eloah (God, singular) and Elohim (God, plural) is strikingly presented in Nehemiah 9:17-18. “Thou art a God [Eloah] ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. Yea, when they had made them a molten calf, and said, This is thy god [gods, elohim] that brought thee up out of Egypt, and had wrought great provocations.” See also Deuteronomy 32:15-17. In those verses God (Eloah) and gods (elohim) are plainly and distinctly contrasted.
Not until the mighty works of God in creation and the still more marvelous acts and ways in moral display in Egypt, the Red Sea and the wilderness were fully declared, not until the great and everlasting principles of good and evil were traced up to their respective sources, and not until the various relationships of man and Israel with God were established have we a single recurrence of the word “Eloah.” The excellency and fullness of the Godhead are maintained in the fullest possible manner before God (Eloah) confronts the gods of the uncircumcised, which He does for the first time in Deuteronomy 32:15.
Lord (Jehovah) God
The first occurrence of this double title is in Genesis 2:4. The relationships of man with God were established in innocence (ch. 2) and were maintained in spite of the fall (ch. 3); hence in these two chapters the title “LORD God” occurs 20 times. Man’s responsibilities to God, to his wife and to creation are in no wise compromised on the divine side because of the inability of man to meet them. The cross of Christ settles forever on behalf of all who believe the question in all its breadth of creature responsibility, and Christ risen from the dead and ascended is our source of new life, which has new responsibilities. Man unfallen (Gen. 2) and guilty (Gen. 3; Psa. 14:1-2) and Israel (as psalms undoubtedly teach) are taught that the “LORD” (Jehovah) with whom they are in moral relationship is none other than God whose power and glory forms the theme of creation’s song and testimony (Psa. 19; Psa. 145). Thus God (Elohim), supreme in power, alone in creation glory and in the absoluteness of His being, has been pleased to bring man and Israel into positive relationship with Himself.
LORD or Jehovah
This title, so familiar to the Jews, expresses absolute existence. It is much more difficult to perceive by a Gentile mind than a Jewish one, so the name is explained to us saved Gentiles in Revelation 1:8: “I am Alpha and Omega, the beginning and the ending, saith the Lord [Jehovah], which is, and which was, and which is to come, the Almighty.” We learn the absoluteness of His being in the words “which is” (compare with John 8:58), while Jehovah’s relation to the past is expressed in “which was” and His relation to the future in the words “which is to come.”
Now man (Gen. 4) and Israel (Ex. 6:3) but not the patriarchs were in moral relationship with Jehovah — the self-existing One. In Genesis 7 we have an example of the exactness of the Spirit in writing the names “God” and “LORD.” In verses 1-5 it is “LORD”; in verses 7-9 it is “God.” Thus it says in verse 5, “Noah did according to all that the LORD commanded him,” while in verse 9 it says, “As God had commanded Noah.” In the latter passage God’s rights in creation is the thought, hence a pair of animals and birds were to be brought into the ark for the propagation of the species and the preservation of creation. Thus the appropriateness of the title “Elohim” as the Creator is self-evident. On the other hand, where it was a question of moral relationship, seven pairs of clean animals and birds were to be brought into the ark, as these would be needed for sacrifice; hence the fitting title “LORD” (Jehovah).
In the first book of Psalms (1-41), Jehovah occurs upwards of 270 times; Elohim about 50 times. In the second book (Psalms 42-72), there are only about 26 instances of the use of the divine title Jehovah, while Elohim occurs about 200 times. Why these differences? Judah in her land, and especially in Jerusalem, is the subject of the first book of Psalms and hence the frequent use of the covenant name “Jehovah,” while in the second book, Judah’s outcast state from her land, and especially Jerusalem, is the great burden, and thus Elohim, not Jehovah, is the leading title in the book.
Adonai
The term Adonai is another divine name. In the King James Version, it is rendered as “Lord” with use of small letters while Jehovah is rendered “LORD” by the use of capitals. Adonai means, as to the root of the word, Master, Ruler or Owner. Adonai is only used of God and of Him as One who has taken power and is in the relationship of Lord to those who call upon His name. It is, therefore, especially applied to Christ, in His exaltation at the right hand of God. This may be seen from a reference to Psalm 110 and to the Lord’s citation from it when confuting His adversaries. “The LORD [Jehovah] said unto my Lord [Adonai], Sit Thou at My right hand, until I make Thine enemies Thy footstool” (vs. 1). In Matthew 22, the Lord expressly applies this scripture to Himself and employs it to demonstrate that David’s Son was also David’s Lord — that, in a word, He was the root as well as the offspring of David.
Almighty God
The first time this title is used is in Genesis 17:1. “Almighty,” used singly or in conjunction with other divine names, occurs about 60 times in the Bible. Half of these instances will be found in the Book of Job, and all of them refer to God only. There are only two Old Testament instances of the compound title “Almighty God.” In the first case, Abraham was called to walk with God — “the Almighty God” — the sure resource of the man of faith against a wicked and idolatrous world. In Revelation 19:15 we meet with it again: “He treadeth the winepress of the fierceness and wrath of Almighty God.” If Genesis tells of an all-sustaining, all-gracious God, Revelation speaks of an all-consuming God — almighty in wrath and judgment.
In Exodus 6:3 it says, “I appeared unto Abraham [Gen. 17:1], unto Isaac [Gen. 28:3], and unto Jacob [Gen. 48:3], by the name of God Almighty, but by My name Jehovah was I not known to them.” It is true that we frequently meet with the name “Jehovah” before Israel’s redemption out of Egypt, especially when moral relationship is in question, but that is not the point in this passage. The fathers of the people must have been familiar with the title “Jehovah,” but God did not reveal Himself to them as Jehovah, but as God Almighty. Were Abraham, Isaac and Jacob to be pilgrims? Then God reveals Himself to them as Almighty, speaking to their hearts of God’s infinite resources and all-sustaining power. If one is called upon to come out from a judged world now as a Christian (2 Cor. 6:14-18), from false and idolatrous worship and unholy fellowship, he too will know practically the infinite resources of love, wisdom and power in “the Lord Almighty.”
Most High God
This beautiful title occurs four times in Genesis 14:18-24 and several times in the Book of Daniel. In Genesis, Melchizedek, as king and priest, points to Christ — a priest forever after the order of Melchizedek (Heb. 7), but a priest in blessing, not in offering sacrifice, as Aaron (Heb. 9-10), and also as king in Zion (Psa. 2) and king over all the earth (Zech. 14:9). Surely there is but One able and worthy to sustain this double glory. In the coming days of the kingdom, the faintest sigh will meet the eye of the Priest, while every case of wrong will be righteously dealt with by the power of the King. The very titles under which the Lord Jesus was rejected by Jews and Gentiles will be those confessed and owned by the Jewish remnant in the coming days of Israel’s restoration to her God and land (John 1:49).
“Most High God” is a millennial title, expressing power and blessing over the heavens and the earth. Priesthood and royalty exercised mediatorially will uphold the glories of millennial days. The kingdom will be received from the Father; for one thousand years the Lord Jesus will sway the scepter in righteousness and put every enemy below His feet, and at the close of His glorious reign He will deliver up the kingdom to God (1 Cor. 15:24-28). Thus the kingdom will be mediatorial in power, as the priesthood will be in blessing (Gen. 14:19-20).
“Most High” is used five times in Daniel 4 and five times in Daniel 7, but in the latter scripture the expression occurs three times in a plural form and refers to the heavenly places, the same as in Ephesians 1:3 and 6:12. It might be translated “high places.” Daniel 7:25 applies the title to God; the other instances in the chapter apply to the sphere of blessing, not to the blesser. Verse 27 shows the future connection between the heaven and earth: “The kingdom and the dominion, and the greatness of the kingdoms under the whole heavens, shall be given to the people of the saints of the most high [places]: His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (JND). While earthly dominion and glory are committed to the Jewish saints on earth and the heavenly glory will be enjoyed by the heavenly saints, the connection between the saints in heaven and earth is blessedly maintained. Revelation 21:12,24,26 clearly show that the celestial and terrestrial spheres of glory will be in intimate fellowship, as we also find in Hosea 2:21-23.
Lord of All the Earth
The title “Lord of all the earth” first occurs in Joshua 3:11,13; it is also used in Zechariah 6:5. In taking possession of the earth (of which Canaan was a pledge and Joshua a type), God selected this fitting title, but when His people would connect His name with evil, God left the earth and had no longer a home or throne in it (Ezek. 1-9). Governmental power, therefore, passed from the hands of His people into those of the Gentiles, and at that point began “the times of the Gentiles” (Luke 21:24; Dan. 2). The glory and presence of Jehovah had passed away into heaven (see Ezek. 1-9), for God could not sanction by His presence the power conferred upon the Gentiles, so long as His people were held in captivity by these powers. Hence, when the cause of Israel is again taken up, the title will be reasserted (Rev. 11:4; Zech. 4:14; 6:5).
The title is connected with God’s assertion of His rights and titles over the earth; necessarily this will bring in days of terror and wrath upon those that have refused to own His rights. They will be willing enough then to give glory to the God of heaven (Rev. 11:13), because that keeps God at a distance from them, but when He announces His purpose again to take up this earth, men refuse to own the title “Lord of all the earth.” Thus the judgment will sweep over this guilty world, until “the kingdom of the world of our Lord and of His Christ is come” (Rev. 11:15 JND).
God of Heaven
We have about 20 occurrences of this interesting and divine title. It is used only twice in the New Testament, and that only in the Revelation. It is found in the Book of Ezra 8 times, for while God graciously allowed remnants of His people to return to their land, they did so under Gentile patronage and protection. They got blessing from God but not the presence of God. Hence, in the five post-captivity books — Ezra, Nehemiah, Haggai, Zechariah and Malachi — they are not once termed “My people,” except as viewed prophetically. The sacrifices may be resumed according to the law of Moses, the temple may resound with songs of praise, and the fallen walls of Jerusalem reared, but the presence of the Lord cannot be given to the people. God was not actively interfering on behalf of His people from His throne in Jerusalem, nor dwelling in their midst in the temple, and hence the appropriateness of the title “God of heaven.” God acts in and from heaven, not on the earth, and controls and directs all for the blessing of His own. When He begins to act publicly on behalf of His people, He will do so under His Joshua title, “Lord of all the earth.”
The point now for faith to recognize is that God, although unseen, is acting for the present blessing of His people. The Book of Esther, in which the name of God does not once occur, shows the secret providence of God exercised in blessing through the Persian monarch towards those of His people, who were even so indifferent to Jehovah’s interests that they preferred to remain in the land of the Gentile instead of returning to their own city. Esther thus shows the people out of the country of promise, but watched over and protected by God Himself; the books of Ezra and Nehemiah show us Cyrus caring for the people in the land, God being owned as the “God of heaven.”
Father
Of all the divine names and titles, there is none so touching to the Christian as “Father.” It is preeminently God’s New Testament title. It is the language of the babe (1 John 2:13); it is the utterance of conscious relationship (Rom. 8:15), but a love and relationship really enjoyed only where there is practical separation from the world (1 John 2:15-16). In John 14, the Lord Jesus prepares a place in the Father’s house for us; in chapter 17 He speaks to His Father about us, while in chapter 20 He declares His Father’s name to us.
“Father” is the name above all others which stirs the feelings and awakens the tenderest affections of the heart. It is a name fully declared only after the work of the cross; only then could the Lord Jesus speak of declaring His Father’s name to His brethren. Then He said, “I will declare Thy name unto My brethren” (Psa. 22:22, compared with John 20:17). Raised from the dead, He declares His Father’s name to His brethren and imparts to them the virtue of His new condition. The first man brought in sin, death and tears; the second Man dealt with sin, brought in eternal life, and will, by and by, wipe away all tears.
Jesus
This name of wondrous sweetness occurs nearly 700 times in the New Testament, and in no case, so far as I am aware, is it written with an adjective. “Jesus” needs no adjective to set His glory forth. The glories of His person, the moral perfection of His ways, and the glories of His works tell out who and what He is.
The name is rarely used alone in the Acts and epistles, the reason being that the position of Jesus is changed. As the Man among men, His divine glory hid, and moving about as the “Man of sorrows,” He was known as “Jesus,” for this was His personal name as man born into the world (Luke 1:31; Matt. 1:20-21). It was a name which told of reproach, suffering and shame. Men looked coldly upon Him; Israel spurned Him and rejected His claims, and creation knew Him not. Then the clouds of judgment gather and the storm bursts upon Him, for sin must be judged. God is light, so the storm of divine and righteous wrath spends itself upon Him. The cry of desolation and abandonment, “My God! My God! why hast Thou forsaken Me?” tells its own most awful tale. How does God meet all this? In the empty sepulchre, the glory of the Father is displayed (Rom. 6:4) and the power of God is put forth in the raising up from the dead—”Jesus.” Where is He now? On His Father’s throne. Where is the Man whom God delights to honor? Seated in the midst of heaven’s glories. How is He robed? With garments of glory and beauty. What encircles His brow? A crown of glory and honor. What are His headships? Creation, providence, God’s new creation, and every glory known and unknown. What is He to angels? The object of their adoration. What is He to saints? The object of their worship and the theme of their songs. What is His place as Man? Universal power and supremacy. Whose name will awaken the song of creation? The name of Jesus.
But these glories prepare us for other names and other titles, and as the Acts and epistles unfold these varied glories, they speak of Him accordingly. The first twelve chapters of the Acts have, through the ministry of Peter and others, as their great burden, the filling of Judea and Jerusalem with the glory of Jesus (ch. 5:28), and not only so, but “therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (ch. 2:36). Chapter 1, the testimony is to the return of Jesus; chapter 2, the testimony is to the resurrection and ascension glory of Jesus; chapter 3, the testimony is to the power of the name of Jesus; chapter 4, the testimony is to the power of suffering for and the practical exhibition of the grace of Jesus; chapter 5, the testimony to Jesus is so energetic that the religious leaders of the people are utterly confounded; chapters 6-7, the closing testimony is to Israel that their rejected Messiah — glorified and standing at the right hand of God — will yet return, if Israel will only repent. This is met by the violent death of Stephen, who is sent to heaven after his Master with the insulting message, “We will not have this man to reign over us” (Luke 19:14). Thus other glories are opened to us; other dignities will be worn by the One who went through that wondrous pathway of death and resurrection.
Christ
This official designation is usually written in the Gospels with the article prefixed — ”the Christ.” The Messiah, so largely spoken of in the Old Testament writings and with which the Jews were so familiar, had now come and was presented for their acceptance. “Christ” is the Greek word equivalent to the Hebrew word “Messiah.” Jesus the Christ offered Himself to Israel as the Saviour from their sins and Deliverer from Gentile domination. But Israel knew not the day of her gracious visitation; they rejected His messianic claims. As to His moral glory displayed in His person and ways, their hearts and minds were blinded. Consequent upon His full and final rejection as King of Zion and as the Christ who would have built up Zion in her glory, God is not at the moment pressing the Jewish claims of His beloved Son, but He will make these claims good in a day that is fast approaching. Then it will not be contingent on Jewish or Gentile responsibility; rather, God will work in absolute power for the glory of His Son, whether as the Messiah in Judea or in His wider title as Son of Man in the earth.
Now, our position, portion and blessings are found in Israel’s rejected One, crowned and glorified in heaven. Christ’s new place as risen and glorified determines ours; hence, in the Acts and epistles, where our place is fully developed, “Christ” is also frequently written with the article prefixed. In the Gospels, as we have seen, it is an official title; in the epistles it is used as defining our position before God. We are “in Christ,” who, raised from the dead, has been set over all the works of God’s hands. Saints individually are said to be “in Christ” (Eph. 1:3-6); corporately, as the church, we are united with Him in His life, blessedness, glory and future dominion over all things.
In 2 Corinthians 12:2, Paul says, “I knew a man in Christ.” As to position and standing, we are not before God in the first man, Adam, and we ought not to be according to life and practical ways. God has disowned the first man and brought in the second. Christ before God is the root and source of life and of new responsibility to all in the new creation; it is founded upon Him. Thus every living soul is either in Adam of old creation headship or in Christ of new creation headship. Standing and responsibility are found in connection with either Adam or Christ.
Lord
The leading thought in the use of this word is “authority,” in all matters concerning the Christian. If I have a fixed position “in Christ,” I have corresponding duties and responsibilities in reference to Him as the “Lord.” The Lordship of Christ is connected with the closest and tenderest relationships of life. Thus, the command to marry “only in the Lord” does not imply that I am free to marry anyone “in Christ”—that is a Christian merely. Rather, in obedience to the Lord and in the practical recognition of His authority, all natural relationships are to be regulated according to what is due to Him. The Lordship of Christ in the Christian assembly, both as to spiritual gifts (1 Cor. 12:3,5) and also in connection with the figure of the church’s unity, the one loaf, is strongly insisted upon (1 Cor. 10:21-28). It is a title also expressive of absolute and universal proprietorship. (Compare Matthew 13:38,44 with 2 Peter 2 and Jude 8.) Christ, as man, has been made Lord and Christ. Jehovah He always was, but as Man, all things are put under His feet; He has been made Lord. All Christian responsibility is connected with this divine title.
Jesus Christ
This double title is found 8 times in 1 Peter and once in his second epistle. In every instance it is used with striking and remarkable precision. Jesus, the lowly, humbled Man on earth, is now the glorified Man on high. The thought is from what He was to what He is. Thus the title as used connects His shame and His glory; His sufferings and His glories are thus linked together. Such seems to be the general idea in the divine order of the words “Jesus Christ.”
Christ Jesus
John in his epistle and the Revelation and Jude in his short letter speak of “Jesus Christ,” but not “Christ Jesus.” Peter writes “Christ Jesus” twice, and that in his second epistle. Paul rarely says “Jesus Christ,” his favorite title being “Christ Jesus.” The glories of these divine titles are interestingly traced in the writings of the apostles Paul, Peter and John. It is plain from Scripture (and experience fully proves the truth of it) that the character of a man’s conversion is distinctly reflected in his walk, testimony and service. Paul’s conversion is recorded in Acts 9, Peter’s in Luke 5, and John’s in John 1. The manner and character of these conversions are as different as possible.
Peter, attracted by the grace and convicted of sin by the display of the power of Jesus, got attached to an earthly Messiah, following Him in His ministry among the lost sheep of the house of Israel and conformed to his master even in death. The pointed preaching by Peter of Jesus risen and exalted and that through His name remission of sins was to be had was quite in keeping with the scene in Luke 5. Jesus on earth filled the eyes and heart of Peter by the wondrous display of power—the gift of the miraculous draft of fishes; so Jesus exalted and ministering forgiveness of sins was the “gift” received consequent upon his new position. Benefits received from Jesus on earth (Luke 5), from the same Jesus risen and glorified (Acts 2:38), and from the coming Jesus revealed in His glory (1 Peter 1:13) seem to me a characteristic feature of the ministry of the Jewish apostle.
Paul’s first acquaintance with the man “Christ Jesus” was in the glory — with Christ as Man risen from the dead, Head over all things to the assembly, and to whom and with whom saints are eternally united. This became the grand and distinguishing feature of Paul’s ministry. In contradistinction, John was converted to the person of the Lord — the Son in the bosom of the Father and displayed before men, in the infinite perfection of His ways as “Son of the Father” and “Lamb of God.”
Peter, knowing Jesus on earth, speaks of Him as “Jesus Christ”; Paul, knowing Christ in glory, speaks of Him as “Christ Jesus”; John knowing the Son in the bosom of the Father, speaks of Him as the Son who is “Jesus Christ.” Thus these blessed titles are used in exact correspondence with the ministry received and which again is reflected from the character of conversion of each apostle. Individuality is stamped across the blessed pages of inspiration, as it is also in the ministries exercised in the church of God.
Lord Jesus Christ
This is the full written title of the Lord. It will be found in the introduction to the Pauline epistles, save in that of the Hebrews and 2 Timothy. It is not once used in John’s three epistles; in fact, the word “Lord” does not occur at all in his letters. If the thoughts we have given under each title are connected, the scriptural idea of this fullest of all the titles of the Lord will be easily seen.
Son of God
This divine title is one of personal glory. It is only fully unfolded in John’s writings. If Paul tells us of heavenly secrets, John tells us of divine mysteries. Peter speaks to us of the glory and grace of the risen One in connection with Judah in her land and in her dispersion; James writes to the scattered twelve tribes, gathering in groups in their synagogues, and presents the glory of Jesus Christ as the grand regulating power in their assemblies; Paul unfolds the glories of the risen Man in connection with creation and the church; John discloses a deeper glory than that which bears upon Judah, Israel, creation or the church, even the full, divine and personal glory of Jesus Christ — Son of God — Son of the Father. “Son of God” is His title of personal dignity — a title and place which were His in all eternity. “Son of the Father” is the blessed expression of the intimate fellowship between the Father and the Son in the eternal ages that are past; while “the only begotten Son which is in the bosom of the Father” declares the depth and tenderness of the divine love, ever abiding between the Father and the Son. We have Son of God in His dignity and glory, Son of the Father in closest and eternal relationship, and “only begotten Son ... in the bosom of the Father,” alone in the knowledge of the secrets and love of the divine bosom. What wonders are unfolded in the title “Son” — dignity, relationship and love!
Luke connects the sonship of Jesus with the incarnation (ch. 1:35), Matthew with the calling out from Egypt (ch. 2:15), Mark with the public ministry of the Lord (ch. 1:1), but John traces the sonship of Jesus Christ before time began. Eternity, personality, deity, divine equality and creatorship are ascribed to Him who is the “Word” — the “Son” — in the brief compass of 42 words (John 1:1-3). We see the Son of God with the sinner in the Gospel; we have the Son of the Father with the saint in the Epistle. We have no date or epoch as a start in the Gospel; we have date and an epoch distinctly marked in the Epistle. “In the beginning” is the Gospel; “from the beginning” is the Epistle. The fullest and most magnificent title — because a distinctly moral and personal one — is that of Son of God — ”Son of the living God” — and it is upon the glory of His person, divinely revealed, that Christ builds His assembly. This grand and divine title is neither official nor dispensational. Paul, in accordance with his double ministry (Col. 1:23-26), “straightway” preached Jesus that He is the Son of God (Acts 9:20). The divine glory of His person forms the ground of all his gospel and church testimony. The divine glory of the Son is needed for church foundation, church blessing and church glory; this is the great subject of the Pauline epistles. The divine glory of the Son for the gathering, blessing, character and moral likeness of the family in the Father’s house are the themes of John, who himself knew something of the intimacies of the divine bosom.
Son of Man
This title is used of Ezekiel over 100 times and of Daniel 3 times. It is never applied by others to the Lord Jesus; He always uses it of Himself. It seems to have been a title He peculiarly delighted in. It occurs only once in the epistles, and that as a quotation from Psalm 8 (Heb. 2:6). In eternity alone with the Father, His delights were with the sons of men, and in time He took the title expressive of this delight, upwards of 60 times. Like the two Old Testament prophets referred to, who found their sphere of ministry outside Israel owned and recognized of God, Jesus takes this title consequent upon His rejection as “the Christ” by Israel. Thus the narrow limits of Judaism are overstepped, and instead of a glory filling merely Immanuel’s land, the scene widens, and the dominion of the Son of Man embraces the heavens and the earth. Instead of a glory skirting the coasts of Judea, the whole earth becomes lightened with His glory. Universal dominion and universal sovereignty are glories hanging upon this interesting title. The judgment of man as also the authority to execute that judgment are Son of Man glories (John 5). Life and power to communicate that life are referred to His divine title “Son of God” (John 5), but the whole earth, yea, the universe is embraced in the dominion of the Son of Man.
Son of David
This Judaic title is necessarily a dispensational one, connecting itself with royalty and blessing within the circumscribed limits of Judea.
Son of God is a divine title; Son of Man, an earthly title (not, of course, as to its source, but as to its sphere); Son of David, a Judaic title.
Summary
We will now briefly sum up these titles:
God (Elohim): Creation power and glory.
God (Eloah): One only living and true God.
LORD GOD: Creator relationships.
LORD or Jehovah: Moral relationship.
Adonai: Lord in connection with those calling on His name.
Almighty God: Almighty in grace to the saint and in wrath to the world.
Most High God: Millennial title.
Lord of All the Earth: Proprietorship over the earth.
God of Heaven: Providential government on earth.
Father: Title of God’s relationship with His children.
Jesus: The personal name of the Lord.
Christ: The exalted One; our standing.
Lord: Power and authority.
Jesus Christ: The humbled One exalted.
Christ Jesus: The glorified One, once humbled.
The Lord Jesus Christ: The full title of the Lord.
Son of God: Divine title of personal glory.
Son of Man: Title of earthly glory.
Son of David: Title of Judaic glory.
W. Scott,
adapted from Bible Handbook
The Name “Jesus”
Let us briefly, but reverently, consider the wondrous meaning that resides in the name “Jesus.” It is the Greek form of Joshua, which itself is a contraction of Jehoshua, that is, “the help of Jehovah.” This word occurs in Numbers 13:16, on the occasion of the changing of the name of one of the twelve spies from Oshea (help) to Je-hoshua (the help of Jehovah). The name “Jesus” was expressly given by divine command to the Lord, and it is His only personal name, all others being titles, and we may then surely look upon it as worthy of our careful thought.
Jesus Is Jehovah
We may first remark that though this name is preeminently human and given to Christ as man, it also proclaims Him as God over all, blessed forever. The first syllable “Je” or “Jeho” tells of divine authority — the wonderful fact that our Jesus is Jehovah, the “I AM.” What a flood of comfort and blessings belongs to the knowledge of this one fact, that He, who carried His people on eagles’ wings all through the days of old and brought them to Himself, is our Jesus. Oh! that we knew more of the wondrous stores contained in this name. This first syllable tells us of His eternal Godhead, of His covenant relations, of His mighty power, of His thoughtful love; all the glories, all the virtues as seen in the Jehovah of old; they are ours in Jesus now. It commands our reverence; it gives us lofty and fitting thoughts of Christ as the high and holy One that inhabits eternity: Jesus, the help or salvation of the Lord.
Jesus the Man
This second syllable tells us of Christ as man; it speaks to our ears of a life of patient grace, an atoning death of infinite suffering; it proclaims to us pardon and peace; it opens the gates of heaven and delivers us from hell; it calls forth springs of gratitude and notes of praise that shall not be hushed throughout eternity. And observe that the two syllables are knit together; “the help” is “the help of the Lord.” How secure, then, how divinely certain is our salvation! On what a rock does the feeblest believer rest when he rests on Jesus! When his weary head is pillowed on this name and his broken heart is bound up here, he is resting on the bosom of the high and holy One that inhabits eternity, and in His salvation is his trust. Jesus, a name so despised among men, so often called “of Nazareth” in contempt, is sometimes too lightly used by the believer now, but never by the one who has sat down in contemplation of its wonders and listened to the unfolding of its majesty and fragrance, its deep and lofty meaning.
Does it not rest your heart to meditate on His name? Do you not find a beauty, shared by none other in this oft repeated and familiar word? It reaches from the highest heaven to earth, from the throne to the cross, from the cross back again to the throne, from eternity to eternity. It speaks of the “yesterday” of the cross, of the “today” of grace, and of the “forever” of glory. Oh! how little do our hearts grasp the simple fact this name repeats to us, that our Saviour, our help, is “Jehovah” Himself.
But while the name has such a high and holy meaning, it was yet free to all. The blind beggar at Jericho was welcome to it, in common with all who at all times have a need that it can meet. It is remarkable, however, that after the resurrection, when that same Jesus had been made Lord and Christ, the name is used alone only some thirty times, on every other occasion having the prefix “Lord” or some other title added. This has a meaning for us; Christ is no longer the humble, despised and rejected man. We triumph in the fact that His sufferings are all over and that in heaven at last He has now His proper place, as He shortly shall have on earth as well, and in accordance with His new place in the glory, we call Him “Lord Jesus.” Such is His proper title now, though doubtless there are occasions when the blessed name can with all reverence be used alone.
Bible Student, 2:25
The Name of Jesus - Its Power and Value
It is truly edifying to trace the varied virtues of the name of Jesus. We shall refer to just a few passages.
1. There is salvation in the name of Jesus. “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 4:12). The soul that trusts in the name of Jesus gets all the saving virtue which belongs to that name.
2. There is eternal life in the name of Jesus. “These [things] are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name” (John 20:31). The soul that simply trusts in the name of Jesus becomes a partaker of His life, and that life can never be forfeited, because it is eternal.
3. There is remission of sins through the name of Jesus. “To Him give all the prophets witness, that through His name whosoever believeth in Him shall receive remission of sins” (Acts 10:43). The soul that simply trusts in the name of Jesus is forgiven, according to the value of that name, in God’s judgment. It matters not what or who he may be that comes to God in the name of Jesus, he gets all the credit, all the value, and all the virtue of that name, and he could no more be rejected than the One in whose name he comes. If I go into a bank with a wealthy and trustworthy man’s name on a check, I enter in all the confidence which his wealth and credit can give. It matters not what or who I am; I come in his name. Thus it is with a sinner who comes to God in the name of Jesus.
4. The name of Jesus is the power of prayer. “Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My name, I will do it” (John 14:13-14). The believer, coming to God in the name of Jesus, could no more be refused than Jesus Himself.
5. The name of Jesus gives power over Satan and over all manner of evil. “These signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mark 16:17-18). (See also Acts 3:6; 16:18; James 5:14.) It may be said that this power is no longer available. I reply that we are merely tracing, through the New Testament, the power and value of the name of Jesus. That name has power in heaven, power on earth, power over hades, power over angels, power over men and power over devils. Let faith use that precious, matchless, powerful, all-prevailing name.
6. God’s assembly, wherever it is, is gathered in the name of Jesus. “Where two or three are gathered together in My name, there am I in the midst of them” (Matt. 18:20). Observe, it does not say, “Where two or three meet.” Men may meet upon any ground or for any object they please, but the Holy Spirit gathers unto the name of the Lord Jesus Christ.
7. The name of Jesus will be the object of universal and everlasting homage. “God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things [those] in heaven, and things [those] in earth, and things [those] under the earth” (Phil. 2:9-10).
May God the Holy Spirit unfold to our souls more of the power and value of the name of Jesus, so that we may more fully know what we have in Him and be enabled to use His name in more holy confidence at all times, under all circumstances, and for all purposes.
Christian Truth, 21:29
The Ineffable Name
It is apparent that the revelation God has been pleased to make of Himself is gradual and progressive. Now believers walk in the light, as He is in the light, but in a former day clouds and darkness were round about Him, and necessarily so as long as righteousness and judgment were the habitation of His throne. But when Christ had accomplished the work of atonement, God could righteously come out into the full display of what He is as revealed in Christ, on the ground of redemption. God is the same in nature and attributes both in the Old and New Testaments, for this is a necessity of the perfections of His divine being, yet it is true that the aspects under which He is presented in different ages vary, and it is these aspects which are embodied in His several names.
The Trinity
It was not until the baptism of our blessed Lord that the whole truth of the Trinity came out. Then God spoke from heaven; His beloved Son was on the earth, and the Holy Spirit descended and abode upon the Son. But now that the full revelation of God has been made, we can go back, as led and taught of Him, and discover much that could not have been before understood. The latent meaning of the Old Testament Scriptures can only be apprehended when looking back upon them from the full shining of the light of Christianity. There is no incongruity whatever, therefore, in affirming that God chose the special word “Elohim” to express the truth of the Trinity. We read in Genesis that God created the heavens and the earth, and in John’s Gospel it is said of the Word, “All things were made by Him; and without Him was not anything made that was made.” We know consequently that the eternal Son is comprised in the word “God” in Genesis, and we learn more of the glory of the person of our Redeemer.
El Shaddai
To the patriarchs God made Himself known under another appellation. The first mention of this is found in Genesis 17:1: “The Lord appeared to Abram, and said unto him, I am the Almighty God,” that is, El Shaddai — God Almighty. The meaning of the word El is said to be strength and omnipotence, and Shaddai is thought by some to signify the same thing, while others prefer the rendering of all-sufficient or self-sufficiency. The combination of the two words signifies divine attributes, as omnipotence and all-sufficiency can be found only in God. When the word “Almighty” stands alone in our translation, it generally represents Shaddai. There is a beautiful combination of this name with that of Jehovah in 2 Corinthians 6:17-18: “I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the LORD Almighty.” The God who was known to Abraham as Shaddai and to Israel as Jehovah was now declared as Father in that blessed relationship into which He had taken His people in association with Christ.
E. Dennett, adapted
Father - Not a Dispensational Name
“We have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.” All the other names of God — Almighty, Jehovah, Most High, Adonai — have to do with this world, and God shines but through the cloud. But the Father is seen in the Son; this is not dispensational — it is the sun breaking through them and God known in His ways of perfect grace, Himself known. Christ, the only begotten Son, has declared Him — what a blessing! — and brought us into His own place with the Father, soon in the glory itself. In that name of “Holy Father” we are kept, and this is what we have to seek — to walk according to this place as dear children, as sons. May we remember that we are set in Christ before God — that is, perfect — but, if so, He is in us, and we are set before the world to represent Him. (See John 14 and Romans 8). And to do it, “of His fullness have all we received.”
J. N. Darby
Dispensational Names Disappear
In the eternal state, all the dispensational names of God disappear. It is only “God” and “men” now. There is nothing more to hear of “nations”; nothing remains of separate countries and kingdoms, of kindreds or tongues. It is the eternal state, and Revelation 21 is the fullest description of that state furnished in the Bible. But 1 Corinthians 15:24-28 reveals a great truth not here spoken of, yet quite consistent with it, that as Christ received the millennial kingdom as man, He gives it up when the aim shall be fulfilled. His rights as God remain unchanging.
W. Kelly
Join All the Glorious Names
“They said therefore to Him, Who art Thou? And Jesus said to them, Altogether that which I also say to you” (John 8:25 JND).
Join all the glorious names
Of wisdom, love and power,
That mortals ever knew,
That angels ever bore;
All are too mean to speak His worth,
Too mean to set the Saviour forth.
Great Prophet of our God!
Our tongues must bless Thy name,
By whom the joyful news
Of free salvation came;
The joyful news of sins forgiven,
Of hell subdued, of peace with heaven.
Thou art our Counsellor,
Our Pattern, and our Guide,
And Thou our Shepherd art;
Ah! keep us near Thy side;
Nor let our feet e’er turn astray,
To wander in the crooked way.
We love the Shepherd’s voice:
His watchful eyes shall keep
Our pilgrim souls among
The thousands of God’s sheep;
He feeds His flock, He calls their names,
And gently leads the tender lambs.
I. Watts, Little Flock Hymnbook, #228