The Spirit's use of divine names and titles in the Scriptures is most instructive, and should be observed carefully by all who seek to understand the ways of God throughout the ages with men, and especially with Israel. Unfortunately our generally excellent Authorized Version does not help us in this as it should. The words “God” and “the Lord” (the latter sometimes in capitals and sometimes in small letters) really hide important truths. In the book of Jonah we read of “God” and “the Lord.” “God” stands for the Hebrew “Elohim,” and occurs 15 times; “the Lord” stands for “Jehovah,” and occurs 26 times. Divine names are abundant throughout the sacred Word, each having its own meaning; each therefore having its own sweet message to the heart. Psalm 68 is particularly rich in divine names and titles. At least twelve will be found there. The latest and fullest revelation of God is the name “Father,” brought down to us by the Son of His love, and it is under this name the saints of this era are in relationship with Him—His children, sons, and heirs.
The Bible opens with “Elohim.” No other title is found until we pass Genesis 2:3. This title tells us of the divine supremacy—God as the mighty cause of all. “Jehovah” is His title of relationship (wonderful indeed that He should condescend to enter into relationship with His humble creature man); accordingly throughout Genesis 2 (from vs. 4) we read “the Lord God,” that is, “Jehovah Elohim.” Note the various relationships in that chapter:
Verses 4-6: The heavens and the earth in relation to Him. He created them. They are the work of His hands.
Verses 7-15: Man in relation to Him. The special inbreathing.
Verses 16-20: Man in relation to the lower orders. Their lord.
Verses 21-25: Man in relation to woman. Her head.
In the book of Jonah we observe that when the mariners Star spoke of God it was as “Elohim.” They were not conscious of any special relation to Him; but they acknowledged Him as the Supreme Being, who could quell the storm if it pleased Him. Many alas! in this day of Gospel light, have no higher thoughts of their Creator than these seamen. When His divine hand became plainly manifest, and after they heard Jonah's confession of faith as in chapter 1:9, “They cried unto Jehovah,” “They feared Jehovah,” “They offered sacrifice to Jehovah and made vows.” This looks like true conversion.” The God of heaven, who made the sea and the dry land” became something more to them than a mere Creator; they came to know Him as far as He could be known before the Son of the Father's love came from heaven to declare Him fully. The simple faith of those shipmen might well shame many of Jonah's own countrymen who, with the word of God in their hands, were following the idolatrous ways of Jeroboam the son of Nebat.
Now observe how Jonah spoke of God. Throughout the book the name “Jehovah” is upon his lips—the name so suggestive to every instructed Jew of divine faithfulness (Mal. 3:66For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. (Malachi 3:6)). Under this great name God took the nation into relationship with Himself at the deliverance from the land of Egypt (Ex. 6). Although Jonah is shown to us in a more or less undesirable spiritual condition throughout his book, he never lost the sense of his relationship to God. “I fear Jehovah,” said he. The Spirit says, “Jonah prayed unto Jehovah his God out of the fish's belly.” At the close of his prayer, he cried out in faith, “Salvation is of Jehovah,” and even when he peevishly objected to the divine mercy shown to Nineveh, “He prayed unto Jehovah” (Jonah. 4:1). This is worthy of note. The God with whom we all have to do knows how to keep alive within us the spark of faith, and the sense that we belong to Him, even when we get sadly astray. But let us nevertheless heed Peter's exhortation in the first chapter of his second Epistle, and cultivate a vigorous and progressive faith. This is our responsibility.
In contrast with Jonah, the King of Nineveh and his people, although repentant, spoke only of God (“Elohim.”) The name under which Israel had to do with Him came not to their lips. It was a national movement. The people became conscious that they had sinned grievously against their Maker; they trembled at the mention of His judgment; and they humbled themselves before Him. Jeremiah 18:7-107At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; 8If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. 9And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; 10If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. (Jeremiah 18:7‑10), as we have already seen, lays down the principles of God's dealing with nations. His eye sees their doings, and He visits them from time to time in His wrath, but is always prepared to show mercy. God's government must not be confounded with His grace. Such respite as the Ninevites experienced is not the same thing as the eternal forgiveness of sins proclaimed to men everywhere in the Gospel message (Acts 13:38-3938Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. (Acts 13:38‑39)). We shall not necessarily meet the whole population of Nineveh in Heaven because of the repentance described in Jonah 3:1010And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. (Jonah 3:10); although it is not unlikely that some individuals (possibly many) found eternal blessing as the result of the great alarm.
At the present crisis the nations of the earth are suffering as never before. He who sits upon the throne judging righteously is displeased with them all, but if any nation (if only one) would face up to its own condition in His sight, and acknowledge its manifold transgressions and its long contempt for things divine, He would forgive, and peace and quietness would return. Mutual recriminations lead nowhere. To nations disposed to accuse and destroy their neighbors, the prophet Obed's words in 2 Chronicles 28:9-119But a prophet of the Lord was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the Lord God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven. 10And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the Lord your God? 11Now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren: for the fierce wrath of the Lord is upon you. (2 Chronicles 28:9‑11) may well have a voice. When the victorious ten-tribe army brought back 200,000 Jewish captives, the prophet met them boldly, saying, “Behold because Jehovah God of your fathers was wrath with Judah, He hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you; but are there not with you, even with you, sins against Jehovah your God?”