The Names of God Study
I. Scripture tells us that we are to glorify God.
I Corinthians 10: 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
A. It is very important 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).
B. Christ said:
John 17:3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
The many names in Scripture give us additional revelation of God’s character, His works, and His relationship to us based on His character and works. The names that God chose for Himself are additional revelations of the who and what of God that we may know and relate to God.
C. Look what David says about God’s Name and Word
Psalm 138:1 I will praise thee with my whole heart: before the gods will I sing praise unto thee.
Psalm 138:2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.
A. 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.
B. 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.
C. 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
There are a number of instances where no name of God is used, but where only the term “name” in reference to God is used:
1. Abraham called on the name of the Lord (Genesis 12:8; 13:4).
2. The Lord proclaimed His own name before Moses (Exodus 33:19; 34:5).
4. The name of the Lord was not to be taken in vain (Exodus 20:7; Deuteronomy. ).
5. The priests of
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 (Genesis ; 26:25).
We can conclude that such phrases as “the name of the LORD” or “the name of God” refer to God’s whole character.
B. In the New Testament we find the same thing. 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 ).
2. Believers are to gather in His name (Matthew. ).
3. Prayer is to be made in His name (John -14).
4. The servant of the Lord who bears the name of Christ will be hated (Matthew. ).
5. The book of Acts makes frequent mention of worship, service, and suffering in the name of Jesus Christ (Acts ; , 41; ; ).
6. It is at the name of Jesus that every knee will one day bow and every tongue confess that Jesus Christ is Lord (Philippians. -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.
A. 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 (Isaiah 54:5; Jeremiah 32:27; Genesis 1:1; Isaiah. 45:18; Deuteronomy. 5:23; 8:15; Psalms. 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 (Genesis. 17:1; 28:3; 35:11; Exodus ; Psalms. 91:1, 2).
El Elyon: “The Most High God.” Stresses God’s strength, sovereignty, and supremacy (Genesis. ; Psalms. 9:2; Daniel. , 22, 25).
El Olam: “The Everlasting God.” Emphasizes God’s unchangeableness and is connected with His inexhaustibleness (Genesis ).
B. Yahweh (YHWH): Comes from a verb which means “to exist, be.” This, plus its usage, shows that this name stresses God as the independent and self-existent God of revelation and redemption (Genesis. 4:3; Exodus. 6:3
Compounds of Yahweh: Actually these are titles that reveal additional facts about God’s character.
Yahweh Jireh (Yireh): “The Lord will provide.” Stresses God’s provision for His people (Genesis. ).
Yahweh Nissi: “The Lord is my Banner.” Stresses that God is our rallying point and our means of victory; the one who fights for His people (Exodus ).
Yahweh Shalom: “The Lord is Peace.” Points to the Lord as the means of our peace and rest (Judges ).
Yahweh Sabbaoth: “The Lord of Hosts.” A military figure portraying the Lord as the commander of the armies of heaven (1 Samuel 1:3; ).
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 (Exodus. 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 (Psalms. 23:1).
Yahweh Tsidkenu: “The Lord our Righteousness.” Portrays the Lord as the means of our righteousness (Jeremiah. 23:6).
Yahweh Shammah: “The Lord is there.” Portrays the Lord’s personal presence in the millennial kingdom (Ezekiel 48:35).
C. 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 (Genesis 18:2; 40:1; 1 Samuel. ; Exodus 21:1-6; Joshua. ).
D. Theos: Greek word translated “God.” Primary name for God used in the New Testament. Its use teaches: (1) He is the only true God (Matthew. 23:9; Romans. 3:30); (2) He is unique (1 Timothy. 1:17; John 17:3; Revelation. 15:4; 16:27); (3) He is transcendent (Acts 17:24; Hebrews. 3:4; Revelation. 10:6); (4) He is the Savior (John 3:16; 1 Timothy. 1:1; 2:3; 4:10). This name is used of Christ as God in John 1:1, 18; ; 1 John 5:20; Titus. ; Romans. 9:5; Hebrews 1:8; 2 Peter. 1:1.
F. Despotes: Greek word translated “Master.” Carries the idea of ownership while kurios stressed supreme authority (Luke ; Acts 4:24; Revelation. 6:10; 2 Peter. 2:1; Jude 4).
G. 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 (Matthew. 7:11; James 1:17; Hebrews 12:5-11; John 15:16; 16:23; Ephesians. 2:18; 3:15; 1 Thessalonians. 3:11).