Psalm 118, YAHWEH (3)

We want to conclude our thoughts about the name YAHWEH in this post.  First, note a few of the many people whose names contain this name of God:

·       Jonathan, YAHWEH gives (17 men in the OT had this name).

·       Jehoshaphat, YAHWEH has judged.

·       Joshua, YAHWEH is salvation.  Ten men have this name, and it is, of course, related to the name Jesus.

·       Joel, YAHWEH is God.

·       Elijah, God is YAHWEH.

·       Jehozadak, YAHWEH is righteous.

·       Hallelujah, praise YAHWEH.

Psalm 118 is special in terms of the name YAHWEH.  It praises YAHWEH for many things.  The only references to “God” are in vs27-28.  After strongly praising YAHWEH the Psalmist then says, “El is YAHWEH” (v27) and YAHWEH is “my EL/Elohim” (v28).  I am hoping you will read that Psalm (again, if you already have) noting the praiseworthy works of YAHWEH.

·       118:1-4: YAHWEH deserves praise for His enduring love.

·       118:5-7: YAHWEH’s presence gives me courage against all my enemies.

·       118:8-9: YAHWEH’s refuge beats all that any can provide.

·       118:10-12: YAHWEH’s name gives me victory against insurmountable odds.

·       118:13-14: YAHWEH is my strength, song and salvation.

·       118:15-16: YAHWEH’s right hand does mighty things.

·       118:17-18: YAHWEH chastens me.

·       118:19-21: YAHWEH’s gate is a gate of praise.

·       118:22-24: YAHWEH has made the day of crucifixion (rejection of Messiah) to be a day of praise.

·       118:25-27: YAHWEH deserves praise for His blessing.

·       118:28-29: YAHWEH will therefore be praised by me.

During the intertestamental period (between Malachi and Matthew) the Jews began to substitute “Adonai” (English, Lord in the OT) for YAHWEH.  They did this as a form of reverence for the name.  You may also see, if you read present-day articles by some Jews, references to “G-d” instead of “God.”  Again, this is a form of reverence.  We believe this is not only unneccessary but that it fails to understand the point of these terms.  The names and titles of God are a part of His self-revelation.  He wants us to know Him.  The name YAHWEH does not appear over 5000 times in the OT so that we can, in effect, ignore the name and what it means.  We have reverence for God; but we also know He desires a relationship with us.  Let us learn of Him through the enjoyment of His names.

Gen. 1:1-9, 15-22, YAHWEH (2)

The name YAHWEH is the most used name for God in the OT, appearing over 5000 times.  Remember, most English translations, translate it LORD.  It is used in every book of the OT except Esther and Ecclesiastes.  The case of Esther is unusual, in that it is a book about God’s work in delivering Israel in the times of the Gentiles, and yet there is no reference to YAHWEH or God at all.  In the case of Ecclesiastes, it makes more sense that there are no references to YAHWEH but several references to God.  As to why it makes sense, let us first consider the relationship between Elohim and YAHWEH.

We noted yesterday that the name YAHWEH was given to Moses at the time God began to bring them out of Egypt and make them His treasured possession.  I believe the name YAHWEH emphasizes God’s redemptive work and His covenant relationship with Israel.  I say emphasizes; there might be exception to this idea but it is generally the case.  Let me share a few illustrations of what I mean.

·       The name YAHWEH is generally used with “Theophanies” (God’s OT appearances to men).  For example, in Gen. 18, when God appeared to Abraham, we read, Then the LORD appeared to Him (18:1).  The LORD said to Abraham (18:13).  God appeared to Moses at the burning bush as the Angel of the LORD (Ex. 3:2).  God appeared to Joshua as Commander of the army of the LORD (Josh. 5:14).  This is repeated over and over.

·       References in the OT to God’s word are very seldom to “the word of God” but most often to “the word of the LORD.”  In other words, when God speaks to men it is most often as YAHWEH.

·       In Gen. 1-2 there is a distinction.  In Gen. 1:1-2:3 in the story of creation it is all the work of Elohim.  But in Gen. 2:4-25 it is the “LORD God” (YAHWEH Elohim.)  It makes sense in that Ch. 2 involves God’s specific dealings with Adam while Gen. 1 records the beginning of all things.  Even though the name YAHWEH was not given to Israel until Ex. 6, Israel's relationship with YAHWEH dates back to the beginnings of God’s relationship with Man.

·       It makes sense that in Gen. 9:26f God promised to enlarge Japheth (Noah’s son through whom the European and Asiatic nations came) but that YAHWEH was the God of Shem (Noah’s son through whom the chosen people came).

·       Psalm 19:1-6 speaks of the glory of Elohim in Creation.  In Ps. 19:7-14 it is the word of YAHWEH that reveals God; YAHWEH is my strength and redeemer.

Thus, in Ecclesiastes, I am not surprised that the references are to Elohim.  The book is an argument for seeking God, an argument that applies to anyone who seeks to live his life apart from God.  It is a book that makes sense for someone in Babylon or Moab or the United States to read.  It does not present God’s work of redemption.  It speaks to an issue that any person can relate to if they will.

Exodus 3:1-6, 13-14; 6:2-4, YAHWEH (1)

We have looked at the term “God” in the OT.  Since the term is used of false gods, specifying the “true” God, the God of the Bible, requires qualifying or descriptive terms to be attached.  However, the various “gods” could also be distinguished by specific names that were attached to them.  Most of the nations worshipped a “pantheon” of gods, as you can see in reading the OT.  For example, Solomon recognized the gods of his foreign wives, gods whose names are given in 1 Ki. 11:5-7: Ashtoreth goddess of the Sidonians, Molek the detestable god of the Ammonites, and Chemosh the detestable god of Moab. 

When God called Moses to return to Egypt and lead the people of Israel out, he asked God for His name so he could tell the people.  He was the God of Abraham, Isaac and Jacob; but Moses wanted a name.  God’s answer was, tell them I AM has sent me to you (Ex. 3:14). 

Moses may have been looking for a name like Chemosh, or the name of one of the gods of Egypt.  You may remember that later, when Moses was up on Mt. Sinai, that the people worshipped a golden calf, of which Aaron said, this is your god, O Israel, that brought you out of the land of Egypt (Ex. 32:4).  The “golden calf” idea came from Egypt; and we do know that later in Israel’s history King Jeroboam would establish worship of golden calves in Bethel and Dan (1 Kings 12:28-31). 

At the burning bush, God’s answer to Moses, I AM, revealed to Moses that God was not some local deity.  He was the ever-present, self-existent One, God who is incomprehensible and yet so very, very real. Again, God gave Moses a description, a very deep description.  The God of the fathers was simply, I AM.

But then, as the ten plagues, the attack on the gods of Egypt, was about to start, God revealed Himself through a specific name.  He was not merely some local deity; but He was the God of Israel.  That name was given in Ex. 6:2-3.  God told Moses, I appeared to Abraham, to Isaac and to Jacob as God Almighty (El Shaddai, a name we will study later) but by My name LORD I was not known. 

When you see LORD in all-caps, it is this name.  In older translations the name was Jehovah.  It is often called the “tetragrammaton” because it is a Hebrew term with four letters: YHWH (Hebrew has no vowels in the alphabet).  It is generally pronounced YAHWEH or YAHVEH. 

Notice what God said to Moses: I am the LORD; or, literally, I the LORD.  God is still the I AM; but the I AM now has a name, YAHWEH.  The “I AM” is YAHWEH; they are one and the same.  Now would be a great time to read Jesus’ conversation with the Jews in John 8:56-59.  Yes, He claimed to be the I AM!

Psalm 68:19-35, The Awesome God of Israel

The Hebrew term El also appears in other Semitic languages.  The term often is part of proper names, such as “Bethel” (house of God), “Israel” (he struggles with God), and Joel (Yahweh/Jehovah is God).  The root meaning is “strong or mighty;” God is the Mighty.  In Scripture it is frequently accompanied by descriptive terms, in order to elevate the God of Israel above all other gods and to distinguish Him from the El of other languages.  In this post, let us consider some of the truths associated with El.

·       Truths showing God’s superior position generally:  He is the God of heaven (Ps. 136:26), God on high (Job 31:28), God most high (El Elyon, Ps. 78:35), and God who hides Himself (He is known only by self-revelation, Isa. 45:15).

·       Truths showing God’s superiority over other gods: He is the great God (Ps. 77:13), the God who performs miracles (Ps. 77:14), the God of gods (Dan. 11:36), and God of the spirits of all mankind (Num. 16:22; 27:16).

·       Truths showing God’s characteristics: God is faithful (Deut. 7:9), Holy (Isa. 5:16), the God of truth (Ps. 31:5), the Almighty God (El Shaddai; Ezek. 10:5).  He is the mighty God (Isa. 9:6; 10:21; a term that speaks of a heroic or brave person).  He is the God of knowledge (1 Sam. 2:3), glory (Ps. 29:3), and eternity (Gen. 21:23, El Olam). He is the righteous God (Isa. 45:21), a jealous and avenging God (Nahum 1:2), and the living God (Hos. 1:10).  He is “one”, unique, the only Father and Creator (Mal. 2:10).

·       Truths showing God’s personal and intimate relationship with believers: He is the God of Bethel (where Jacob met with Him twice, Gen. 31:13; 35:7).  He is God my Rock (Ps. 42:9), my Savior (Isa. 12:2), and God of my life (Ps. 42:8).  He is God who helps and blesses me (Gen. 49:25).  He is my God (Ps. 89:26).  He is the God who arms me with strength and make my way perfect (2 Sam. 22:33).  And He is God who avenges me (2 Sam. 22:48).

·       Truths showing God’s love for Israel: El begot Israel (Dt. 32:18).  He is their Savior (Ps. 106:21), who brought them from Egypt (Num. 24:8).  He is God of Jeshurun (the righteous people who possess the Law; Dt. 33:26), God of Israel (Gen. 33:20), God who forgives (Ps. 99:8), and God of salvation (Ps. 68:19-20).

·       Truths showing God’s holy distaste for sin: El is the great and terrible God (Neh. 1:5; 4:14; 9:32), God to be greatly feared (Ps. 89:7).  He is the God of retribution (Jer. 51:56) and vengeance (Ps. 94:1), a just judge … angry every day (Ps. 7:11).

In our English translations the term “God” appears over and over again.  Perhaps one lesson from today is to remind us not to let familiarity breed contempt.  As we read the Bible, let us regularly meditate on the true and living God!  Our God!

2 Chron. 13:8-12; Psalm 82, Our “God”

Let us begin our study of the “Names of God” by looking at the most common terms for “God” in the Old Testament.

·       El, Elah, Eloah, Elohim: English translation “God.”  It is the equivalent of the Greek Theos in the New Testament.

o   El is the general Hebrew term for God or god (if you are speaking of idols).  It is used 245 times in the OT.  We will return to this title later.

o   Elah is the general Aramaic term for God or gods.  It is used 95 times in the OT, all but one (Jer. 10:11) in Ezra and Daniel 1-6.  

o   Eloah  is an ancient and general term for God or gods, used usually in a poetic context.  It is used 57 times in the OT, 41 times in Job.  It appears twice in the poetical “Song of Moses” (Deut. 32), speaking of Jeshurun (Israel) who forsook “God” and who sacrificed to demons, not to “God” (32:15,17).

o   Elohim is the plural of “Eloah” (in Hebrew the “im” makes it plural).  It is the most frequent general term for God, used over 2500 times.

§  Mormons wrongfully infer a “family” of gods from this.  The Bible is clear that there is only one “El” (e.g., Before Me there was no God [El] formed, nor shall there be after Me (Isa. 43:10).  Elohim could have trinitarian implications, the belief that God is One, yet revealed in three Persons.  However, many understand the plural as indicating majesty or eternity.

§  Elohim is also used, on a few occasions, of angels and of powerful men.  Psalm 82:1 reads, God stands in the congregation of the mighty (Heb. el), He judges among the gods (Heb. elohim).  Jesus referred to this in John 10:34. God calls the mighty men “gods.”  He makes it clear, that they are men (82:6-7) and is likely speaking of them as they think of themselves.

·       YHWH or YAHWEH or Jehovah: English translation “LORD.”  This is a specific name for the God (El) of Israel.  In 2 Chron. 13:8-12 we see in v8-9 elohim refers to the “gods,” meaning the two golden calves. But in v10-11 the LORD (Yahweh) is our Elohim.  We will consider this at a later time.

·       Adonai: English translation “Lord.”  This is Hebrew for master, lord, or sir.  It is the equivalent of the Greek Kurios in the NT.  More on this later also.

If the heathen gods are elohim, what is the difference between them and the Elohim of Israel?  One way the Scriptures answer that question is by the adjectives associated with Elohim.  Elohim is judge (Ps. 50:6). The glory of Elohim is over all the earth (Ps. 57:5).  Elohim is the Holy One and the Savior (Isa. 43:3).  Elohim is the Creator, the Maker of heaven and earth (Gen. 1:1).  And let us not forget, that Elohim dwells with His people; it is the reason He redeemed Israel from Egypt and that He redeemed the saints through the blood of Christ (Ex. 29:46).

Psalm 99, The Wonder of the Name of God

We are preparing for a study of specific names of God, names He gave to reveal Himself to mankind.  In this post I would like to provide one more opportunity to meditate on Scriptures that tell us wonderful things about the name of God.  In the following Scriptures we are simply completing the statement, “The name of God is …”.  On some I will add comments related to the meaning of the Hebrew term.  Remember, when we speak of the name of God, we are speaking of God Himself.

·       Isa. 57:15: holy.  This means it is set apart, unique.  God’s name(s) reveal how He is unlike the gods created by men.

·       Deut. 28:58; Ps. 99:3; Isa. 63:14: glorious.  The root meaning is to be weighty or heavy.  God’s glory is “huge”.  In Ps. 99:3 the NKJV translates it great.

·       Deut. 28:58; Ps. 99:3; 111:9: awesome.  It is to be feared; we stand in awe of His name.  We cannot think of His name without being “stretched”.

·       Judges 13:17-18: wonderful.  It is incomprehensible and extraordinary.  We regularly meditate on God’s name because we never fully grasp it.

·       Prov. 18:10: strong.  It is a strong tower.

·       Isa. 42:8; Ps. 83:18; Zech. 14:9: unique.  My glory I will not give to another.  His name alone is the LORD.  Again, The LORD is one, and His name one.

·       Ps. 8:1,9: excellent.  It is majestic.  Think of the waves of the sea.  Or of a cedar of Lebanon (if you haven’t seen one of those, think of a giant redwood).

·       Ps. 48:10: omnipresent.  Think on this verse.  His praise is to the ends of the earth; His name is like that.

·       Ps. 52:9: good.  The Hebrew term speaks of all the aspects of goodness: it is pleasant, valuable, appropriate, better, kind and right.

·       Ps. 72:17; 135:13; Isa. 63:12,16: eternal.  God’s dealings with Israel were designed to make for Himself an everlasting name.  Our Redeemer from Everlasting is Your name.

·       Ps. 75:1; Isa. 30:27: near.  What an amazing thought: God is truly transcendent; but He is near to us.  And the Hebrew term can be used as near of place (not far away), of time (won’t take a long time for Him to help), and of personal relationship (like a close friend).

·       Ps. 138:2: magnified.  It is always growing in greatness and exaltation.

·       Jer. 10:6: great in might. It speaks of God’s deeds. Nothing will hold Him back.

·       Micah 5:4: majestic.  This term is also used frequently of the pride and arrogance of men.  God is the only One this term applies to consistently.

This study is an important one.  The name of God is never trivial.  That is why there was a specific command not to use it in vain.  May we live in a way that fits the name of God!

Psalm 132

The Pilgrim has arrived.  What does that look like, when we arrive at our destination?  The answer is very clear in this Old Testament Psalm, an answer that fits pilgrims today.  “Pilgrimage” is a journey to God.  We have seen how the pilgrim grew tired of the evil place where he lived and turned his attention to Jerusalem.  God promised to help him (Ps. 122) and He did, all along the way.  The pilgrim may not realize it but he was drawing closer to God all throughout the journey; to arrive at Jerusalem provided a remarkable conclusion.

Before he started his journey the pilgrim thought about what it would be like when he arrived at the City (Ps. 122).  He knew what he had read or heard.  In Jerusalem was the house of David (122:5) and the house of the LORD our God (122:9), the temple David had wanted to build but which his son Solomon built.

So is it any wonder that upon arrival the pilgrim’s attention is drawn to David?

·        132:1-5: He remembers David’s zeal for God’s house.  Even before there was a temple David had a deep desire to provide the place for God’s dwelling.  David wanted to be close to God; our pilgrim had the same desire.

·        132:6-7: The call had gone out: Let us go into His tabernacle; let us worship at His footstool.  Oh to be in God’s presence, the same longing Mary had for being at the feet of Jesus (Luke 10:38-42).

·        132:8-10: These words Solomon said in his prayer for the temple (2 Chr. 6:41-42).  He called upon God to come to His resting place, to dwell with His people.  We were all created for this.  Our souls are empty without it. 

·        132:10-12: In v10 Solomon turns from the LORD’s house, to David’s house.  God had made a covenant with David to have a house forever.  Do not turn away the face of Your Anointed.  David was God’s anointed; but the word is Hebrew for Messiah, who will fulfill the covenant forever.

·        132:13-18:  Thus God answers the prayer of Solomon.  First, He will come, as He did that day, and dwell in the temple (v13-16), even though it is not near big enough to house the Almighty God.  Second, He will make the horn of David grow … prepare a lamp for My Anointed. 

So the question we asked is: what does it look like when we arrive at the place of pilgrimage?  What do we see?  WE SEE JESUS CHRIST!  He is God who will fill the Holy City and the future temple with His glorious presence.  As Jeremiah said, there will be no Ark of the Covenant in that day because it will be the throne of the LORD (Jer. 3:16-17).  And the High Priest will also be the King, reigning from the throne of David.  Mary was right.  To sit at the feet of Jesus was to be at God’s footstool.  Paul was right to want to know Christ (Phil. 3:10).  Jesus said it: He who has seen Me has seen the Father (John 14:6-11). 

Where did you think you were headed?  Where ARE you headed?

Psalm 79:9-13; Acts 15:12-18, Declaring God’s Name

God’s desire is that His people, that is, those who trust in His name, should bear that name and declare that name before the world.  This was God’s purpose in calling Moses to lead Israel out of Egypt.  Indeed, for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth (Ex. 9:16).  This “declaring His name” is the only logical response to the God of glory and love.  As He shows His power in His people, they will give Him praise; they will experience His love they will respond by telling others. 

This idea that God’s name would be seen in His people is a recurring theme in the Old Testament:

·       Deut. 28:10: In obeying the Law, Israel would be established as God’s holy people.  Then all peoples of the earth shall see that you are called by the name of the LORD, and they shall be afraid of you.

·       2 Sam. 7:23: God redeemed Israel from slavery in Egypt to make for Himself a name, and He did this so that Egypt, the nations, and their gods could see.

·       2 Chron. 7:14: Another way God’s name could be seen by the nations would be when, in their sin, His people who are called by My name turned from their sin and He forgave them.  God wants all the earth to know that “forgiveness” is associated with His name.

·       Psa. 79:9: Another way Israel would declare God’s name was in prayer.  Salvation and deliverance were to be sought for the glory of Your name and for Your name’s sake.

·       Isa. 63:19: When Israel turned away from the Lord they became like those who were never called by Your name. 

·       Jer. 15:16: Jeremiah lived in the midst of a disobedient Israel.  Yet, because he was called by Your name, he was faithful to receive the word of God.  That is a tremendous thing, that associated with the name of the Lord is His word. 

·       Dan. 9:19: While living in Babylon, as the seventy years of captivity neared an end, Daniel knew he could call upon God to forgive Israel, for Your own sake, my God, for Your city and Your people who are called by Your name.

The early Church, at the Council of Jerusalem (Acts 15), concluded that God was working among the Gentiles (Nations) to take out of them a people for His name (v14) so that the rest of mankind may seek the LORD, even the Gentiles who are called by My name (v17).  God’s people today are those who have believed in the name of Jesus (John 1:12).  Like Israel, these believers are called to declare to the nations, the gospel (good news) that is associated with the name of Jesus (Acts 8:5,35; 9:20).  Nothing else makes sense for us, as believers in Christ, but to declare to the world, His name and the forgiveness and salvation that is associated with His name. 

Psalm 9, Why Must God’s Name be Made Known?

Why does God want His name known?  Is He egotistical?  An egotistical person is one who, using Biblical terminology, is one who thinks of himself more highly than he ought to think (Rom. 12:3).  It is impossible for God to think of Himself more highly than He ought to think because there is none higher.  He is holy, totally set apart in honor; there is none like Him! 

Thus, again we ask, why does God want His name known, among the nations, in all the earth?  We can truthfully say that He deserves to be known; He deserves to have an exalted name in all the earth.  He created all things.  Whatever exists is there to glorify the Creator, to exalt His name.  He deserves to be glorified!

But we can also say He desires His name to be known because of His love for those He has created.  Listen to David: And those who know Your name will put their trust in You; for You, LORD, have not forsaken those who seek You (Ps. 9:10).  Mankind is hopelessly lost, living in the pit of despair.  We need help, and the only help is the LORD.  In other words, we need to put our trust in Him.  But we cannot do that if we do not know the LORD, if we do not know His name!

Furthermore, the more we know of the name of the LORD, the more we see His marvelous works (Ps. 9:1).  In Psalm 9 David not only speaks of the LORD’s support against his enemies (v3-8); the LORD also will be a refuge for the oppressed, a refuge in times of trouble (v9).  Those who know and trust in the name of the LORD are truly blessed.  For example …

·       Ps. 54:1: They are saved from their troubles.

·       Ps. 20:1; 91:14; Prov. 18:10: In the NKJV these verses use the same Hebrew term but have different English translations.  In 20:1 those who trust in the name of the LORD have a defense.  In 91:14 they are set on high.  In Prov. 18:10 they are safe.  That last passage gives us a great picture.  The “migdal” (tower) was made of stone.  If their city wasn’t enclosed by a wall people could run to the tower and hide from an enemy.  One such tower in Judges 9:47-52 held a thousand people.  The LORD is a strong tower!    

·       Ps. 124:8: For the pilgrim, his help is in the name of the LORD, Who made heaven and earth.  The term “help” is very broad.  The LORD, the Creator of all things, satisfies wholly, meeting every need.

·       John 17:11: In Jesus’ “High Priestly Prayer” He asked His holy Father to keep through your name those whom You have given Me.  God guards or keeps His eye on those who trust in His name.

·       1 Cor. 6:11: Here we see great value to those who trust in Christ.  But you were washed, … sanctified, … justified in the name of the Lord Jesus. 

Let us worship our God of glory and love.  There is none like Him!

Jeremiah 32:16-27, God Wants to Make His Name Known

In Scripture a person’s name represents what there is to know about them.  Actually, it’s not just in Scripture; it’s the way we are.  When we say or hear someone’s name we have a thought of what we know about them.  God wants to make His name known, to the nations (Isa. 64:2) and among His people (Jn. 17:6).  God wants people, when they hear His name, to associate truth with His name. 

Jeremiah knew God by name.  He called Him the LORD of hosts (32:18).  This name of God signified a God for whom nothing was too hard; he knew this because the LORD of hosts made the heavens and the earth by (His) great power and outstretched arm (32:17).  He associated other qualities with the LORD of hosts: lovingkindness and righteous judgment (v18), wisdom and omniscience (v19).  God, in His answer to Jeremiah, indicated that the prophet was correct: I am the LORD, the God of all flesh.  Is there anything too hard for Me (32:27)? God first repeats His name, the LORD (Yahweh); and then affirms His omnipotence.

The prophet notes that God made a name for Himself through the signs and wonders He performed in Egypt, as well as His work throughout Israel’s history (32:20).  Jeremiah was correct.  Go back, for example, to Exodus.  At the burning bush, when God called Moses, one of the first questions Moses asked God was for His name (Ex. 3:13).  When Moses first went to Pharaoh, the Egyptian’s first response was to ask, Who is the LORD, that I should obey His voice and let Israel go?  I do not know the LORD, nor will I let Israel go (Ex. 5:2).  In other words, “what significance should I associate with this God you call Yahweh, that would require me to let you go?”  The rest of the story, the plagues, the Red Sea crossing, is a record of God attaching to His name the divine qualities, so that Pharaoh and the Egyptians and even the people of Israel shall know that I am the LORD (Ex. 6:7; 7:5,17; 8:10,22; 9:14,29; 10:2; 11:7; 14:4,18). 

Once the Egyptians were left behind, God continued to work among His people for the same reason: that they might know that I am the LORD your God (Ex. 16:6,12 and so on.)  Throughout the book of Leviticus, a record of instructions for Israel’s worship, you will hear God repeatedly (50 times or more) utter the words, I am the LORD.  In Leviticus God was usually associating “holiness” to His name. Ezekiel preached about God’s judgment on Israel as well as on the nations, including the future Day of the LORD.  In Ezek. 1-39 we see over 70 times this driving phrase, then you shall know that I am the LORD.  In Ezekiel God was connecting His sovereign power and His faithfulness to His name.

For now, consider what associations you make with God when you hear Him referred to as “the LORD”?  What other names of God do you know?  He is known by names that He Himself has given in the Bible.

Psalm 92:1-4, A Great Call to Thanksgiving!

In the interest of posts of similar length, let us finish yesterday’s thoughts on those who have heard the “joyful sound.”  Then we will comment on Ps. 92:1-4.

·       And in Your righteousness they are exalted.  What a deep truth.  Israel could know that their exaltation as a nation would be accomplished by the righteous action of God.  But it's much deeper than that.  Israel, and we, need to know that one of God’s names is: YAHWEH Tsidkenu, the LORD our righteousness (Jer. 23:6).  All our righteousnesses are like filthy rags (Isa. 64:6).  For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him (2 Cor. 5:21).  We are justified, declared righteous, because Jesus fully satisfied the righteous requirement of God’s law, and God sees us IN Christ and sees Christ IN us!

·       For you are the glory of their strength, and in Your favor our horn is exalted.  Those who hear the joyful sound know: we are strong, but not in our strength.  The LORD is the glory of their strength; in God’s favor, goodwill, pleasure, their power is increased.  I can do all things through Christ who strengthens me (Phil. 4:13).  ‘My grace is sufficient for you, for My strength is made perfect in weakness.’  Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me (2 Cor. 12:9).

We have heard the joyful sound.  Jesus saves! Jesus saves!

Spread the tidings all around.  Jesus saves!  Jesus saves!

And now, to Psalm 92!  Here are some encouragements on how to thank God properly.  Remember, the first steps away from God are failure to glorify Him as God and failure to give Him thanks (Rom. 1:21). 

·       92:1: Perhaps you know these words as a chorus, as we do.  What a great reminder that giving God thanks is a GOOD thing.  Cain, in his rebellion, could not get this right.  The sin, crouching at the door of his heart, took control.  God is our Creator and has blessed us abundantly.  It is good to thank Him!

·       92:2: How appropriate.  In the morning we declare His lovingkindness, “checed.”  We preach this to ourselves because we want to live out of that goodness all day.  Then, in the evening, we will thank Him for His faithfulness, “emeth”, that He was indeed good all day long!  Families are blessed who pray around the table before breakfast and the evening meal. 

·       92:3: Music is a magnificent way to thank God, allowing us to speak from the soul.  But not just any music.  It must be harmonious, a “symphony” if you will.  As opposed to a “cacophony” of discordant sounds.  All agree in thanking God.

·       92:4: Our gladness comes from God.  We may think, “I did that; what a great person I am.”  But we understand that our triumphs are the result of God’s work.  He always is to be thanked.  When people thank us, we need to thank God. 

Psalm 89:11-18, We Have Heard the Joyful Sound

There is a great old “Sunday-Night-Church-Hymn” that begins, “We have heard the joyful sound, Jesus Saves! Jesus Saves!”  The “joyful sound.”  In other words, the “good news,” the gospel!  I suppose the hymn writer, Priscilla J. Owens (1829-1907), had seen these words in Psalm 89:15.  It makes sense; it’s a perfect fit.  (By the way, Priscilla was a school teacher and a Sunday School teacher who wrote her songs mainly for her Sunday School students.  Besides “Jesus Saves” she also wrote “We Have an Anchor.”  What great, joyful songs to sing.)

In Psalm 89 we are encouraged by the litany of blessings pronounced upon those who have heard the joyful sound.  I have some understanding of Hebrew poetry and realize that in some sense we are dealing with synonymous phrases.  But I also understand that the basic idea is expressed in several different ways to give us a fuller appreciation of the abundance of God’s blessing on His people!

·       They walk, O LORD, in the light of your countenance.  In the countenance (face) of the LORD there is no darkness.  It is the glorious brilliance of the glory of God.  Think about this.  God is light and in Him is no darkness at all (1 John 1:5).  In (the Word) was life, and the life was the light of men.  And the light shines in the darkness and the darkness did not comprehend it (Jn. 1:4-5).  Then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming (2 Th. 2:8).  The LORD bless you and keep you; the LORD make His face shine upon you, and be gracious unto you; the LORD life up His countenance upon you, and give you peace (Num. 6:24-26).

·       In Your name they rejoice all day long.  A person’s “name” encapsulates all that they are.  You say their name; you suddenly bring to mind what they mean to you.  So it is with God.  When God told Moses to go back to Egypt and lead His people out, Moses wanted to know His name so he could tell the people.  God said, I AM WHO I AM … Thus you shall say to the children of Israel, ‘I AM has sent me to you’ … This is My name forever, and this is My memorial to all generations (Ex. 3:13-15).  God proclaimed the fullness of that name to Moses in Ex. 34:6-7, a passage referenced countless times throughout the OT: The LORD, the LORD God, merciful and gracious, longsuffering and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and fourth generation.  Thus, The name of the LORD is a strong tower; the righteous run to it and are safe (Prov. 18:10).

We will conclude these thoughts tomorrow.

1 Chr. 29:16-30, Ten Things David Knew at the End of Life (3)

·       29:17: David knew that God tests the heart.  Quite often, this testing of the heart comes in the arena of money and possessions.  It’s an arena where we all are engaged day after day.  Are we greedy or generous?  Are we tight-fisted with the poor or compassionate?  Is our trust in mammon or God?  David knows this, that “my God” does this.  God knows the heart of every one of us; but quite often we don’t know our own hearts, or are unwilling to acknowledge what is there.  So God reveals our hearts through these tests for our benefit.  Simeon said the same thing about Jesus in Luke 2:34-35: the sinless life, powerful words and ministry of Jesus reveal hearts.

·       29:17: David knew that God took pleasure in uprightness.  Many people view God as mean, always angry, and so forth.  This is blasphemous.  God’s anger is always just and righteous.  And God is clear in Scripture telling us what brings Him pleasure.  Is this not what we, His creation, must have?  We know we are created.  We know we must seek out the Creator to find out what He desires of us.  Unlike the “gods” of man’s making, who are themselves subject to whims and emotions and the foolish shenanigans of other “gods,” our God gives us a clear answer.  He takes pleasure in uprightness!  And when our conscience says we have displeased Him, He graciously says, “You can be forgiven, but in only one way: through faith in My Son who gave His life on the cross for you.”

·       29:17: David knew joy in the uprightness of others.  Think about this; it is a special thing.  Do we rejoice when others obey the Lord, when others are used of God in special ways?  Or is there a tinge of jealousy?  “I could do that; it’s no big deal.”  “I’m better than that; I’ve done that before.”  When’s the last time you thanked God for some ordinary fellow-believer in your circle of fellowship?  When’s the last time you told them of the joy they bring to your heart?

·       29:19: David knew that God, and God alone, could establish his legacy.  David made generous provision for Solomon to complete the great work of building a house for the Lord.  But only God could give Solomon a loyal heart.  Once David was gone, Solomon could take all the money to himself.  So, David committed his legacy to the Lord.  May I recommend some additional reading on this subject?  It’s a Song of the Sons of Korah, Psalm 71.  It’s a song about legacy and it speaks quite directly as to the idiocy of thinking people will remember you fondly and regularly for years after you are gone.  To pique your interest we will close these three posts on things David knew with this prayer:

Now also when I am old and grayheaded, O God, do not forsake me, until I declare Your strength to this generation, Your power to everyone who is to come. (Ps. 71:18)

Psalm 131

With this Pilgrim Song the pilgrim has arrived at the temple, or at least at the city gates.  He is able to rest, no longer concerned about the hills before him.  It pictures for today's pilgrim his rest when he has grown in his knowledge of God.  Let us consider this short song beginning with the last verse and moving forward.

A.      Rest is promised now and forevermore, v3.

          Rest is not only physical but a spiritual or faith term.  Heaven is a place for rest from one's labors (Rev. 6:11; 14:13).  But rest can also be the experience of the pilgrim while living in this world (Heb. 3:7-4:13).  This faith-rest is the opposite of hardness of heart (3:7-9), disobedience (3:18) and unbelief (3:19).  It is not so much the cessation of labor as it is the relaxing of the cords of affliction now so tightly drawn, strained and stretched to the uttermost.  Note that the promise is for now and forevermore.  Rest is not only the promise of heaven; it is the goal of the pilgrim in this life as well.

B.      Rest is illustrated by the weaned child, v2.

          What a wonderful picture this is.  A child, from birth, is immediately, faithfully and perfectly cared for by his mother.  But now the time has come to mature, the first real time of sorrow for the child.  He now cries but must wait.  He must be disciplined, given meals at specified times.  He is no longer as close to his mother.  For some time it is a struggle but time brings relief.  So it has been with the pilgrim.  It has been a struggle, but a necessary struggle, that he might grow in the knowledge of God.  But now he has come to a milestone, to a conclusion.  As Spurgeon said, nothing but grace can make us quiet under affliction, irritations, disappointments.  But so for the pilgrim it has happened.

C.      Rest is indicated by the absence of self, v1.

          It is important to note that this is a Psalm of the great King David.  Who was more involved in "great things" than the king?  And yet, this man after God's heart, who wrote so many songs reflecting his struggles with his enemies, has now come to rest in his God.  And how do we know this rest?  By David's...

ü Selfless heart (the wellspring of life).

ü Selfless eyes (which most easily betray arrogance).

ü Selfless vocation (all his great projects were nothing compared to knowing God).

ü Selfless faith (those things beyond his comprehension he could leave with God).

Come unto me all you that labor & I will give you rest. (Mt. 11:28f)

1 Chr. 29:10-15, Ten Things David Knew at the End of Life (2)

Todays passage is a short Psalm, a blessing for the Lord, thanksgiving for His greatness and worthiness.  We see more things David knew.

·       29:10-11: David knew God as “Father.”  There is a tendency to reserve this aspect of God’s character for the NT.  It is certainly emphasized strongly in the NT, especially since the NT gives us the life and ministry of the Son and the effects of all that as detailed in the Epistles.  Jesus, of course, taught us to pray to the Father “in His name,” and that was something new.  But what was new was the “in His name” part, not the thought that God was a Father to His people.  David calls Him “our Father” in relationship to Israel.  There is such a comfort in that title, that relationship with God.  Paul pointed this out in Rom. 8:14-17.  “Abba” is, of course, the Hebrew term for “Father.”  When in Israel, visiting the various Biblical sights, it was always such a joy to hear children calling with excitement to their “Abba” as they experienced such special places.  Have we learned the blessing of knowing God as “Father?”  In my younger days I remember learning that Jesus’ benediction in the Lord’s prayer came from 29:11.  I wondered why He chose that passage and not something from one of the Psalms or other great prayers in the OT.  I wondered, until I saw the connection with “our Father.”  It is good praying when we address petitions to our Father.

·       29:14,16: David knew that what we give to God belongs to Him and was given to us by Him.  God gives the ability to earn a living from work (Deut. 8:18).  Every good and perfect gift comes from God (James 1:17).  We are only stewards, taking care of what is God’s.  David, who had considerable wealth, knew this fundamental truth.  God gave it to us, and they were only returning to God what was His.

·       29:15: David knew he was but an alien, a pilgrim, on this earth.  It is hard for people of wealth and power to learn this lesson; they enjoy what this earth offers.  Actually, it is hard for the poor and oppressed to learn this lesson; they want to enjoy what the rich and powerful have, and thus become tied to this earth.  Psalm 49 deals with this issue, speaking of a person whose inner thought is that their houses will last forever, their dwelling places to all generations; they call their lands after their own names.  Nevertheless man, though in honor, does not remain, he is like the beasts that perish (49:11-12).    One of the marks of faith, for OT saints, was, as Heb. 11:39 puts it, that they died without receiving the promise.  Remember: David was the one with whom God promised an everlasting kingdom.  Yet, he knew that his days on earth (were) as a shadow and without hope.  What does he mean, “without hope?”  Did he not believe in a life to come?  Of course he did.  Just read Psalm 23 and the provision of our Shepherd, that extends through this life, through the shadow of death, so that goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever.  What he means is, there is no hope of living this life forever.  This earth has no answer for our inevitable death.  Thus, trusting in what this world and shadowy life can offer is hopeless.  That’s what David knew!  Do we know this?