GOD. The Lord our God is but one only living and true God; whose subsistence is in and of himself, infinite in being and perfection, whose essence cannot be comprehended by any but himself; a most pure Spirit, invisible ... who only hath immortality, dwelling in the light which no man can approach unto, who is immutable, immense, eternal, incomprehensible, almighty, every way infinite, most holy, most wise, most free, most absolute, working all things according to the counsel of his own immutable and most righteous will for his own glory, most loving, gracious merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin, the rewarder of them that diligently seek him, and withal most just, and terrible in his judgments, hating all sin, and will by no means clear the guilty. ... he is the alone fountain of all being, of whom, through whom, and to whom are all things, and he hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever himself pleaseth; in his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent or uncertain; he is most holy in all his counsels, in all his works, and in all his commands; to him is due from angels and men whatsoever worship, service, or obedience, as creatures they owe unto the Creator, and whatever he is further pleased to require of them. In this Divine and Infinite Being there are three subsistences, the Father, the Word (or Son), and the Holy Spirit: of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided; the Father is of none neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son, all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and our comfortable dependence on Him (The Philadelphia Confession of Faith, The Baptist Association at Philadelphia, Sept. 25, 1742). Names for God: GOD (Elohim) Ge. 1:1. The first of the three primary names of Deity is a uni-plural noun formed from El (strength, or the strong one) and Alah (to swear, to bind oneself by an oath), so implying faithfulness. This uni-plurality implied in the name is directly asserted in Ge. 1:26,27. See also Ge. 3:22. Thus the Trinity is latent in Elohim. As meaning primarily the Strong One it is fitly used in the first chapter of Genesis. Used in the O.T. about 2,500 times (Scofield). LORD GOD (Jehovah) Ge. 2:4. The self-existing God who makes covenant with His people. The primary meaning is `the self-existent One. Literally (as in Ex. 3:14), `He that is who He is, therefore the eternal I AM. But Havah, from which Jehovah, or Yahwe, is formed, signifies also `to become, that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is `the self-existent One who reveals Himself. It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, `Let us make man in our image (Ge. 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this. Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones (Ge. 3:9-13) and clothed them with `coats of skins (Ge. 3:21), a beautiful type of the righteousness provided by the Lord God through sacrifice (Ro. 3:21,22). The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt (Ex. 3:13-17). As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are: (a) His holiness (Le. 11:44,45; 19:1,2; 20:26; Hab. 1:12,13); (b) His hatred and judgment of sin (De. 32:35-42; Ge. 6:5-7; Ps. 11:4-6; 66:18; Ex. 34:6,7); (c) His love for and redemption of sinners, but always righteously (Ge. 3:21; 8:20,21; Ex. 12:12,13; Le. 16:2,3; Is. 53:5,6,10). Salvation by Jehovah apart from sacrifice is unknown to Scripture (Scofield). [For the compound names of Jehovah (Jehovah-jireh, etc.) see Jehovah.] [See also Atonement, Justification.] LORD (Adonai, Adon) Ge. 15:2. The primary meaning is Master, and it is applied in the O.T. Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships: master and husband (Ge. 24:9,10,12; 18:12). Both these relationships exist between Christ and the believer (Jn. 13:13; 2 Co. 11:2,3) (Scofield). The N.T. Greek word for Lord, kurios, corresponds to the Hebrew adonai. Kurios is used 663 times for Jesus Christ, and plainly identifies Him as the Jehovah of the O.T. ALMIGHTY GOD (El Shaddai) Ge. 17:1-8; 28:2,3). The all-sufficient God. God (El) signifies the `Strong One (Ge. 1:1). The qualifying word Shaddai is formed from the Hebrew word `shad, the breast, invariably used in Scripture for a womans breast (Ge. 49:25; Job 3:12; Ps. 22:9; Song 1:13). God is `Shaddai, because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours Himself into our lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mothers breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people (Scofield). We must note that this terminology does not justify the radical feminists application by which God is called she and a woman. The Bible NEVER describes God as a female. He is always revealed in a masculine sense, and in the N.T. He has come to us as a MAN! He was born a man, lived as a man, died as a man, and was resurrected as a man. As the ascended Mediator, He is still called the MAN Christ Jesus (1 Ti. 2:5). LORD OF HOSTS (Jehovah Sabaoth) 1 Sa. 1:3. Sabaoth means simply host or hosts, but with special reference to warfare or service. In use, the two ideas are united; Jehovah is Lord of hosts. It is the name, therefore, of Jehovah in manifestation of power. `The Lord of Hosts, He is the King of glory (Ps. 24:10), and accordingly in O.T. Scripture this name is revealed in the time of Israels need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about 80 times. Haggai in two chapters uses the name 14 times; Zechariah calls upon the Lord of hosts about 50 times. In Malachi the name occurs about 25 times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance `the Lord of hosts is with us (Ps. 46:7,11). The meanings and uses of this name may be thus summarized: (1) The `hosts are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of Gods people (Ge. 32:1,2; Is. 6:1-5; 1 Ki. 22:19; Lk. 2:13-15). (2) In use this is the distinctive name of Deity for Israels help and comfort in the time of her division and failure (1 Ki. 18:15; 19:14; Is. 1:9; 8:11-14; 9:13-19; 10:24-27; 31:4,5; Hag. 2:4; Mal. 3:16,17; Jam. 5:4) (Scofield). EVERLASTING GOD (El Olam) Ge. 21:33. The Hebrew Olam is used in Scripture: (a) of secret or hidden things (Le. 5:2; 2 Ki. 4:27; Ps. 10:1); (b) an indefinite time or age (Le. 25:32; Jos. 24:2). Hence the word is used to express the eternal duration of the being of God (Ps. 90:2), and is the Hebrew synonym of the Greek aion, age or dispensation (Scofield). [See Anger, El Shaddai, Holy, Idolatry, Inspiration, Jehovah, Jesus Christ, Love, Mercy, Patience, Trinity.] GODLY SORROW. This phrase in 2 Co. 7:10 speaks of true repentance as contrasted with the sorrow of the world. The Greek word translated sorrow (lupe) is also translated heaviness (Ro. 9:2; 2 Co. 2:1), grief (1 Pe. 2:19), and grievous (He. 12:11). Godly sorrow concerns itself with God. It means to change ones mind and attitude toward God, to sorrow for the fact that one has sinned against Him. It is the product of the Word of God (2 Co. 7:8); it was the Apostles inspired letter which produced repentance in the Corinthians. It results in a change in ones actions (2 Co. 7:11). The sorrow of the world, on the other hand, concerns itself with self and with temporal loss. It is merely to sorrow for the trouble that ones sins have brought upon ones self and upon others. Thus it does not result in salvation or sanctification, but only in death (2 Co. 7:10). Judas, who betrayed Christ, had the sorrow of the world over his actions, and he hung himself (Mt. 27:3-4). Had he had godly sorrow, he would have turned to God in repentance and faith and been saved.
Posted on: Tue, 22 Jul 2014 14:23:52 +0000
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