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Proverbs 18:10


Ge 1, Col 1:16 He1:2 Ps139:13, 14, 15, 16, 17 Is43:7,43:1, 2, 3, 4, 5, 6, 7 Mt5:16 Jn15:8 Ro9:23 Ep1:6,12, 2:4, 5, 6, 7 1Pe2:9 4:11,14 Dt 10:17, Ps 136:2, Da 2:47 Creation (1) Creation (2) He is Creator of everything & He created me fearfully & wonderfully & for good works for His glory (Isa 43:7; Mt 5:16-note Ep2:10-note)


Ge 14:18, 19, 20, 22, Ps91:1,9 Dt32:8 Ps78:35 Da4:34,35 Mk5:6,7 Lk1:32,35,76, Ac7:47, 49, 50 Ac16:17,He7:1 Ro 8:28, 29 Ep1:11 Is14:24,27 Jn 19:10, 11 See also Melchizedek 2 He is Sovereign & in absolute, total control & nothing can occur in my life without His permission. Therefore I can accept my circumstances as allowed by Him to bring about my highest good & His greatest glory & I can give thanks to Him in all things (1Th 5:18-note).


Ge 15:2, 1Co6:18, 19, 20, Titus2:14 Click for OT uses of Adonai - Which book has by far the most uses? Interesting!
Click to enlarge

"Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be." (Ge 15:5 after calling Him Adonai Ge 15:2=1st use) He is Master. I am His & not my own for I have been bought with a price and for a purpose...to glorify Him.


Ge 16:13,14Ge 21:15, 16, 17, 18, 19, 20, 21 Hagar expelled (Ge 21) El Roi is omniscient - He sees our affliction (which in His sovereignty El Elyon has allowed) & He is not indifferent but is able to come to the aid of those who are being tested (He 2:18-note).


Ge17:1,28:1, 2, 3,35:10, 11, 43:13, 14, 15, 16, 48:3, 49:25, Ex6:3,Ps91:1 2Co 12:9,10 El Shaddai occurs 5x appearing to Abraham, Isaac & Jacob reminding them each of His ability to fulfill His promise to bless and grant descendents Ge 28:3; 35:11; 48:3, Ex 6:3 El Shaddai He is the "All Sufficient One" (cf Omnipotent) Whose grace is sufficient for me. His power is perfected in my weakness. El Shaddai is the strong tower waiting for us to run into Him & rest in the truth of His sufficiency for any & every contingency of life. We will never come away from His presence wanting because we will always find His sufficiency sufficient! Click for very interesting discussion of Shaddai


Ex 3:14, 15 Jn 8:24,58, 59 Burning Bush (Ex 3) He is the Self-existent, Covenant keeping God. "I Am" is everything you will ever need. Click for more detailed discussion of Jehovah and meditate on the profundity of this great name. LORD in all caps (NAS, KJV, NKJV) always signifies Jehovah. Have you come to the point in your personal relationship with "I Am" to accept that He is whatever you need? Will you trust Him to fulfill all of the promises according to His Word?

Ge 22:8,13,14 He11:17, 18, 19 Php 4:19, 2Co 9:8, Ro 8:32 Ref's to Mt Moriah = Ge 22:2, 2Sa24:24, 25, 2Ch 3:1,2 Moriah (1) Moriah (2) Jehovah Jireh has provided the Lamb on Mt Moriah & will freely give me all things I need. Who is the Lamb? Jn 1:14,29, 36, Is 53:7, 1Pe 1:18, 19-note Re 5:6-note


OUR HEALER Ex 15:22, 23, 24, 25, 26, 27, 13:21, 22 Ps147:3 Is53:5, Ga3:13
1Pe 2:24,25,Ps 107:19,20, Mal 4:2 Moses smiting Rock in another "No water" situation Ex 17 Click to enlarge Jehovah Rapha can turn the bitter "waters" of our life sweet by the effect of the "tree" of Calvary (Greek xulon in LXX for tree -Moses threw into the bitter water is translated "Cross" in 1Pe2:24-note, Ac 5:30, 10:39) Jehovah Rapha JEHOVAH NISSI LORD OUR BANNER Ex17:8, Nu 21:4, 5, 6, 7, 8, 9, 26:19 banner = warning Ps 60:5, 20:5 Hebrew "nec" (nissi) = banner 10x Isa 5x Jer Moses' Arms Held Up by Aaron & Hur -- Click image to enlarge Proper understanding & application of Jehovah Nissi your Banner in war can provide the power for victory over the "Amalekites" in your life: the world system opposed to God, your adversary, the devil (1Pe5:8- note) & the indwelling sin nature ("the flesh") inherited from Adam (Ro 5:12-note). For exposition click LORD Our Banner


Ex 31:13, Lv 20:8, 21:8, 15, 23, 22:9,16,32, Eze 20:12, 37:28 Play, Ponder & Pray Refiner's Fire This name answers the question of how a believer can live a holy life in a world which is for the most part wholly unholy. The answer is found in the strong tower of Jehovah MeKeddeshem, the LORD Who Sanctifies us daily. For exposition click Jehovah Who Sanctifies


Jdg 6:24

Angel of Jehovah appears to Gideon Jdg 6:11-24 How can we find real peace in a world filled with enmity, strife & anxiety? For an exposition of man's only hope for true peace click Jehovah Shalom

JEHOVAH SABAOTH LORD of Hosts (LORD God of Hosts) (God of Hosts) 1Sa 1:3,11,17:45 229 uses of LORD of hosts.
Jehovah Sabaoth occurs >270x in the OT & in this Name we find God's provision for us when we are in great extremity especially times of affliction, conflict or warfare. For more detailed exposition click

JEHOVAH ROI (Raah, Rohi) LORD my Shepherd

Ps 23:1,2, 3, 4, 5, 6, Is 40:11, Eze 34:11, 12, 13, 14, 15, 16, Jn 10:1, 2, 3, 4, 5, 9, 10, 11, 14, 15, 16, 17, 18 Jehovah Roi is the "caring" Name of God, picturing the faithful Good Shepherd Who is constantly watching over & tenderly caring for His flock. For more detail click Jehovah Roi


Psalm 33:20 says... "Our soul hath waited for Jehovah our Help (Jehovah 'Ezer) and our shield is He." (YLT) Spurgeon writes "let us hear the Lord Jesus speak to each one of us: I will help thee. It is but a small thing for me, thy God, to help thee. Consider what I have done already. What! not help thee? Why, I bought thee with my blood. What! not help thee? I have died for thee; and if I have done the greater, will I not do the less? Help thee! It is the least thing I will ever do for thee; I have done more, and will do more. Before the world began I chose thee. I made the covenant for thee. I laid aside my glory and became a man for thee; I gave up my life for thee; and if I did all this, I will surely help thee now."


Ezekiel 48:35 THE LORD IS THERE in the MILLENNIUM In Ezekiel 8-11, the glory of Jehovah departed from the Holy of holies in the Temple. Then in Eze 4048 (esp Eze 43:1, 2, 3, 4, 5) God promises that His glory will return and as the "capstone" & "surety" to His promise He gives us His great name Jehovah-shammah! His promise is as good as His Name!


Consider taking a respite from your hectic pace and meditatively pondering all the uses of the word "name" in the Psalms (most uses refer to God - just read the first one below to whet your appetite!). You will be blessed as you interact with the Spirit (Jn 14:16, 26, 16:13, 1Jn 2:20, 27) and respond in prayer, praise and worship to His illumination of the truth about His glorious and majestic Name. Hover over these passages for the verse or click passage to read in context. If you desire a different version use the tool below to change version.

Ps 5:11 (cp Pr 18:10); Ps 7:17; 8:1, 9 (How Majestic is Thy Name); Ps 9:2, 10; 18:49 (I Adore You); Ps 20:1, 5, 7 (We Trust in the Name of the LORD); Ps 22:22; 29:2; 30:4 (I Sing Praises to Your Name); Ps 33:21; 34:3; 44:5, 8, 20; 45:17; 48:10 (No Other Name But Jesus); Ps 52:9; 54:1, 6; 61:5, 8 (To Know Your Name); Ps 63:4 (Blessed Be Your Name); Ps 66:2, 4; 68:4 (In The Name Of The LORD); Ps 69:30, 36; 72:17, 19 (Blessed be the Name of the LORD); Ps 74:7, 10, 18, 21; 75:1; 76:1; 79:6, 9; 80:18; 83:16, 18; 86:9, 11, 12; 89:12, 16, 24; 91:14; 92:1; 96:2, 8; 97:12; 99:3, 6; 100:4 (I Can Only Imagine); Ps102:12, 15, 21 (We are Here to Praise You); Ps 103:1 (Bless His Holy Name); Ps 105:1 (Call Upon His Name), Ps 105:3; 106:8, 47; 111:9; 113:1, 2 (Blessed Are You), Ps 113:3 (From the Rising of the Sun); Ps 115:1; 116:4, 13, 17; 118:10, 11, 12, 26; 119:55, 132; 122:4; 124:8; Ps 129:8; 135:1, 3 (Praise to the LORD, the Almighty), Ps 135:13; 138:2; 140:13; 142:7; 143:11; 145:1, 2, 21; 148:5, 13 (He is Exalted); Ps 149:3 (Sing Your Praise To The LORD). (Blessed Be Your Name) After you have observed these passages yourself, you might consider pondering Spurgeon's devotional insights on the matchless Name of God in his opus magnum The Treasury of David


And those who know Thy name will put their trust in Thee For Thou, O LORD, hast not forsaken those who seek Thee Psalm 9:10-note The great preacher C H Spurgeon commenting on this psalm says we should be diligent to study God's Names because "Ignorance is worst when it amounts to ignorance of God, and knowledge is best when it exercises itself upon the Name of God. This most excellent knowledge leads to the most excellent grace of faith. O, to learn more of the attributes and character of God. Unbelief, that hooting night bird, cannot live in the light of divine knowledge, it flies before the sun of God's great and gracious Name. If we read this verse literally, there is, no doubt, a glorious fulness of assurance in the names of God....By knowing His Name is also meant an experimental acquaintance with the attributes of God, which are every one of them anchors to hold the soul from drifting in seasons of peril. The Lord may hide His face for a season from His people, but He never has utterly, finally, really, or angrily forsaken them that seek Him. Let the poor seekers draw comfort from this fact, and let the finders rejoice yet more exceedingly, for what must be the Lord's faithfulness to those who find if He is so gracious to those who seek....The names of God inspire trust. JEHOVAH Jireh, Tsidkenu, Rophi, Shammah, Nissi, ELOHIM, SHADDAI, ADONAI, etc...." Matthew Henry says that (1) The better God is known the more He is trusted. Those who know Him to be a God of infinite wisdom will trust Him further than they can see Him (Job 35:14); those who know Him to be a God of almighty power will trust Him when creature-confidences fail and they have nothing else to trust to (2Chr 20:12); and those who know Him to be a God of infinite grace and goodness will trust Him though he slay them, (Job 13:15). Those who know Him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know Him to be the Father of spirits, and an everlasting Father, will trust Him with their souls as their main care and trust in Him at all times, even to the end. (2.) The more God is trusted the more He is sought unto. If we trust God we shall seek Him by faithful and fervent prayer, and by a constant care to approve ourselves to Him in the whole course of our conversations.

(3.) God never did, nor ever will, disown or desert any that duly seek to Him and trust in Him. Though He afflict them, He will not leave them comfortless; though He seem to forsake them for a while, yet He will gather them with everlasting mercies. (Ps 9:10-note) We never trust a man till we know him. The mother of unbelief is ignorance of God, his faithfulness, mercy, and power. They that know thee, will trust in thee. This confirmed Paul, Abraham, Sarah, in the faith. "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." (2Ti 1:12-note). "He is faithful that promised," and "able also to perform." (Heb 10:23-note He 11:11note, Ro 4:21-note) James Montgomery Boice wrote... The names of God are windows through which His character is seen. The names tell us that He is the Most High God, Possessor of Heaven and Earth (El Elyon), the Almighty God (El Shaddai), the Eternal, Unchanging God (El Olam), the Lord (Adonai), the God Who Is There (Jehovah Shammah), and much more. Since the names of God declare His attributes, we are not surprised that the unparalleled revelation of God's wisdom and grace in Abraham's near sacrifice of his son (in Genesis 22) brings with it another of God's names: Jehovah Jireh, which means "the Lord will provide." (Boice Expositional Commentary - An Expositional Commentary Genesis, Volume 2: A New Beginning - Genesis 1236). Kenneth Hemphill gives a personal testimony to the power of the study of the Names of God in the introduction of his book on that subject... This book has been a joy and a pilgrimage. I first preached a series on the names of God in 1990, while I was pastor at the First Baptist Church of Norfolk, Virginia. The study and the messages had a profound and lasting impact on me. The response of the congregation greatly encouraged me as they testified to a new awareness of God's sufficiency for daily living. Soon alter I preached the series, I left First Norfolk to become the founding director of the Center for Church Growth under the auspices of the Home Mission and Sunday School Boards of the Southern Baptist Convention. (Now the North American Mission Board and Life Way Christian Resources, respectively.) After two years' service in that capacity, the Lord led me to Fort Worth, Texas, to assume the presidency of Southwestern Baptist Theological Seminary. The understanding I have gained of the character and nature of God has daily sustained me through this transitional period in my life. I have frequently been reminded of God's sufficiency as I have called to remembrance the various names of God.... Names are important because they area method of self-revelation...The way various names and titles are used speaks of relationships...Even though we assign great significance to names and titles today, they were far more important to the men and women of the ancient Near East during biblical times. For them, the very existence of a thing was tied up with the revelation of its name....The

prophetic pathos in the naming of the children of Hosea cannot be overlooked. The first child was named Jezreel, which meant "God sows." The second child was Lo-Ruhamah, which meant "no more compassion." Finally, the third child was named Lo-Ammi which meant "not my people." When you read the prophetic Book of Hosea, you will see that the names of the children were pregnant with meaning concerning God's judgment upon His people. The divine name was critic important in the ancient Near East. The one who knew the/divine name was able to invoke the presence and obtain help of deity.... Why do we need to study the names of God? What difference will it make in our personal walk with Him?...The first thing to remember is that God has commanded us to honor His name. Ex 20:7 simply states: "You shall not take the name of the LORD your God in vain."...Do you realize that when you are in Christ, you bear His name? Your behavior reflects upon Him....Another reason to study the names of God is simply because of the inherent greatness of His name (Ps 8:1, Ps 48:10, Ps 75:1, Ps 76:1)...The Protection of the Name - A third important reason for us to know the names of God is found in Proverbs 18:10...In other words, God's name is like a fort that provides protection for the believer. Through this study, we will come to understand the significance of names like Jehovah Rophe or Jehovah Nissi. In each case, we will learn how understanding that name becomes a spiritual fortress.... As we grow to understand he very nature and character of God we will find ourselves running to His name to find safety and strength. His name is like a strong tower! God's name stands for the manifestation of His presence in His revelation and His relation to His people. This can be one of the most exciting and encouraging studies that you have ever undertaken. It is essential to know God's name because we bear that I f name and we are commanded to live in such a way that will bring it honor. As we come to know the significance of each name, we will enhance the breadth of our ability to praise God and to live in His protection. (Hemphill, K. Names of God). Spurgeon... We are warranted in using all the various names of God, for each has its own beauty and majesty, and we must reverence each by its holy use as well as by abstaining from taking it in vain. By the name is meant the revealed character and Word of God; we are not to worship the unknown God, but we should seek to know the covenant God of Jacob, who has been pleased to reveal his name and attributes to his people. The glorious power of God defended and preserved the Lord Jesus through the battle of his life and death, and exalted him above all his enemies. His warfare is now accomplished in his own proper person, but in his mystical body, the church, he is still beset with dangers; the name of the God of Israel is still the

defense of the faithful. We are to hallow the name of God, and we cannot do so if it slips from our memory. Ignorance is worst when it amounts to ignorance of God, and knowledge is best when it exercises itself upon the name of God. This most excellent knowledge leads to the most excellent grace of faith. By knowing his name is also meant an experimental acquaintance with the attributes of God, which are anchors to hold the soul from drifting. What a precious subject is the name of our God! The name of God is, even in a literal sense, a fortress and high tower for all his people. Daily Light on the Daily Path They that know thy name will put their trust in thee. Psalm 9:10-note This is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only. His name shall be called Wonderful, Counsellor. O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. The mighty God, The everlasting Father. I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. The Prince of Peace. He is our peace. Being justified by faith, we have peace with God through our Lord Jesus Christ. The name of the Lord is a strong tower: the righteous runneth into it, and is safe. Woe to them that go down to Egypt for help. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Jeremiah 23:6. Psalm 71:16. Isaiah 9:6. Jeremiah 10:23. Isaiah 9:6. 2 Timothy 1:12. Isaiah 9:6. Ephesians 2:14. Romans 5:1. Proverbs 18:10. Isaiah 31:1. Isaiah 31:5. The people that do know their God shall be strong, and do exploits. Daniel 11:32b

THE Lord is a Man of war, Jehovah is his Name. Those who enlist under His banner shall have a Commander who will train them for the conflict and give them both vigor and valor. The times of which Daniel wrote were of the very worst kind, and then it was promised that the people of God would come out in their best colors: they would be strong and stout to confront the powerful adversary. Oh, that we may know our GodHis power, His faithfulness, His immutable loveand so may be ready to risk everything in His behalf. He is One whose character excites our enthusiasm and makes us willing to live and to die for Him. Oh, that we may know our God by familiar fellowship with Him; for then we shall become like Him and shall be prepared to stand up for truth and righteousness. He who comes forth fresh from beholding the face of God will never fear the face of man. If we dwell with Him, we shall catch the heroic spirit, and to us a world of enemies will be but as the drop of a bucket. A countless array of men, or even of devils, will seem as little to us as the nations are to God, and He counts them only as grasshoppers. Oh, to be valiant for truth in this day of falsehood" (Spurgeon in Faith's Checkbook)


Consider taking a respite from your hectic pace and meditatively pondering all the uses of the word "name" in the Psalms (most uses refer to God - just read the first one below to whet your appetite!). You will be blessed as you interact with the Spirit (Jn 14:16, 26, 16:13, 1Jn 2:20, 27) and respond in prayer, praise and worship to His illumination of the truth about His glorious and majestic Name. Hover over these passages for the verse or click passage to read in context. If you desire a different version use the tool below to change version. Ps 5:11 (cp Pr 18:10); Ps 7:17; 8:1, 9 (How Majestic is Thy Name); Ps 9:2, 10; 18:49 (I Adore You); Ps 20:1, 5, 7 (We Trust in the Name of the LORD); Ps 22:22; 29:2; 30:4 (I Sing Praises to Your Name); Ps 33:21; 34:3; 44:5, 8, 20; 45:17; 48:10 (No Other Name But Jesus); Ps 52:9; 54:1, 6; 61:5, 8 (To Know Your Name); Ps 63:4 (Blessed Be Your Name); Ps 66:2, 4; 68:4 (In The Name Of The LORD); Ps 69:30, 36; 72:17, 19 (Blessed be the Name of the LORD); Ps 74:7, 10, 18, 21; 75:1; 76:1; 79:6, 9; 80:18; 83:16, 18; 86:9, 11, 12; 89:12, 16, 24; 91:14; 92:1; 96:2, 8; 97:12; 99:3, 6; 100:4 (I Can Only Imagine); Ps102:12, 15, 21 (We are Here to Praise You); Ps 103:1 (Bless His Holy Name); Ps 105:1 (Call Upon His Name), Ps 105:3; 106:8, 47; 111:9; 113:1, 2 (Blessed Are You), Ps 113:3 (From the Rising of the Sun); Ps 115:1; 116:4, 13, 17; 118:10, 11, 12, 26; 119:55, 132; 122:4; 124:8; Ps 129:8; 135:1, 3 (Praise to the LORD, the Almighty), Ps 135:13; 138:2; 140:13; 142:7; 143:11; 145:1, 2, 21; 148:5, 13 (He is Exalted); Ps 149:3 (Sing Your Praise To The LORD). (Blessed Be Your Name) After you have observed these passages yourself, you might consider pondering Spurgeon's devotional insights on the matchless Name of God in his opus magnum The Treasury of David

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FOR STUDY OF THE NAMES OF GOD This book is a self contained course on the names of God (click to order). A study of the names of God is really a study of His glorious ATTRIBUTES but in a way which is more "up close & personal" and personally applicable to real life situations. I have seen this study impact student's lives as much as any course I have taught over the past 15 years. This book would make a great morning devotional study but is equally useful in a small group setting or even a Sunday School class. Instructional teaching tapes are also available to help you plan your lessons and Kay Arthur has accompanying lectures that compliment and amplify the material in the book. I can guarantee you will never approach the Names of God the same way after you've done this study. It is not redundant to say that this is a truly life changing study. This is the classic modern work on this subject and functions as an excellent supplement to the study "Lord I Want to Know You". Click order book. (Online version free)

"The Names of God" by Ken Hemphill is a recently published (2001) excellent modern expositional & devotional study that wonderfully supplements the above two works. Click here to order. 365 Ways to Know God: Devotional Readings on the Names of God by Elmer Towns (reflect on one name of God for every day of the year) Below are some of Elmer Towns online works on Names of God... The Names of the Holy Spirit (Study Guide) by Elmer Towns My Father's Names by Elmer Towns Our Stronghold: A sermon on Proverbs 18:10 This is a powerful, practical sermon by the "prince of preachers" C H Spurgeon. Take a few moments and thoughtfully read through this exhortative, instructional sermon and be blessed and edified


(See Technical Note Below)

All in All - short vocal The Name of the LORD is a Strong Tower (Proverbs 18:10) No Other Name Strong Tower (midi w/ lyrics) Your Name by Paul Baloche How Majestic is Thy Name I Adore You We Trust in the Name of the LORD Sing To The King I Sing Praise to Your Name No Other Name But Jesus In The Name Of The Lord He is Exalted ><>><>><> I Once Was a Stranger by Robert McCheyne (Jehovah Tsidkenu, the LORD my Righteousness) I once was a stranger to grace and to God, I knew not my danger, and felt not my load; Though friends spoke in rapture of Christ on the tree, Jehovah Tsidkenu was nothing to me. I oft read with pleasure, to sooth or engage, Isaiahs wild measure and Johns simple page; But een when they pictured the blood sprinkled tree Jehovah Tsidkenu seemed nothing to me. Like tears from the daughters of Zion that roll, I wept when the waters went over His soul; Yet thought not that my sins had nailed to the tree Jehovah Tsidkenutwas nothing to me.

When free grace awoke me, by light from on high, Then legal fears shook me, I trembled to die; No refuge, no safety in self could I see Jehovah Tsidkenu my Saviour must be. My terrors all vanished before the sweet name; My guilty fears banished, with boldness I came To drink at the fountain, life giving and free Jehovah Tsidkenu is all things to me. Jehovah Tsidkenu! my treasure and boast, Jehovah Tsidkenu! I neer can be lost; In thee I shall conquer by flood and by field, My cable, my anchor, my breast-plate and shield! Even treading the valley, the shadow of death, This watchword shall rally my faltering breath; For while from lifes fever my God sets me free, Jehovah Tsidkenu, my death song shall be. Technical note: Many links on the web have very annoying popups which caN place "spy ware" on your hard drive, which not only can slow down your computer but can also allow unwanted access to personal information. For that reason I would recommend that you consider downloading two spy ware search and destroy programs and running them regularly to scan your hard drive. This is especially important if you surf the web frequently. I use all of the products below as no single product detects every spy ware. AVG's free Anti-Viral software is superb. In my 3 years of experience with this free program it has detected and deleted viruses from websites and emails. I would highly recommend it over Norton's anti-viral program which is expensive (especially if you have more than one computer), had abysmal service and which invariably interfered with other programs on my computer. Ad-Aware SE Personal Edition AVG - Excellent Free Anti-Spyware Software AVG - Excellent Free Anti-Viral Software SUPERAntiSpyware.com | Remove Malware | Remove Spyware

A Simple Inductive Study on Proverbs 18:10

What Does it Mean to be Safe in Jehovah's Name? The Hebrew text of Proverbs 18:10 is translated in the NASB as...

The Name of the LORD is a Strong Tower. The righteous runs into it and is safe. (Margin note = "set on high") Proverbs 18:10 in other translations reads as follows... "The name of the Lord is a strong tower; the [consistently] righteous man [upright and in right standing with God] runs into it and is safe, high [above evil] and strong." (Amplified Version) "The name of the Lord is of great strength; and the righteous running to it are exalted." Septuagint (Greek translation of Hebrew OT) "The name of the Lord is like a strong tower; the righteous person runs to it and is set safely on high." (Net) "The name of the LORD is a strong fortress; the godly run to him and are safe." (New Living Translation) "A tower of strength is the name of Jehovah, Into it the righteous runneth, and is set on high." (Young's Literal)

Observation... Interrogation with 5W'S & H

1) What is in a name, especially the Names of God?
The Lord's name stands for His person, since it reflects His attributes, character and qualities. Here the name of God is Jehovah, His covenant Name by which He made Himself known to Israel. To know God in covenant is a strong tower. Moses records his conversation with God where "God said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you." (Ex 3:14) Persons may confidently and safely take refuge in God's covenant Name which conveys an assurance of security to those who are in covenant with Him by grace through faith (see Question #4 below) James Montgomery Boice writes that... "the name of God" is a Semitic phrase for speaking of God's attributes. To be protected by the name is therefore to be protected by the One Who is sovereign, holy, all-knowing, wise, compassionate, and anything else that can properly be said of God. And there is more, for to be kept "in the name" is not merely to be kept by God, as if He were only some distant force that could be called in to defend us if that were necessary. It is rather that we are actually in Him, much

like being in a fortress. Thus, His power and other attributes surround us constantly. (The Gospel of John) Comment: The verse Boice is commenting on is in Jesus prayer to His Father for His disciples where He prays... And I am no more in the world; and yet they themselves are in the world, and I come to Thee. Holy Father, keep (tereo in the present imperative) them in Thy name, the name which Thou hast given Me, that they may be one, even as We are. (John 17:11) Matthew Poole explains that... The name of the Lord, i.e. the Lord, as he hath revealed himself in his works, and especially in his word by his promises, and the declarations of his infinite perfections, and of his good will to his people. J R Miller asks... What are we to understand by the name of God? Among the ancient Jews there was one divine name which had peculiar sacredness. It was so holy that they never pronounced it in public. When they came to it in reading, they would pass over it in reverent silence, not daring to take it upon their lips. The Mohammedans, also, have a great reverence for the divine name. They will not tread upon a piece of paper, even the smallest torn fragment which they see lying upon the ground, but will reverently pick it up, saying, It may contain the name of God. In this there may be little more than superstition in the outward honor shown to the diving name. Ofttimes men with wicked heart will treat the written or spoken name of God with seeming reverence, bowing at its every mention, while in their own life they have no true regard for God. It is very evident that more than this is meant in this petition for the hollowing of Gods name. We must honor it in our heart and in our life. In the Bible a name stands for the whole of the character of the person. Many scripture names have meanings in which are enshrined the qualities which belonged to the man. Even among us a name comes to stand for all there is in the persons life and character. A little child is born without a name, and when a name is given to it it means nothing as yet, for the child has no biography, no character, no personality, has done nothing to individualize itself. But as the days and years go on, and the child grows into manhood, everything he does and all that he is are gathered into his name, until by and by the name has a meaning wherever the man is known; is, as it were, a composite photograph made up of all the phases and aspects of his life. Any mans name when spoken in the ears of his friends conveys to them a conception of his personality, his character, his disposition, his whole story; all that his is is enshrined in his name. There are certain names in every community that by reason of the noble life which the persons live, or the great or good things they have done, mean a great deal, standing for honor, for patriotism, for heroism, for philanthropy, for beneficence,

for religion. So the name of God includes all that God is and all that he has done, that is, all the revelations which have been made to us of him. When we speak His name there arises before our mind a vision which gathers in itself all that we know about God all our thoughts of him, our impressions of him, our experiences of His goodness, His mercy, His help. When we mention the name of Jesus Christ, the whole story of His life is suggested to us, His condescension, His beautiful character, His gentleness, His works of power, His teaching above all , His atoning death, and then His resurrection and ascension. Thus the name of God stands for God himself, all that God is. In this petition we pray, therefore, not merely for the formal honoring of a name, but for the honoring of God himself in the revelations of him which have been made in the world. Of course we cannot add a particle to the essential glory of Gods name. Nothing we could do would make His character any more glorious. We cannot add to the suns brightness by lighting candles and lamps on the earth; nor can we, by anything we may say or do, make God any more glorious than he is in His essential character. (from The Hollowed Name)

2) What is the implied comparison?

The Name of Jehovah is pictured as if it were a strong tower (see discussion of metaphor) because the reader can more easily understand the value of a strong tower. The metaphor strong tower indicates that God is a secure refuge. This picture helps us understand the value of knowing and living in the light of the truth of God's Names of which there are many in Scripture. The Septuagint drops the metaphor of a tower and simply states God's Name is "of great strength" which is not quite as easy to understand as is a "strong tower" (a tower is easier to "run into" than a Name) In either case one can readily discern the great value of meditating on the glorious Names of God. Adam Clarke writes that... The name of the Lord may be taken for the Lord himself; He is a strong tower, a refuge, and place of complete safety, to all that trust in Him. What a strong fortress is to the besieged, the like is God to His persecuted, tempted, afflicted followers.

3) What does a "tower" picture? (Strong Tower song on youtube)

Webster defines a "tower" as "a building, either round or square, raised to a considerable elevation and consisting of several stories. When towers are erected with other buildings, as they usually are, they rise above the main edifice. They are generally flat on the top, and thus differ from steeples or spires. Before the invention of guns, places were fortified with towers and attacked with movable towers mounted on wheels,

which placed the besiegers on a level with the walls." Another source adds that it is "a towering citadel, a fortress, one that provides support or protection, a bulwark." Erdman's Dictionary defines "tower" as... A defensive structure either built into a city wall or located on a hill as a watchtower. Towers (Heb. migdl) were built into city walls at strategic positions such as corners, city gates, and vulnerable locations. Massive towers built as part of the city gate structure (e.g., Megiddo, Samaria, Hazor, Dan, Beer-sheba, Timnah) increased defense capabilities at a citys most vulnerable location. Towers, built into the walls at intervals to increase defense capabilities, usually jutted out beyond the city wall giving defenders a clear view of the walls foundation and anyone attempting to breech the wall. This type of tower is typically taller than the adjoining city wall." The image of a "tower" or "citadel" reminds us that as believers we are aliens and strangers in this world and are in a very real struggle every day for the rest of our life until we see Jesus face to face. In the meantime, we need to remember that when the battle wages fierce against us, we have an ever present towering citadel, our Jehovah God, wherein we can run and be safe, though the battle continues all around us! Gods almighty providence is the surest and strongest defense against all enemies of whatever kind. J Vernon McGee writes that... The name of Jehovah is also the name of the Lord Jesus Christ. He is called Jesus because He saves His people from their sins. And He is called Christ because He is the Anointed One. He is the Lord of our life and our salvation. The Lord is a strong tower. You can run into it and be completely safe. This is a verse that many have used in speaking to children, and I have used it myself and found it very effective. It speaks of security and reminds us that no one can pluck us out of His hands. What a beautiful picture this is! (McGee, J V: Thru the Bible Commentary: Thomas Nelson or Logos) The Bible Illustrator has this note on ancient towers... Strong towers were a greater security in a bygone age than they are now. Castles were looked upon as being very difficult places for attack; and ancient troops would rather fight a hundred battles than endure a single siege. He who owned a strong tower felt, however potent might be his adversary, his walls and bulwarks would be his sure salvation. The Pulpit Commentary adds that "strong tower"...

"...suggest to us an image of a disturbed country with a massive fortified tower standing in its midst, ready to serve as a refuge for the peasants, who till the fields when all is peaceful, but who flee to the tower for shelter when they see the enemy scouring over the plain. The baronial castles of England served the same purpose when our own country was suffering from the ravages of war. In the dangers of life the Name of the Lord is a similar refuge for his people." What is the dramatic contrast to the Lord as our strong tower? See the immediate context... Proverbs 18:11 A rich man's wealth is his strong city, and like a high wall in his own imagination. Comment: Note although verse 11 does not begin with a contrast word like "but", it is clearly a contrast to the truth of Pr 18:10. The rich man imagines that his wealth ("the shaky tower of the god mammon") can protect him from harm as a high city wall used to protect from enemy troops, but the rich man is dead wrong. The danger of wealth is that it gives its possessor the illusion of greater security than it actually provides. Money simply cannot shield people from many problems and provides no hope for the greatest problem of all, the deadness of one's spirit because of sin. All of us tend to have our "fortified cities." For some, it may be an advanced college degree with its ticket to a guaranteed position; for others, an insurance policy or a financial nest egg for retirement years. For our nation, it is a superior arsenal of weapons. Anything other than God Himself that we tend to trust in becomes our fortified city with its imagined unscalable walls. Alexander Maclaren has a lengthy note contrasting Pr 18:10 and Pr 18:11. We have here the "strong tower" and the "strong city;" the man lifted up above danger on the battlements of the one, and the man fancying himself to be high above it (and only fancying himself) in the imaginary safety of the other. I. Consider first the two fortresses. One need only name them side by side to feel the full force of the intended contrast. On the one hand the name of the Lord, with all its depths and glories, with its blaze of lustrous purity and infinitudes of inexhaustible power; and on the other "the rich man's wealth." (1) The name of the Lord, of course, is the biblical expression for the whole character of God, as He has made it known to us, or, in other words, for God Himself, as He has been pleased to reveal Himself to mankind. His name proclaims Him to be self-existent, and, as self-existent, eternal; and as eternal, changeless; and as self-existent, eternal, changeless, infinite in all the qualities by which He makes Himself known. But far beyond the sweep of that great name, Jehovah, is the knowledge of God's deepest heart and character, which

we learn in Him who said, "I have declared Thy name unto My brethren, and will declare it." The name that is the strong tower is the name. "My Father!" A Father of infinite tenderness, and wisdom, and power. (2) Look at the other fortress: "The rich man's wealth." Of course we have not to deal here only with wealth in the shape of money, but all external and material goods; the whole mass of the things seen and temporal are gathered together here in this phrase. Men use their imaginations in very strange fashion, and make, or fancy they make, for themselves out of the things of the present life a defence and a strength. Like some poor lunatic, out upon a moor, that fancies himself ensconced in a castle; like some barbarous tribes behind their stockades, or crowding at the back of a little turf wall, fancying themselves perfectly secure and defended,so do men deal with these outward things that are given them for another purpose altogether; they make of them defences and fortresses. Of all delusions that can beset you in your course, none will work more disastrously than the notion that the summum bonum, the shield and the stay of a man, is the abundance of the things that he possesses. II. Consider next how to get into the true refuge. How does a man make this world his defence? By trusting to it. He that says to the fine gold, "Thou art my confidence," has made it his fortress; and that is how you will make God your fortressby trusting to Him. III. We have, lastly, what comes of sheltering in these two refuges. (1) As to the former of them, as one of the old Puritan commentators has it, "The tower is so deep that no pioneer can undermine it, so thick that no cannon can breach it, so high that no ladder can scale it." "The righteous runneth into it and is perched up there." (2) I say little about the other side. The world can do a great deal for us. It can keep the rifle bullets from us. But, ah! when the big siege guns get into position and begin to play; when the great trials that every-life must have, sooner or later, come to open fire at us; then the defence that anything in this outer world can give comes rattling about our ears very quickly. It is like the pasteboard helmet, which looked as good as if it had been steel, and did admirably as long as no sword struck it. (A. Maclaren, A Year's Ministry, 1st series, p. 301) (From "The Sermon Bible")

4) Who "benefits" from the truth of Proverbs 18:10?

The righteous man or woman or as the Amplified version reads "the [consistently] righteous man [upright and in right standing with God]". "Righteous" is the Hebrew adjective saddiyq/tsaddiyq which is an adjective meaning just, righteous. The root basically indicates that there is conformity to an ethical or moral standard. That standard could be "man" but the only standard acceptable to

God is Himself. For practical purposes, one can say that righteousness is all that God is, all that God commands, all that God demands, all that God approves, and ultimately all that God provides in Christ. And how does man conform to this "impossible" standard? Paul summarized it in the introduction to his magnum opus, the epistle to the Romans writing that he was "not ashamed of the gospel, for it is the power (dunamis = inherent power, God's power present in the message independent of the one who speaks it) of God for salvation (deliverance, rescue from penalty [eternal death] and power of sin) to everyone who believes (mental = mind understands the gospel and truth about Christ; emotional = embraces the truthfulness of those facts with sorrow over sin and joy over Gods mercy and grace and volitional = sinner submits will to Christ and trusts in Him alone as the only hope of salvation. Genuine faith produces authentic obedience), to the Jew first and also to the Greek. For in it the righteousness of God (better translated righteousness from God) is revealed from faith to faith; as it is written (Hab 2:4 the gospel is in the Old Testament and has always been God's way of declaring sinners righteous as stated in Galatians 3:8), "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH." (Romans 1:16, 17-note) "But now (not a time reference, but a change in flow of argument) apart from the Law (entirely independent of obedience to any law) the righteousness of God has been manifested, being witnessed by the Law and the Prophets (the gospel was present in the OT - it was foretold in types and shadows of sacrificial system requiring the shedding of blood for atonement and it was foretold by direct prophecies), even the righteousness of God through faith (utter reliance on the living Lord Jesus Christ as ones only Savior from sin and ones only hope for heaven) in Jesus Christ for all those who believe; for there is no distinction; for all have sinned (all are born in Adam, inherit his propensity to sin and therefore commit sins) and fall short of the glory of God, being justified (declared righteous - pardoned from guilt and penalty of sin receiving imputation of Christs righteousness on one's "account", providing the righteousness sinners need to be accepted by God) as a gift by His grace through the redemption (click here for Greek word apolutrosis; see also How to do Greek Word Study) which is in Christ Jesus...For we maintain that a man is justified (declared righteous) by faith apart from works of the Law." (Romans 3:21-24-note; Ro 3:28-note) "What then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about; but not before God. For what does the Scripture say? "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS...Is this blessing then upon the circumcised, or upon the uncircumcised also? For we say, "FAITH WAS RECKONED TO ABRAHAM AS RIGHTEOUSNESS." (Romans 4:1, 2, 3-note; Ro 4:9- note)

From the passages clearly a man or woman is declared to be righteous the moment they place their faith and trust in the gospel of Jesus Christ, Old Testament saints doing so by believing the promises of the coming Messiah and New Testament saints by looking back in faith to the finished work of Christ on the Cross. I would agree with the Amplified translation that it is the one who is "consistently" righteous who can run into the strong tower of Jehovah. In other words, it is not only the one who had been (past tense) declared righteous (Justified) upon the exercise of faith but the one who is living daily in the power God provides to live a righteous life (Sanctification).

5) What action does the righteous man or woman need to carry out?
There is no safety in looking at the "strong tower". It is necessary to flee to God in order to be protected by Him. The passage says they must "run". It does not say they are to amble or to stroll or to walk in a leisurely or idle manner but that they are to run. Webster's Collegiate Dictionary gives us the picture stating that to run is "to go faster than a walk; specifically : to go steadily by springing steps so that both feet leave the ground for an instant in each step...to go without restraint...to go rapidly or hurriedly...to go in urgency or distress...to contend in a race." The Hebrew verb (rus/ruwts) means to make haste, to travel or to journey by moving ones legs more rapidly than in walking and in some contexts it conveys the idea of a sense of urgency or a need to hurry. Lane comments that... "...the illustration not only indicates what the Lord is, but that we have a responsibility if we are to avail ourselves of His ministry. A citys fortress is not where people live and work, but there for refuge in emergencies, so that the citizens can run to it and be safe. Thus there is no automatic security in having wisdom and being righteous we have to exercise them. The running describes faith and prayer, which give direct access to God who responds by warding off the danger. Safe is literally lifted high, as if one who trusts God is not only behind thick walls, but above the range of the enemys weapons." (Lane, E. Focus on the Bible: Proverbs) (Bolding added) C H Spurgeon comments that the righteous run and "...do not stop to make any preparation. And the running implies that they have nothing to carry; and that fear quickens them. When a man enters a castle, he is safe because of the impregnability of the castle, not because of the way in which he entered into the castle." How can we "run" into the Name of Jehovah?

Clearly this is not literal running (although that may be what we feel like doing when trouble knocks). The metaphor of running into the strong tower refers to a wholehearted and unwavering trust in Gods Name and His willingness and ability to provide protection. It is only by faith that we can go to an invisible God. Warren Wiersbe writes that... If you want to know how strong His name is, study the names of God in the Old Testament and the "I AM" statements of Jesus in the Gospel of John. But be sure to imitate the psalmist and make it your practice to trust and honor His name in every aspect of life (v. 56, NIV), not just during emergencies..."The name of the Lord" in Pr 18:10 signifies all the glorious attributes of the Lord. Because of who He is and what He is, those who trust Him don't have to worry because He is always their refuge and strength (Ps. 46:1). H A Ironside writes that... The name of Jehovah stands for the Lord Himself. To run into it, as into a strong tower, is to confide in Him in the time of trouble. This is the blessed privilege of every true saint. "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep [i.e., garrison] your hearts and minds through Christ Jesus" (Php 4:6-note; Php 4:7-note). All that perplexes and oppresses the human spirit can be poured into God's ear. Then the soul can leave all burdens with Him and can confide in His love. Thus the heart will be at peace, protected as in a garrisoned tower, however the enemy may rage. See a lovely picture of this in the tower of Thebez (Judges 9:50, 51, 52, 53 54, 55, 56, 57).... Abiding under the shadow of the Almighty, all His people are protected from the power of the enemy. The Biblical Illustrator adds the following thought on how we run into the Name of Jehovah... The righteous runneth into the name by the exercise of fervent prayer. Praying is the immediate and direct means of imploring the Divine assistance and protection. Faith is the habitual principle, and prayer is the actual application of it. Though God knows all our wants perfectly, He requires that we implore His assistance by prayer. And prayer is the natural remedy to which all are ready to fly in extremity. In Paul's last known communication, he explained to Timothy that because he was a preacher, an apostle and a teacher of the gospel, he had experienced suffering. But he quickly added that he was not ashamed for (and I loosely paraphrase) he had "run" into the strong tower of the LORD, writing... "for I know Whom I have believed and I am convinced that He is able to guard

what I have entrusted to Him until that day." (2Ti 1:12-note) Paul expressed an unshaken confidence in the LORD's ability to do what he trusted Him to do. He not only knew the truth about the LORD (the Strong Tower) but he had become firmly convinced of this truth. There is practical difference between knowing truth of God's Names and being convinced of the truth.

The difference is that we hold the former While the latter holds us!
Until the Word of Truth (the Name of God), becomes not just something we hold, but rather something which holds us, then we will likely not fully experience all that is available in the strong tower when the winds of adversity begin to blow. How can we be as "convinced" as Paul was? We must first know the truth about God's Name and then we must obediently "traffic in that truth" by faith not by sight. Like Peter (at least momentarily), we need to look at Jesus rather than at the threatening waves in our life. God will give us ample practical exercises to work out this truth, so that we can one day say as Paul did... "Not that I speak from want; for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. I can do all things through Him who strengthens me." (Philippians 4:11, 12, 13) Paul had learned the secret of the strong tower of Jehovah and we can do the same beloved.

6) What does it mean to be "safe" in the Name of the LORD?

Safe (7682) (Hebrew = sagab) and is used 20 times in the NAS (Deut. 2:36; Job 5:11; 36:22; Ps. 20:1; 59:1; 69:29; 91:14; 107:41; 139:6; 148:13; Prov. 18:10f; 29:25; Isa. 2:11, 17; 9:11; 12:4; 26:5; 30:13; 33:5) and is translated in the NAS as "exalted, 7; high, 4; lifted, 1; raises, 1; safe, 1; securely on high, 1; set him securely on high, 1; set me securely on high, 2; set you securely on high, 1; sets the securely, 1; unassailable, 1." With this definition we can "amplify" the meaning of Proverbs 18:10 as follows The Name of the LORD is a Strong Tower. The righteous runs into it and is safe or set securely on high above the difficult circumstances, afflictions, persecutions, etc. The circumstances may still be present (and in my experience often are) but one's perspective is altered as the one in the strong tower of Jehovah views those circumstances from "above the fray" even though still surrounded by it. Where do you run when trouble comes? Who do you go to

seek respite and comfort? The righteous run to the Name of the LORD. God is opposed to the proud but gives grace to the humble, to those who are willing to run to Him and to cry to Him. The safety and security of the righteous is dependent on the trustworthiness of Gods Names, which are but a reflection of His righteous, unchangeable character. Ultimately only Jehovah (His Name) is the real source of safety and security. One wonders if being set securely on high has any parallel with our position in Christ, a truth Paul explained to the saints at Ephesus stating that God has "and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus" (Ep 2:6-note) Another parallel thought is Paul's instruction to the saints at Colossae reminding them "you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God." (Col 3:1, 2, 3-notes Col 3:1; 3:2; 3:3) These are profound truths worth taking time to ponder and meditate upon (or click here). The Preacher's Commentary has the following comment on Proverbs 18:10... Safety in danger is what He offers as well as deliverance in battle. His very name, that is, His person revered for majesty, power, and truth, is like the strong tower of a fort. Those who are loyal to His will and ways (the righteous) eagerly run to that name and find themselves as safe as though they were surrounded by high, insurmountable walls. This metaphor for dependence on God is colorful indeed in the context of a tiny land, always vulnerable not only to threat of major powers from the valleys of the Nile or the Tigris-Euphrates but also to opportunistic neighbors like Edomites and Philistines. A secure refuge in times of assault was indispensable. Whatever attack life hurled at them could not threaten the strong name of the everlasting Lord. Confidence in God was never misplaced." (Hubbard, D. A., & Ogilvie, L. J. The Preacher's Commentary Series, Volume 15 : Page 242. Nashville, Tennessee: Thomas Nelson) The Pulpit Commentary adds that The Name of the Lord signifies all that God is in Himself His attributes, His love, mercy, power, knowledge; which allow man to regard Him as a sure Refuge. Thou hast been a Shelter for me, says the psalmist (Psalm 61:3), and a strong Tower from the enemy. The words bring before us a picture of a capitol, or central fortress, in which, at times of danger, the surrounding population could take refuge. Into this Name we Christians are baptized; and trusting in it, and doing the duties to which our profession calls, with faith and prayer, we are safe in the storms of life and the attacks of spiritual enemies. C H Spurgeon comments...

The believer in his high days {and they ought to be every day) is like an eagle perched aloft on a towering crag. Yonder is a hunter down below, who would fain strike the royal bird; he has his rifle with him, but his rifle would not reach onethird of the way. So the royal bird looks down upon him in quiet contempt, not intending even to take the trouble to stretch one of his wings, for he is quite safe, he is up aloft. Such is the faithful Christians state before God. We can also glean some insights by reading Proverbs 18:10 in context: 10 The name of the LORD is a strong tower. The righteous runs into it and is safe. 11 A rich man's wealth is his strong city, and like a high wall in his own imagination. Solomon clearly meant these juxtaposed verses to bring out a contrast and he even used some of the same Hebrew words (strong = oz // safe = high = sagab) to highlight the contrast. The righteous man's strength is found in God. The ungodly man's strength in wealth. The righteous man is safe in God's strong tower. The ungodly man imagines he is safe enclosed by a high, secure wall of wealth. Lane comments on the contrast writing that... "The rich man feels he is more secure than the righteous... The name of the Lord is only words but he has tangible money and goods. The righteous has a strong tower but the rich has a whole fortified city. The righteous is placed in a room at the top of the tower which will have steps up to it and which an enemy can climb, but the rich is behind an unscalable wall. True as all this is, the security of it is something they imagine. He might accuse the righteous of living in an unreal world, trusting a God he cant see, hear or touch, while the rich has visible money and solid city walls. In fact, money, goods and fortifications are vulnerable commodities (Mt 6:19). Even if he retains them throughout his life they wont keep him from death and the judgment of God (Luke 12:19, 20, 21). On the other hand, God is eternal and faith which rests on him is for ever (Isaiah 26:4)." (Lane, E. Focus on the Bible: Proverbs) If we are honest, each of us would admit that we have our "strong cities" that we tend to trust in rather than choosing to run first into the strong tower of God's Name. When we place our trust in anything other than God's Name (and all it entails), that which we trust becomes to us our "strong city" which may seem "real" but is in fact imaginary. Solomon is not saying we are to disregard the usual means of supply God has provided. It means we must not trust in them in place of trusting in God. A mark of Christian maturity is to continually trust the Lord in the minutiae of daily life. If we learn to trust God in the minor adversities, we will be better prepared to trust Him in the major ones. But whether the difficulty is major or minor, we must choose to trust God. God will not force us to run into His strong tower, but He will allow circumstances that encourage us to cease relying on our "strong cities" (whatever they might be) and choose to run into His strong tower! Beloved, the more you know God's Name, the more you will trust and believe Him.

Click here for more detailed discussion of the comparison of these two verses, Proverbs 18:10-11 by Alexander Maclaren: "Two Defenses: Real or Imaginary" What is the contrast in these two verses? A "strong tower" is a direct contrast with a "strong city", the former a metaphor for the name of the LORD, the latter a metaphor for personal wealth. Below are some of the other uses of the Hebrew verb sagab to help understand the meaning of the Hebrew verb sagab. Moses records that From Aroer which is on the edge of the valley of Arnon and from the city which is in the valley, even to Gilead, there was no city that was too high (sagab) for us; the LORD our God delivered all over to us. (Deuteronomy 2:36) In Job we read that God... sets on high those who are lowly (humble), and those who mourn are lifted (sagab) to safety (Hebrew = yesha' = deliverance, protection that produces freedom from present danger) (Job 5:11)

Insights into Meaning of "Sagab" From the Psalms

Psalm 20:1 May the LORD answer you in the day of trouble (Hebrew = tsarah meaning anything narrow or confining = a situation or a time of extreme discomfort with focus on the emotional pain of the distress; Lxx = thlipsis = originally meant crushing beneath a weight)! May the Name of the God of Jacob set you securely on high (sagab)! The Name speaks of both the authority and the presence of the person. The name of the God of Jacob refers to the God of the patriarch whose family was delivered from Egypt. The KJV translates "sagab" as "defend". The request that God defend literally means to set on high and so to place in a defensible position against enemies as the "God of Jacob" did for Israel in the Exodus. This is a great passage for we all at one time or another need the Lords protection in the day of trouble. Spurgeon commenting on this verse writes that The Name of the God of Jacob defend thee; or, as some read it, "set thee in a high place." By the Name is meant the revealed character and Word of God;

we are not to worship "the unknown God," but we should seek to know the covenant God of Jacob, Who has been pleased to reveal His Name and attributes to His people. There may be much in a royal name, or a learned name, or a venerable name, but it will be a theme for heavenly scholarship to discover all that is contained in the Divine Name. The glorious power of God defended and preserved the Lord Jesus through the battle of His life and death, and exalted Him above all His enemies. His warfare is now accomplished in His own proper person, but in His mystical body, the church, He is still beset with dangers, and only the eternal arm of our God in covenant can defend the soldiers of the cross, and set them on high out of the reach of their foes. The day of trouble is not over, the pleading Saviour is not silent, and the Name of the God of Israel is still the defence of the faithful. The Name, God of Jacob, is suggestive; Jacob had his day of trouble, he wrestled, was heard, was defended, and in due time was set on high, and his God is our God still, the same God to all his "wrestling Jacobs". The whole verse is a very fitting benediction to be pronounced by a gracious heart over a child, a friend, or a minister, in prospect of trial; it includes both temporal and spiritual protection, and directs the mind to the great source of all good. How delightful to believe that our heavenly Father has pronounced it upon our favoured heads! (Bolding added) Psalm 20 refers to God's Name two other times: Psalm 20:5 We will sing for joy over your victory, and in the Name of our God we will set up our banners. May the Lord fulfill all your petitions Psalm 20:7 Some boast in chariots, and some in horses but we will boast (KJV translates it "remember". The Hebrew verb zakar conveys basic idea of mentioning or recalling something, in this case God's Name, either silently, out loud or by means of a memorial sign. It means to remember, to think about, to think on [sounds somewhat like meditating on His Name]. Do you from time to time, take a moment and recall His Name, taking a mental inventory of what that name signifies? It is a healthy practice to acquire.) in the Name of the Lord, our God. (Comment: Once again, as in Pr 18:10-11, we see a striking contrast between God's provision [His Name] and man's provision [chariots, horses] for victory.) Williams has summarized the significance of the 3 references to God's Name in Psalm 20 as: The Defending Name The Displayed Name The Delivering Name Warren Wiersbe commenting on Psalm 20 adds the following practical thought...

David wrote, "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God" (Psalm 20:7). The big question is, What are you trusting today? Everybody trusts in or believes in something. Some people trust in their money or credit cards. Some trust in their strength or expertise or experience. Psalm 20:1 and Psalm 20:2 say, "May the Lord answer you in the day of trouble; may the name of the God of Jacob defend you; may He send you help from the sanctuary, and strengthen you out of Zion." The Christian trusts in the Lord, and he exemplifies this trust by praying. When we are in trouble, what we do to solve our problems and turn our trouble into triumph is evidence of what or whom we're trusting. When the day of trouble arrives, some people reach for their checkbooks. They think money will solve their problems. Others reach for the telephone. They look to friends to solve their problems. While "some trust in chariots, and some in horses," Christians remember the name of the Lord (Psalm 20:7). Our faith is in Jesus Christ, and we should not be afraid to let people know about it. "We will rejoice in your salvation, and in the name of our God we will set up our banners!" (Psalm 20:5). In other words, we do not hesitate to wave the banner of faith because He will not fail us. God's name is good. "The name of the God of Jacob defend you" (Psalm 20:1). Take time to trust the Lord. Roll your burden on Him. Get your strength from Him. Wave your banner in the name of the Lord, and He will turn your burden into a blessing. Where do you place your trust? Whereas wealth and others fail you, Jesus never fails. Take whatever burden you are carrying today and give it to the Lord. Trust Him, and He will work on your behalf. (in his devotional on the Psalms which I highly recommend entitled Prayer, Praise and Promise). Psalm 59:1 Deliver me from my enemies, O my God; Set me securely on high (sagab) away from those who rise up against me. Spurgeon comments: Deliver me from mine enemies, O my God. They were all round the house with the warrant of authority, and a force equal to the carrying of it out. He was to be taken dead or alive, well or ill, and carried to the slaughter. No prowess could avail him to break the cordon of armed men, neither could any eloquence stay the hand of his bloody persecutor. He was taken like a bird in a net, and no friend was near to set him free. Unlike the famous starling, he did not cry, "I cannot get out," but his faith uttered quite another note. Unbelief would have suggested that prayer was a waste of breath, but not so thought the good man, for he makes it his sole resort. He cries for deliverance and leaves ways and means with his God. Defend me from them that rise up against me. Saul was a king, and therefore sat in high places, and used all his authority to crush David; the persecuted one therefore beseeches the Lord to set him on high also, only in another sense. He asks to be lifted up, as into a lofty tower, beyond the

reach of his adversary. Note how he sets the title, My God, over against the word, mine enemies. This is the right method of effectually catching and quenching the fiery darts of the enemy upon the shield of faith. God is our God, and therefore deliverance and defence are ours. In this use and the following psalm, the psalmist offers up a specific petition to be placed above the enemies, affliction and pain. Psalm 69:29 I am afflicted and in pain. May Your salvation, O God, set me securely on high (sagab). Spurgeon comments: How fully has this been answered in our great Masters case, for he not only escaped his foes personally, but he had become the author of eternal salvation to all who obey him, and this continues to glorify him more and more. O poor and sorrowful ones, lift up your heads, for as with your Lord so will it be with you. You are trodden down today, but you will ride upon the high places of the earth ere long, and even now you are raised up together, and made to sit together in the heavenlies in Christ Jesus. Psalm 91:14 Because he has loved Me, therefore I will deliver him; I will set him securely on high (sagab), because he has known My name. Spurgeon comments: I will set him on high, because he hath known my name. The man has known the attributes of God so as to trust in him, and then by experience has arrived at a yet deeper knowledge, this shall be regarded by the Lord as a pledge of his grace, and he will set the owner of it above danger or fear, where he shall dwell in peace and joy. None abide in intimate fellowship with God unless they possess a warm affection towards God, and an intelligent trust in him; these gifts of grace are precious in Jehovah's eyes, and wherever he sees them he smiles upon them. How elevated is the standing which the Lord gives to the believer. We ought to covet it right earnestly. If we climb on high it may be dangerous, but if God sets us there it is glorious. Psalm 107:41 But He sets the needy securely on high (sagab) away from affliction, And makes his families like a flock. As you read these other uses of sagab you can begin to discern what it means to be safe in Proverbs 18:10. As noted the definition of Sagab indicates this verb is often associated with the

picture of "height" and in fact is sometimes even translated "exalted" (Ps 148:13). The idea of Sagab is to be to make lofty and inaccessible and therefore by figurative extension it means to make safe, strong, secure -- the picture of one who is placed securely on high. Doesn't this simple Hebrew Word Study give added insights into how the Name of the LORD is our Strong Tower where we can be SAFE? As an aside, another rich resource is Torrey's Topic on "Protection" which has an entire page of encouraging Scriptures on the protecting hand of Jehovah. If you are anxious or fearful, run to the truth in His Eternal Pure Tested Word and rest secure in His omnipotent hand of protection. (Click here for Biblical insights into How to Handle Fear) Remember that God Himself has given you His word in His covenant promise that I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU (He 13:5note - Read Spurgeon's note Spurgeon's 2nd note) One Scripture Torrey lists that is especially relevant to the study of the Name of God is is this wonderful prayer in Psalm 5:11-note): Psalm 5:11: But let all who take refuge in Thee be glad (joyful). Let them ever sing for joy and may Thee shelter them, that those who love Your NAME may exult (Hebrew = jump for joy, rejoice) in You. Spurgeon comments on Psalm 5:11 Joy is the privilege of the believer. When sinners are destroyed our rejoicing shall be full. They laugh first and weep ever after; we weep now, but shall rejoice eternally. When they howl we shall shout, and as they must groan for ever, so shall we ever shout for joy. This holy bliss of ours has a firm foundation, for, O Lord, we are joyful in thee. The eternal God is the well spring of our bliss. We love God, and therefore we delight in him. Our heart is at ease in our God. We fare sumptuously every day because we feed on him. We have music in the house, music in the heart, and music in heaven, for the Lord Jehovah is our strength and our song; he also is become our salvation." (Treasury of David): Wiersbe adds that... Joy comes from trusting in and loving the Lord. This kind of joy comes from God's work on the inside, not from circumstances on the outside. (Prayer, Praise and Promises)

For some additional insight into the power of the LORD's Name when you are walking through the "dark night of the soul" carefully observe the truths (especially the verbs) in Isaiah 50:10 Isaiah 50:10: Who is among you that fears the LORD (Jehovah), that obeys the voice of His servant, that walks in darkness and has no light? Let him TRUST in the Name of the LORD and RELY on his God. (Elohim) When one finds themselves in the darkness what are Isaiah's two exhortations? (1) First, trust in the Name Jehovah Who is the great I Am...the One to Whom we are bound by everlasting covenant and Who is "I Am...I Am anything and everything you will ever need, even in the darkness." (2) Secondly, if we truly "trust" the Name Jehovah, we will manifest that trust by "relying" on Him. What does it mean to "RELY" on God? RELY in Isaiah 50:10 is the Hebrew word sha'an which is elsewhere translated as "steadfast" (see Isa 26:3). One of the most profitable ways to gain insight into the meaning of a word in both the Old and New Testaments is to observe the other Scriptural occurrences of that same Greek or Hebrew word (in context). (Click here for discussion of how to do a Greek Word Study on the Web) Let's do a simple study on sha'an to provide an example of a "technique" that you can easily apply to study any word in Scripture. First, you must have access to Strong's definitions so go to our "Reference Search" page and enter your verse in "Verse Look Up" at the top of the page (be sure you are using "NAS with Strong's Numbers"). Enter "Isa 50:10" and you retrieve the verse as show directly above where every underlined word links to the corresponding Strong's definition. Now click on "RELY" (Hebrew sha'an) and note that after a brief definition there is a section entitled "Verse Count" which lists the 22 uses of sha'an in Scripture (see below). Clicking each use will bring up the verse with the English word highlighted. To save time I've observed all 22 uses and found the uses in Green to be those that have the most potential for additional insights (but check out all of the uses if you have time).

Hebrew Word Sha'an

Verse Count KJV Genesis Numbers Judges NAS

2 Samuel 2 Kings 2 Chronicles Job Proverbs Isaiah Ezekiel Micah

1 1 1 1 3 4 2 1 4 1 1

Genesis Numbers Judges

2 Samuel
2 Kings 2 Chronicles Job Proverbs Isaiah Ezekiel Micah

1 1 1 1 3 4 2 1 4 1 1

Now let's work our way through the list -- can you glean any insight from the use of sha'an in Genesis 18:4 (translated "rest")? What do you glean from the use in Proverbs 3:5 ("lean")? Are there any additional insights from Isaiah 31:1 ("rely")? Finally, observe Judges 16:26 for the literal meaning of sha'an (lean). Judges 16:26 Then Samson said to the boy who was holding his hand, "Let me feel the pillars on which the house rests, that I may LEAN against them." Does this literal picture give you any added sense of what Isaiah is instructing us to do when we are walking in darkness (spiritually)? What an incredible picture of placing one's weight and one's burden totally upon God, our Elohim, leaning on the Everlasting arms of the Omnipotent One. This truth can "enlighten" our minds spiritually, no matter how "dark" are our present circumstances! (see also Peace - Shalom)

What a perspective this great truth about "relying on God" gives to the hymn Leaning on the Everlasting Arms. Note especially the chorus "safe & secure from all alarms". (click below to play midi hymn & worship Him). All of us at one time must walk in darkness where there is no light. We are all either in the midst of a fiery trial, just coming out of one or just about to go into one, so the question for application is...


...His everlasting arms?

...your own understanding?"

Leaning On the Everlasting Arms

(Click title to play tune) What a fellowship, what a joy divine, Leaning on the everlasting arms; What a blessedness, what a peace is mine, Leaning on the everlasting arms. CHORUS Leaning, leaning, Safe & secure from all alarms; Leaning, leaning, Leaning on the everlasting arms. Oh, how sweet to walk in this pilgrim way, Leaning on the everlasting arms; Oh, how bright the path grows from day to day, Leaning on the everlasting arms. What have I to dread, what have I to fear, Leaning on the everlasting arms; I have blessed peace with my Lord so near, Leaning on the everlasting arms. Text: Elisha A. Hoffman Music: Anthony J. Showalter

A Still, Small Voice

Proverbs 18:10 Martin Neimoller was born on January 14, 1892, in Lippstadt, Westphalia. After serving as a German submarine commander during World War I, he studied theology in Mnster and was ordained a minister of the church in Westphalia in 1924. He watched with growing concern the developing Nazi movement and the antiSemitic rhetoric of Adolf Hitler. In 1934, Hitler summoned Neimoller along with other German church leaders to his Berlin office to berate them for insufficiently supporting his programs. Neimoller explained that he was concerned only for the welfare of the church and of the German people. Hitler snapped, You confine yourself to the church. Ill take care of the German people. As the meeting was breaking up, Neimoller fired his final shot, You said that I will take care of the German people. But we too, as Christians and churchmen, have a responsibility toward the German people. That responsibility was entrusted to us by God, and neither you nor anyone in this world has the power to take it from us. Hitler listened in stony silence, but that evening his Gestapo raided Neimoller's rectory, and a few days later a bomb exploded in his church. During the months and years following, he was closely watched by the secret police, and in June 1937, he preached these words to his church: We have no more thought of using our own powers to escape the arm of the authorities than had the apostles of old. We must obey God rather than man. He was soon arrested and placed in solitary confinement. Dr. Neimoller's trial began on February 7, 1938. That morning, a green-uniformed guard escorted the minister from his prison cell and through a series of underground passages toward the courtroom. Neimoller was overcome with terror and loneliness. What would become of him? Of his family? His church? What tortures awaited them all? The guards face was impassive, and he was as silent as stone. But as they exited a tunnel to ascend a final flight of stairs, Neimoller heard a slight whisper. At first he didnt know where it came from, for the voice was as soft as a sigh. Then he realized that the officer was breathing into his ear the words of Proverbs 18:10: The name of the Lord is a strong tower; The righteous run to it and are safe. Neimoller gave no sign of hearing the words, but from that moment his fear was gone, replaced by an indescribable peace and assurance that never left him, even during the next seven years of suffering, even through his darkest days at Dachau." (Morgan, R. J. Real Stories for the Soul. Nashville: Thomas Nelson Publishers)

Matthew Henry's Comments

Proverbs 18:10 Gods sufficiency for the saints: His name is a strong tower for them, in which they may take rest when they are weary and take sanctuary when they are pursued, where they may be lifted up above their enemies and fortified against them. There is enough in God, and in the discoveries which he has made of himself to us, to make us easy at all times. The wealth laid up in this tower is enough to enrich them, to be a continual feast and a continuing treasure to them. The strength of this tower is enough to protect them; the name of the Lord is all that whereby he has made himself known as God, and our God, not only his titles and attributes, but his covenant and all the promises of it; these make up a tower, a strong tower, impenetrable, impregnable, for all Gods people. 2. The saints security in God. It is a strong tower to those who know how to make use of it as such. The righteous, by faith and prayer, devotion towards God and dependence on him, run into it, as their city of refuge. Having made sure their interest in Gods name, they take the comfort and benefit of it; they go out of themselves, retire from the world, live above, dwell in God and God in them, and so they are safe, they think themselves so, and they shall find themselves so. (Matthew Henry's Commentary on the Whole Bible)

God's Name in Your Heart

The name of the Lord is a strong tower; the righteous run to it and are safe. Proverbs 18:10 When you are confused about the future, go to your Jehovah-raah, your caring shepherd. When you are anxious about provision, talk to Jehovah-jireh, the Lord who provides. Are your challenges too great? Seek the help of Jehovah-shalom, the Lord is peace. Is your body sick? Are your emotions weak? Jehovah-rophe, the Lord who heals you, will see you now. Do you feel like a soldier stranded behind enemy lines? Take refuge in Jehovahnissi, the Lord my banner. Meditating on the names of God reminds you of the character of God. Take these names and bury them in your heart. God is the shepherd who guides, the Lord who provides, the voice who brings peace in the storm, the physician who heals the sick, and

the banner that guides the soldier. (Lucado, M., & Gibbs, T. A. Grace for the Moment : Inspirational thoughts for each day of the year. Nashville, Tenn: J. Countryman)


Proverbs 18:10,11 Alexander Maclaren The two verses put side by side two pictures, two fortifications: The name of the Lord is a strong tower; that is so, whether a man thinks it or not; that is an objective truth and always true. The rich mans wealth is his strong city, because in his own conceit he has made it so. So we have on the one side fact and on the other side fancy. The two pictures are worth looking at. The name of the Lord is a strong tower. Now, of course, I need not remind you that the name of the Lord, or the name of Jesus Christ, means a great deal more than the syllables by which He is designated, which is all that we understand generally by a name. It means, to put it into far less striking words, the whole character of God, in so far as it is revealed to men. So we have to recognise in that great expression the clearest utterance of the two thoughts which have often been regarded as antagonistic, viz., the imperfection, and yet the reality, of our knowledge of God. His name is not the same as Himself, but it is that by which He is known. Our knowledge of Him, after all revelation, is incomplete, but it is His name that is to say, it corresponds to the realities of His nature, and may be absolutely and for ever trusted. The name of the Lord is a strong tower, which, translated into plain prose, is just this in that revealed character there is all that shelterless, defenceless men can need for absolute security and perfect peace. We may illustrate that by considering either Him who defends or him that is defended. On the one hand, perfect wisdom, perfect love, perfect power, that endure for ever; and on the other hand, men weighed upon by sore distresses, crippled and wounded by many transgressions. These two, the defence and the defenceless, fit into each other like the seal to its impress, the convexity to the cavity. Whatever man needs, God is, and whatever dangers, dreads, pains, losses, sorrows, sins, attack humanity, in Him is the refuge for them all. The name of the Lord is a strong tower. Do you believe that; and is it an operative belief in your lives? The righteous runneth into it; and what is that running into it? Neither more nor less than the act of faith. One of the words of the Old Testament which is frequently translated and rightly so trust, has for its literal meaning to flee to a refuge. So, says our teacher, the way to get into the fortress, and to have the solemn battlements of that Divine name round our unarmed and else shelterless weakness,

is simply to trust in Him. But the word suggests the urgency and the effort that will always go with faith. The righteous runneth into it not dawdles in it and is safe. And that takes effort and means haste. Do not put off your flight. And stop in it when you are there, by that constant communion with the name of the Lord, which will bring you tranquillity. In Me ye shall have peace. Stay behind the strong bulwarks. But there is a formidable word in this old proverb. The righteous runneth into it. Does not that upset all our hopes? I need not say anything about the safety, except to make one remark. The word rendered is safe literally means is high. The intention, of course, is to express safety, but it expresses it in a picturesque fashion which has its bearing upon the word in the next verse, viz., it sets before us the thought that the man who has taken refuge in the strong tower goes up to the top of it by the winding staircase, and high up there the puny bows of the foe below cannot shoot an arrow that will reach him. That is a truth for faith. We have to bear the common lot of humanity, but the evil that is in the evil, the bitterness that is in the sorrow, the poison that is in the sting, all these may be taken away for us. And now I need only say a word or two about the companion picture, the illusory imagination. The rich mans wealth is his strong city, and a high wall in his own conceit. It is very hard to have, and to be concerned about, and to use, the external good without putting our trust in it. The Bible has no foolish condemnation of wealth. And we all know, whether in regard to money, or to earthly loves, or to outward possessions and blessings of all sorts, how difficult it is to keep within the limit, not to rely upon these, and to think that if we have them we are blessed. What can we do, any of us, when real calamities come? Will wealth or anything else keep away the tears? What will prevent the sorrows, deal with the sins, or enable us to be of good cheer in the face of death and disease, and to say, You cannot touch me? Ah! there is but one thing that will do that for us. The name of the Lord is a strong tower. The other man has a high wall in his own conceit. Did you ever see the canvas fortifications at some entertainments that they put up to imitate strong castles? canvas stretched upon bits of stick. That is the kind of strong wall that the man puts up who trusts in the uncertainty of any earthly thing, or in anything but the living God. Let us keep ourselves within the Divine limits in regard to all external things. It is hard to do it, but it can be done. And there is only one way to do it, and that is by the same act by which we take refuge in the true fortress viz., by faith and communion. When we realize that God is our defence, then we can see through the insufficiency of the others.

Our Stronghold
by C H Spurgeon

The name of the Lord us a strong tower: the righteous runneth into it, and is safe. Proverbs 18:10 Strong towers were a greater security in a bygone age than they are now. Then when troops of marauders invaded the land, strong castles were set upon the various hill-tops, and the inhabitants gathered up their little wealth and fled thither at once. Castles were looked upon as being very difficult places for attack; and ancient troops would rather fight a hundred battles than endure a single siege. Towns which would be taken by modern artillery in twelve hours, held out for twelve years against the most potent forces of the ancient times. He that possessed a castle was lord of all the region round about, and made their inhabitants either his clients who sought his protection, or his dependents whom he ruled at will. He who owned a strong tower, felt however potent might be his adversary, his walls and bulwarks would be his sure salvation. Generous rulers provided strongholds for their people; mountain fastnesses where the peasantry might be sheltered from marauders.

Transfer your thoughts to a thousand years ago, and picture a people, who after ploughing and sowing, have gathered in their harvest, but when they are about to make merry with the harvest festival, a startling signal banishes their joy. A trumpet is blown from yonder mountain, the tocsin (an alarm bell or the ringing of it) answers it from the village tower, hordes of ferocious robbers are approaching, their corn will be devoured by strangers; burying their corn and furniture, and gathering up the little portable wealth they have, they hasten with all their might to their tower of defense which stands on yonder ridge. The gates are shut; the drawbridge is pulled up; the portcullis (a grating of iron hung over the gateway of a fortified place and lowered between grooves to prevent passage) is let down; the warders are on the battlements, and the inhabitants within feel that they are safe. The enemy will rifle their deserted farms, and search for hidden treasure, and finding that the inhabitants are quite beyond their reach, they will betake themselves to some other place. Such is the figure which is in the text. The name of the Lord is a strong tower: the righteous runneth into it, and is safe. (Proverbs 18:10) I. Of course we all know that by the name of God is meant the character of the Most High, so that our first lesson is that The Character Of God Furnishes The Righteous With An Abundant Security. The character of God is the refuge of the Christian, in opposition to other refuges which godless men have chosen. Solomon suggestively puts the following words in the next verse The rich mans wealth is his strong city, and as an high wall in his own conceit (Proverbs 18:11) The rich man feels that his wealth may afford him comfort. Should he be attacked in law, his wealth can procure him an advocate; should he be insulted in the streets, the dignity of a full purse will avenge him; should he be sick, he can fee the best physicians; should he need ministers to his pleasures, or helpers of his infirmities, they will be at his call; should famine stalk through the land, it will avoid his door; should war itself break forth he can purchase an escape from the sword, for his wealth is his strong tower. In contra-distinction to this, the righteous man finds in his God all that the wealthy man finds in his substance, and a vast deal more. The Lord is my portion, saith my soul; therefore will I trust in Him. (Lamentations 3:24)

God is our treasure; He is to us better than the fullest purse, or the most magnificent income; broad acres yield not such peace as a well attested interest in the love and faithfulness of our heavenly Father. Provinces under our sway could not bring to us greater revenues than we possess in Him who makes us heirs of all things by Christ Jesus. Other men who trust not in their wealth, nevertheless make their own names a strong tower. To say the truth, a mans good name is no mean defense against the attacks of his fellow-men. To wrap ones self about in the garment of integrity is to defy the chill blast of calumny (a misrepresentation intended to blacken anothers reputation), and to be mailed against the arrows of slander. If we can appeal to God, and say, Lord, them knowest that in this thing I am not wicked, then let the mouth of the liar pour forth his slanders, let him scatter his venom where he may, we bear an antidote within before which his poison yields its power. But this is only true in a very limited sense; death soon proves to men that their own good name can afford them no consolation, and under conviction of sin a good repute is no shelter. When conscience is awake, when the judgment is unbiased, when we come to know something of the law of God and of the justice of his character, we soon discover that self-righteousness is no hiding-place for us, a crumbling battlement which will fall on the neck of him that hides behind it a pasteboard fortification yielding to the first shock of the law a refuge of lies to be beaten down with the great hailstones of eternal vengeance such is the righteousness of man. The righteous trusteth not in this; not his own name, but the name of his God, not his own character, but the character of the Most High is his strong tower. Numberless are those castles in the air to which men hasten in the hour of peril: ceremonies lift their towers into the clouds; professions pile their walls high as mountains, and works of the flesh paint their delusions till they seem substantial bulwarks; but all, all shall melt like snow, and vanish like a mist. Happy is he who leaves the sand for the rock, the phantom for the substance. The name of the Lord is a strong tower to the Christian, not only in opposition to other mens refuges but as a matter of fact and reality. THE CHARACTER OF GOD Even when he is not able to perceive it by experience, yet Gods character is the refuge the saint. If we come to the bottom of things, we shall find that the basis of the security of the believer lies in the character of God. I know you will tell me it is the covenant; but what is the covenant worth, if God were changeable, unjust, untrue? I know you will tell me that the confidence of the believer is in the blood of Christ; but what were the blood of Christ if God were false; if after Christ had paid the

ransom the Lord should deny him the ransomed, if after Christ had stood the substitute, the Judge of Men should yet visit upon our heads, for whom he suffered, our own guilt; if Jehovah could be unrighteous; if he could violate his promise and become faithless as we are, then I say that even the blood of Christ would afford us no security. You tell me that there is His promise, but again I remind you that the value of a mans promise must depend on his character. If God were not such that He cannot lie, if He were not so faithful that He cannot repent, if He were not so mighty that He cannot be frustrated when He intends to perform, then His promise were but waste paper; His words like our words, would be but wind, and afford no satisfactory shelter for a soul distressed and anxious. But you will tell me he has sworn with an oath. Brethren, I know he has. He has given us two immutable things in which it is impossible for him to lie, that we may have strong consolation. But still what is a mans oath worth irrespective of his character? Is it not after all what a man is, that makes his asseveration to be eminently mistrusted or profoundly believed. And it is because our God cannot by any means foreswear himself but must be true, that his oath becomes of value to you and to me. The purpose of God in our salvation is The glorifying of His Own character Brethren, after all, let us remember that the purpose of God in our salvation is the glorifying of His Own character, and this it is that makes our salvation positively sure, if everyone that trusts in Christ be not saved then is God dishonored, the Lord of Hosts hath hung up His escutcheon (a defined area on which armorial bearings are displayed and which usually consists of a shield), and if in the face of the whole earth He accomplisheth not that which He declares He will perform in this book, then is His escutcheon stained. I say it, He hath flung down the gauntlet to sin, and death, and hell, and if He be not the Conqueror over all these in the heart of every soul that trusteth in Him, then He is no more the God of Victories, nor can we shout His everlasting praise as the Lord mighty in battle. His chancier then, you see, when we come to the basis of all, is the great granite formation upon which must rest all the pillars of the covenant of grace and the sure mercies thereof. His wisdom, truth, mercy, justice, power, eternity, and immutability, are the seven pillars of the house of sure salvation. If we would have comfort, we can surely find it in the character of God. This is our strong tower, we run into it and we are safe. Mark you, beloved, not only is this true as a matter of fact, but it is true as a matter of experience. I hope I shall now speak the feelings of your hearts, while I say, we have found the character of God to be an abundant safeguard to us. We have known full well the trials of life! thank God we have, for what would any of us be worth, if we had no troubles? Troubles, like files, take away our rust; like furnaces, they consume our dross; like winnowing-fans they drive away the chaff, and we should have had but little value, we should have had but little usefulness, if we had not been made to

pass through the furnace. But in all our troubles we have found the character of God a comfort. You have been poor very poor: I know some of you here have been out of work a long time, and you have wondered where your bread would come from, even for the next meal. Now what has been your comfort? Have you not said, God is too good to let me starve; he is too bountiful to let me want. And so, you see, you have found His character to be your strong tower. Or else you have had personal sickness; you have long lain on the bed of weariness, tossing to and fro, and then the temptation has come into your heart to be impatient: God has dealt hardly with you, so the Evil One whispers; but how do you escape? Why you say, No, he is no tyrant, I know him to be a sympathizing God. In all their afflictions he was afflicted, the Angel of His presence saved them. (Isaiah 63:9) Or else you have had losses many losses, and you have been apt to ask, How can these things be? How is it I have to work so long and plod so hard, and have to look about me with all my wits to earn but little, and yet when I have made money it melts? I see my wealth, like a flock of birds upon the fields, here one moment and gone the next, for a passer by claps his hand, and everything takes to itself wings and flies away. Then we are apt to think that God is unwise to let us toil for naught; but, lo, we run into our strong tower, and we feel it cannot be. No; the God who sent this affliction could not have acted in a thoughtless, reckless, wisdomless manner; there must be something here that shall work for my good. You know, brethren, it is useless for me to attempt to describe the various ways in which your trials come; but I am sure they that know Jehovahs Name will put their trust in him. Perhaps your trial has been want, and then you have said "His name is Jehovah Jireh:, the Lord will provide; (Genesis 22:14) Or else you have been banished from friends, perhaps from country, but you have said,

Ah! His name is Jehovah Shammah, the Lord is there; (Ezekiel 48:35) Or else you have had a disturbance in your family; there has been war within, and war without, but you have run into your strong tower, for you have said, His name is Jehovah Shalom, the Lord send peace (Judges 6:24-note) Or else the world has slandered you, and you yourself have been conscious of sin, but you have said, His name is Jehovah-Tsidkenu, the Lord our righteousness (Jeremiah 23:6) and so you have gone there, and been safe; or else many have been your enemies, then his name has been Jehovah Nissi, the Lord my banner (Exodus 17:5) and so he has been a strong tower to you. Defy, then, brethren defy, in Gods strength, tribulations of every sort and size. Say, with the poet, There is a safe and secret place Beneath the wings Divine, Reserved for all the heirs of grace; That Refuge now is mine. The least and feeblest here may hide Uninjured and unawed; While thousands fall on every side, I rest secure in God. But, beloved, besides the trials of this life, we have the sins of the flesh, and what a tribulation these are; but the name of our God is our strong tower then. At certain seasons we are more than ordinarily conscious of our guilt; and I would give little for your piety, if you do not sometimes creep into a corner with the poor publican and say. God be merciful to me a sinner (Luke 18:13) Broken hearts and humble walkers, these are dear in Jesus eyes. There will be times with all of us when our saintship is not very clear, but our sinnership is very apparent; well, then, the name of our God must be our defense: He is very merciful For I will be merciful to their unrighteousness,

and their sins and their iniquities will I remember no more. (He 8:12-note) Yea, in the person of Christ we even dare to look at his justice with confidence, since He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1John 1:9) Possibly it is not so much the guilt of sin that troubles you, as the power of sin. You feel as if you must one day fall by the hand of this enemy within. You have been striving and struggling, but the old Adam is too much for you. It is a stern conflict, and you fear that the sons of Anak will never be driven out. You feel you carry a bombshell within your heart; your passions are like a powder magazine; you are walking where the flakes of fire are flying, and you are afraid a spark may fall and then there will be a terrible destruction of everything Ah! then there is the power of God, there is the truth of God, there is the faithfulness of God, and, despite all the desperate power of sin, we find a shelter here in the character of the Most High. Sin sometimes cometh with all the terrors of the law; then, if thou knowest not how to hide thyself behind thy God, thou wilt be in an evil plight. It will come at times with all the fur of the flesh, and if thou canst not perceive that thy flesh was crucified in Christ, and that thy life is a life in Him, and not in thyself, then wilt thou soon be put to the rout. But he who lives in his God, and not in himself, and he who wraps Christs righteousness about him, and is righteous in Christ, such a man may defy all the attacks of the flesh and all the temptations of the world; he shall overcome through the blood of the Lamb. This is the victory that overcometh the world, even our faith. (1John 5:4) Then, beloved, there are the temptations of the devil, and these are very dreadful; but how sweet it is still to feel that the character of God is our strong tower. Without walls of grace and bulwarks of mercy, how can a tempted soul escape the clutches of the arch destroyer? But where the soul lies in the entrenchments of divine promise all the devils in hell cannot carry it by storm. I saw this week, one whom many of you greatly respect the former pastor of this Church, Mr. James Smith, of Cheltenham Since departed to be with Christ, which is far better. a name well-known by his innumerable little works which are scattered everywhere, and cannot fail to do good. You will remember that about a year ago, he was struck with paralysis, and one half of his body is dead. But yet, when I saw him on the bed, I had not seen a more cheerful man in the full heyday of strength. I had been told that he was the subject of very fearful conflicts at times; so after I had shaken hands with him, I said, Friend Smith, I hear you have many doubts and fears! Who told you that? said he, for I have none.

Never have any? why I understood you had many conflicts. Yes, he said, I have many conflicts, but I have no doubts; I have many wars within, but I have no fears. Who could have told you that? I hope I have not led any one to think that. It is a hard battle, but I know the victory is sure. After I have had an ill nights rest of course, through physical debility my mind is troubled, and then that old coward, Satan, who would be afraid to meddle with me perhaps if I were strong, attacks me when I am weak; but I am not afraid of him; dont you go away with that opinion; he does throw many fiery darts at me, but I have no doubt as to my final victory. Then, he said, in his own way, I am just like a packet that is all ready to go by train, packed, corded, labeled, paid for, and on the platform, waiting for the express to come by and take me to glory. I wish I could hear the whistle now, said he, I had hoped I should have been carried to heaven long ago; but still I am right. And then, he said, I have been telling your George Moore, over there, that I am not only on the Rock, but that I am cemented to the Rock, and that the cement is as hard as the Rock, so there is no fear of my perishing; unless the Rock falls, I cannot; unless the gospel perishes, I cannot perish. Now, here was a man attacked by Satan, he did not tell me of the bitter conflicts he had within, I know they were severe enough; he was anxious to bear a good testimony to the faithfulness of his gracious Lord; but you see, it was his God that was his stronghold; he ran to this the immutability, the faithfulness, the truthfulness, the mightiness of that God upon whose arm he leaned. If you and I will do the same, we can always find an attribute of God to oppose to each suggestion of the Evil One. God will leave thee, says the Evil One. Thou old liar, He cannot, for He is a faithful God. But thou wilt perish after all. O thou vile deceiver, that can never be, for He is a mighty God and strong to deliver. But one of these times he will abhor thee. No; thou false accuser and father of lies, that cannot be, for He is a God of love. The time shall happen when he shall forget thee. No, traitor; that cannot be, for He is a God omniscient, and knows and sees all things.

I say, thus we may rebut every mischievous slander of Satan, running still into the character of God as our strong tower. Brethren, even when the Lord Himself chastens us, it is most blessed to appeal against God to God. Do you understand what I mean? He smites us with His rod, but then to look up and say, Father, if I could believe what Thy rod seems to say, I should say Thou lovest me not; but I know Thou art a God of love, and my faith tells me that Thou lovest me none the less because of that hard blow. See here, brethren, I will put myself in the case a moment Lo, He spurns me as though He hated me; drives me from His presence; gives me no caresses; denies me sweet promises; shuts me up in prison, and gives me the water of affliction and the bread of distress; but my faith declares, He is such a God that I cannot think hardly of him; he has been so good to me that I know he is good now, and in the teeth of all his providences, even when he puts a black mask over his face, I still believe that... Behind a frowning providence, He hides a smiling face.
(From a hymn by William Cowper - see Insanity and Spiritual Songs in the Soul of a Saint Reflections on the Life of William Cowper by John Piper)

But, friends, I hope you know, I hope each of us may know by experience, the blessed art of running into the bosom of God and hiding therein. This word to the sinner who has not yet found peace. Do not you see, man, the Christian is not saved by what he is, but by what his God is, and this is the groundwork of our comfort that God is perfect, not that we are perfect. When I preached last Thursday night about the snuffers of the temple, and the golden snuffer trays, and the necessity there was for the lamps in the sanctuary to be trimmed, one foolish woman said, Ah, you see, according to the ministers own confession, these Christians are as bad as the rest of us, they have many faults; oh! said she, I dare say I shall be as well off at the last as they will. Poor soul! she did not see that the Christians hope does not lie in what he is, but in what Christ is. Our trust is not in what we suffer, but in what Jesus suffered; not in what we do, but in what He has done. It is not our name, I say again, that is a strong tower to us, it is not even our prayer, it is not our good works; it is the name, the promise, the truth, the work, the finished righteousness of our God in Christ Jesus. Here the believer finds his defense, and nowhere besides.

Run sinner, run, for the castle gate is free to all who seek a shelter, be they who they may. II. By your leave I shall turn to the second point. How The Righteous Avail Themselves Of This Strong Tower. They run into it. Now, running seems to me to imply that they do not stop to make any preparation. You will remember our Lord Jesus Christ said to his disciples, that when the Romans surrounded Jerusalem, he that was on the house-top was not to come down into his house, but to run down the outer staircase, and escape. So the Christian, when he is attacked by his enemies, should not stop for anything, but just run into his God and be safe. There is no need for thee to tarry until thou hast prepared thy mind, until thou hast performed sundry ablutions (the washing of ones body or part of it), but run man straight away at once. When the pigeons are attacked by the hawk, their better plan is not to parley, nor to stay, but swift as they can cut the air fly to the dove-cot. So be it with you. Leave fools who will to parley with the fiend of hell; but as for you, fly to your God, and enter into His secret places till the tempest be over, past. A gracious hint this to you anxious souls who are seeking to fit yourselves for Jesus. Away with such legal rubbish, run at once; you are safe in following the good example of the righteous. This running appears to me to imply, that they have nothing to carry. A man who has a load, the heavier the load may be, the more will he be impeded in his flight. But the righteous run, like racers in the games, who have thrown off everything, their sins they leave to mercy, and their righteousness to the moles and bats. If I had any righteousness I would not carry it, but run to the righteousness of Christ without it; for my own righteousness must be a drag upon me which I could not bear. Sinners I know, when they come to Christ, want to bring tons of good works, wagon loads of good feelings, and fitnesses, and repentings, and such like; but the righteous do no such thing; they just foreswear every thing they have of their own, and count it but dross and dung, that they may run to Christ and be found in him. Gospel righteousness lies in all in Jesus, not in the believer. It seems to me too, that this expression not only implies a want of preparation, and having nothing to carry, but it imports that fear quickens them. Men do not run to a castle unless they are afraid. But when the avenger of death is close behind, then swiftly they fly. It is marvellous how godly fear helps faith. There is a man sinking there in the river; he cannot swim, he must be drowned! See! see he is going down! We push him a plank; with what a clutch he grasps it; and the

more he is convinced that he has no power to float, the more firmly doth he grip at this one hope. Fear may even drive a man, I say, to faith, and lend him wings to fly, where else he might have crept with laggard feet. The flight is the flight of fear, but the refuge is the refuge of faith. O sinner, if the righteous fly, what ought thy pace to be? Again, it seems to me that there is great eagerness here, as if the Christian did not feel safe till he had entered into his God. And therefore, as the stag pursued by the hounds quickens its flight by reason of the baying of the dogs, as the clamor grows louder, and louder, see how the stag leaps from crag to crag, dashes through the stream, flies over yonder hill, is lost in yonder brake, and anon springs through the valley; so the Christian flies to his dear God for safety, when the hounds of hell, and the dogs of temptation are let loose against him. Eagerness! Where indeed shall the like be found? As the hart panteth after the water brooks, So panteth my soul after thee, O God. My soul thirsteth for God, for the living God: When shall I come and appear before God? (Psalm 42:1-Spurgeon's Note) O convinced sinner, what should thine eagerness be if thus the righteous pant for God? Brethren, I may add here, that there is an absence of all hesitation. He runs. You know, if we want somebody to help us, we put our hand to our brow, and consider, Let us see, where shall we go? I am in great straits, to whom shall I fly? Who will be the best friend to me? The righteous never ask that question, at least when they are in a right mind they never do; but the moment their trouble comes they run at once to their God, for they feel that they have full permission to repair to him; and again they feel they have nowhere else to fly. To whom, or whither should I go, if I could turn from thee, is a question which is its own answer. Then understand, in our text there is eagerness, the absence of all hesitation, there is fear, and yet there is courage;

there is no preparation, there is the flinging aside every burden. The righteous runneth into his high tower, and is safe. Beloved, I will leave that point, when I have just said, please to remember that when a man gets into a castle, he is safe because of the impregnability of the castle; he is not safe because of the way in which he entered into the castle. You hear some man inside saying, I shall never be hurt, because I came into the castle the right way. You will tell him, No, no, no, it is not the way you came into the castle but the castle itself is our defense. So some of you may be thinking, I do come to Christ, but I am afraid that I do not come aright. But it is not your coming, it is Christ that saves you. If you are in Christ, I do not care a pin how you got in, for I am sure you could not act in except by the door; if you are once in, He will never throw you out; He will never drive away a soul that cometh unto Him, for any reason whatsoever. Your safety does not lie in how you came, for in very truth, your safety is in Him. If a man should run into a castle and carry all the jewels of a kingdom with him, he would not be safer because of the jewels; and if another man should run in with hardly a fresh suit of clothes with him, he would not be any the more in danger because of his raggedness. It is the castle, it is the castle, not the man. The solid walls, the strong bastions, the frowning ramparts, the mighty munitions, these make up the defense, not the man, nor yet the mans wealth, nor yet the way the man came. Beloved, it is most true that salvation is of the Lord, and whosoever shall look out of self tonight, whosoever shall look to Christ only, shall find him to be a strong tower, he may run into his Lord and be safe. III. And now for our third and closing remark. You that have Bibles with margins, just look at them. You will find that the second Part of the text is put in the margin thus The righteous runneth into it, and is set aloft. Our first rendering is, The righteous runneth into it, and is safe there is the matter of fact.

The other rendering is, He is set aloft there is the matter of joyous experience. 1. Now first let us see to the matter of fact. The man that is sheltered in his God a man that dwells in the secret places of the tabernacle of the Host High, who is hidden in his pavilion, and is set upon a rock, he is safe; for, first, who can hurt him? The Devil? Christ has broken his head. Life? Christ has taken his life up to heaven; for we are dead, and our life is hid with Christ in God. Death? No; the last enemy that shall be destroyed is death. O death, where is thy sting? O grave, where is thy victory? The law? That is satisfied, and it is dead to the believer, and he is not under its curse. Sin? No; that cannot hurt the believer, for Christ has slain it. Christ took the believers sins upon himself, and therefore they are not on the believer any more. Christ took the believers sins, and threw them into the Red Sea of his atoning blood; the depths have covered them, not one of them is left. All the sin the believer hath ever committed is now blotted out, and a debt that is cancelled can never put a man in prison; a debt that is paid, let it be never so heavy, can never make a man an insolvent it is discharged, it has ceased to be. Who shall lay anything to the charge of Gods elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, Who is even at the right hand of God, Who also maketh intercession for us. (Ro 8:33-note; Ro 8:34-note) Who can harm us? Let him have permission to do what he will; what is there that he can do? Who again has the power to reach us? We are in the hand of Christ.

What arrow shall penetrate his hand to reach our souls? We are under the skirts of Deity. What strength shall tear away the mantle of God to reach his beloved? Our names are written on the hands of Jesus, who can erase those everlasting lines? We are jewels in Immanuels crown. What thievish fingers shall steal away those jewels? We are in Christ. Who shall be able to rend us from his innermost heart? We are members of his body. Who shall mutilate the Savior? I bare you, saith God, as on eagles wings. (Exodus 19:4) Who shall smite through the breast of the Eternal One, heavens great eagle? he must first do it ere he can reach the eaglets, the young sons of God, begotten unto a lively hope. Who can reach us? God interposes; Christ stands in the way; and the Holy Spirit guards us as a garrison. Who shall stand against the Omnipotent? Tens of thousands of created puissances (powers) must fall before Him for in the Lord Jehovah is everlasting strength. What weapon is there that can be used against us? Shall they kill us? Then we begin to live. Shall they banish us? Then we are but nearer to our home. Shall they strip us? How can they rend away the garment of imputed righteousness? Shall they seize our property? How can they touch our treasure since it is all in heaven? Shall they scourge us? Sweet shall be the smart when Christ is present with us? Shall they cast us into a dungeon? Where shall the free spirit find a prison? What fetters can bind the man who is free in Christ? Shall the tongue attack us? Every tongue that riseth against us in judgment we shall condemn. I know not what new weapon can be formed, for certain it is that the anvil of the Church has broken all the hammers that were ever used to smite it, and remains uninjured still.

The believer is he must be safe. I said this morning, that if the believer in Christ be not saved for ever, then, beloved, there is no meaning whatever in Gods Word; and I say it once again, and I say it without any word of apology for so doing, I could never receive that book as the book of God at all, if it could be proved to me that it did not teach the doctrine of the safety of those that trust in Christ. I could never believe that God would speak in such a manner as to make tens of thousands of us, yea millions of us, believe that He would keep us, and yet after all he should cast us away. Nor do I believe that he would use words which, to say the very least, seem to teach final perseverance if he had not intended to teach us the doctrine. All the Arminian divines that ever lived cannot prove the total apostasy of believers; they can attack some other points of the Calvinistic doctrine; there are some points of our form of doctrine which apparently are far more vulnerable. God forbid we should be so foolish as to deny that there are difficulties about every system of theology, but about the perseverance of the saint there is no difficulty. It is as easy to overthrow an opponent here as it would be to pierce with a spear through a shield of pasteboard. Be ye confident, believer, that this is Gods truth, that they who trust in God shall be as Mount Zion which shall never be removed, but abideth for ever. 2. But now we conclude by noticing that our text not only teaches us our safety, but our experience of it. He shall set him up aloft. The believer in his high-days, and they ought to be every day, is like an eagle perched aloft on a towering crag. Yonder is a hunter, down below, who would fain strike the royal bird; he has his rifle with him; but his rifle would not reach one third of the way; so the royal bird looks down upon him; sees him load and prime, and aim; and looks in quiet contempt on him, not intending even to take the trouble to stretch one of his wings; he sees him load again, hears the bullet down below, but he is quite safe, for he is up aloft. Such is the faithful Christians state before God. He can look down upon every trial and temptation; upon every adversary and every malicious attack, for God is his strong tower, and he is set up aloft. When some people go to the newspaper and write a very sharp, bitter, and cutting letter against the minister, oh, think they, How he will feel that; how that will out him to the quick! And yet, if they had seen the man read it through, double it up, and throw it into the fire, saying, What a mercy it is to have somebody taking notice of me;

if they could see the man go to bed and sleep all the better because he thinks he has had a high honor conferred on him, for being allowed to be abused for Christ, surely they would see that their efforts are only hates labor lost. I do not think our enemies would take so much trouble to make us happy, if they knew how blessed we are under their malice. Thou prepared a table before me in the presence of mine enemies, said David. (Psalm 23:5) (Spurgeon's Note) Some soldiers never eat so well as when their enemies are looking on; for there is a sort of gusto about every mouthful which they eat, as they seem to say, snatched from the jaw of the lion, and from the paw of the bear, and in defiance of you all, in the Name of the Most High God I feast to the full, and then set up my banner. The Lord sets His people up aloft. There are many who do not appear to be much up aloft. You meet them on the corner market, and they say, Wheat does not pay as it used to; farming is no good to anybody. Hear others, after those gales, those equinoctial gales, when so many ships have gone down, say, Ah I you may well pity us poor fellows that have to do with shipping, dreadful times these, we are all sure to be ruined. See many of our tradesmen This Exhibition has given us a little spurt, but as soon as this is over there will be nothing doing; trade never was so dull. Trade has been dull ever since I have been in London, and that is nine years! I do not know how it is, but our friends are always losing money, yet they get on pretty comfortably too. Some I know begun with nothing; and they are getting pretty rich now, but, it is all with losing money, if I am to believe what they tell me. Surely this is not sitting up aloft; surely this is not living up on high. This is a low kind of life for a child of God. We should not have liked to see the Prince of Wales in his boyhood playing with the children in the street, and I do not suppose you would like to see him now among coal-heavers at a hustling match. Nor should the child of God be seen pushing and grasping as if this world were all, always using that muck-rake to scrape together the things of this world; instead of in full satisfaction, being content with such things as he has, for God has said,

I will never leave thee nor forsake thee. (He 13:5 -note) I am not a little ashamed of myself that I do not live more on high, for I know when we get depressed in spirits and down cast, and doubting, we say many unbelieving and God-dishonoring words. It is all wrong. We ought not to stay here in these marshes of fleshly doubts. We ought never to doubt our God. Let the heathen doubt his God, for well he may, but our God made the heavens. What a happy people ye ought to be! When we are not, we are not true to our principles. There are ten thousand arguments in Scripture for happiness in the Christian; but I do not know that there is one logical argument for misery. Those people who draw their faces down, and like the hypocrites pretend to be of a sad countenance, these, I say, cry, Lord, what a wretched land is this, that yields us no supplies. I should think they do not belong to the children of Israel; for the children of Israel find in the wilderness a rock following them with its streams of water, and manna dropping every day, and when they want them there are the quails, and so the wretched land is filled with good supplies. Let us rather rejoice in our God. I should not like to have a serving man who always went about with a dreary countenance, because do you know people would say, What a bad master that man has. And when we see Christians looking so sad, we are apt to think they cannot have a good God to trust to. Come, beloved, let us change our notes, for we have a strong tower and are safe. Let us take a walk upon the ramparts, I do not see any reason for always being down in the dungeon, let us go up to the very top of the ramparts, where the banner waves in the fresh air, and let us sound the clarion of defiance to our foes again, and let it ring across the plain, where yonder pale white horsed rider comes, bearing the lance of death; let us defy even him. Ring out the note again; salute the evening, and make the outgoings of the morning to rejoice. Warder (watchman), upon the castle-top, shout to thy companion yonder, and let every tower and every turret of the grand old battlements be vocal with the praise of Him who has said Munitions of stupendous rock, Thy dwelling-place shall be; There shall thy soul without a shock The wreck of nature see.

Sinner, again I say the door is open. Run to the mercy of God in Christ and be safe.


Play and make it your prayer... Guide Me O Thou Great Jehovah

Does God have a proper name? Psalm 68:4 Sing to God, sing praises to His name;

SELF-EXISTENT ONE I AM = Hayah = to be,

Jehovah most clearly revealed Himself in a time of great need (read Exodus 3) for Israel was in bondage in Egypt and

Lift up a song for Him who rides through the deserts, Whose name is Jehovah, and exult before Him. The prophet Isaiah records this declaration by God Himself... I am Jehovah, that is My name; I will not give My glory to another, Nor My praise to graven images." (Isa 42:8)
Hemphill concludes: Most Bible scholars would agree that the name Yahweh, or Jehovah, as it is sometimes translated, would be the proper name of God. The other names, including the compound names, provide further revelation of His character and His activity. (Names of God)

exist (See Maclaren's eloquent explanation) Jesus amplified the "I Am" with seven great I AM revelations - the Bread of Life, the Light of the Word, the Door, the Good Shepherd, the Way, the Truth, the Life, Resurrection & the Life, the Vine (John 6:35; 8:12; 10:9, 11; 11:25; 14:6; 15:1, 5)
Hemphill writes that... He is the One Who in Himself possesses life and permanent existence. He Alone!...God is the uncaused cause. He is the first cause and before Him there was no other and after Him there will be no other. Life is found in Him. He is the first cause that you may have been searching for all of your life. (Hemphill, K. Names of God) Nathan Stone comments that I am that I am could be rendered, "I will be that I will be," and often the word is used in that sense, "I will be with thee." Its origin is exactly the same as that of Jehovah - being, existence and certainly denotes the One who will always be: personal, continuous, absolute existence. (Names of God) Swanson writes that "I AM WHO I AM, i.e., a title of God with a focus on presence, care, concern, and relationship" (Dict of Biblical Languages w Semantic Domains Hebrew)

without hope from a human perspective. In response to their cry Jehovah revealed Himself as the I AM... I AM...the answer to your affliction. He still reveals Himself as Jehovah in our times of affliction and adversity. Will you humble yourself and cry out to I AM?

YOUR GUIDE "I AM... your Guide" Jehovah... "will continually guide you, and satisfy your desire in scorched places, and give strength to your bones; and you will be like a watered garden, and like a spring of water whose waters do not fail." (Isaiah 58:11)(See Spurgeon) Although originally given to Israel this promise is applicable to all of God's children for all are in covenant with I AM (cf Gal 3:29 Jn 1:12) -Guide Me O Thou Great Jehovah (Click to play) Jehovah Jesus (note) is the same even when the world is spinning seemingly out of control (He is in control) and many times our lives seem to be out of control. We can take

(Most Common name for God in OT = 6823x)

Note that the 4 letters (tetra = 4) of YHWH are often referred to as the Tetragrammaton (Click) Vowels were added to the "Tetragrammaton" (literally
"four lettered name") (Prior to 6th century Hebrew has no vowels - added to text AD 600-700)

yielding the Name...

... which is most

commonly transliterated
(transcribed from one alphabet into corresponding letters of another alphabet)

God within His own being possesses the ESSENCE OF LIFE. The "IS-ness" of God is expressive both of His presence and His existence. He is in a sense in which no other being is. He is, and the cause of His being is in Himself. He is because He is. ><>><>><>


Note that when a Bible translation has LORD in all caps (actually capital L and small capital letters) it signifies...

those "out of control" thoughts captive and can rest in the absolute Truth that I AM never changes. He is the same regardless of the times, circumstances, etc. Jesus is the 'I AM' Who by His Spirit is active in empowering us for daily living and difficult circumstances. In the Greek "ego eimi" is present tense, signifying continuous activity. Whatever your present tense NEED, Jesus is the "I AM" provision for that need. Do you know God as active in your life to overcome doubt or depression? Do you know Him as the present tense answer to the healing of broken relationships? Do you know Him as the God who can deal with your anger and resentment, as the God who can change your life? He is the "I AM" who is active to transform and empower daily living. Whatever your present tense need, Jesus is the "I AM" of God. He always WAS. He always IS. He always WILL BE. We all need Someone in this life Who will never change. We need someone Who is always there because we live in a

LORD is used in the NASB, ESV, GWT, KJV, NKJV, NAB, NIV, NLT, NRSV. Some versions retain Yahweh (NJB). A few versions transliterate YHWH as Jehovah (ASV, Darby, YLT). As wonderful as the Name "LORD" is, there is something especially beautiful when one speaks forth the Name "Jehovah".

TRANSCENDENT ONE Self Existence of God All created entities have a beginning, including time itself (Ge 1:1, cp Jn 1:1). As creatures, we must reckon in terms of the past and future, but to the Creator of time, all is present. He is transcendent or beyond our comprehension. (Transcendent) ><>><>><>

Play the song He Is Jehovah -performed with a beautiful Jewish flavor Note: Lord in lower case signifies...


JEHOVAH is the most sacred, holy Name of God for the Jews who had a great fear that they might pollute His holy Name and thus they refused to pronounce it (substituting Adonai) (they feared violating Ex 20:7). There was one exception on the great Day of Atonement (Yom Kippur) when the high priest (and no one else) could speak "YHWH" as he entered the Holy of holies (cf Leviticus 16:1,2, 3, 4, 5, 6, 7, 8, 9, 10,

PERSONAL HOLY ONE I am Jehovah your God. Consecrate yourselves therefore, and be holy for I am holy (Lev 11:44, 10:3, 19:2, 20:7,26) (Spurgeon's note) Jehovah may be

11, 12, 13, 14, 15, 16, 17, 19, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 21, 32, 33, 34). When the Jews copied the letters Jehovah, they would stop transcribing when they came to YHWH and would remove their clothes, take a bath, put on clean garments and use a new unused pen to write this most venerated Name. How tragic to see God's Name taken in vain with such impunity on television and movies! To the Jews Jehovah became a Name that kept God at a distance. But as the study of Jehovah reveals, to begin (and that is all finite men can do in regard to such an awesome Name used 6823 times) to understand the significance of YHWH is to learn to "run into" this great Name (Pr 18:10-see notes Pr 18:10) where you will discover truths about God's character that when applied will succor you in trials and strengthen you to walk worthy of the Lord. May we learn like the Jews of old to adore and revere this awesome Name of our glorious God. As an aside the name of Israels God was so sacred that the Jews would not speak it; therefore the original pronunciation was eventually forgotten. So we are not 100% certain how to pronounce YHWH, but YAHWEH is the best attempt.

transcendent but He is also personal as well as holy (set apart from the profane) ><>><>><>

RIGHTEOUS ONE Jehovah is righteous; He loves righteousness The upright will behold His face. (Psalm 11:7-note, cp Isa 45:7, Ps 99:4-note, Ps 146:8-note)
Jehovah possesses righteousness as a personal attribute, loves it in the abstract, and blesses those who practise it.

day of broken relationships, when those we had trusted have betrayed us or forsaken us. Jehovah is the same, yesterday, today, yes and forever. Why do we look elsewhere? Why not rest in Jehovah's unchangeableness? "I Am" has never failed. Would He begin with me or you? He cannot. He is Jehovah, the self-existent, covenant keeping, omniscient, compassionate God. And so Isaiah can confidently declare... "Trust in Jehovah forever, for in GOD the I AM, we have an everlasting Rock." (Isaiah 26:4) (Spurgeon's note) Jesus is Jehovah (note) I AM anything & everything you will ever need. If this is true then I must make the daily choice to come into His presence, to cry out to Him, to listen to Him and then to trust His guidance. ><>><>><>


UNCHANGEABLE ONE I, Jehovah do not change (Malachi 3:6) In regard to time and space. The centuries that have passed since the covenant promises were been made to "the fathers" have not caused God to forget them, for to Him they are as new as ever. (Immutable)
When you need assurance that God is there, keeping His promises, never changing even though you have wavered in your promises to Him, run to your Jehovah. Trust in His name. His name Jehovah cannot change because He cannot change. Jesus is Jehovah, the same

><>><>><> First occurrence of

Genesis 2:4 A full revelation of the meaning and character of

YOUR PORTION Jeremiah knew His God as

the Name Jehovah is not given by God until Exodus 3 ><>><>><>

yesterday, today, and forever.

"Defined" In Exodus 3 God said to Moses "I AM WHO I AM" and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.'" (Ex 3:14) Literally it reads... I AM [hayah] that I AM [hayah] The Greek translation (Septuagint - LXX) of the Hebrew I AM is Ego eimi (Verb eimi is in present tense = continuous action ~ God's eternality - see Eternal) God goes on to say to Moses... Thus you shall say to the sons of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My Name forever, and this is My memorial-Name to all generations. (Ex 3:15) What truths do you see in the fact that Jehovah is the God of the

When life takes unexpected turns or suffering sets in, be comforted knowing that Jehovah was not created, nor does His character change. His name refers to what He is and does from all eternity. Cast your burdens on the changeless, steadfast, everlasting I AM Who simply and yet profoundly "IS" and so is the unmoving center point around which all time and space revolves.

"I Am" and even when all "hope" appeared lost, because He knew His Name and His character, he could confidently declare... Jehovah is my portion (Hebrew = inheritance) says my soul. Therefore I have hope in Him (Lamentations 3:24) (Spurgeon's devotional) ><>><>><>

The respected Jewish commentator of the Middle Ages, Moses Maimonides, had these comments on Jehovah... All the names of God which occur in Scripture are derived from His works except one, and that is Jehovah; and this is called the plain name, because it teaches plainly and unequivocally of the substance of God. In the name Jehovah the personality of the Supreme is distinctly expressed. It is everywhere a proper name denoting the person of God and Him only.

(Click study)

The writer of Hebrews writes to saints who are in need of stabilizing truth which he draws from the OT declaration by Jehovah: Let your character be free from the love of money, being content with what you have; for He Himself (Jehovah in Deut 31:6) has said, "I WILL NEVER (ever) DESERT YOU, NOR WILL I (never) EVER FORSAKE YOU," so that we confidently say, "THE LORD (Jehovah in Deut 31:6) IS MY HELPER*, I WILL NOT BE AFRAID. WHAT SHALL MAN DO TO ME?" (He 13:5, 6-see notes Heb 13:5; 13:6). (Spurgeon's note)
*HELPER is Greek boethos (click boethos from boe = cry out for help + tho = run to) which

><>><>><> Dr. Charles Ryrie writes Jehovah...

occurs 6,823 times in the OT and is especially associated with God's holiness (Lev 11:44, 45), His hatred of sin (Ge 6:3, 4, 5, 6,7), and His gracious provision of redemption (Isa 53:1, 5, 6, 10).

patriarchs? 1) Speaks of God's eternality (Eternal) and life beyond the grave (not "I was" but "I am" implying they still exist) (cp Col 1:17-note) 2) Alludes to God's eternal covenant and the inherent promises (See Ex 2:24) (See also Abrahamic covenant) Jehovah is God's Memorial Name The Name to use when calling on Him What is the context for the revelation of God as "I AM"? Moses tells us
Now it came about in the course of those many days that the king of Egypt died. And the sons of Israel sighed because of the bondage, and they cried out; and their cry for help because of their bondage rose up to God. So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob. And God saw the sons of Israel, and God took notice of them." (Read Exodus 2).

><>><>><> Smith and Cornwall summarize Jehovah writing that...

This name reveals God as the One Who is absolutely selfexistent, and Who, in Himself, possesses essential life and permanent existence. A name of covenant relationship; Gods signature when He entered into a covenant with man. The name is first used as Jehovah-Elohim in Genesis 2:4, denoting that Elohim, the God of relationship, now requires order and obedience. Jehovah is derived from the Hebrew verb havah = to be; to exist; being; to breathe. The name Jehovah brings before us the idea of being or existence and life. Jehovah is the Being who is absolutely self-existent, the One who in Himself possesses essential life, the One who has permanent existence, He who is without beginning or end (Isaiah 43:10, 11; Psalm 102:27). Jehovah is the ever existent One; the Eternal; the Everlasting One - that is; the One continually revealing Himself and His ways and purposes. (The Exhaustive Dictionary of Bible Names)

gives us the incredible word picture of the great "I AM" Who is willing and able to run to our side when we cry out for help! Now what must we do? See related studies: Psalm 121: Devotional Commentary Word Studies on Help


THE GOD WHO HEARS PRAYER "This poor man cried and Jehovah heard him, and saved him out of all his troubles.... The righteous cry and Jehovah hears, and delivers them out of all their troubles." (Ps 34:6, 34:17) (Spurgeon's notes) ><>><>><>

YOUR BEST THOUGHT AT NIGHT "O JEHOVAH I remember Thy Name in the night and keep Thy law." (Ps 119:55) (Spurgeon's note) ><>><>><> Psalm 9:10 And those who know Thy name will put their trust in Thee, for Thou, O Jehovah, hast not forsaken those who seek Thee. (See note) The revelation and experiential (not just intellectual) knowledge of

Spurgeon adds that Elohim, as the Creator and Preserver, takes care of living things to preserve them; but the Lord, even Jehovah, the covenanting God, interposes in great mercy to protect his chosen servant. It was Jehovah Who entered into solemn league and covenant with His servant Noah that he would preserve him in the ark,

God heard Personal plea hearing God God remembered Covenant Keeping God

God saw Omniscient God God took notice Compassionate God ><>><>><>

God's name of Revelation Repeatedly (854x) the KJV Scriptures declare saith the LORD and only twice saith God The name Jehovah affirms that God not only exists but that He communicates with us and desires to reveal Himself in such a way that we can come to know Him, ultimately only through "The Way", Who is Jesus, Who in turn (discussed below) is Jehovah. ><>><>><>

COVENANT NAME Ge 15:18 On that day Jehovah made (cut) a covenant with Abram, saying, "To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates.

and float him into the new world in it; and as Jehovah the covenanting One He shut him in. There is no security like that which is given us by the covenant of grace. The hand which was lifted to swear our safety has also been outstretched to effect it. The everlasting covenant ordered in all things and sure guarantees salvation to all who are represented by the great Head and Surety of that covenant, even our Lord Jesus. Love and power cooperate with faithfulness and truth to keep the chosen from all danger. Dwell much upon the Covenant, and note the immutable pledges by which it is secured and the immortal principles upon which it is founded. Try to suck out the delicious sweetness which is to be found in the hive of the Covenant; for if you are an advanced child of God no form of truth can be more nourishing or refreshing to your mind. The doctrines which spring out of the covenant are peculiarly comforting to believing minds (e.g., see Exchange of Robes, Exchange of Armor and Belts, Oneness of Covenant, etc). The promises of God are yea and amen in Christ Jesus, and can never fail nor change, since the covenant standeth fast for ever and ever. Its tenure is free and sovereign grace, and it cannot be disannulled. Here is a line of it, I will put my fear in their hearts, that they shall not depart from me. With such a promise doth Jehovah shut us in with Christ Jesus in matchless kindness and unspeakable love (See full sermon Shut in or Shut Out)

Jehovah and His character (which is inherent in His name) inspires trust. Spurgeon encourages us to meditate upon the Lords holy Name, that we may trust Him the better and rejoice the more readily. He is in character holy, just, true, gracious, faithful, and unchanging. Is not such a God to be trusted? He is all wise, almighty, and everywhere present; can we not cheerfully rely upon Him? Yes, we will do so at once, and do so without reserve. Jehovah Jireh will provide; Jehovah Shalom will send peace; Jehovah Tsidkenu will justify; Jehovah Shammah will be forever near; and in Jehovah Nissi, we will conquer every foe. They that know thy Name will trust thee; and they that trust thee will rejoice in thee, O Lord. (Faith's Checkbook) As Guzik says... inherent in the idea behind the name I Am is the sense that God is "the becoming one"; God becomes whatever is lacking in our time of need. The name I Am invites us to fill in the blank to meet our need when we are in darkness, Jesus says I am the light;


"I am the LORD (Jehovah) and I appeared to Abraham, Isaac, and Jacob, as God Almighty (El Shaddai), but by My Name, LORD (Jehovah), I did not make Myself known to them. (Exodus 6:2-3 see explanatory note) ><>><>><> Who is "I Am"? Is "Jehovah" mentioned in the New Testament? John 12:41 These things Isaiah said, because he saw His (Jesus') glory (Isaiah 6) and he spoke of Him (Jesus). CONCLUSION? Jesus = Jehovah
(See explanatory notes below - See esp the caveats)


JEHOVAH, GOD THE FATHER, BLESS JEHOVAH, GOD, THY GRACIOUS POWER JEHOVAH, GOD, WHO DWELT OF OLD JEHOVAH HEAR THEE IN THY GRIEF JEHOVAH IS MY LIGHT JEHOVAH IS OUR STRENGTH JEHOVAH, LET ME NOW ADORE THEE JEHOVAH, MY GOD, ON THY HELP I DEPEND JEHOVAH REIGNS, LET EARTH BE GLAD JEHOVAH, TO MY PRAYER GIVE EAR JEHOVAHS PERFECT LAW Listen to Chris Tomlin's Indescribable; Indescribable #2 ; How Great Is Our God. Or watch (and listen prayerfully to the words) of In The Presence Of Jehovah by Chonda Pierce - this will surely soften your heart and moisten your eyes. Here are the lyrics to allow you to follow along... In and out of situations, That tug-of-war at me All day long I struggle For answers that I need But then I come into His presence,
(cp Ps 73:12,13, 14, 15, 16, 17 18 - esp v17-Until)

when we are hungry, He says I am the bread of life, when we are defenseless, He says I am the Good Shepherd. God is the becoming one, becoming what we need. (Guzik - Enduring Word Commentary) (Note: "I Am" is not a carte blanche for our greeds but our needs!) ><>><>><>
PASSING THROUGH by Annie Johnson Flint When Thou passest through the waters, Deep the waves may be & cold, But JEHOVAH is our Refuge And His promise is our hold; For the LORD Himself hath said it, He the faithful God & true; When thou comest to the waters, Thou shalt not go down, but through. Seas of sorrow, seas of trial, Bitterest anguish, fiercest pain, Rolling surges of temptation, Sweeping over heart & brain, They shall never overflow us, For we know His word is true; All His waves & all His billows He will lead us safely through. Threatening breakers of destruction, Doubts insidious undertow, Shall not sink us, shall not drag us Out to ocean depths of woe; For His promise shall sustain us, Praise the LORD, Whose word is true! We shall not go down or under, He hath said, Thou passest through.

What did Jesus teach in John 8:24 (see note) and Jn 8:58 (note)? Jesus declared to the Jews... (v24) I said therefore to you, that you shall die in your sins; for unless you believe that I Am (Ego eimi) He, you shall die in your sins... (v58)Truly, truly, I say to you, before Abraham was born, I Am (Ego eimi = present tense).

CONCLUSION? Jesus = I AM Revelation 1:8 (note) Again Jesus clearly declares... I am the Alpha and the Omega," says the Lord God, "Who is and Who was and Who is to come, the Almighty. (cp Re 22:13-note; Re 21:6note) Hebrews 13:8 (note) Jesus Christ is the same yesterday and today, yes and forever. (Immutable Christ)

All my questions become clear And for a sacred moment, No doubt can interfere Chorus In the presence of Jehovah, God Almighty, Prince of Peace Troubles vanish, hearts are mended, In the presence of The King.

Ray Stedman makes an interesting observation that... it has been pointed out often that here (Ge 2:4,5, 7, 8, 9) the name of God appears in a different form than in Genesis 1. We have for the first time the great name of God that appears in so much of the rest of the Bible, Jehovah (or in the Hebrew, Yahweh) Elohim, translated in our version, LORD God. There is a special reason for this change. In Chapter 1 we are dealing with the making of things, and God is presented to us under the name of Elohim, i.e., the Creator. But when man appears on the scene God appears also in a different character. He now appears under the title of Jehovah, which means essentially the covenant-making God, the God Who keeps a promise. It is particularly significant that when God first reveals Himself to this race of ours, it is as a God who intends to keep His promises. (The Making of Man - Genesis 2:4-17)

I was regretting the past And fearing the future... Suddenly my Lord was speaking: MY NAME IS I AM. He paused. I waited. He continued, When you live in the past, With its mistakes and regrets, It is hard. I am not there. My name is not I was. When you live in the future, with its problems and fears, it is hard. I am not there. My name is not I will be.

When you live in this moment, It is not hard. I am here. My name is I am.
--Helen Mallicoat

Spurgeon has the following exposition of the Name Jehovah... Jehovah: the God of the whole earth shall He be called. His kingdom ruleth over all: there is universality. But He calls Himself Thy God: there is specialty. The goodness of God surrounds all the creatures He has made; but there is a love which is peculiar to His own. To all the nations of the earth He was the one only Lord and God; but yet he said of Israel, You only have I known, of all the families of the earth. Limit not the benevolence of God; but, at the same time, do not deny the specialty of His love to His people. Wide is the circumference of mercy, but the chosen dwell in the innermost center of His love. Thus, the one ever glorious Jehovah, while He is God unto the ends of the earth, is Israels God in a sense in which He is not the God of Assyria, or Persia, or Egypt, or Ethiopia; He has made Himself over to His own chosen people, saying, I will be their God. Jehovah, the glorious I AM, signifies self-existence. He borrows nothing from others; indeed, in a sense, there are no others apart from Him, since all live by His permit and power. He is as complete without His creatures as with them. When there were no heavens, no earth, no twinkling star, nor flying seraph, He was as truly God, and as complete within Himself, as He is now that He has made creatures innumerable. Yet, though He be thus all-sufficient, self-sufficient, and self-existent, still He deigns to link Himself with our nothingness, and call Himself Jehovah, thy God. The Self-existent gives His people existence, and then exists that He may bless them, and magnify the glory of His own existence in them. The Lord liveth, and we live in Him, and by Him. In Jesus we hear God saying to us, Because I live, ye shall live also. Oh, blessed union to God in Christ Jesus, by which we are supplied with every good from the self-existent fountain of life and being. Jehovah, again, is a Name which means immutability. I Am That I Am was his name to Moses. God always is in the present. To Him there is no past or future. He fills his own eternal NOW, And sees our ages pass. This unchanging One here declares himself to be the God of beings who are but

of yesterday, and full of change. Yes, great Lord, Thou wast my God when first my pulse began to beat; Thou didst care for me when I lay upon my mothers lap. Thou hast watched over me when, in youthful days, I foolishly wandered; Thou hast called me back, and taught me to lay my finger in the print of my Saviors wounds, and say, My Lord, and my God. Yes, Jehovah has been our God The same yesterday, to-day, and for ever. (note Hebrews 13:8) He never changes nor ceases as to His love to us. He cannot love us more; He will not love us less. Without variableness or shadow of turning is Jehovah in His relation to those whom He has called into His favor. Furthermore, Jehovah means sovereignty. Jehovah reigneth, let the people tremble. His is a name of lofty royalty; for Jehovah is a great God, and a great King above all gods. He exercises the absolute prerogative, and doeth according to His will in the army of heaven, and among the inhabitants of the earth. He giveth no account of His matters. As the potter He disposeth of the clay at His own pleasure. Yet, stooping from His boundless sovereignty and freedom, our Lord binds Himself to His own people by bonds of covenant pledge and promise, and says, I am Jehovah, thy God. He is our God, ready to hear our prayers, prompt to help our needs, held by His own oath and promise to be the Guardian and Helper of His people. I do not know how to admire enough these words of title, so glorious and so gracious; so high above us, and yet so near to us Jehovah, thy God! Here is matter of thought, and motive for love. (See Spurgeon's full sermon "Jehovah's Valuation of His People" - Pdf) In another sermon Spurgeon writes... The name of Jehovah reminds us that He has within Himself sufficiency for all His will; He hath adequate power of performance for all His purposes and decrees; Jehovah wills, and it is done. He has created legions of angels, but He borrows nothing from them. He can truly say, I am, and there is none beside Me. Those mysterious living creatures which are nearest to His throne are His creatures, and not His helpers. The best instructed and the most willing of His servants, derive their all from Him, but supply Him with nothing. (Read Spurgeon's full sermon - Jeremiah 32:26,27 Is Anything too Hard for the LORD? - Pdf) Warren Wiersbe has a very interesting analysis of Psalm 23 which begins with the name Jehovah... "The Lord" is Jehovah God, the covenant making God of Israel. The compound names of Jehovah in the Old Testament reflect the contents of this psalm. "I shall not want"Jehovah-Jireh, the Lord will provide" (Gen. 22:14)

"still waters"Jehovah-Shalom, "the Lord our peace" (Jdg. 6:24) "restores my soul"Jehovah-Rophe, "the Lord who heals" (Ex. 15:26) "paths of righteousness"Jehovah-Tsidkenu, "the Lord our righteousness" (Jer. 33:16) "you are with me"Jehovah-Shammah, "the Lord is there" (Ezek. 48:35) "presence of my enemies""Jehovah-Nissi, "the Lord our banner" (Ex. 17:15) "anoint my head"Jehovah-M'Kaddesh, "the Lord who sanctifies" (Lev. 20:8) (Bible Exposition Commentary, OT) See in depth article "On the Divine Name (Jahveh, Jehovah)" in volume 1 of the 8 volume work entitled "The History of Israel" by Heinrich Ewald (1843-1859)


Genesis 2:4 This is the account of the heavens and the earth when they were created, in the day that the LORD (Yahweh/Jehovah) God (Elohim) made earth and heaven. LORD...God - Two names of God should not confuse us. We do not have a pantheon of gods. We worship one God, Elohim, the Creator of the heavens and the earth, Who reveals Himself in such a manner (Jehovah) that we can know Him in a personal way. Criswell has an excellent summary of Jehovah/Yahweh noting that... Up to this point only elohim (Heb.), translated "God," indicating the transcendent God of Creation, has been used (1:1); but here the personal name occurs, introducing God in His redemptive capacity. The divine name Yahweh is identified as God's covenant name (Ex. 3:13, 14, 15, 16; 6:1, 2, 3), showing His personal relationship to those who believe. This is the appropriate time for the appearance of God as Redeemer -- at the very moment that man appears in history. Yahweh is man's tutor (Ge 1:9, 10, 11, 12, 13, 14, 15, 16, 17); He is man's benefactor, providing him with the garden in which to work out his stewardship; and He is man's provider, supplying man with a counterpart, i.e., a wife, equal to him in all things and indispensable to the continuity of the race (Ge 1:18-25). The precise pronunciation and spelling of the name Yahweh has been lost. Judaism in the postexilic period (fifth century B.C. and later) prohibited the pronunciation of the name, reasoning that the most certain way not to take God's

name in vain was never to pronounce it at all (Ex. 20:7). The Jews substituted for this name in their reading tradition the title "Lord" (Adonai, Heb.), reminding the reader to say Adonai instead of Yahweh by writing the vowels of Adonai with the consonants of Yahweh. The result appears to be the hybrid form YeHoWaH, which many unfamiliar with the Jewish tradition came to pronounce "Jehovah." Today, Jews and Christians alike refer to Yahweh as Lord. The precise etymology of Yahweh is uncertain, but it evidently derives from the verb "to be" (hayah, Heb.). The explanation for the divine name is given in Ex. 3:14, 15, where God identifies Himself as "I AM WHO I AM" (see Ex. 3:14). This expression means that God is the self-existent One who is independent and autonomous. Another view interprets the name as causative, meaning "He causes to be." Thus, in addition to being an appropriate personal name for God as the covenant-making and covenant-keeping God of the Hebrews, it is a fitting name for the God of salvation, the Deliverer, the Friend of His people. Thus, the title Yahweh Elohim, "Lord God," together with implications throughout the creation narrative, pictures God as both transcendent and immanent. Though He is self-sufficient, He has chosen to bind Himself in covenant to His creation. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson)


The Context Exodus 3:1-13: Exodus 3:1 Now Moses was pasturing the flock of Jethro (See note - Moses' father in law also called Reuel) his father-in-law, the priest of Midian; and he led the flock to the west side of the wilderness, and came to Horeb, the mountain of God. Comment: Remember that the background for this chapter is the fact that the children of Israel were slaves in Egypt and had been crying out to God for deliverance. Horeb (description) - most interpret Horeb as synonymous with Mount Sinai (ISBE article on Sinai - discusses Horeb) (cf. Deut 5:2) which could be the 7,363 ft peak in the SW Sinai Peninsula, although the exact peak is open to question. Now Moses - You never know what a day may bring, so keep your eyes and ears open to the leading of the Lord. Childlike curiosity completely changed Moses life. God calls busy people to serve Him, and He reveals Himself to them. God is faithful. He called Abraham, cared for Isaac, guided and protected Jacob, and He would be with Moses. He is the God of the individual as well as the nation, and He does not change from generation to generation. God is concerned and compassionate. He saw the affliction of His people, and He heard their cries. Then why didnt He act sooner? Because He was following a perfect timetable Ge 15:16 ("Then in the fourth generation they shall return here, for the

iniquity of the Amorite is not yet complete."). You must learn to wait on the Lord. See Ps 37 (Spurgeon's notes). God is long-suffering. The Lord answered all of Moses objections and gave one assurance after another to encourage him. Moses said, I am not! and God replied, I AM! Faith lays hold of what God is and obeys what God says. Faith sees the opportunities while unbelief sees the obstacles. Are you arguing with God about something He wants you to do? Exodus 3:2 And the Angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed. Comment: The idea of appeared is clearly that God allowed something of Himself to be seen in the Theophany (Christophany), the Angel of the LORD. It is notable that God only appeared this way to individuals and never to large groups of people, to whom it was His glory that was revealed (although Judges 2:1ff may be an exception). He looked - The NET Bible note says "The text again uses (a construction) traditionally rendered and behold. The particle goes with the intense gaze, the outstretched arm, the raised eyebrow excitement and intense interest: look, over there. It draws the reader into the immediate experience of the subject." (Note) Fire - Fire frequently accompanied the revelation of Jehovah (Yahweh) in Exodus in various contexts - delivering, guiding or purifying her (His "wife", Israel). Some like Philo (a Jewish writer in the first century AD) interpreted the burning bush allegorically (for more discussion of allegory and related topics see [i.] Art and Science of Interpretation; [ii.] The Rise of Allegorical Interpretation; [iii.] Understanding Symbols and Figures and [iv.] Understanding Numbers). Allegorical interpretation assigns so-called "deeper meanings" to biblical persons, events, things or institutions, thus minimizing and even destroying the literal and historical meaning. The allegorical method of interpretation is to be assiduously avoided! Moses saw a bush actually burning, but not consumed. Explanations such as Philo's allegorical interpretation or others that it was like a bush with brilliant berries or leaves do not do justice to a literal interpretation of the text. God said it. That settles it, whether I believe it or not! Exodus 3:3 So Moses said, "I must turn aside now, and see this marvelous sight, why the bush is not burned up." I must turn aside now - As Matthew Henry reminds us "Things revealed belong to us, and we ought diligently to enquire into them." Are you taking advantage of the things revealed to you by God in His holy Word? As someone has well said sin will keep you from the Bible or the Bible will keep you from sin. Bibles that are "falling apart" usually belong to people who are not. God has chosen to reveal Himself to us in ways just as miraculous and supernatural as He did to Moses. May God grant that each of us have the same reaction of "I must turn aside now and see this marvelous sight." Amen.

Exodus 3:4 When the LORD (Jehovah, Yahweh) saw that he turned aside to look, God (Elohim) called to him from the midst of the bush (remember this is still in the context of the Angel of the LORD), and said, "Moses, Moses!" And he said, "Here I am." Moses, Moses - The repetition of the name of the person addressed always seems to indicate a message of special importance - here the repetition of Moses' name adds emphasis and makes the appeal direct and immediate. Other examples of repetition of one's name include: Abraham (Ge 22:11); Samuel (1Sa 3:10); Jerusalem (Mt 23:37) Martha (Lu 10:41) Simon (Lu 22:31), Saul (Acts 9:4, 22:7, 26:14). Furthermore, this same response (Here I am) was given to God by several other OT saints - Abraham (Ge 22:11), Jacob (Ge 46:2), and Samuel (1 Sa 3:4). Exodus 3:5 Then He said, "Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground." Remove your sandals - Removing ones sandals was a sign of respect toward a superior, or toward a persons dwelling. Sandals were often removed before entering someones home, or before entering a sacred place like a temple. The removal of sandals in the East is still a sign of humility and reverence. It pictures one removing the dust and dirt of this world, so as not to profane that which was set apart from the world (i.e., Holy). The ground God says is "holy" or "set apart, distinct, unique" ground, because of the presence of the Holy One of Israel. Have you ever set aside a time and/or a place as "holy" (under grace and in the spirit not under law or in ritual) that you might have a reverent time of communing with the precious Holy One of Israel? Or are you too busy to "give Him the time of day" (and in so doing miss the very best portion of that entire day!)? Exodus 3:6 He said also, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." Then Moses hid his face, for he was afraid to look (gaze) at God. I am the God of your father... - It is significant that God first identified Himself in terms of His historic relationship to Israel's patriarchs, Abraham, Isaac and Jacob, the recipients of the eternal covenant. This designation (the naming of the three patriarchs) obviously brings to mind His covenant and His immutable covenant promises. He is a covenant keeping God, unlike the so-called fickle, vain "gods" of this world. Moses' response of hiding his face reflects a combination of fear, reverence and humility. Exodus 3:7 And the LORD said, "I have surely seen the affliction of My people who are in Egypt, and have given heed to their cry because of their taskmasters, for I am aware of their sufferings. I have surely seen - Hebrew verb structure intensifies this statement so that there is no doubt that God has seen and no doubt that He will respond! Would it be that we all grow to trust that He sees our plight and in His timing He will

deliver us either out of or through the fire! Exodus 3:8 "So I have come down to deliver them from the power of the Egyptians, and to bring them up from that land to a good and spacious land (both good in quality and large in size), to a land flowing with milk and honey (hyperbole describing a land with an abundance of these products and so a very desirable land), to the place of the Canaanite and the Hittite and the Amorite and the Perizzite and the Hivite and the Jebusite. I have come down - an idiom describing divine intervention and a frequent anthropomorphism in Genesis and Exodus which speaks of God's direct involvement, often in carrying out judgment but in the present context of bringing about deliverance To deliver - (Hebrew = natsal) means to rescue, snatch out of danger, to save, to deliver from enemies or troubles or death. Deliverance often indicated the power of one entity overcoming the power of another and was frequently expressed as deliverance from the hand or power of another. The idea can be to deliver so that one is safe from danger and thus in a more favorable circumstance. The Septuagint (LXX) translates the Hebrew verb natsal with the Greek verb exaireo which means to pluck out, tear out, draw out or remove (Jesus used it to describe what we should do with our right eye if it makes us stumble "tear [exaireo] it out!" Bring them...to a good and spacious land - God was reminding Moses He would fulfill His covenant promises to Abraham. An deep understanding of God's covenants, especially the Abrahamic, Mosaic and New, will greatly strengthen your trust in God and His Word, especially His covenant promises of provision, protection and prospects (future). I am not just referring to being able to list off the details of each covenant, but of truly understanding the foundational aspects of each covenant. God has chosen to reveal Himself in two testaments (virtually synonymous with the word covenant [Concise Oxford English Dictionary testament = a covenant or dispensation]) (If you have never studied covenant in this way, you are strongly encouraged to study the notes beginning with Covenant: Why Study It? - even better order Precept's course on Covenant download lesson 1 free. Kay Arthur also has an excellent book on Covenant [Our Covenant God: Learning to Trust Him and the also get the accompanying guide Our Covenant God Study Guide: Learning to Trust Him]. Whichever you choose to do, be sure to carefully read the Scriptures that relate to the specific aspects of covenant which you are studying. The word and the truth of covenant will take on an entirely new meaning and significance in your life. Guaranteed!) Exodus 3:9 "And now, behold, the cry of the sons of Israel has come to Me; furthermore, I have seen the oppression with which the Egyptians are oppressing them. Cry - The Hebrew word is a technical term describing the outcry that one might make for example to a judge. Jacobs writes that "God had seen the oppression

and so knew that the complaints were accurate, and so he initiated the proceedings against the oppressors" (Jacobs, B. Exodus: The Second Book of the Law) Oppressing - (Hebrew = lachats) means to oppress, to crush and conveys the idea of pressure with the oppression and thus a squeezing or pressuring. This word was used later for torturing or tormenting. The Greek Septuagint (LXX) translates the Hebrew verb lachats with thlibo (see word study) (see also picturesque related noun thlipsis = affliction) which literally conveys the idea of pressing or rubbing together and hence compressing or making narrow. Figuratively, thlibo means to oppress or afflict. Exodus 3:10 "Therefore, come now (or "Go" - a command), and I will send (Septuagint = apostello - English "apostle") you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt." I will send... bring My people...out - The NET Bible Note comments that... These instructions for Moses are based on the preceding revelation made to him. The deliverance of Israel was to be Gods work hence, I will send you. When God commissioned people, often using the verb to send, it indicated that they went with his backing, his power, and his authority. Moses could not have brought Israel out without this. To name this incident a commissioning, then, means that the authority came from God to do the work (compare John 3:2). Exodus 3:11 But Moses said to God, "Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt?" Who am I - Some commentators consider Moses' question, "Who am I?" as irrelevant as well as irreverent, because the covenant God had just promised that He Himself would deliver Israel. They reason that Moses' question was irreverent because it called into question God's judgment in His choice of such a lowly servant. To be sure later on Moses gave God excuses about his inability to speak or to stand before the Pharaoh. But who could imagine the created one arguing against the Creator? And yet don't we find ourselves reacting in a similar way when God asks us to do something like "Husbands, love your wives" or "Wives, respect your husbands" or "Children obey your parents"? We're just like Moses and we say "Who am I?" We each have our excuses why God's commands don't seem reasonable in our particular situation! Fallen human nature hasn't changed much since the days of Moses! We make excuses about our inability to love, to respect, or to obey and we question God's right or wisdom in calling us to do so. Hemphill adds that... We, like Moses, suffer from the mistaken idea that we can do God's work in our own strength. When God calls us to a task, we can rest assured that He has created us for this very purpose and will empower us to accomplish it.

He is active in the present. I believe that Moses asked such an irrelevant and irreverent question because he suffered from a problem that affects men and women today. Until God approached Moses at the burning bush, He was only a God of history to Moses, not a God of the present. Perhaps Moses had absolute confidence that God had worked miraculously in the lives of Abraham, Isaac, and Jacob. He probably never would have considered calling these historical accounts into question. Yet, at the moment of truth, he struggled to believe that the God of history could work through his life to deliver Israel. Tragically, many of us are at the same point in our Christian pilgrimages. We have no problem affirming the historical accuracy of the Bible. We don't question that God opened the Red Sea. We may not be sure how He accomplished this feat or how wide the opening was, but we're sure it was big enough to get the children of Israel through on dry land. We believe that God fed the five thousand with five loaves and two fishes. We believe that all the miracles are historically true! What if you were asked: "Do you believe that God can work in your life today? Do you believe He can use you to change your nation? Do you believe that God can work in your church today to transform your city and the world? Do you believe that God can change your marriage and restore broken relationships? Do you believe that God can forgive your sin? Do you believe that God can work in your life, enabling you to teach that Sunday school class? Do you believe that God can work in your life to reach that unsaved friend that you've been thinking is beyond His reach?" Is your God merely a God of history, and not necessarily a God of the present? (Names of God) Warren Wiersbe interprets Moses' interaction with God in a totally different light writing... We admire Moses for his humility, for forty years before he would have told God who he was! He was learned...and mighty in words and in deeds (Acts 7:22). But years of communion and discipline in the desert had humbled Moses. A person acting in the flesh is impulsive and sees no obstacles, but a person humbly walking in the Spirit knows the battles that lie ahead. Gods reply was to assure him: I will be with you! This promise sustained him for forty years, as it later did Joshua (Josh. 1:5). Who we are is not important; that God is with us is important, for without Him we can do nothing (John 15:5). (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books) Exodus 3:12 And He said, "Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain." Certainly I will be with you - God responds to Moses first concern about his own inadequacies. Jehovah's promised presence is enough! And Jesus says the

same thing to believers today who feel inadequate for the task to "Go therefore and make disciples" promising them "lo, I am with you always, even to the end of the age." (Mt 28:19-20, cf Heb 13:5-notes) Worship - John Hannah writes that... The purpose of the deliverance was that Israel might worship God. This purpose is stated frequently in Exodus (Ex 4:23; 7:16; 8:1, 20; 9:1, 13; 10:3, 7, 8, 11, 24, 26; 12:31). The Hebrew word for worship is the same word for to be a slave ('abad). Israel had been slaves ('abodim) of Egypt (Ex 6:6), and was in slavery ('abodah, Ex 2:23) in Egypt (the land of slavery, lit., the house of slaves, bet abadim Ex 1:3, 14; 20:2). Having served as slaves to the Egyptians, Israel was now to serve the LORD, worshiping Him as His subjects. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos) Exodus 3:13 Then Moses said to God, "Behold, I am going to the sons of Israel, and I shall say to them, 'The God of your fathers has sent me to you.' Now they may say to me, 'What is His name?' What shall I say to them?" What is His name? - Moses second question/concern (the first was "Who am I?" which shifts to "Who are You?") is both both relevant and reverent and is really the only question that has any relevance in his life or in ours. What is His Name? This should be our objective for the remainder of our life on earth, to grow in our knowledge of His Name which ultimately reflects His character and His attributes. Intimately, experientially knowing His personal name Jehovah should be the warp and woof of our lives, beloved. And in this task we shall never reach the end for the more we know, the more we know we dont know! Jesus said... And this is eternal life, that they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent. (John 17:3) Paul declared the warp and woof of his life was... that I may know Him (Jehovah Jesus), and the power of His resurrection and the fellowship of His sufferings, being conformed to His death in order that I may attain to the resurrection from the dead. (See notes Philippians 3:10; 11) Wiersbe adds that... This was no evasive question, for the Jews would want assurance that the Lord had sent Moses on his mission. God revealed His name, JehovahI AM WHO I AM or I was, I am, I always will be! Our Lord Jesus added to this name in the Gospel of John where we find the seven great I AM

statements (John 6:35; 8:12; 10:9, 11; 11:25; 14:6;15:1, 2, 3, 4, 5). If God is I AM, then He is always the same, and His purposes will be fulfilled. God promised Moses that He would see to it that the work was done, in spite of the opposition of Pharaoh. (Ibid) (Bolding added) Fretheim explains Moses' question of God this way reasoning that... Gods commission is that Moses go to Pharaoh. Moses understands that this entails being sent to Israel. But Israel has not acknowledged his leadership; he in fact may be a stranger to most. Hence the importance of going to the elders first (Ex 3:16). Moses question is natural: Will the people listen to him? The name of the God for whom he speaks will establish his credentials. For this purpose the divine self-identification given in verse 6 is insufficient. The assumption seems to be that, if Moses has been commissioned to bring the people out of Egypt, Moses should have a divine name commensurate with this new development in Gods relationship with Israel. Gods double command (Ex 3:15, 16) that the new identification be repeated to the people shows its importance. (Fretheim, T. E. Exodus. Interpretation, a Bible Commentary for Teaching and Preaching. Louisville: John Knox Press) Exodus 3:14 And God said to Moses, "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.'" Is God-?' 'Does God-?' Man's 'Why?' and 'How?' In ceaseless iteration storm the sky. 'I am'; I will'; 'I do'sure Word of God, Yea and Amen, Christ answers each cry; To all our anguished questionings and doubts Eternal affirmation and reply. I Am - The Hebrew verb for I AM is hayah means to exist or to be or become. The Septuagint (LXX) translates the Hebrew phrase with the Greek phrase "Ego eimi" where the verb eimi is in the present tense. This Greek phrase is exactly what Jesus used in His claims in John 8:24 and John 8:58 (see discussion below). The most common translation is "I AM WHO I AM (NASB ,ESV, GWT, ICB, NKJV, NRSV, TEV) Other renderings include: I AM WHO I AM and WHAT I AM, and I WILL BE WHAT I WILL BE (Amplified) I AM THAT I AM (Darby, KJV) I WILL BE WHAT I WILL BE (Marginal Readings of NIV, NRSV)

I Am He Who is (NJB) I AM THE ONE WHO ALWAYS IS (NLT) I WILL BE WHAT I WILL BE (NLT Marginal reading) I AM THAT WHICH I AM (Young's Literal) I will cause to be what I will cause to be I will be who I am / I am who I will be Gianotti reasons that... If Moses indeed had a revelation from God, then the Israelites would want to have that verified with Moses relating something hitherto unknown about their God. Exodus 3:14 is Gods response to Moses concern about validating his mission to the Israelites with newly revealed information about Gods character. (The Meaning of the Divine Name YHWH: Bibliotheca Sacra: Volume 142, 1985). Wiersbe explains God's answer to Moses this way... What Moses asked was, What does Your name mean? What kind of a God are You? God explained that the name Jehovah is a dynamic name, based on the Hebrew verb to be or to become. He is the self-existent One who always was, always is, and always will be, the faithful and dependable God who calls Himself I AM. Centuries later, Jesus would take the name I AM and complete it: I am the bread of life (John 6:35), I am the light of the world (John 8:12), I am the true vine (John 15:1), and so on. (Wiersbe, W. W.. Be Delivered. Page18. Colorado Springs, CO: Chariot Victor Pub. 1998) Guzik writes that... Rightfully, Moses sensed he needed credentials before the people of Israel. Before, he thought he had the credentials because he was a prince of Egypt. 40 years of tending sheep took away his sense of self-reliance. When God revealed Himself to man in the days of the patriarchs it was often associated with a newly revealed name or title for God. Abraham, in the encounter with Melchizedek called on God Most High (Genesis 14:22) - El Elyon Abraham later encountered Almighty God (Genesis 17:1) - El Shaddai Abraham came to know the Lord as Everlasting God (Genesis 21:33), and The-Lord-Will-Provide (Genesis 22:14) - Jehovah Jireh

Hagar encountered You-Are-the-God-Who-Sees (Genesis 16:13) - El Roi Jacob met El Elohe Israel (Genesis 33:20) and El Bethel (Genesis 35:7). Now, when Moses comes to the elders of Israel with a "new message" from God, it is logical to think they would ask, "What name did He reveal Himself to you under? What new revelation from God do you have?" The name I Am has within it the idea of aseity - that God is completely independent; that He relies on nothing for life or existence (Isaiah 40:28, 29; John 5:26). God doesn't need anybody or anything - life is in Himself. Also inherent in the idea behind the name I Am is the sense that God is "the becoming one"; God becomes whatever is lacking in our time of need. The name I Am invites us to fill in the blank to meet our need - when we are in darkness, Jesus says I am the light; when we are hungry, He says I am the bread of life, when we are defenseless, He says I am the Good Shepherd. God is the becoming one, becoming what we need. (Guzik - Enduring Word Commentary) Hemphill commenting on I Am notes that... Various scholars have suggested different translations of the name of God used in this passage. The name is from the imperfect stem of the Hebrew verb "to be." The imperfect tense denotes an action that started in the past, continues in the present, but is not yet complete. Many Bible scholars follow the simple translation that we have in our text, "I am who I am." One of our Old Testament scholars at Southwestern translates it this way: "I AM who I have always been." I like this translation because it affirms that the God who spoke from the burning bush is the same God who worked through the lives of Abraham, Isaac, and Jacob. It also implies His ability and desire to work through Moses in the present and the future. However we translate this name, we can be assured that it affirms God's self-existence and His eternality (Hemphill, K. Names of God) Keil and Delitzsch suggest that... The repetition of the same word [I am] suggests the idea of uninterrupted continuance and boundless duration. Thomas Constable quotes several sources writing that... To the Hebrew to be does not just mean to exist as all other beings and things do as wellbut to be active, to express oneself in active being, The God Who acts. I am what in creative activity and everywhere I turn out to be, or I am (the God) that really acts. (Sigmund Mowinckel, The Name of the God of Moses,)

I am that I am means God will reveal Himself in His actions through history. (Charles Gianotti, The Meaning of the Divine Name YHWH" Bib Sac) Another writer paraphrased Gods answer, It is I Who am with you. In other words, the One Who had promised to be with the descendants of Abraham, Isaac, and Jacob had sent Moses to them. The answer Moses receives is not, by any stretch of the imagination, a name. It is an assertion of authority, a confession of an essential reality, and thus an entirely appropriate response to the question Moses poses. (Durham) (Expository Notes) Swanson writes that I AM WHO I AM, i.e., a title of God with a focus on presence, care, concern, and relationship (Swanson, J. Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) I Am sent you - In His giving the name "I Am" to Moses to declare to the people, God was expressing the unchanging, eternal, self-existence of His being. He is ever able to act at will, to keep promises, to redeem Israel. Related Resource: Barry Beitzel- Ex 3:14- The Divine Name: A Case of Biblical Paronomasia - Trinity Journal, 1980 In his Expositions of Holy Scripture, Alexander Maclaren beautifully connects God's self revelation with the burning bush writing That is to say, the fire that burns and does not burn out, which has no tendency to destruction in its very energy, and is not consumed by its own activity, is surely a symbol of the One Being, whose being derives its law and its source from itself, who only can sayI AM THAT I AMthe law of his nature, the foundation of His being, the only conditions of His existence being, as it were, enclosed within the limits of His own nature. You and I have to say, I AM THAT WHICH I HAVE BECOME, or I AM THAT WHICH I WAS BORN, or I AM THAT WHICH CIRCUMSTANCES HAVE MADE ME. He says, I AM THAT I AM. All other creatures are links; this is the staple from which they all hang. All other being is derived, and therefore limited and changeful; this being is underived, absolute, self-dependent, and therefore unalterable forevermore. Because we live, we die. In living, the process is going on of which death is the end. But God lives forevermore, a flame that does not burn out; therefore His resources are inexhaustible, His power

unwearied. He needs no rest for recuperation of wasted energy. His gifts diminish not the store which He has to bestow. He gives and is none the poorer. He works and is never weary. He operates unspent; He loves and He loves forever. And through the ages, the fire burns on, unconsumed and undecayed. (Ed note: And all God's people said "Hallelujah!") Exodus 3:15 And God, furthermore, said to Moses, "Thus you shall say to the sons of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.' This is My name forever, and this is My memorial-name to all generations. God not only declares His absolute existence as in verse 14, but here He declares His relationship to His people. He is the God Who made an eternal covenant with Abraham, Isaac, and Jacob. Jehovah is His name forever and is His memorial name, a name that causes Him not to be forgotten.


WHAT DO WE LEARN ABOUT THE REVELATION OF JEHOVAH IN EXODUS 6:2-4? God spoke further to Moses and said to him, "I am the LORD (Jehovah) and I appeared to Abraham, Isaac, and Jacob, as God Almighty (El Shaddai), but by My Name, LORD (Jehovah), I did not make Myself known to them. And I also established My covenant with them, to give them the land of Canaan, the land in which they sojourned." (Ex 6:2, 3, 4) Septuagint of Exodus 6:3 reads... And I appeared to Abram and Isaac and Jacob, being their God, but I did not manifest (deloo [word study] - make clear or plain, of something divinely communicated) to them my name Lord. Related Resources: Davis, John J. "The Patriarchs' Knowledge of Jehovah," Grace Theological J 1963 - discussion specifically of Exodus 6:3 J. A. Motyer emphasizes the association of God's Name with His character rendering Exodus 6:3... And I showed myself to Abraham, to Isaac, and to Jacob in the character of El Shaddai, but in the character expressed by my name Yahweh I did not make myself known to them. (Bolding added) Motyer concludes that

it was the character expressed by the name that was withheld from the patriarchs and not the name itself. To know by name means to have come into intimate and personal acquaintance with a person. Gianotti Pastor, Hillside Bible Chapel, Orillia, Ontario, Canada agrees noting that... Without doubt, the Tetragrammaton, YHWH,1 is the most significant name in the Old Testament. As one writer observed, no single word in Hebrew has ever evoked such a torrent of discussion asYHWH, the personal name of the Hebrew god [sic].2 In distilling the vast amount of literature on the subject, five popular views rise to the surface. But before discussing these, certain observations should be made.3 For the Biblicist, the divine name YHWH was known as early as the time of Enosh (Ge 4:26) and was used not infrequently during the patriarchal period (cf. Gen 12:1, 4; 13:4 , etc.). Yet Exodus 6:23 seems to indicate that the name was not known until the time of Moses hundreds of years later: God spoke further to Moses and said to him, I am the Lord and I appeared to Abraham, Isaac, and Jacob, as God Almighty (Shaddai, but by My name, Lord - YHWH], I did not make Myself known to them. But this tension is resolved by a correct understanding of the passage. Motyer offers an excellent exegesis translating it as follows: And God spoke to Moses, and said to him: I am Yahweh. And I showed myself to Abraham, to Isaac, and to Jacob in the character of El Shaddai, but in the character expressed by my name Yahweh I did not make myself known to them.4 He concludes that it was the character expressed by the name that was withheld from the patriarchs and not the name itself.to know by name means to have come into intimate and personal acquaintance with a person.5 Mowinckel concurs in reference to the burning bush incident that: Exodus 3 does not support the theory that the name of Yahweh was not known to the Israelites before Moses. A name may have deeper meaning than the one discernible at first glance and recognizable to everybodya man who knows the real deeper meaning of the name of a god, really knows the god in question.6 Thus though the name YHWH existed well before the time of Moses, the meaning of that name was not revealed until the time of Moses. To understand the meaning of the divine name is to understand the character of God revealed by that name. Clearly Exodus 3:14 provides the beginning point for this discussion. (The Meaning of the Divine Name YHWH: Bibliotheca Sacra: Volume 142, 1985). The comments of the liberals and "higher" critics who say this verse is indicative of an error in Scripture should be totally discounted as errant comments! Admittedly, some texts may be difficult to resolve with other texts, but this reflects man's partial, finite understanding of the infinite God's inerrant Word! (See also related note on

Exodus 6:3) Guzik writes that... Yahweh was not a new name, nor an unknown name - it appears more than 160 times in the book of Genesis. Moses' mother's name was Jochabed meaning, Yahweh is my glory. Moses and Israel knew the name Yahweh. God did not give Moses a "new and improved" name of God, but the name they had known before. (Ibid) Hemphill writes that... We first encountered the name Yahweh in Genesis 2:4, but with no explanation of its meaning. Here in Exodus, Moses, the author of the first five books of the Bible, shows us the significance of God's name by connecting it to the covenant and a promise to the people. He affirms that the God of creation is the God of the patriarchs who has now manifested Himself as a personal, living God who will fulfill to the people of Israel the promise that He made to their fathers. The name Jehovah declares that God is personal, self-existent, and unchanging in His desire to reveal Himself in the personal redemption of those He has created (cf. Exod. 6:3-6). (Ibid) Scofield comments that... On the basis of this verse (Exodus 6:3) many critics have claimed that two of the sources of the books of Moses are a document using Elohim for the name of God, and one employing Jehovah; and that this passage reveals that the writer was ignorant of the many sections of Genesis in which Jehovah (usually written LORD) is used. It is further assumed that the writer of Exodus 6:3 believed that the name Jehovah was first made known in Moses' time. The answer to these assumptions is as follows: (1) The statement, "by my name the LORD [JEHOVAH] I did not make myself known to them" can also be translated as a rhetorical question, "By my name the LORD [JEHOVAH] was I not known to them?" (2) In the O.T. the verb "to know" generally means far more than to have an intellectual knowledge. There are many instances of this, such as Hosea 6:3: "Let us acknowledge the LORD." (3) The patriarchs were familiar with the name Jehovah, but their experience of God was largely that of Him as El-Shaddai (cp. Ge 17:1), the One who provided for all their needs. Here in Exodus 6:3 God tells Moses that He is now about to be revealed in that aspect of His character signified by Jehovah - i.e. His covenant-relation to Israel as the One who redeems her from sin and delivers her from Egypt (cp. Ex 6:6-8). (4) Actually there is no contrast in Ex 6:3 between Elohim and Jehovah, the names in this text being El-Shaddai and Jehovah. And (5) the Genesis record over and over reveals knowledge of the name Jehovah; for an outstanding example, cp. Ge 49:18. (Scofield Study Bible notes) Although Jehovah was identified with the establishment of the Abrahamic covenant in Genesis 15:18, it was not until the time of the Exodus some 400 years later that the experiential knowledge of the name Jehovah was revealed to Israel. In other

words, although Abraham and the other patriarchs Isaac and Jacob were clearly familiar with the name Jehovah as God's name associated with His covenant (Genesis 15:18) and had received specific covenant promises (Abraham received the son of promise, Isaac), they still did not possess a full knowledge of the meaning of Jehovah. In the redemptive events of the exodus from Egyptian bondage, Jehovah demonstrated not only His immutable (note) (unchangeable) character but also His faithfulness (note) to keep His covenant. In other words, in the Exodus which Jehovah supernaturally brought about, Israel received a revelation and experiential knowledge of Jehovah. Previously, as shepherds in Palestine, Abraham, Isaac, and Jacob had known God experientially, primarily as El Shaddai (note) (God Almighty) the Name which revealed His power and sufficiency but they had not known Him experientially as the God Who would bring about redemption in order to keep His covenant promises. (See additional note) Recall that the name Yahweh (Jehovah, LORD) was known to Abraham even before the Name El Shaddai, as we note in such passages as Genesis 12:8, 13:4, 15:7 (and to Jacob in Ge 38:13). Clearly in Exodus 6 Jehovah does not introduce a new Name but a new revelation of that Name. Remember that the OT Names of God were a revelation of some aspect of His character and/or attributes. And so in Exodus 6 we see Jehovah reveals His character as the Covenant keeping God, faithful to keep His promises and faithful to redeem Israel from bondage. In other words, God would make Himself known to Israel in actions by which He had not revealed Himself to the patriarchs and which they knew only as promises of the covenant. If we remember that God is infinite, it is not at all surprising that the generation of the patriarchs might not "know" God experientially in the same way that a later generation would come to know Him. John MacArthur agrees reasoning that... Since the name Yahweh was spoken before the Flood (Ge. 4:26) and later by the patriarchs (Gen. 9:26; 12:8; 22:14; 24:12), the special significance of Yahweh, unknown to them, but to be known by their descendants, must arise from what God would reveal of Himself in keeping the covenant and in redeeming Israel. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) The Jewish rabbi Rashi explains that this the text means I did not make Myself known, I did not allow My real character to be recognized. (prior to the time of the events of Exodus) Some feel that the last clause in Exodus 6:3 might represent a rhetorical question which is permissible in the Hebrew and which would read "by my name JEHOVAH was I not also known to them?" Given the fact that God's Names are a revelation of His character, I think this is a less likely explanation. Richards agrees writing that...

While the fourletter name YHWH appears in Genesis, its true significance was only revealed in the acts of power by which God intervened in Egypt to free Israel. From this time on, Gods people will know not only what Gods name is, but what that name means! (The Bible Readers Companion) KJV Bible Commentary explains that... They had not known the riches of God as Jehovah, the name now to be associated with Gods activity in keeping His covenant with Abraham. This is not to say that they did not know the name of Yahweh (thought by many to be the original pronunciation of the name, Jehovah); but they would now come to know the benefits of that name as Israels covenant-keeping God... Gods gracious loving-kindness would be manifested to them through a powerful deliverance. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos) Keil and Delitzsch add that When the establishment of the covenant commenced, as described in Genesis 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, I am El Shaddai, God Almighty, and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed. It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Ex 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Ex 6:5; not onlybut also). The divine promise not only commences in Ex 6:2, but concludes at Ex 6:8, with the emphatic expression, I Jehovah, to show that the work of Israels redemption resided in the power of the Name Jehovah. In Ex 6:4 the covenant promises of Ge 17:7, 8; 26:3; 35:11, 12, are all brought together and in Ex 6:5 we have a repetition of Ex 2:24, with the emphatically repeated "I". On the ground of the erection of His covenant on the one hand, and, what was irreconcilable with that covenant, the bondage of Israel on the other, Jehovah was not about to redeem Israel from its sufferings and make it His own nation. This assurance, which God would carry out by the manifestation of His nature as expressed in the name Jehovah, contained three distinct elements: (a) the deliverance of Israel from the bondage of Egypt, which, because so utterly different from all outward appearances, is described in three parallel clauses: bringing them out from under the burdens of the Egyptians; saving them from their bondage; and redeeming them with a stretched-out arm and with great

judgments; (b) the adoption of Israel as the nation of God; (c) the guidance of Israel into the land promised to the fathers (Ex 6:6-8). a stretched-out arm, is most appropriately connected with great judgments; for God raises, stretches out His arm, when He proceeds in judgment to smite the rebellious. These expressions repeat with greater emphasis the strong hand of Ex 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deut. 4:34; 5:15; 7:19). The great judgments were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go. (Keil, C. F., & Delitzsch, F.. Commentary on the Old Testament 1:303304). ><>><>><>

John 8:24 (Jesus in the Temple declared to the Jewish audience including scribes and Pharisees when they asked "Who are You?") "I said therefore to you, that you shall die in your sins; for unless you believe that I am (Ego eimi = present tense - "I am continually" is what Jesus is saying) He (note that "He" is in italics in NAS indicating that it is not in the original Greek text), you shall die in your sins." (Compare the paraphrase TEV [The English Version], noting how interpretative it is "you will know that 'I Am Who I Am'". Although the TEV is accurate in this interpretation, paraphrases [or the NIV = dynamic equivalence = not word for word] are not recommended for in depth Bible study.) Commenting on John 8:24 MacArthur explains that... The Lords use of the absolute, unqualified phrase I am (the pronoun He does not appear in the Greek text) is nothing less than a direct claim to full deity. When Moses asked God His name He replied, I AM WHO I AM (Ex 3:14). In the Septuagint - LXX (the Greek translation of the Old Testament), that is the same phrase (ego eimi) Jesus used here (the Septuagint similarly uses ego eimi of God in Deut 32:39; Isaiah 41:4; 43:10, 25; 45:18; 46:4). Jesus was applying to Himself the Tetragrammaton (YHWH, often transliterated as Yahweh) the name of God that was so sacred that the Jews refused to pronounce it. Unlike many modern cult groups (such as the Jehovahs Witnesses - see notes), the Jews of Jesus day understood perfectly that He was claiming to be God. In fact, they were so shocked by His use of that name, in reference to Himself (cf. vv. 28, 58), that they attempted to stone Him for blasphemy (v. 59). (MacArthur, J. The MacArthur New Testament Commentary : John 1-11. Page 348. Chicago: Moody Press)

John 8:58 Jesus said to them, "Truly, truly, (Amen, Amen - this should get their attention) I say to you, before Abraham was born, I am (Ego eimi = present tense "I am continually" is what Jesus is saying)." 59 Therefore (term of conclusion) they picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple. (See discussion of John 8:58 and Jehovah's Witnesses) (See related discussion of JW's and John 8:58 and John 10:30-33 and "I AM") Comment: Why did they attempt to stone Jesus? Obviously they understood that He had just claimed to be God and to their ears was blaspheming. Remember who it is that sought to stone Him. From the context we see that these are the same group that John described earlier as "those Jews who had believed in Him" (John 8:31) They are the same audience to whom Jesus declared "you are of (the Greek preposition ek which here emphasizes the idea of source or origin. Jesus was saying in essence that they were the devils very offspring) your father the devil" (John 8:44) What is your conclusion? They had believed in Jesus but were they genuinely saved? Did they bring fruit in keeping with repentance? Who was their father - God or the devil? Clearly they were unregenerate. They believed He was Messiah but they did not really know Him for their believe was intellectual assent without a genuine heart response (see related notes Matthew 7:23) MacArthur comments that... Jesus climactic reply, Truly, truly, I say to you, before Abraham was born, I am, was nothing less than a claim to full deity. The Lord once again took for Himself the sacred Name of God. Obviously, as the eternal God (John 1:1-2), He existed before Abrahams time. Homer Kent explains, By using the timeless I am rather than I was, Jesus conveyed not only the idea of existence prior to Abraham, but timelessnessthe very nature of God Himself (Ex 3:14) (Light in the Darkness [Grand Rapids: Baker, 1974], 128-29). (Ibid) The NET Bible agrees writing that... I am is an explicit claim to deity. Although each occurrence of the phrase I am in the Fourth Gospel needs to be examined individually in context to see if an association with Exodus 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows). ><>><>><>


John in explaining the judicial hardening of Israel records that the word of Isaiah the prophet might be fulfilled, which he spoke, "LORD,

WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED? (quoting Isaiah 53:1 - note that in the NAS, NT verses in all caps are indicative of direct OT quotes - and most of the OT quotes are actually from the Septuagint rather than the Hebrew text)" 39 For this cause they could not believe, for Isaiah said again, 40 "HE (Who is He? Jehovah = Jesus) HAS BLINDED THEIR EYES, AND HE HARDENED THEIR HEART; LEST THEY SEE WITH THEIR EYES, AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED, AND I HEAL THEM." 41 These things Isaiah said, because he saw His (Whose? Jesus') glory (When? Isaiah 6:3 "Jehovah of hosts"), and he spoke of Him (of Jesus). (John 12:38-41) Here is Isaiah's record of this event... 6:1 In the year of King Uzziah's death, I saw the Lord (Adonai) sitting on a throne, lofty and exalted, with the train of His robe filling the temple. 2 Seraphim stood above Him, each having six wings; with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called out to another and said, "Holy, Holy, Holy, is the LORD (Jehovah) of hosts, the whole earth is full of His glory." Numerous commentators in this century and prior centuries have concluded from this passage that Jesus is Jehovah or Yahweh. One note of caution - Please be aware that the fact that Jesus appeared as Jehovah in the OT in no way impugns the integrity of the Trinity of the Godhead. God is Triune. Jesus is NOT the Father. There are two cultic teachings to be aware of... 1) Beware of the very subtle, dangerous (because it is so subtle) false teaching of Oneness Pentecostal theology (Jesus only theology). 2) Beware of one other danger when speaking of Jesus as Jehovah in the OT. Reed and Farkas explain the false teaching of the Mormon Church in the area of Jesus and Jehovah... Unlike many pseudo-Christian cults that deny the deity of Christ, the Mormon Church teaches that Jesus Christ is Jehovah (the Lord) of the Old Testament. Mormons may even properly associate Old Testament verses with New Testament verses to show that Jesus is Jehovah: Deuteronomy 1:32, 33 with 1 Corinthians 10:14; Isaiah 43:3, 11 with Luke 2:11; and Isaiah 48:17 with Romans 3:24. If the discussion goes only this far, a Christian may assume that his Mormon acquaintance agrees with him theologically. But that is not actually the case. While the Christian understands Jehovah to be one of the Hebrew names of the triune deityFather, Son, and Holy Spiritthe Mormon believes quite differently. His churchs Bible Dictionary (Salt Lake City, 1990 printing, p. 681) explains it this way:

When one speaks of God, it is generally the Father who is referred to; that is, Elohim. All mankind are his children. The personage known as Jehovah in Old Testament times, and who is usually identified in the Old Testament as Lord (in capital letters), is the Son, known as Jesus Christ, and who is also a God he being the eldest of the spirit children of Elohim. The Holy Ghost is also a God. The Mormon sees the Father, Son, and Holy Spirit as three Gods who are merely unified in purpose. While Christians understand Elohim and Jehovah to be names belonging to the one true God of the Bible, Mormons believe that each of these names designates a different God. This view, however, that Elohim and Jehovah are distinct individuals can be maintained only when reading a Bible that substitutes the less specific words God and Lord. Examination of the Hebrew text immediately shows that Elohim and Jehovah are one and the same. For example, throughout Genesis chapter 2 wherever the Lord God is spoken of, this is Jehovah Elohim in Hebrew. When Jacob says to Isaac, Because the Lord thy God brought it to me, the literal reading is, Because Jehovah thy Elohim brought it to me (Gen. 27:20). When the Lord (Jehovah) speaks to Moses at the burning bush, he introduces himself by saying, I am the God [Elohim in Hebrew] of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And the Lord [Jehovah in Hebrew] said (Ex. 3:6, 7). (Reed, D. A., & Farkas, J., R. Mormons: Answered Verse by Verse. Grand Rapids: Baker Book House.) (Bolding added) MacArthur concludes that... This is a reference to Isaiah 6:1. John unambiguously ties Jesus to God or Yahweh of the OT (see John 8:58). Therefore, since John 12:41 refers to Jesus, it makes Him the Author of the judicial hardening of Israel. That fits His role as Judge (see John 5:22, 23, 27, 30; 9:39). (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) (Bolding added) James Montgomery Boice commenting on John 12:41 writes that The Gospel of John is a book filled with many extraordinary verses. But none is more extraordinary than (and few are equal to) the verse to which we come now. It is a verse in which John refers to one of the most glorious visions of God ever given to a human beingthe vision received by Isaiah at the beginning of his ministry as a prophet, in which he saw Jehovah sitting upon a throne, high and lifted up, with his train filling the templesaying quite naturally, it would seem, that this applies to Jesus. John says, Isaiah said this because he saw Jesus glory and spoke about him (v. 41). (The Gospel of John : An Expositional Commentary. Grand Rapids, Mich.: Baker Books) (Bolding added) MacDonald explains that... In Isaiah 6 the prophet was described as seeing the glory of God. John now

added the explanation that it was Christs glory which Isaiah saw, and it was of Christ that he spoke. Thus, this verse is another important link in the chain of evidence that proves Jesus Christ to be God. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) (Bolding added) Edwin Blum in the respected Bible Knowledge Commentary agrees writing... John wrote that this glory Isaiah saw was Jesus glory. The implication is startling: Jesus is Yahweh! (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos) (Bolding added) Adam Clarke adds that... It appears evident, from this passage, that the glory which the prophet saw was the glory of Jehovah: John, therefore, saying here that it was the glory of Jesus, shows that he considered Jesus to be Jehovah. (Bolding added) Jamieson et al write that John 12:41 is... a key of immense importance to the opening of Isaiahs vision (Isaiah 6:1-13), and all similar Old Testament representations. The Son is the King Jehovah Who rules in the Old Testament and appears to the elect, as in the New Testament the Spirit, the invisible Minister of the Son, is the Director of the Church and the Revealer in the sanctuary of the heart [Olshausen]. (Jamieson, R., Fausset, A. R., & Brown, D. A Commentary, Critical and Explanatory, on the Old and New Testaments) (Bolding added) Life Application commentary writes that... Isaiah had seen the Lord of glory, Who is none other than Jesus Himself Jesus is God, yet He is also a distinct part of the mysterious Trinity, and He is also Jesus the Son. (Bolding added) Matthew Poole writes that... Isaiahs sight of Gods glory is described, Isaiah 6:1, I saw the Lord sitting upon a throne, high and lifted up, etc. The evangelist expounds this of Christ, which is an evident proof of the Deity of Christ, that He is Jehovah; for it was Jehovah Whom the prophet there saw (Matthew Poole's Commentary on the New Testament) (Bolding added) Believer's Study Bible (Criswell) writes that... The passage undoubtedly refers to the magnificent vision of Isaiah (cf. Isaiah 6), but also to the great Suffering Servant prophecy of Isaiah 53 (v. 38). Again the theme is sounded: the Messiahs glory is revealed in His suffering. Since John declares that Isaiah saw the glory of Jesus, it is certain that this vision was a Christophany, i.e., a preincarnate appearance of the living Lord. (Bolding added)

Beasley-Murray The glory of God that Isaiah saw in his vision (Isa 6:1-4) is identified with the glory of the Logos-Son, in accordance with John 1:18 and 17:5. (John 8:56 is a little different; Abraham had a vision of the day of Jesus in the future, i.e., in the time of the coming kingdom of God, see Comment adloc). (Beasley-Murray, G. R. (2002). Vol. 36: Word Biblical Commentary : John. Word Biblical Commentary. Dallas: Word, Incorporated) John Calvin commenting on John 12:41 writes... Lest readers should think that this prediction was inappropriately quoted, John expressly states, that the prophet was not sent as a teacher to a single age, but, on the contrary, that the glory of Christ was exhibited to him, that he might be a witness of those things which should take place under his reign. Now the Evangelist takes for granted, that Isaiah saw the glory of Christ. (Bolding added) Jameison comments that... JEHOVAH, (is) a name implying His immutable constancy to His promises. From the Hebrew root, meaning "existence." "He that is, was, and is to be," always the same (see notes Hebrews 13:8 ; Revelation 1:4; Revelation 1:8; compare Ex 3:14, 15; 6:3). As He was unchangeable in His favor to Jacob, so will He be to His believing posterity. (Jamieson, R., Fausset, A. R., & Brown, D. A Commentary, Critical and Explanatory, on the Old and New Testaments) (Bolding added) Spurgeon comments... Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him (Revelation 1:7). This judgment by Christ is by our apostle proved from an Old Testament prophecy which certainly refers to Jehovah himself. Read Isaiah 45:23, and learn from it that our Lord Jesus is Jehovah, and let us joyfully adore Him as our Savior and God, to Whom be glory for ever and ever. Spurgeon in his comments on Psalm 47:5 writes... The Lord with the sound of a trumpet. Jesus is Jehovah. The joyful strain of the trumpet betokens the splendor of his triumph, leading captivity captive, and well might the clarions ring out the tidings of Emmanuels victorious return. Harry Bultema in Bibliotheca Sacra writes that Jesus... is the Jehovah of the Old Testament as appears from the quotation of Isa 40:3: Prepare ye the way of Jehovah. John the Baptist prepared the way of Jehovah-Jesus, Jehovah is Jesus manifested in the flesh as a real man.

(Dallas Theological Seminary. Volume 96:325. 1939) ><>><>><> Spurgeon on Psalm 68:4... Sing unto God, sing praises to His name. To time and tune, with order and care, celebrate the character and deeds of God, the God of His people. Do it again and again; and let the praise, with resolution of heart, be all directed to Him. Sing not for ostentation, but devotion; not to be heard of men, but of the Lord Himself. Sing not to the congregation, but "unto God," Extol him that rideth upon the heavens by His name JAH. Remember his most great, incomprehensible, and awful name; reflect upon His self existence and absolute dominion, rise to the highest pitch of joyful reverence in adoring Him. Heaven beholds Him riding on the clouds in storm, and earth has seen Him marching over its plains with majesty. The Hebrew seems to be: "Cast up a highway for Him who marches through the wilderness," in allusion to the wanderings of the tribes in the desert. The marches of God were in the waste howling wilderness. His eternal power and Godhead were there displayed in His feeding, ruling, and protecting the vast hosts which He had brought out of Egypt. The ark brought all this to remembrance, and suggested it as a theme for song. The name JAH (or "YAH") is an abbreviation of the name Jehovah; it is not a diminution of that name, but an intensified word, containing in it the essence of the longer, august title. It only occurs here in our version of Scripture, except in connection with other words such as Hallelujah. And rejoice before Him. In the presence of Him Who marched so gloriously at the head of the elect nation, it is most fitting that all his people should display a holy delight. We ought to avoid dulness in our worship. Our songs should be weighty with solemnity, but not heavy with sadness. Angels are nearer the throne than we, but their deepest awe is consonant with the purest bliss; our sense of divine greatness must not minister terror but gladness to our souls; we should rejoice before him. It should be our wish and prayer, that in this wilderness world, a highway may be prepared for the God of grace. "Prepare ye the way of the Lord, make straight in the desert a highway for our God," is the cry of gospel heralds, and we must all zealously aim at obedience thereto; for where the God of the mercy seat comes, blessings innumerable are given to the sons of men. ><>><>><>


Psalms 11:6 Upon the wicked He will rain snares; Fire and brimstone and burning wind will be the portion of their cup (Why?). 11:7 For (because) Jehovah is righteous. He loves righteousness. The upright will behold His face. (See

Righteous = Attribute of God) Spurgeon commenting on Psalm 11:7 writes that... The delightful contrast of the Ps 11:6 is well worthy of our observation, and it affords another overwhelming reason why we should be steadfast, unmoveable, not carried away with fear, or led to adopt carnal expedients in order to avoid trial. For the righteous Lord loveth righteousness. It is not only his office to defend it, but his nature to love it. He would deny himself if he did not defend the just. It is essential to the very being of God that he should be just; fear not, then, the end of all your trials, but "be just, and fear not." God approves, and, if men oppose, what matters it? His countenance doth behold the upright. We need never be out of countenance, for God countenances us. He observes, he approves, he delights in the upright. He sees his own image in them, an image of his own fashioning, and therefore with complacency he regards them. Shall we dare to put forth our hand unto iniquity in order to escape affliction? Let us have done with byways and short turnings, and let us keep to that fair path of right along which Jehovah's smile shall light us. Are we tempted to put our light under a bushel, to conceal our religion from our neighbours? Is it suggested to us that there are ways of avoiding the cross, and shunning the reproach of Christ? Let us not hearken to the voice of the charmer, but seek an increase of faith, that we may wrestle with principalities and powers, and follow the Lord, fully going without the camp, bearing his reproach. Mammon, the flesh, the devil, will all whisper in our ear, "Flee as a bird to your mountain;" but let us come forth and defy them all. "Resist the devil, and he will flee from you." There is no room or reason for retreat. Advance! Let the vanguard push on! To the front! all ye powers and passions of our soul. On! on! in God's name, on! for "the Lord of hosts is with us; the God of Jacob is our refuge." Stephen Charnock writes that... The righteous Lord loveth righteousness; his countenance doth behold the upright; he looks upon him with a smiling eye, and therefore he cannot favorably look upon an unrighteous person; so that this necessity is not founded only in the command of God that we should be renewed, but in the very nature of the thing, because God, in regard to his holiness, cannot converse with an impure creature. God must change his nature, or the sinner's nature must be changed. There can be no friendly communion between two of different natures without the change of one of them into the likeness of the other. Wolves and sheep, darkness and light, can never agree. God cannot love a sinner as a sinner, because he hates impurity by a necessity of nature as well as a choice of will. It is as impossible for him to love it as to cease to be holy. Stephen Charnock. ><>><>><>

Spurgeon on Psalm 9:10 writes that... Ignorance is worst when it amounts to ignorance of God, and knowledge is best when it exercises itself upon the Name of God. This most excellent knowledge leads to the most excellent grace of faith. O, to learn more of the attributes and character of God. Unbelief, that hooting night bird, cannot live in the light of divine knowledge, it flies before the sun of God's great and gracious name. If we read this verse literally, there is, no doubt, a glorious fulness of assurance in the names of God. We have recounted them in the "Hints for Preachers," and would direct the reader's attention to them. By knowing his name is also meant an experimental acquaintance with the attributes of God, which are every one of them anchors to hold the soul from drifting in seasons of peril. The Lord may hide his face for a season from his people, but he never has utterly, finally, really, or angrily forsaken them that seek him. Let the poor seekers draw comfort from this fact, and let the finders rejoice yet more exceedingly, for what must be the Lord's faithfulness to those who find if he is so gracious to those who seek. "O hope of every contrite heart, O joy of all the meek, To those who fall how kind thou art, How good to those who seek. "But what to those who find, ah, this Nor tongue nor pen can show The love of Jesus what it is, None but his loved ones know." ><>><>><> The Lord shall guide thee Isaiah 58:11 Not an angel, but Jehovah shall guide thee. He said he would not go through the wilderness before his people, an angel should go before them to lead them in the way; but Moses said, If thy presence go not with me, carry us not up hence. Christian, God has not left you in your earthly pilgrimage to an angels guidance: He Himself leads the van (Ed note: "I Am anything and everything you will need for your pilgrimage). You may not see the cloudy, fiery pillar, but Jehovah will never forsake you. Notice the word shall The Lord shall guide thee. How certain this makes it! How sure it is that God will not forsake us! His precious shalls and wills are better than mens oaths. I will never leave thee, nor forsake thee. Then observe the adverb continually. We are not merely to be guided sometimes, but we are to have a perpetual monitor; not occasionally to be left to our own understanding, and so to wander, but we are continually to hear the guiding voice of the Great Shepherd; and if we follow close at his heels, we shall not err, but be led by a right way to a city to dwell in. If you have to change your position in life; if you have to emigrate to distant shores; if it should happen that you are cast into poverty, or uplifted suddenly into a more responsible position than the one you now occupy; if you are thrown among

strangers, or cast among foes, yet tremble not, for the Lord shall guide thee continually. There are no dilemmas out of which you shall not be delivered if you live near to God, and your heart be kept warm with holy love. He goes not amiss who goes in the company of God. Like Enoch, walk with God, and you cannot mistake your road. You have infallible wisdom to direct you, immutable love to comfort you, and eternal power to defend you. Jehovahmark the word Jehovah shall guide thee continually. (Bolding added for emphasis -- from Spurgeon: Morning and evening : Daily readings -December 27 PM) ><>><>><> Spurgeon's devotional on Lamentations 3:24 : "It is not The LORD ("I AM") is partly my portion, nor The Lord is in my portion; but He Himself makes up the sum total of my souls inheritance. Within the circumference of that circle lies all that we possess or desire. The LORD ("I AM") is my portion. Not His grace merely, nor His love, nor His covenant, but Jehovah Himself. He has chosen us for Hs portion, and we have chosen Him for ours. It is true that the LORD ("I AM") must first choose our inheritance for us, or else we shall never choose it for ourselves; but if we are really called according to the purpose of electing love, we can sing The LORD ("I AM") is our allsufficient portion. God fills Himself; and if God is all-sufficient in Himself, he must be all- sufficient for us. It is not easy to satisfy mans desires. When he dreams that he is satisfied, anon he wakes to the perception that there is somewhat yet beyond, and straightway the horse-leech in his heart cries, Give, give. But all that we can wish for is to be found in our divine portion, so that we ask, Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. Well may we delight ourselves in the LORD who makes us to drink of the river of His pleasures. Our faith stretches her wings and mounts like an eagle into the heaven of divine love as to her proper dwelling-place. The lines have fallen to us in pleasant places; yea, we have a goodly heritage. Let us rejoice in the Lord always; let us show to the world that we are a happy and a blessed people, and thus induce them to exclaim, We will go with you, for we have heard that God is with you. (Note: comments in parentheses added to emphasize God's Name, Jehovah, I AM from Spurgeon - Morning & evening - Nov 16 AM) ><>><>><> Spurgeon's devotional on Isaiah 26:4 "Seeing that we have such a God ("I AM") to trust to, let us rest upon him with all our weight; let us resolutely drive out all unbelief, and endeavour to get rid of doubts and fears, which so much mar our comfort; since there is no excuse for fear where God ("I AM") is the foundation of our trust. A loving parent would be sorely grieved if his child could not trust him; and how ungenerous, how unkind is our conduct when we put so little confidence in our heavenly Father who has never failed us, and who never will. It were well if doubting were banished from the household of God; but it is to be feared that old Unbelief is as nimble

nowadays as when the psalmist asked, Is his mercy clean gone for ever? Will he be favourable no more? David had not made any very lengthy trial of the mighty sword of the giant Goliath, and yet he said, There is none like it. He had tried it once in the hour of his youthful victory, and it had proved itself to be of the right metal, and therefore he praised it ever afterwards; even so should we speak well of our God ("I AM") , there is none like unto Him in the heaven above or the earth beneath; To whom then will ye liken me, or shall I be equal? saith the Holy One. There is no rock like unto the rock of Jacob, our enemies themselves being judges. So far from suffering doubts to live in our hearts, we will take the whole detestable crew, as Elijah did the prophets of Baal, and slay them over the brook; and for a stream to kill them at, we will select the sacred torrent which wells forth from our Saviours wounded side. We have been in many trials, but we have never yet been cast where we could not find in our God ("I AM") all that we needed. Let us then be encouraged to trust in the LORD ("I AM") for ever, assured that his ever lasting strength will be, as it has been, our succor and stay." (Note: comments in parentheses added to emphasize God's Name, Jehovah, I AM from Spurgeon's Morning and evening : Daily readings -December 27 PM) ><>><>><> Spurgeon's devotional on Isaiah 26:4 "Seeing that we have such a God ("I AM") to trust to, let us rest upon him with all our weight; let us resolutely drive out all unbelief, and endeavour to get rid of doubts and fears, which so much mar our comfort; since there is no excuse for fear where God ("I AM") is the foundation of our trust. A loving parent would be sorely grieved if his child could not trust him; and how ungenerous, how unkind is our conduct when we put so little confidence in our heavenly Father who has never failed us, and who never will. It were well if doubting were banished from the household of God; but it is to be feared that old Unbelief is as nimble nowadays as when the psalmist asked, Is his mercy clean gone for ever? Will he be favourable no more? David had not made any very lengthy trial of the mighty sword of the giant Goliath, and yet he said, There is none like it. He had tried it once in the hour of his youthful victory, and it had proved itself to be of the right metal, and therefore he praised it ever afterwards; even so should we speak well of our God ("I AM") , there is none like unto Him in the heaven above or the earth beneath; To whom then will ye liken me, or shall I be equal? saith the Holy One. There is no rock like unto the rock of Jacob, our enemies themselves being judges. So far from suffering doubts to live in our hearts, we will take the whole detestable crew, as Elijah did the prophets of Baal, and slay them over the brook; and for a stream to kill them at, we will select the sacred torrent which wells forth from our Saviours wounded side. We have been in many trials, but we have never yet been cast where we could not find in our God ("I AM") all that we needed. Let us then be encouraged to trust in the LORD ("I AM") for ever, assured that his ever lasting strength will be,

as it has been, our succor and stay." (Note: comments in parentheses added to emphasize God's Name, Jehovah, I AM from Spurgeon's Morning and evening: Daily readings -December 27 PM) ><>><>><> Spurgeon writes on: Absolute Assurance: He hath said, I will never leave thee, nor forsake thee. He 13:5-note SEVERAL times in the Scriptures the LORD ("I AM") hath said this. He has often repeated it to make our assurance doubly sure. Let us never harbor a doubt of it. In itself the promise is specially emphatic. In the Greek it has five negatives, each one definitely shutting out the possibility of the LORDs ever leaving one of His people so that he can justly feel forsaken of his God. This priceless Scripture does not promise us exemption from trouble, but it does secure us against desertion. We may be called to traverse strange ways, but we shall always have our LORDs ("I AM's") company, assistance, and provision. We need not covet money, for we shall always have our God ("I AM"), and God ("I AM") is better than gold. His ("I AM's") favor is better than fortune. We ought surely to be content with such things as we have, for he who has God ("I AM") has more than all the world besides. What can we have beyond the Infinite? What more can we desire than Almighty Goodness. Come, my heart; if God ("I AM") says He will never leave thee nor forsake thee, be thou much in prayer for grace, that thou mayest never leave thy LORD ("I AM"), nor even for a moment forsake His ("I AM's") ways." (Note: comments in parentheses added to emphasize God's Name, Jehovah, I AM from Faith's Checkbook) ><>><>><> Spurgeon on JEHOVAH YOUR GOD (Leviticus 11:44) In the worst of times our great consolation is God. The very name of our covenant God, The LORD your God, is full of good cheer. The Lord your God is Jehovah, the Self-existent One, the unchangeable One, the ever-living God, who cannot change or be moved from His everlasting purpose (Heb 7:24).Child of God, whatever you do not have, you have a God in whom you may greatly glory. Having God, you have more than all things, for all things come from Him. If everything was blotted out, He could restore it by His will. He speaks and it is done. He commands and it does not move. Blessed are you if the God of Jacob is your help and hope (Ps 146:5). The Lord Jehovah is our righteousness and everlasting strength (Isa 26:4). Trust Him forever. Let the times roll on; they cannot affect our God. Let troubles run like a storm; they will not come close because He is our defense. Jehovah is as much your God as if no other person in the universe could use that covenant expression. All His wisdom, all His foresight, all His power, all His immutabilityall of Him is yours. Let us rejoice in our possession. Poor as we are, we are infinitely rich in having God. Weak as we are, there is no limit to our strength since the Almighty Jehovah is ours. If God is

for us, who can be against us? (Ro 8:31). Sorrowful one, rejoice! If God is yours, what more do you need? He is our God by our own choice of Him, by our union with Christ Jesus, and by our experience of His goodness. By the spirit of adoption, we cry, Abba, Father (Ro 8:15)." (Note: bolding added to emphasize God's Name, Jehovah, I AM from Spurgeon, C., & Clarke, R. H. - Beside still waters : Words of comfort for the soul) ><>><>><> Spurgeon's devotional on Psalm 34:6 The Lord Heard Him The poor man cried out, and the LORD heard him (Ps 34:6). The man was alone, and the only one who heard him was the LORD . Yes, the LORD , Jehovah of Hosts, the All-glorious, heard his prayer. God stooped from His eternal glory and gave attention to this cry. Never think that a praying heart pleads to a deaf God. Never imagine that God is so far removed that He fails to notice our needs. God hears prayer and grants His childrens desires and requests. We can never pray earnestly until we believe that God hears prayer. I have been told, Prayer is an excellent exercise, highly satisfying and useful, but nothing more. Prayer cannot move the Infinite Mind. Do not believe so gross a lie or you will soon stop praying. No one prays for the mere love of the act. Amid all the innumerable actions of divine power, the LORD never ceases to listen to the cries of those who seek His face. This verse is always true, The righteous cry out, and the LORD hears, and delivers them out of all their troubles (Ps 34:17). What a glorious fact! Truly marvelous! This is still Jehovahs special title: the God who hears prayer. We often come from the throne of grace as certain that God heard us as we were sure that we had prayed. The abounding answers to our supplications are proof positive that prayer climbs above the regions of earth and time and touches God and His infinity. Yes, it is still true, the LORD will hear your prayer." (Note: bolding added to emphasize God's Name, Jehovah, I AM from Spurgeon, C., & Clarke, R. H. - Beside still waters : Words of comfort for the soul) ><>><>><> Spurgeon's devotional on Psalm 119:55 When we hear the night songs of revelers, we have evidence that they do not keep Gods Law. But the quiet thoughts of the gracious are proof positive that the LORDs Name is precious to them. We may judge both people and nations by their songs. The singing and thinking of the righteous show their love for God, and whether they lift their voices or sit in silence, they are the LORDs. Blessed are those whose night thoughts are memories of the eternal light. They will be remembered by their Lord when the night of death comes. Are your night thoughts full of light because they are full of God? Is His Name the natural subject of your evening reflections? If so, it will give tone to your morning and

noonday hours. Or do you give your mind to the fleeting cares and pleasures of this world? If so, it is little wonder that you do not live as you should. No one is holy by chance. If we have no memory for Jehovahs Name, then we are not likely to remember His commandments. If we do no think of Him secretly, we will not obey Him openly." (Note: bolding added to emphasize God's Name, Jehovah, I AM from Spurgeon, C., & Clarke, R. H. - Beside still waters: Words of comfort for the soul)




Why study the Names of God? Spurgeon writes...

What pleasure he finds in the very name of his Benefactor and Master. All through Scripture we ought to notice the titles by which God is called in each distinct place. We are so povertystricken in thought that we generally use but one name for God; not so the rich soul of David: throughout the Psalms you will find him appropriately ringing the changes upon Adonai, El, Elohim, Jehovah, and all the varied combinations of names which loving hearts were wont to give to the glorious LORD of hosts The names of God employed in prayer in holy Scripture are always significant. Holy men of old were not so poverty-stricken in language as always to address God under one name, nor were they so careless as to speak with him under such a title as might first come to hand; but in their approaches to the Most High they carefully regarded that attribute of the divine nature from which they expected the blessing which they desired. If they needed that their enemies should be overthrown they pleaded with the arm of his strength; if they were wrongfully entreated, they prayed to the God of righteousness; if they needed pardon for their sins, they pleaded with the God of mercy; and such names as Jehovah, Elohim, Shaddai, are not used indiscriminately in the prayers of the saints of old, but always with selection and judgment.

How does knowing Elohim as Creator answer the very basic questions of life -- Who am I? Why was I born? Why am I living? From this study you have seen that your life has design and purpose. Teen suicide appears to be on the increase as of 2002 and is the second leading killer of teenagers in America. According to notes that teens leave, many have come to the tragic conclusion that life has no purpose. This is a lie of the deceiver, for from our study of Elohim, we see that nothing could be further from the truth. Mark it down -- whether you are a teenager, senior citizen or anywhere in between, YOUR LIFE HAS PURPOSE. Every person is created by Elohim by design and with distinct purpose.


What does Genesis 1:26 teach us about these questions? Ge 1:26 Then God said, "Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth." All men and women are created in the image of a personal God, which means that we have the capability to be relational, rational and responsible. We have been created to enjoy a personal relationship with our Creator, made possible because the Creator became the Redeemer (Titus 2:14-note) What do we need to remember about our existence? We are not a freak accident of chance but are "fearfully and wonderfully made"

In another place Spurgeon writes...

God, the living God, the Creator of the heavens and the earth, sets forth his own name and title, that there may be no mistake as to who he is. I am the LORD (Jehovah), saith he, and my glory will I not give to another, neither my praise to graven images. (Isa 42:8) He also sets forth his name at large, for the comfort of his people. Is it not written, They that know Thy name well put their trust in Thee (Ps 9:10)? There is something in every name of God which may breed faith in our souls. Whether we know him as Jehovah, Elohim, Shaddai, or Lord, or by whatsoever other name he has been pleased to manifest Himself, that title becomes the ground of our confidence, and is the means of fostering faith in his peoples minds, when they come to understand its meaning. To a trembling people the Lord enlarges on His wonderful Names. I think He also does it to

John 1:14 Devotional by C H Spurgeon from Morning and Evening... Believer, you can bear your testimony that Christ is the only begotten of the Father, as well as the first begotten from the dead. You can say, "He is divine to me, if he be human to all the world beside. He has done that for me which none but a God could do. He has subdued my stubborn will, melted a heart of adamant, opened gates of brass, and snapped bars of iron. He hath turned for me my mourning into laughter, and my desolation into joy; He hath led my captivity captive, and made my heart rejoice with joy unspeakable and full of glory. Let others think as they will of him, to me He must be the only begotten of the Father: blessed be His name. And He is full of grace. Ah! had He not been I should never have been saved. He drew me when I struggled to escape from His grace; and when at last I came all trembling like a condemned culprit to his mercy-seat He said, 'Thy sins which are many are all forgiven thee: be of good cheer.' And He is full of truth. True have His promises been, not one has failed. I bear witness that never servant had such a Master as I have; never brother such a Kinsman as he has been to me; never spouse such a Husband as Christ has been to my soul; never sinner a better Saviour; never mourner a better Comforter than Christ hath been to my spirit. I want none beside Him. In life He is my life, and in death he shall be the death of death; in poverty Christ is my riches; in sickness He makes my bed; in darkness He is my star, and in brightness He is my sun; He is the manna of the camp in the wilderness, and He shall be the new corn of the host when they come to Canaan. Jesus is to me all grace and no wrath, all truth and no falsehood: and of truth and grace He is full, infinitely full. My soul, this night, bless with all thy might 'the only Begotten. '" Psalm 139:14-16 Comments by C H Spurgeon... Psalm 139:14 I will praise thee: a good resolve, and one which he was even now carrying out. Those who are praising God are the very men who will praise him. Those who wish to praise have subjects for adoration ready to hand. We too seldom remember our creation, and all the skill and kindness bestowed upon our frame: but the sweet singer of Israel was better instructed, and therefore he prepares for the chief musician a song concerning our nativity and all the fashioning which precedes it. We cannot begin too soon to bless our Maker, who began so soon to bless us: even in the act of creation he created reasons for our praising his name, We praise Thee, O God, our Redeemer, Creator, In grateful devotion our tribute we bring; We lay it before Thee, we kneel and adore Thee, We bless Thy holy Name, glad praises we sing. (Play Hymn) For I am fearfully and wonderfully made. Who can gaze even upon a model of

our anatomy without wonder and awe? Who could dissect a portion of the human frame without marvelling at its delicacy, and trembling at its frailty? The Psalmist had scarcely peered within the veil which hides the nerves, sinews, and blood vessels from common inspection; the science of anatomy was quite unknown to him; and yet he had seen enough to arouse his admiration of the work and his reverence for the Worker. Marvellous are thy works. These parts of my frame are all thy works; and though they be home works, close under my own eye, yet are they wonderful to the last degree. They are works within my own self, yet are they beyond my understanding, and appear to me as so many miracles of skill and power. We need not go to the ends of the earth for marvels, nor even across our own threshold; they abound in our own bodies. And that my soul knoweth right well. He was no agnostic -- he knew; he was no doubter -- his soul knew; he was no dupe -- his soul knew right well. Those know indeed and of a truth who first know the Lord, and then know all things in him. He was made to know the marvellous nature of God's work with assurance and accuracy, for he had found by experience that the Lord is a master worker, performing inimitable wonders when accomplishing his kind designs. If we are marvellously wrought upon even before we are born, what shall we say of the Lord's dealings with us after we quit his secret workshop, and he directs our pathway through the pilgrimage of life? What shall we not say of that new birth which is even more mysterious than the first, and exhibits even more the love and wisdom of the Lord. Thomas Adams adds... The human frame is so admirably constructed, so delicately combined, and so much in danger of being dissolved by innumerable causes, that the more we think of it the more we tremble, and wonder at our own continued existence. The Puritan writer Thomas Manton commenting on "I am wonderfully made" encourages us to... Take notice of the curious frame of the body. David saith, "I am wonderfully made"; acu pictus sum, so the Vulgate rendereth it, "painted as with a needle", like a garment of needlework, of divers colours, richly embroidered with nerves and veins. What shall I speak of the eye, wherein there is such curious workmanship, that many upon the first sight of it have been driven to acknowledge God? Of the hand, made to open and shut, and to serve the labours and ministries of nature without wasting and decay for many years? If they should be of marble or iron, with such constant use they would soon wear out; and yet now they are of flesh they last so long as life lasts. Of the head? fitly placed to be the seat of the senses, to command and direct the rest of the members. Of the lungs? a frail piece of flesh, yet, though in continual action, of a long use. It were easy to enlarge upon this occasion; but I am to preach a sermon, not to read an anatomy lecture. In short, therefore, every part is so

placed and framed, as if God had employed his whole wisdom about it. But as yet we have spoken but of the casket wherein the jewel lieth. The soul, that divine spark and blast, how quick, nimble, various, and indefatigable in its motions! how comprehensive in its capacities! how it animates the body, and is like God himself, all in every part! Who can trace the flights of reason? What a value hath God set upon the soul! He made it after his image, he redeemed it with Christ's blood. Spurgeon on Psalm 139:15 My substance was not hid from thee. The substantial part of my being was before thine all seeing eye; the bones which make my frame were put together by thine hand. The essential materials of my being before they were arranged were all within the range of thine eye. I was hidden from all human knowledge, but not from thee: thou hast ever been intimately acquainted with me. When I was made in secret. Most chastely and beautifully is here described the formation of our being before the time of our birth. A great artist will often labour alone in his studio, and not suffer his work to be seen until it is finished; even so did the Lord fashion us where no eye beheld as, and the veil was not lifted till every member was complete. Much of the formation of our inner man still proceeds in secret: hence the more of solitude the better for us. The true church also is being fashioned in secret, so that none may cry, "Lo, here!" or "Lo, there!" as if that which is visible could ever be identical with the invisibly growing body of Christ. And curiously wrought in the lowest parts of the earth. "Embroidered with great skill", is an accurate poetical description of the creation of veins, sinews, muscles, nerves, etc. What tapestry can equal the human fabric? This work is wrought as much in private as if it had been accomplished in the grave, or in the darkness of the abyss. The expressions are poetical, beautifully veiling, though not absolutely concealing, the real meaning. God's intimate knowledge of us from our beginning, and even before it, is here most charmingly set forth. Cannot he who made us thus wondrously when we were not, still carry on his work of power till he has perfected us, though we feel unable to aid in the process, and are lying in great sorrow and self loathing, as though cast into the lowest parts of the earth? John Calvin wrote... My substance was not hid from thee. Should an artisan intend commencing a work in some dark cave where there was no light to assist him, how would he set his hand to it? in what way would he proceed? and what kind of workmanship would it prove? But God makes the most perfect work of all in the dark, for he fashions man in the mother's womb. --John Calvin.

Spurgeon on Psalm 139:16 Thine eyes did see my substance, yet being unperfect. While as yet the vessel was upon the wheel the Potter saw it all. The Lord knows not only our shape, but our substance: this is substantial knowledge indeed. The Lord's observation of us is intent and intentional, -- "Thine eyes did see." Moreover, the divine mind discerns all things as clearly and certainly as men perceive by actual eye sight. His is not hearsay acquaintance, but the knowledge which comes of sight. And in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. An architect draws his plans, and makes out his specifications; even so did the great Maker of our frame write down all our members in the book of his purposes. That we have eyes, and ears, and hands, and feet, is all due to the wise and gracious purpose of heaven: it was so ordered in the secret decree by which all things are as they are. God's purposes concern our limbs and faculties. Their form, and shape, and everything about them were appointed of God long before they had any existence. God saw us when we could not be seen, and he wrote about us when there was nothing of us to write about. When as yet there were none of our members in existence, all those members were before the eye of God in the sketch book of his foreknowledge and predestination...

(1820-1915) Be encouraged by Fanny Crosby's example of what Elohim our Creator can do with our deformities and disabilities if we yield them to the Master's touch: ><> ><> ><> Throughout her long career, Fanny Crosby wrote more than 8,500 gospel songs and hymns, many of which are still popular today. "To God Be The Glory," "Praise Him, Praise Him," "Tell Me The Story Of Jesus," "I Am Thine O Lord"every song is a testimony of her love for Jesus Christ. However, this gifted poet, who described her salvation experience as a "floodtide of celestial light," could not actually see light. In May of 1820, when she was six weeks old, she caught a cold, and her eyes became slightly inflamed. The regular physician in Putnam County, New York, was out of town, and a man posing as a doctor gave her the wrong treatment. Within days, her eyesight was destroyed, and the man fled town in a panic. Fanny was never bitter about the stranger's intervention. She has been blind since she was six months old, but she is of a happy, contented disposition, and refuses to be pitied because of her great affliction. Indeed, when only eight years old she wrote: O what a happy soul am I! Although I cannot see, I am resolved that in this world Contented I will be; How many blessings I enjoy That other people don't! To weep and sigh because I'm blind, I cannot, and I won't Later in life she wrote... "I have not for a moment in more than eighty-five years felt a spark of resentment against Him, because I have always believed...that the good Lord...by this means consecrated me to the work that I am still permitted to do." Early in life, she began memorizing the Bible and eventually could repeat, by rote, the entire Pentateuch, all four Gospels, many of the Psalms, all of Proverbs, as well as the entire books of Ruth and Song of Solomon. She stated at the close of her life, The Holy Book has nurtured my entire life. Fanny wrote... Blessed Bible, sacred treasure,

Precious book, of all the best, There is comfort never failing, And a calm abiding rest. Read with reverence, and commit it, Verse by verse, and day by day; 'Tis the word that God has spoken, And it cannot pass away. As a young girl Fanny learned five chapters a week!!! (Let this stimulate you to look at the related topics - Memorizing His Word) One time a preacher sympathetically remarked, "I think it is a great pity that the Master did not give you sight when He showered so many other gifts upon you." She replied quickly, "Do you know that if at birth I had been able to make one petition, it would have been that I should be born blind?" "Why?" asked the surprised clergyman. "Because when I get to heaven, the first face that shall ever gladden my sight will be that of my Savior!" Fanny truly lived out that which she wrote about as seen so poignantly in this old favorite (note especially the underlined words of this blind poet of God) Blessed Assurance Blessed assurance, Jesus is mine! O what a foretaste of glory divine! Heir of salvation, purchase of God, Born of His Spirit, washed in His blood. Perfect submission, perfect delight, Visions of rapture now burst on my sight; Angels descending bring from above Echoes of mercy, whispers of love. Refrain This is my story, this is my song, Praising my Savior, all the day long; This is my story, this is my song, Praising my Savior, all the day long. Perfect submission, all is at rest;

I in my Savior am happy and blest, Watching and waiting, looking above, Filled with His goodness, lost in His love. (Play hymn) Lord God please open the eyes of our heart to see Thee with eyes of faith as our Elohim, our Creator, just as Fanny Crosby was enabled to see Thee so clearly. Amen. Fanny died peacefully in her home in Bridgeport, Connecticut, on February 12, 1915. The crowds at her funeral were a testimony to the wide-spread influence she had for the Lord. The refrain from one of her final hymns beautifully expresses the foremost hope of her life and in so doing greatly glorifies Fanny's Elohim ... Saved by Grace
(Play hymn)

Some day the silver cord will break, And I no more as now shall sing, But, O, the joy when I awake Within the palace of the King. Refrain And I shall see Him face to face, And tell the story saved by grace. Some day my earthly house will fall, I cannot tell how soon 'twill be, But this I know, my All in All Has now a place in heaven for me. Refrain Some day, when fades the golden sun Beneath the rosy-tinted West, My blessed Lord will say, "Well done!" And I shall enter into rest. Refrain Some day till then I'll watch and wait, My lamp all trimmed and burning bright, That when my Saviour opens the gate, My soul to Him may take its flight. Refrain

(Click for more on her God glorifying life)


The life of Annie Johnson Flint, well known Christian poet, is similar to Fanny Crosby in so beautifully illustrating the truths of Elohim as our Creator especially the truths expressed in Isaiah 43:7 and Ephesians 2:10. Annie's sweet songs prove that God's purpose in allowing pain is not to destroy us but to mold us and make us into the image of His Son, for as the apostle Paul testifies... we have this treasure in earthen vessels, that the surpassing greatness of the power may be of God and not from ourselves. (2 Cor 4:7) Excerpt from a brief biography of her life... Picture if you can the hopelessness of Annie's position when she finally received the verdict of the doctors of the Clifton Springs Sanitarium, that henceforth she would be a helpless invalid. Her own parents had been taken from her in childhood, and her foster parents both passed away. Her one sister was very frail and struggling to meet her own situation bravely. Annie was in a condition where she was compelled to be dependent upon the care of others who could not afford to minister to her except as compensated by her. In after years she always stated that her poems were born of the need of others and not from her own need; but one knows full well that she never could have written as she did for the comfort and help of thousands of others if she had not had the background of facing those very crises in her own life. With a pen pushed through bent fingers and held by swollen joints she wrote first without any thought that it might be an avenue of ministry, or that it would bring her returns that might help in her support. Her verses provided a solace for her in the long hours of suffering. Then she began making hand-lettered cards and gift books, and decorated some of her own verses. (Note) Annie might have taken the approach of being bitter toward God because of the lot He had allowed her in life, but read her poem about her Elohim, a poem which gives glory to her Creator...

The Creator
God takes the scent of the softening ground Where the first green blade pricks through, He takes the reddening maple bough A slant against the blue, He takes the cheer of the robin's song And the flash of the blue-bird's wing The joy of prisoners set free, And of these He makes the Spring. God takes the sheen of the waving wheat Where the slow cloud-shadows pass,

He takes the brook's soft rippling tune And the daisied meadow's grass, He takes the swish of the mower's scythe In the noontide's hot, white glare, The joy of labor and growing things, And makes the Summer fair. God takes the sound of the dropping nuts, And the scent of the wine-sweet air In the twilight time of the year's long day, When the spent Earth kneels in prayer He takes a thousand varied hues Aglow in an opal haze, The joy of the harvest gathered in, And makes the Autumn days. God takes the peace of the snowy fields, Asleep 'neath the clear, cold moon, He takes the grace of the leafless trees That sway to the wind's wild tune, The frost-made lace on the window pane, The whirl of the starry flakes, The joy of rest when the toil is done, And the quiet Winter makes. God takes the years - the old, the new, With their changing scenes and brief The close-shut bud and the fruiting bough, Flower and fading leaf, Grace and glory and lack and loss, The song, the sigh, the strife The joy of hope and the hope fulfilled, And makes of the years a life God takes our lives and the sum of them, His will and the will of man Evil and good and dream and deed, His purpose and our plan The thwarted lives and the crippled lives And the things that give them worth The joy of life and the pain of life, And He makes the Heavens and Earth.

Study that you might Know God As Your Strong Tower Whose Name is...

El Elyon The Most High God

God's Sovereignty Demonstrated
HINT: This chart is set up to be read from left to right. When you finish one topic than go to the next topic in the left column.What

God is Sovereign OverThe Difference this Truth Can Make in My Life


God Most High = El Elyon The most high God Strongest of the Strong Superlative God - surpassing all others If He is the Most High then what is His perspective on the problems in my life? Da 4:34-note His Dominion is everlasting
("Dominion" = supreme authority)

Da4:34-note "But at the end of that period I, Nebuchadnezzar, raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; for His dominion is an everlasting dominion, and His kingdom endures from generation to generation.

Da 4:35-note He Does according to His will

Da4:35-note "And all the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, 'What hast Thou done?'

(see explanatory note)

No one can ward off His hand No one can question what God does ><>><>><> If you are wrestling with God's sovereignty, study the verses on this chart and also consider consulting... 1) Notes on God's Attribute of Sovereignty 2) Related Resources on God's Sovereignty 2) Several Illustrations of Divine Sovereignty
A Definition of Sovereignty: The right of God to do as He wishes (Ps 50:1; Is 40:15; 1Ti 6:15) with His creation. This implies that there is no external influence upon Him and that He also has the ability to exercise His right according to His will. (Bible.org)

SOVEREIGNTY ILLUSTRATED IN THE BIBLE Lk 22:31, 32 God places limits on Satan, who can go no farther then God allows (Jesus
said) Simon, Simon, behold, Satan has demanded permission to sift you like wheat; but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.TRUTH CAN

Job 1:8, 9, 10, 11, 12, 2:3, 4, 5, 6, 7 Who was initiator? What did Satan ask God to remove? GOD IS SOVEREIGN OVER... Satan Job's Experience Job 12 refutes the false teaching that Satan is in control. God is in total control, whether we believe it or not! Daniel 3 Example of Shadrach, Meshach and Abed-nego When God permits Satan to "light the furnace", you can be confident that He "keeps His hand on the thermostat!" (Da 3:19, 20, 21, 22, 23, 24, 25note) Nebuchadnezzar addressed the three as

We can know that... God (Creator) is in control NOT Satan (creation) Even if Satan causes problems in my life, it is God Who PERMITS this to happen. And just as important, we need to remember and lay hold of the truth that... JESUS IS PRAYING FOR YOU
"Who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also (present tense = continually) intercedes for us (in our place, on our behalf)." (Ro 8:34-note) "Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make

SET YOUR FREE (Jn8:31, 32, 36, Jn17:17, Ro12:2-note)God is SOVEREIGN (see definition) which means GOD IS IN CHARGE OF THE ALL THE UNIVERSE ALL THE TIME. Westminster Catechism says... Satan had to seek permission to sift Peter.

Note that Jesus was praying for Peter and He is also praying for us as you are experiencing circumstances through which you will be sifted and sanctified. (cf Ro 8:34-note, Heb 7:25note) Similarly Satan could harm Job no worse than God allowed - see Job 1:8, 9, 10, 11, 12, 2:3, 4, 5, 6, 7. 1John 5:18
We know that no one who is born of God sins but He who was born of God keeps him (The believer cannot lead a life of sin because God's Son keeps him) and the evil one (Satan) does not touch him

"servants of the Most High God"! (Da 3:26, 27, 28

O Father, You are sovereign In all affairs of man; No powers of death or darkness Can thwart Your perfect plan. All chance & change transcending, Supreme in time and space, You hold your trusting children Secure in Your embrace.

intercession for them." (Heb 7:25-note)

Satan cannot touch a believer without El Elyon's permission and some sources commenting on "cannot touch" state that Satan cannot grasp a believer in a way that continually exerts a modifying influence on his life (or cannot cause permanent spiritual loss) (cp 1Jn 4:4). (See note) The Truth is that... El Elyon does His Will Where? In the Host of Heaven Inhabitants of the earth
(Note that "Host" can be translated "armies" and in context most likely refers to the angelic hosts of heaven, both good and evil - God is in

control of both!)

Job after suffering calamity caused by Satan but permitted by God came to know God's sovereignty in a very real and personal way declaring:
I know that Thou canst do all things, and that no purpose of Thine can be thwarted Job 42:2

We learn the lesson of trust in the school of trial. Fiery trials perfect our faith. How would this affect my worship? Worship Him in spirit & in truth (Jn 4:24) (Put it into practice right now dear saint -Click and sing "O Father You Are Sovereign") Job's God is the same today (He 13:8-note) and desires you to experience Him as did His saint Job. He desires you to know Him as the One in whom you can place your complete trust in every circumstance-whether times of great joy or trials of great affliction. We would all to well to ponder and practice Paul's pattern of praise regarding God's omniscience, sovereignty and power...

34, 35, 36-notes God from all eternity did, by the most wise & holy counsel of His own will, freely & unchangeably ordain whatsoever comes to pass yet so as thereby neither is God the author of sin

GOD IS SOVEREIGN OVER... The angelic hosts of heaven (which includes Satan & demons) All Inhabitants of earth Da 4:37 Those who walk in pride

Read the stanza ("My sovereign"...) below which sadly is omitted from most modern hymnals. Click on the hymn and sing to Him. It will be good for your soul dear suffering saint... How Firm A Foundation
(Click to play)

Even down to old age all My people shall prove My sovereign, eternal, unchangeable love; And when hoary hairs shall their temples adorn, Like lambs they shall still in My bosom be borne. The soul that on Jesus has leaned for repose,

I will not, I will not desert to its foes; That soul, though all hell should endeavor to shake, Ill never, no never, no never forsake. (He 13:5-note)

Isaiah (although using the name Jehovah Sabaoth) clearly describes God's sovereignty in... Isaiah 14:24,27 Context: God as a reflection of His sovereignty over nations, predicts the destruction of Judah's enemy Assyria in Is 14:25,26
The LORD of hosts has sworn saying, "Surely, just as I have intended so it has happened, and just as I have planned so it will stand...For the LORD of hosts has planned, and who can frustrate it? And as for His stretched-out hand, who can turn it back?

What God intends will happen

Dearly beloved, meditate deeply on what God says about His sovereignty and as the Spirit illuminates this attribute of God, lay hold of the truth that El Elyon is in control and make the choice to run into the strong tower of this Name and you will be lifted up and obtain an entirely new perspective on your anxieties over what the future holds (because you will come to know and trust the One Who sovereignly controlled not only your past but your future) & with this TRUTH comes the potential for His peace that passes all human understanding. (Php 4:6-note, Php 4:7note) J. B. Phillips wrote the classic book Your God Is Too Small and the title tells the whole story. Many of us have a problem because our God is too small. But if you ever understand that God is sovereign over the entire universe, youll never have a "small" God again.


You can have God or chance, but you cant have both

What He plans will stand

During America's Great Depression in 1929, many men jumped to their death, because they failed to recognize that God is always in control. Dearly beloved, grasp the truth about God's sovereignty and you will experience the blessed assurance that whatever comes into your life will be filtered through His fingers of love. You must remember, beloved, that the Most High God, El Elyon, holds you in His sovereign, omnipotent hand. You are not subject to the "winds of chance". Nothing and no one can touch you without the Most High God's permission! God in His sovereignty, makes a provision for things to get done the way He wants them done. Our job is to pray, to follow His leading, and to trust Him

No one can frustrate His plans

No one can turn back His hand Beloved this is your God if you belong to Him (1Co 6:19-note, 1Co 6:20note) for He does not change (Mal 3:6). Run into the strong tower of the sovereign God, El Elyon and He will lift you up, even in the midst of the of the continuing attacks, adversities, afflictions, etc. (Pr 18:10note)

When a cowboy applied for health insurance, the agent routinely asked if he had had any accidents during the previous year. The cowboy replied, "No. But I was bitten by a rattlesnake, and a horse kicked me in the ribs. That laid me up for a while." The agent said, "Werent those accidents?" "No," replied the cowboy, "They did it on purpose." The cowboy realized that there are no such things as "accidents." How about you, Christian? Do you believe that some things catch God by surprise? In the words of a good friend, "God is too sovereign to be lucky." GOD IS SOVEREIGN OVER... Times & epochs (history) Kings (rulers/governments) Wisdom & knowledge Hidden things The darkness (Da 2:20, 22, 23-notes)

with the results. If He wants it done, God will make a way.

God will make a way Where there seems to be no way, He works in ways we cannot see, He will make a way for me. (Don Moen - Play his song God Will Make A Way)

Remember: God is greater than your greatest problem

Da 2:20, 22, 23-note Context: Upon receiving the answer to his prayer for the interpretation of the King's dream, Daniel praises God for His sovereignty over all things whether they b epochs or empires...
Daniel answered and said, Let the name of God (Notice he focuses on God's Name, for His Name equates with all that He is) be blessed forever and ever, for wisdom and power belong to Him. And it is He Who changes the times and the epochs. He removes kings and

We can know that... GOD IS IN CONTROL OF HISTORY (for it is all "HIS-TORY") & HE RULES OVER THE RISE AND FALL OF KINGS & KINGDOMS (Presidents and dictators)
Click on the hymn below and sing this prayer to the Most High God Sovereign of Worlds! Display Thy Power Sovereign of worlds! Display Thy power; Be this Thy Zions favored hour; O bid the morning star arise,

establishes kings. He gives wisdom to wise men, and knowledge to men of understanding. It is He who reveals the profound and hidden things; He knows what is in the darkness, and the light dwells with Him. To Thee, O God of my fathers, I give thanks and praise, for Thou hast given me wisdom and power; even now Thou hast made known to me what we requested of Thee, for Thou hast made known to us the king's matter.

O point the heathen to the skies. Set up Thy throne where Satan reigns, In western wilds and eastern plains; Far let the Gospels sound be known; Make Thou the universe Thine own. Speak & the world shall hear Thy voice; Speak, and the desert shall rejoice; Dispel the gloom of heathen night; Bid every nation hail the light.

Isaiah 5:5, 6, 7
So now let Me tell you what I am going to do to My vineyard (Israel): I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground. (Is 10:6, 28:18) "And I will lay it waste (cp Song 2:15); It will not be pruned or hoed, But briars and thorns will come up. I will also charge the clouds to rain no rain on it." For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress.

GOD IS SOVEREIGN OVER... A nation's "Hedge" of protection (Isaiah 5:5, 6, 7-notes)


Contrast Man's Futile Attempts: The ancient Chinese sought security from the barbaric hordes that swept down from the north, so they erected the Great Wall of China, which stretches for 1500 miles, is 12-40' wide and 20-50' high, too high for the enemy to scale, too thick to tear down, and too long to go around. Yet in the first 100 years of the wall's existence, China was invaded 3x. How was the security breached? The enemies simply bribed a gatekeeper and then marched easily through a gate. The fatal flaw in China's defense lay in spending its wealth to build a wall but paying much less to build the character of the gatekeepers. (cp Pr 14:34) Protection of a nation's land Does not come from its mighty hand; Security is just a fraud

In the historical context the horticultural image emphasizes that God had prepared Israel to bring forth fruit unto Himself and yet she brought forth only wild grapes of sin. Therefore,

God denounced Israel with judgment in the form of the coming Babylonian captivity. God Alone is Sovereign over Death and Life Harm and Health! (see explanatory note) Dt 32:39
See now that I, I am He, and there is no God besides Me (asserting the truth of monotheism!). It is I who put to death and give life. I have wounded, and it is I Who heal. And there is no one who can deliver from My hand.

Unless people trust in the Most High God.

GOD IS SOVEREIGN OVER... Life & Death Wounding & Healing

Click on the link below for a booklet which has more discussion of this often perplexing topic - Why Would A Good God Allow Suffering? - discusses 4 answers - to alert us, to direct us, to shape us, and to unite us

We can know that... God is in control of our life Read John Piper's sermon... Is God Less Glorious Because He Ordained That Evil Be? Below is an excerpt...
First, then, consider the evidence that God controls all things, including evil. When I speak of evil, I have two kinds in mind, natural and moral. Natural evil we usually refer to as calamities: hurricanes, floods, disease, all the natural ways that death and misery strike without human cause. Moral evil we usually refer to as sin: murder, lying, adultery, stealing, all the ways that people fail to love each other. So what we are considering here is that God rules the world in such a way that all calamities and all sin remain in his ultimate control and therefore within his ultimate design and purpose.

Comment: Note the repetition of I [My] which highlights the sovereignty of God. God was speaking to Israel that they (and by application we today) might be convinced God alone (not the weak, nonexistent idolatrous gods of the pagans) can save and destroy. Keil & Delitzsch add that "I, I only it" is an expression of being (cp "I am" or ego eimi - Jn 8:24, 18:5). God is the only true, omnipotent, irresistible God. 1Samuel 2:6
The LORD kills and makes alive; He brings down to Sheol and raises up. (cp 2Ki 5:7, Jas 4:12)

God alone is the arbiter of life and death, giving

life as it pleases Him. Only He has the right to take it away. Job 5:18
He inflicts pain and gives relief; He wounds and His hands also heal. (cf Is 30:26, Hos 6:1, 2)

When the Sovereign God does allow pain to come into our lives (note it is in the context of the rod of discipline Job 5:17, cp He 12:5, 6-note, He 12:7, 8, 9, 10-note, He 12:11note), it is not to harm us, but to make us better not bitter but better! (see devotional illustration) Isaiah 46:9,10 God testifies that He is absolutely sovereign...
Remember (not a suggestion but a command) the former things long past, for I am God, and there is no other; [I am] God, and there is no one like Me, declaring the end from the beginning and from ancient times things which have not been done (His ability to control the future is proof of His sovereignty over time), saying, 'My purpose (or "My counsel" = it originates from Him and not from consultation with the creature) will be established (will stand for He Himself has decreed it), and I will accomplish all My good pleasure."

GOD IS SOVEREIGN OVER The Future Absolutely NOTHING happens outside his control. ALL things happen in accordance with His plan. Consequently He rules over all things, including your future. You may not know what the future holds but you can know Who holds the future. Do you know Him? Paul is in prison, suffering for the Gospel, facing imminent death and yet he is able to "hang on" - the question is "How?" or "Why" - see "Who" Paul knew and what this did for his faith (confidence) -

We can trust our all-knowing God for the unknown future. Ps 103:19 (see note)
The LORD has established His throne in the heavens and His sovereignty rules over all. Though I know not what awaits me What the future has in store, Yet I know that God is faithful, For I've proved Him oft before. Anon. Practice Moody's T & P Approach In the margin of many pages in D. L. Moody's Bible, he wrote the letters T and P, meaning "Tried and Proved." He had put into practice (applied) passages from God's Word, proving that they work which of course they always do!

Nothing can prevent God from doing all that is His pleasure, that is all His purpose and inasmuch

as He will perform it, it will stand. Beloved, this is your Most High God. Trust Him! Isaiah 45:6, 7
That men may know from the rising to the setting of the sun that there is no one besides Me. I am the LORD, and there is no other, the One forming light and creating darkness, causing well-being and creating calamity; I am the LORD Who does all these.

2Ti 1:12-note


We can know that... God Permits our circumstances but remember that the Most High God can turn any difficulty into an opportunity.

All that happens-light, darkness, prosperity and disaster (cp Amos 3:6) comes from God, the sovereign Lord of the universe Who can do everything. Do you believe this is true? Ge 14:18, 19, 20, 21, 22, 23, 24
And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.19 And he blessed him and said, "Blessed be Abram of God Most High, Possessor of heaven and earth; 20 And blessed be God Most High, Who has delivered your enemies into your hand." (cp Is 43:13, Josh 10:42, Ps 44:3) And he gave him a tenth of all. 21 And the king of Sodom said to Abram, "Give the people to me and take the goods for yourself." 22 And Abram said to the king of Sodom, "I have sworn to the LORD God Most High, possessor of heaven and earth, 23 that I will not take

GOD IS SOVEREIGN OVER Heaven & Earth = Possessor/Creator Ge 14:19 Our enemies Ge 14:20
Ps 73:25, 26 Whom have I in heaven but Thee? And besides Thee, I desire nothing on earth. My flesh and my heart may fail, but God is the strength of my heart and my portion forever.

Eph 1:3-note Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ Php 4:19-note My God shall supply all your needs according to His riches in glory in Christ Jesus.

OUR GOD REIGNS by Leonard Smith How lovely on the mountains

To know God as "God Most High", sovereign over everything and everyone is an empowering doctrine for if you truly believe that He is sovereign, no mere human can intimidate you. Youll respect authority but you wont cringe before it. If you know that God is

a thread or a sandal thong or anything that is yours, lest you should say, 'I have made Abram rich.' 24 "I will take nothing except what the young men have eaten, and the share of the men who went with me, Aner, Eshcol, and Mamre; let them take their share."

are the feet of Him Who brings good news, good news; Announcing peace, proclaiming news of happiness: Our God reigns, our God reigns! Refrain Our God reigns! Our God reigns! Our God reigns! Our God reigns! He had no stately form, He had no majesty That we should be drawn to Him. He was despised and we took no account of Him. Our God reigns, our God reigns! Refrain It was our sin and guilt that bruised and wounded Him. It was our sin that brought Him down. When we like sheep had gone astray our Shepherd came And on His shoulders bore our shame. Refrain Meek as a lamb thats led out to the slaughterhouse, Dumb as a sheep before its shearer, His life ran down upon the ground like pouring rain That we might be born again. Refrain Out from the tomb He came with grace and majesty; He is alive, He is alive. God loves us so, see here His hands, His feet, His side Yes we know, He is alive. Refrain

sovereign, then you can be contentand even find joyin the midst of circumstances that are less than ideal. If you know that God is sovereign, then you will be encouraged in evangelism because you understand that winning the lost is not your job. Your job is to share the gospel, tell your testimony , talk about Jesus, look for opportunities, and pray for open doors but it's God's job to sovereignly lead us, to empower us, to give us those open doors, and then when we share Christ, to convict sinners and create in them a hunger for Him and His Word If you know that God is sovereign, then you can know that He will win the battle with Satan and in fact because He lives outside time the victory has already won at the Cross and in eternity. From our perspective the battle rages all around us, and all too often evil seem to be winning. Gods sovereignty guarantees the ultimate victory of good over evil, but we must remember that Gods timetable and ours are not the same. If you really know Him as El Elyon, the sovereign

Because you belong to God Who is the Possessor of heaven and earth (twice for emphasis - Ge 14:19, 22!), He will deliver you from all your enemies (study God's ability to deliver YOU - ponder Ex 6:6, 23:14, 1Sa 7:3, 2Ki 17:39, 2Ki 20:6, Job 5:19, Pr 2:11, 12, Is 38:6, 46:4, Je 1:8, 19, 20, 21, 39:17, 42:11, Da 6:16, 20, Jdg 7:7 contrast Jdg 10:13,14!). Even temporary defeats are turned into victory if we walk in the Spirit (Ga 5:16-note), abiding (believing and obeying) in the truth that He is El Elyon. How easy it is to trust Him with our eternal destiny in Heaven and yet how often we struggle with trusting El Elyon with our day to day struggles.

What should be the conclusion we draw if

If we really believe El Elyon is sovereign

we truly believe that God is El Elyon, sovereign Ruler over everything? We will come to know in our experience that absolutely nothing happens to a child of the Living God that the Most High God is not sovereign (exerting control) over and that He is high above every difficult circumstance, over every demonic force, over ever sorrow, over every tragedy.

would it change my thinking about My present circumstances? My past (which is forgiven if I am a believer - If you doubt this truth read and meditate on the following asking what God has done with your sins! - Ps 103:12, Is 38:17, 44:22, Micah 7:18, 19)? My IRA? The Stock Market portfolio's rising and falling? My government (including leaders I might not agree with - cp Da 2:21-note)? Acceptance of and perseverance in and through adverse circumstances will bring God gloryand this is the grand purpose for which we have been created (Mt 5:16-note) God then you will come more and more to know beyond a shadow of a doubt that...
"that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For whom He foreknew, He also predestined to become conformed to the image of His Son." (Ro 8:28-note, Ro 8:29-note)

And you be able to truly

in everything give thanks = God's will for you in Christ Jesus (1Th 5:18-note)

If God is not sovereign if He is NOT IN CONTROL, if ALL things are not under His DOMINION, then He is not the Most High, and we are either in the hands of FATE (whatever that is) or in the hands of men

or in the hands of the devil. ><>><>><> But take courage beloved for... The Most High God, El Elyon, is in total control & He has always been in total control & He will always be in total control!

CLING TO BOTH ROPES! - During his days as guest lecturer at Calvin Seminary, R. B. Kuiper once used the following illustration of Gods sovereignty and human responsibility. I liken them to two ropes going through two holes in the ceiling and over a pulley above. If I wish to support myself by them, I must cling to them both. If I cling only to one and not the other, I go down. I read the many teachings of the Bible regarding Gods election, predestination, His chosen, and so on. I read also the many teachings regarding whosoever will may come and urging people to exercise their responsibility as human beings. These seeming contradictions cannot be reconciled by the puny human mind. With childlike faith, I cling to both ropes, fully confident that in eternity I will see that both strands of truth are, after all, of one piece. (John Morren, Lake City, Michigan) ><>><>><> It Happened on the Brooklyn Subway - Was it chanceor did God ride the Brooklyn subway that afternoon? ><>><>><> HOW ICEBERGS ILLUSTRATE GOD'S SOVEREIGNTY - In the frigid waters around Greenland are countless icebergs, some little and some gigantic. If youd observe them carefully, youd notice that sometimes the small ice floes move in one direction while their massive counterparts flow in another. The explanation is simple. Surface winds drive the little ones, whereas the huge masses of ice are carried along by deep ocean currents. When we face trials and tragedies, its helpful to see our lives as being subject to two forcessurface winds and ocean currents. The winds represent everything changeable, unpredictable, and distressing. But operating

simultaneously with these gusts and gales is another force thats even more powerful. It is the sure movement of Gods wise and sovereign purposes, the deep flow of His unchanging love. ><>><>><> GOD'S SOVEREIGN CLOUDS - Newscaster Paul Harvey told a remarkable story of Gods providential care over thousands of allied prisoners during World War II, many of whom were Christians. One of Americas mighty bombers took off from the island of Guam headed for Kokura, Japan, with a deadly cargo. Because clouds covered the target area, the sleek B-29 circled for nearly an hour until its fuel supply reached the danger point. The captain and his crew, frustrated because they were right over the primary target yet not able to fulfill their mission, finally decided they had better go for the secondary target. Changing course, they found that the sky was clear. The command was given, Bombs away! and the B-29 headed for its home base. Some time later an officer received some startling information from military intelligence. Just one week before that bombing mission, the Japanese had transferred one of their largest concentrations of captured Americans to the city of Kokura. Upon reading this, the officer exclaimed, Thank God for that protecting cloud! If the city hadnt been hidden from the bomber, it would have been destroyed and thousands of American boys would have died. Gods ways are behind the scenes; but He moves all the scenes which He is behind. We have to learn this, and let Him work. - John Nelson Darby ><>><>><> When God wants to drill a man, And thrill a man, And skill a man, When God wants to mold a man To play the noblest part; When He yearns with all His heart. To create so great and bold a man That all the world shall be amazed, Watch His methods, watch His ways! How He ruthlessly perfects Whom He royally elects! How He hammers him and hurts him, And with mighty blows converts him Into trial shapes of clay which Only God understands; While his tortured heart is crying And he lifts beseeching hands! How He bends but never breaks

When his good He undertakes; How He uses whom He chooses, And with every purpose fuses him; By every act induces him To try His splendor out God knows what Hes about! Source unknown ><>><>><> He sat by the fire of seven-fold heat, As He watched by the precious ore. And closer He bent with a searching gaze As He heated it more and more. He knew He had ore that could stand the test And He wanted the finest gold, To mold as a crown for the King to wear, Set with gems of price untold. So He laid our gold in the burning fire, Though we fain would have said Him, Nay. And He watched the dross that we had not seen, As it melted and passed away. And the gold grew brighter, and yet more bright And our eyes were so dim with tears, As we saw the fire, not the Masters hand, And questioned with anxious fear. Yet our gold shone out with a richer glow, As it mirrored a Form above That bent oer the fire, though unseen by us With a look of infinite love. Can we think that it pleases His loving heart To cause a moment of pain' Ah, no, but He saw through the present cross The bliss of eternal gain. So He waited there with a watchful eye, With a love that is strong and sure, And His gold did not suffer a bit more heat Than was needed to make it pure! Anon ><>><>><>

He Maketh No Mistake My Father's way may twist and turn, My heart may throb and ache, But in my soul I'm glad I know He maketh no mistake. My cherished plans may go astray, My hopes may fade away, But still I'll trust my Lord to lead, For He doth know the way. Though night be dark and it may seem That day will never break, I'll pin my faith, my all in Him, He maketh no mistake. There's so much now I cannot see, My eyesight's far too dim; But come what may, I'll surely trust And leave it all to Him. For by and by the mist will lift And plain it all He'll make; Through all the way, though dark to me, He made not one mistake. A. M. Overton ><>><>><> SOVEREIGNTY - Term used to describe the fact that God is the supreme ruler of everything. God created the world and all that is in it. He sustains the entire created order in existence. He guides the affairs of human beings and nations. He providentially interacts with all that takes place. He works for the good of the world and finally will bring all things to a satisfactory conclusion. Because he is God, he has the absolute right to work his will. Sometimes sovereignty is misunderstood to mean that God forces his will on people and that we are not free to choose. That is false. Gods sovereignty includes the free choices of human beings. What makes Gods sovereignty effective is that his will it ultimately donesometimes along with, sometimes in spite of our free choices. (The Shaw Pocket Bible Handbook) ><>><>><> In Knowledge Of The Holy, A. W. Tozer attempts to reconcile the seemingly contradictory beliefs of Gods sovereignty and mans free will: An ocean liner leaves New York bound for Liverpool. Its destination has been determined by proper authorities. Nothing can change it. This is at least a faint picture of sovereignty.

On board the liner are scores of passengers. These are not in chains, neither are their activities determined for them by decree. They are completely free to move about as they will. They eat, sleep, play, lounge about on the deck, read, talk, altogether as they please; but all the while the great liner is carrying them steadily onward toward a predetermined port. Both freedom and sovereignty are present here, and they do not contradict. So it is, I believe, with mans freedom and the sovereignty of God. The mighty liner of Gods sovereign design keeps its steady course over the sea of history. ><>><>><> ARE YOU IN GOD'S "POUNDER ROOM"? - The Most High God is in control of all the adverse and difficult circumstances of our lives. You may be going through an adverse experience as you read these notes. Let's call it ,for illustration purposes, a "STEINWAY EXPERIENCE" (read on). If you had to name the most famous piano, the one that produced the most beautiful sound in the world which one would you name? Most people would say "Steinway". The STEINWAY PIANO has been preferred by keyboard masters such as Rachmaninoff, Horowitz, Cliburn, and Liszt and for good reason. It is a skillfully crafted instrument that produces a phenomenal sound. Steinway pianos are built today the same way they were 140 years ago when Henry Steinway started his business. 200 craftsmen and12,000 parts are required to produce one of these magnificent instruments. Most crucial is the rim-bending process, where 18 layers of maple are bent around an iron press to create the shape of a Steinway grand. Five coats of lacquer are applied and then hand-rubbed to give the piano its outer glow. The instrument then goes into the "POUNDER ROOM", where each key is pounded 10,000 times to ensure quality and durability. Followers of Jesus Christ, much like the grand Steinway, are being "handcrafted" with all of the steps being watched over and directed by our Most High God, El Elyon , the One Who is in sovereign control of every detail of this process often referred to as "sanctification". We are being pressed and formed and shaped , all that we might "become conformed (molded with an inner and essential and not merely superficial conformity) to the image of His Son" (Ro 8:29). We are being polished, sometimes with the what seems like a great amount of what we could call the "rubbing of affliction", until we "glow." We are then being continually tested in the laboratory of everyday human experience. The process of sanctification is not always pleasant, but we can persevere with hope, knowing that our lives will increasingly reflect the beauty of holiness to the eternal praise of the Most High God. Amen. Are you going through a Steinway Piano experience? Is the MOST HIGH GOD bending, shaping, or polishing you right now? Can I trust EL ELYON Who I have learned is in control of circumstances, demonic spirits, life/death, kings & nations? Knowing the truth about His Name El Elyon can I thank Him even in the painful times?

Remember that He does not allow trials to provoke us or destroy us but to refine us & ultimately make us more like Jesus Never forget the grand purpose for which He created you to give Him glory.

When we understand that our God is called El Elyon, then we're set on the road to victory. There's nothing in the heavens nor anyone on the Earth that can match our God. When we know God as El Elyon, then we live in a secure place. Satan is no match for the Most High God. No dictator can stop His Name from being proclaimed. No government is too powerful for Him. He is the Most High God. No god made of stone or carved out of wood can compare to El Elyon. Trust in Him, and you will experience the peace that passes all human understanding . Isnt it easier to give thanks when you realize that your Father, El Elyon, God Most High, is in control and that nothing can happen in this universe without His permission? Even when we are wronged by others or go through difficult times of testing, as Job did, we can still give thanks. God so rules that no person, angel, demon or devil, nor any circumstance of life, can thwart His plan. El Elyon rules supremely over all; and because He does, you can understand how "all things work together for good to those who love God, to those who are called according to His purpose" (Ro 8:28). Dear saint, the next time you start to murmur and complain, or you are tempted to, run to your El Elyon, trust in His name, and give thanks that He, the Most High, is in control. Understanding this makes it easier to obey those commands that charge us to rejoice in all the circumstance of life.

A prayer you might want to pray: "Yes, Lord, there are SO MANY things that happen to us daily that we often are tempted to ask "Why?" and fret or be depressed..."Why the broken water pipe? Why the problems with this particular child? Why this sickness? Why did my husband make this decision?"...ALL THINGS...ALL THINGS work together for GOOD!..." Please "anchor" this in my heart, Lord, and let me know that because I am Your child, EVERYTHING that happens to me is for my GOOD! Thank You, Lord! You are my El Elyon!" What comfort does this truth provide? Who is in control of the universe? Who is in control of your life? Could we trust El Elyon to be in control of our life? What do we have to fear if we come to truly understand and submit to the truth inherent in His name El Elyon? Fear is to Satan what FAITH is to God. Faith does God's work. Fear does Satan's work. Gird your minds (with the truth about El Elyon, ready) for action, Keep sober in spirit, Fix your hope completely on the grace to be brought to you At the revelation of Jesus Christ.

Explanatory Notes
1) Note on Dt 32:39 - The holy Scriptures confirm the dictates of reason upon this subject; assuring us that God "maketh peace and createth evil"; that "out of the mouth of the Lord proceedeth evil and good"; that the most casual events are under his direction, so that "not a sparrow falleth to", nor lighteth on, "the ground without him; "much less do his rational creatures and children die without his notice and appointment. By whatever disease or casualties they die, it is God who "taketh away their breath, changeth their countenance, and sendeth them into darkness." With awful majesty God claims this as his prerogative; "I wound, and I heal: neither is there any that can deliver out of my hand." (Deuteronomy 32:39.) He removeth our friends who hath a right to do it. They were our friends, but they are his creatures; and may he not do what he will with his own? He gave them life of his free goodness, and he hath a right to demand it when he pleaseth. Dear as they were to us, we must acknowledge they were sinners; and, as such, had forfeited their lives to

the justice of God: and shall not he determine when to take them away? They were our friends; but do we not hope and believe that, by repentance, faith in Christ, and sanctifying grace, they were become his friends too; dear to him by many indissoluble ties? Hath he not then a superior claim to them, and a greater interest in them? Is it not fit that he should be served first? May he not call home his friends when he pleaseth? Shall he wait for, or ask, our consent first? He doth it, whom we cannot, dare not, gainsay. "Behold, he taketh away, who can hinder him? who will say unto him, what doest thou?" (Job 9:12.) He doth it, who is infinitely good and wise; and doth everything in the best time and manner. His knowledge is perfect and unerring; his goodness boundless and never failing. Though his judgments are a great deep, and his schemes utterly unsearchable by us; yet we may reasonably believe that he consulteth the happiness of his servants in what is most mysterious and most grievous; and his word giveth us the strongest assurance of it. So that whether we exercise the faith of Christians, or the reason of men, we must acknowledge the hand of God, yea, his wisdom and goodness, in removing our acquaintance into darkness. Job Orton, 1717-1783. 2) Excerpt from "The Most High Rules" (Richard L. Strauss) - We still need to know Him as the sovereign God, and there is probably no more comforting truth about Him that we will ever learn. To know the sovereign God is to find peace in the problems and pressures of daily living. God is truly and perfectly sovereign. That means He is the highest and greatest being there is, He controls everything, His will is absolute, and He does whatever He pleases. When we hear that stated, we can understand it reasonably well, and we can usually handle it until God allows something that we do not like. Then our normal reaction is to resist the doctrine of His sovereignty. Rather than finding comfort in it, we find that it gets us upset with God. If He can do whatever He pleases, why does He allow us to suffer? Our problem is a misunderstanding of the doctrine and an inadequate knowledge of God. If we can explore what sovereignty involves, then we can truly get to know our sovereign God. It should not be any problem for us to admit that God is the highest and greatest being there is. If He is the eternal, self-existent, self-sufficient, unchanging Spirit, allpowerful, all-knowing, and everywhere, it is obvious that He stands alone, above all. No one can equal Him. If anyone existed before Him or is more powerful than He is or knows more than He knows, if He needs anyone else to complete Him, then that one would be God rather than the One we know as God. But that idea is ridiculous. There is only one true and living God, and in order for Him to be God He must be the highest and greatest. The very name by which he revealed Himself to Nebuchadnezzar shows that He is. He called Himself the Most High God, that is, the exalted One, lifted far above all gods and men. 3) Definition of Sovereignty - Sovereignty is supreme power especially over a body politic. It describes freedom from external control or of other controlling influences. God is the ultimate authority in every sphere and place. It follows that all creation is subject to Him and that all creation is answerable to Him. As an aside, what verb do you see in the word sovereign? "Reign" of course, and this verb captures the

essence of this divine attribute. The 1828 Edition of Webster's defines Sovereign as Supreme in power; possessing supreme dominion; as a sovereign ruler of the universe. Supreme; superior to all others; chief. God is the sovereign good of all who love and obey him. Supremely efficacious; superior to all others; predominant; effectual; as a sovereign remedy." Easton's Bible Dictionary says Sovereignty is God's absolute right to do all things according to his own good pleasure (Da 4:25, 35; Ro 9:15, 16, 17, 18, 19, 20, 21, 22, 23; 1Ti 6:15; Re 4:11). New Unger's Bible Dictionary says that regarding the Sovereignty of God, that He is under no external restraint whatsoever. He is the Supreme Dispenser of all events. All forms of existence are within the scope of His dominion. And yet this is not to be viewed in any such way as to abridge the reality of the moral freedom of Gods responsible creatures or to make men anything else than the arbiters of their own eternal destinies. God has seen fit to create beings with the power of choice between good and evil. He rules over them in justice and wisdom and grace. (Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. The New Unger's Bible Dictionary. Chicago: Moody Press) The Sovereignty of God by A. W. Pink. Here is an excerpt to encourage you to read his entire discussion... The sovereignty of God may be defined as the exercise of His supremacy...Being infinitely elevated above the highest creature, He is the Most High, Lord of "heaven and earth. Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases, always as He pleases. None can thwart Him, none can hinder Him. So His own Word expressly declares: My counsel shall stand, and I will do all My pleasure (Is 46:10); He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand (Da 4:35). Divine sovereignty means that God is God in fact, as well as in name, that He is on the Throne of the universe, directing all things, working all things after the counsel of His own will (Ep 1:11). (Or see Pink's entire book on Sovereignty of God) Divine Sovereignty by C H Spurgeon. Here is an excerpt to encourage you to read his entire sermon... There is no attribute more comforting to His children than that of Gods Sovereignty. Under the most adverse circumstances, in the most severe trials, they believe that Sovereignty has ordained their afflictions, that Sovereignty overrules them,

and that Sovereignty will sanctify them all. There is nothing for which the children ought more earnestly to contend than the doctrine of their Master over all creationthe Kingship of God over all the works of His own handsthe Throne of God and His right to sit upon that Throne. On the other hand, there is no doctrine more hated by worldings, no truth of which they have made such a football, as the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere except on His throne. They will allow Him to be in His workshop to fashion worlds and make stars. They will allow Him to be in His almonry to dispense His alms and bestow His bounties. They will allow Him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends His throne, His creatures then gnash their teeth. And we proclaim an enthroned God, and His right to do as He wills with His own, to dispose of His creatures as He thinks well, without consulting them in the matter; then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on His throne is not the God they love. But it is God upon the throne that we love to preach. It is God upon His throne whom we trust. (Divine Sovereignty ) 4) God's sovereignty overrules every calamity. Let's take a brief look at His sovereignty over historical events. Did you know that two great leaders, Prime Minister Winston Churchill and President Franklin Roosevelt, almost died before the World War II began? In December 1931, Churchill was struck by a car as he crossed Fifth Avenue in New York City. In Miami in December 1933, an assassin's bullet barely missed Roosevelt and killed the man standing beside him. Both leaders survived and contributed mightily to the defeat of Hitler. Why did they survive to lead their nations in this time of crisis? Because God was in control back then and He is still in control. God is sovereign over nations causing their leaders to rise and to fall (Da 2:21; 4:32, 33, 34, 35; 5:21). The prophet Habakkuk complained that it didn't seem right for God to use wicked Babylon to discipline Israel, but God assured him that this did not mean evil would triumph. God was in control and would one day bring about perfect justice "Is it not indeed from the LORD of hosts That peoples toil for fire, And nations grow weary for nothing? For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea. (Hab 2:13, 14). Dear brother or sister in Christ, rest assured that your times are also in the omnipotent, omniscient God's hands. No matter what may happen in this world, He is always in control! This Is My Fathers World Oh, let me ne'er forget That though the wrong seems oft so strong, God is the Ruler yet.
--M D Babcock

5) The Evil Does Not Touch Him (1Jn 5:18) - MacArthur comments that the word

"touch" suggests... to lay hold of or to grasp in order to harm. Because the believer belongs to God, Satan must operate within Gods sovereignty and cannot function beyond what God allows, as in the example of Job (Job 2:5; Ro 16:20-note). While Satan may persecute, tempt, test, and accuse the believer, God protects His children and places definite limits on Satans influence or power (1Jn 2:13; Jn 10:28; 17:12, 13, 14, 15). (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) Ryrie: The believer cannot lead a life of sin because God's Son keeps him, and Satan cannot hold on to him. (The Greek verb translated "touch," used here and in John 20:17 only, does not indicate a superficial touch but a grasping and holding on.) (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) Wiersbe: How does a believer keep from sinning? 1Jn 5:18 gives the answer: Jesus Christ keeps the believer so that the enemy cannot get his hands on him. "He [Christ] who was born of God keeps him [the believer] and the evil one does not touch him" (nasb). The Authorized Version here gives the impression that a believer keeps himself from sin, but this is not what the verse says. Of course, it is true that a Christian must keep himself in the love of God (Jude 21); but it is not true that a Christian must depend on himself to overcome Satan. Peter's experience with Satan helps us to understand this truth. (Lk 22:31, 32). (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) 6) Commentary on Psalm 103:19 - His sovereignty rules over all - This refers to God's refers to Gods universal rule over all creation. No exception clauses in this passage! The LORD has prepared his throne in the heavens. Here is a grand burst of song produced by a view of the boundless power, and glorious sovereignty of Jehovah. His throne is fixed, for that is the word; it is estabhshed, settled, immovable. He sits on no precarious throne, Nor borrows leave to be. About his government there is no alarm, no disorder, no perturbation, no hurrying to and fro in expedients, no surprises to be met or unexpected catastrophes to be warded off; -- all is prepared and fixed, and he himself has prepared and fixed it. He is no delegated sovereign for whom a throne is set up by another; he is an autocrat, and his dominion arises from himself and is sustained by his own innate power. This matchless sovereignty is the pledge of our security, the pillar upon which our confidence may safely lean. And his kingdom rules over all. Over the whole universe he stretches his sceptre. He now reigns universally, he always has done so, and he always will. To us the

world may seem rent with anarchy, but he brings order out of confusion. The warring elements are marching beneath his banner when they most wildly rush onward in furious tempest. Great and small, intelligent and material, willing and unwilling, fierce or gentle, -- all, all are under his sway. His is the only universal monarchy, he is the blessed and only Potentate, King of kings and Lord of lords. A clear view of his ever active, and everywhere supreme providence, is one of the most delightful of spiritual gifts; he who has it cannot do otherwise than bless the Lord with all his soul. Thus has the sweet singer hymned the varied attributes of the Lord as seen in nature, grace, and providence, and now he gathers up all his energies for one final outburst of adoration, in which he would have all unite, since all are subjects of the Great King.


Why Would A Good God Allow Suffering? The Most High Rules - Richard Strauss God Is in Control - Lehman Strauss (Recommended) The Sovereignty of God by A. W. Pink Sovereign by C H Spurgeon Anxious People and A Sovereign God The Sovereignty of God by Joseph Irons How Much Does God Control? Pdf booklet from Radio Bible Class The Sovereignty of God by A.W. Tozer Resting in Gods Sovereignty (Proverbs 16:1-4) by J. Hampton Keathley, III The Sovereignty Of God by David Legge The Sovereignty of God in History by Bob Deffinbaugh, Th.M. The Sovereignty of God in Salvation - (Romans 9:1-24)by Bob Deffinbaugh, Th.M. A Solace in Suffering The Sovereignty of God (Romans 8:28) by Bob Deffinbaugh, Th.M. Whatever Happened To God? by James Montgomery Boice - He laments that many in the church have lost a sense of Who God is because they have virtually no appreciation for His attributes (He discusses sovereignty and holiness of God) Divine Sovereignty vs. Human Responsibility by Ken Boa - interesting discussion

The Providence Of God by Thomas Watson (scroll down) The Providence Of God (MP3) ; Download by Jerry Bridges The Sovereignty Of God (MP3); Download by Jerry Bridges The Sovereignty of God by Arthur Pink Forewords to the First Four Editions Introduction God's Sovereignty Defined The Sovereignty of God in Creation The Sovereignty of God in Administration The Sovereignty of God in Salvation The Sovereignty of God in Reprobation The Sovereignty of God in Operation The Sovereignty of God and the Human Will God's Sovereignty and Human Responsibility Gods Sovereignty and Prayer Our Attitude Toward Gods Sovereignty Difficulties and Objections The Practical Value of this Doctrine The Sovereignty of God, Conclusion John Piper on the Sovereignty of God When the Bible Blows Your Mind The Absolute Sovereignty of God All Things for Good, Part 1 All Things for Good, Part 2 The Great Work of the Only Wise God If the Lord Wills The Pleasure of God in All That He Does Ruth: Sweet and Bitter Providence Sustained by Sovereign GraceForever Well-Timed Help Is God Less Glorious Because He Ordained That Evil Be? How Does a Sovereign God Love? The Sovereignty of God and Prayer Being Loved and Being Hated A Service of Sorrow, Self-Humbling, and Steady Hope in Our Savior and King, Jesus Christ: A Response to the Attack on the World Trade Center

God Does Not Repent Like a Man Righteous Job and the Rock Star Job: Reverent in Suffering Endings Are For Gratitude, Beginnings Are For Faith God Can Turn This Around Terrorism, Justice, and Loving Our Enemies Why I Do Not Say: "God Did Not Cause the Calamity but He Can Use It For Good" I am The Lord, and Besides Me There Is No Savior From Wonder to Witness God Glorified in Good Resolves For edification and encouragement, take a moment to meditate on the uses of God's Name, Most High in the following passages (interrogate with the 5W/H questions) and consider making a list of the truths you learn about El Elyon and then taking time to pray those truths back to Him in praise, adoration, intercession and petition.

Most High God Most High Most High God

(Note: Click Reference to read the verse in context which is important for accurate Interpretation) Gen 14:18 And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. Gen 14:19 And he blessed him and said, "Blessed be Abram of God Most High, Possessor of heaven and earth; Gen 14:20 And blessed be God Most High, Who has delivered your enemies into your hand." And he gave him a tenth of all. Gen 14:22 And Abram said to the king of Sodom, "I have sworn to the LORD God Most High, possessor of heaven and earth, Num 24:16 The oracle of him who hears the words of God, And knows the knowledge of the Most High, Who sees the vision of the Almighty, Falling down, yet having his eyes uncovered. Dt 32:8 "When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel.

2 Sa 22:14 "The LORD thundered from heaven, And the Most High uttered His voice. Ps 7:17-note I will give thanks to the LORD according to His righteousness, And will sing praise to the name of the LORD Most High. Ps 9:2-note I will be glad and exult in Thee; I will sing praise to Thy name, O Most High. Ps 18:13-note The LORD also thundered in the heavens, And the Most High uttered His voice, Hailstones and coals of fire. Ps 21:7-note For the king trusts in the LORD, And through the lovingkindness of the Most High he will not be shaken. Ps 46:4-note There is a river whose streams make glad the city of God, The holy dwelling places of the Most High. Ps 47:2-note For the LORD Most High is to be feared, A great King over all the earth. Ps 50:14-note "Offer to God a sacrifice of thanksgiving, And pay your vows to the Most High; Ps 57:2-note I will cry to God Most High, To God who accomplishes all things for me. Ps 73:11-note And they say, "How does God know? And is there knowledge with the Most High?" Ps 77:10-note Then I said, "It is my grief, That the right hand of the Most High has changed." Ps 78:17-note Yet they still continued to sin against Him, To rebel against the Most High in the desert. Ps 78:35-note And they remembered that God was their rock, And the Most High God their Redeemer. Ps 78:56-note Yet they tempted and rebelled against the Most High God, And did not keep His testimonies, Ps 82:6-note I said, "You are gods, And all of you are sons of the Most High. Ps 83:18-note That they may know that Thou alone, whose name is the LORD, Art the Most High over all the earth. Ps 87:5-note But of Zion it shall be said, "This one and that one were born in her";

And the Most High Himself will establish her. Ps 91:1-note He who dwells in the shelter of the Most High Will abide in the shadow of the Almighty. Ps 91:9-note For you have made the LORD, my refuge, Even the Most High, your dwelling place. Ps 92:1-note (A Psalm, a Song for the Sabbath day.) It is good to give thanks to the LORD, And to sing praises to Thy name, O Most High; Ps 97:9-note For Thou art the LORD Most High over all the earth; Thou art exalted far above all gods. Ps 107:11-note Because they had rebelled against the words of God, And spurned the counsel of the Most High. Isa 14:14 'I will ascend above the heights of the clouds; I will make myself like the Most High.' Lam 3:35 To deprive a man of justice In the presence of the Most High, Lam 3:38 Is it not from the mouth of the Most High That both good and ill go forth? Dan 3:26-note Then Nebuchadnezzar came near to the door of the furnace of blazing fire; he responded and said, "Shadrach, Meshach and Abed-nego, come out, you servants of the Most High God, and come here!" Then Shadrach, Meshach and Abed-nego came out of the midst of the fire. Dan 4:2-note "It has seemed good to me to declare the signs and wonders which the Most High God has done for me. Dan 4:17-note "This sentence is by the decree of the angelic watchers, And the decision is a command of the holy ones, In order that the living may know That the Most High is ruler over the realm of mankind, And bestows it on whom He wishes, And sets over it the lowliest of men." Dan 4:24-note this is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord the king: Dan 4:25-note that you be driven away from mankind, and your dwelling place be with the beasts of the field, and you be given grass to eat like cattle and be drenched with the dew of heaven; and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes. Dan 4:32-note and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you, until you recognize that the Most High is

ruler over the realm of mankind, and bestows it on whomever He wishes.' Dan 4:34-note "But at the end of that period I, Nebuchadnezzar, raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation. Dan 5:18-note "O king, the Most High God granted sovereignty, grandeur, glory, and majesty to Nebuchadnezzar your father. Dan 5:21-note "He was also driven away from mankind, and his heart was made like that of beasts, and his dwelling place was with the wild donkeys. He was given grass to eat like cattle, and his body was drenched with the dew of heaven, until he recognized that the Most High God is ruler over the realm of mankind, and that He sets over it whomever He wishes. Dan 7:25-note 'And he will speak out against the Most High and wear down the saints of the Highest One, and he will intend to make alterations in times and in law; and they will be given into his hand for a time, times, and half a time. Mark 5:7 and crying out with a loud voice, he said^, "What do I have to do with You, Jesus, Son of the Most High God? I implore You by God, do not torment me!" Luke 1:32 "He will be great, and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; Luke 1:35 And the angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy offspring shall be called the Son of God. Luke 1:76 "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; Luke 6:35 "But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. Luke 8:28 And seeing Jesus, he cried out and fell before Him, and said in a loud voice, "What do I have to do with You, Jesus, Son of the Most High God? I beg You, do not torment me." Acts 7:48 "However, the Most High does not dwell in houses made by human hands; as the prophet says: Acts 16:17 Following after Paul and us, she kept crying out, saying, "These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation." Heb 7:1-note For this Melchizedek, king of Salem, priest of the Most High God, who

met Abraham as he was returning from the slaughter of the kings and blessed him,


Lord, Master, Owner
Our Strong Tower - Pr 18:10, Ps 9:10, 20:1, 7




Definition of Adonai - Adonai is more than a name - Adonai speaks of relationship - God's total possession <> my total submission Ge 15:2 First Use in Bible

Extent of Adonai's Ownership and Rule Dt 9:26 over Israel & Egypt Ps 2:1, 2, 3, 4 over nations, kings and rulers of the earth ("Adonai gave" Da 1:2) Ps 8:1,6, 7, 8 over the earth, man, all creatures

Application of "Adonai" 1Co 6:19-note, 1Co 6:20note Jesus is Lord! Believers are not their own! (cp Titus 2:14-note) Is He your Lord? Is He the One to whom you give your highest allegiance? Is He the One Who directs your life? The Name Adonai challenges the every person who calls God "Lord" to be willing live in a way that demonstrates His Lordship! In other words, the declaration "He is Lord" must be not only with our lips but also with our life! A dangerous deception is to call Him "Lord, Lord" but then to refuse to submit to him in loving obedience. Mt 7:21-note, Mt 7:22, 23-note Jesus Frightening Warning "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven; but he who does (present tense = habitually = speaks of direction not perfection. Speaks of obedience as a servant would obey their "master" or adonai) the will of My Father Who is in heaven. Many (not just a few!) will say to Me on that day, 'Lord, Lord (second time they appeal to His lordship!), did we not prophesy in Your name, and in Your name cast out

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Abram addressed God as Adonai or Master - the Master has the right of possession and the one possessed is charged with submission to God, his Master (cp Ge 15:1, 2, 3, 4, 5, 6). Abram's Example - Abram had victory over his enemies, understanding El Elyon brought about the victory (Ge 14:22). In Ge 15:2 he acknowledges God's lordship over him - Abram understood master-servant relationship - He knew duty of master = protect, provide for his slave - He knew that the duty of the master = give directions Scripture teaches that bondslaves fared better than hired servants (cp Dt 15:12-18 - see note)

Ps 37:12, 13 over the wicked & righteous Ps 97:5 over the mountains Ps 114:7 over the earth (cp Josh 3:11, 13) Ps 135:5 over all gods Malachi 1:6
'A son honors his father, and a servant his master (adon). Then if I am a father, where is My honor? And if I am a master (adon), where is My respect?' says the LORD of hosts to you, O priests who despise My name (by offering defiled food at His altar Mal 1:7). But you say, 'How have we despised Thy name?' (Note how chapter ends "I am a great King..." Mal 1:14)!

Even as a son honors his father and a servant his master, Adonai has the right to expect respect & obedience. The priests brought reproach upon His name by failing to

ADON ADONAI Adon (singular form). Means master, lord. Adon can refer to men (most uses) or God. Adonai only refers to God. Pious Jews refuse to pronounce the name Jehovah (Yahweh) when reading the OT - when they come to the Name Jehovah, they will read it as "Adonai". In the Septuagint (LXX) Adonai (and Jehovah) are translated with the same Greek noun kurios (see word study) which signifies sovereign power, supreme authority, absolute ownership. In the NT, Jesus is referred to <20 times as Savior (soter) and over 700 times as Lord (kurios)! When the two titles are mentioned together, Lord always precedes Savior Adonai (plural form composed of Adon + "ai" = my) literally = "my Lords", usually translated "my Lord" or "Lord" (capital "L" followed by small letters. Contrast Jehovah which is rendered in all caps [LORD] in NAS, ESV, KJV). The plural form Adonai is said to be a plural of majesty like Elohim (although some say the plural form of both

acknowledge His ownership of all that exists. In Short... ADONAI IS OWNER OF ALL THAT EXISTS! And so we pray... Nu 14:17 ><>><>><> ADONAI SIGNALS A CALL TO SERVICE Illustrations... Moses, Joshua, Isaiah, Jeremiah Exodus 4:10 Moses called Jehovah "Adonai"
His hesitation to obey the call of God eventually ended when he acknowledged God as Adonai, or Lord (Ex4:10, 11-18). When Moses admitted his position as a slave (bondservant) and Gods position as Master there was only one viable option--to obey. When Moses called God Adonai, he acknowledged that it was not his place as the slave to choose his work but to heed his Masters directive! May we follow in his footsteps.

demons, and in Your name perform many miracles?' (Notice He does not dispute their claims) And then I will declare to them, 'I never knew you; DEPART (present imperative) FROM ME , YOU WHO PRACTICE (present tense) LAWLESSNESS.' (cp Mt 25:41, 2Th 1:8, 9, 10) Ps 89:50, 51 Bear His reproach = persecution Ps 141:8, 9, 10 Take refuge in Him = protection Ps 119:125 Ask for understanding to know His testimonies = direction Jdg 6:14, 15, 16 God's presence = ensures victory Ps 136:3 Give thanks to the Lord of lords (adonai adonai) (Dt 10:17) Jn 13:13, 14, 15 If we call Him "Lord"... Let us do as Jesus did! Ro 6:16, 17-note Slaves of the one you obey Obey Adonai! Phil 1:21-note To live is Christ, to die is gain Adonai is Master and a master is one who helps

Joshua 5:14 Joshua Prepared for Battle No; rather I indeed come now as captain of the host of the Lord. And Joshua fell on his face to the earth, and bowed down, and said to him, What has my lord (adonai) to say to his

of these names of God points to the truth of the Trinity in the OT). Adon (300 uses in OT) most often refers to men. For ex... 1) Lord of his wife (Ge 18:12) 2) Of polite address (Ge 23:6) 3) Lord of a slave (Ge 24:12) 4) Lord of property (Ge 42:30) 5) Lord of house (Ge 45:8) 6) Title of veneration (Nu 11:28) 7) As a court term (1Sa 26:17) R C Sproul - "Suffix ai intensifies the meaning of the word (Adon), so that Adonai means the supreme Lord, the Lord of all. This word stresses the sovereignty of God as All-ruler" Adonai - Depicts Sovereign Master and implies a submissive servant. Servant can depend on Master to be faithful in provision, protection, direction. (even as OT slaves - see Dt 15:12, 13, 14, 15, 16, 17-see note) Elohim speaks of God's might and power Adonai speaks of His right to rule over us. Lordship conveys sense

servant? (see Josh 5:13, 14,15) Isaiah 6:1, 8 Isaiah's Call to Ministry Is 6:1 - Isaiah saw Adonai sitting on the throne Is 6:8 - Isaiah heard Adonai's voice - he submitted and responded to His Master's voice declaring "Here I am. Send me!" After seeing Him as the exalted, majestic Adonai He was ready and willing to do His bidding! Am I? Jeremiah 1:5, 6 When Jeremiah is called to ministry, he acknowledges and submits to God ("Lord God") as Adonai = His Lord and Master ><>><>><> ADONAI IS IS JESUS CHRIST Ps 110:1 Jehovah speaks to Adonai, the Messiah = Jesus Christ is Lord ADONAI HE IS LORD OVER... Lk 14:25, 26 Mt 10:34, 35, 36 Over all human relationships Mt 10:38, 39 Over my life/death

order the life of His subject and direct what he should do.
Is God your Adonai, your Master, or are you the "master" of your life (and then you wonder why you get into such "fixes"!)?

Adonai is a Name of God which speaks of relationship. Jehovah's Lordship means He is in total possession of me and I gladly give my unfettered submission to Him as my Lord and my Master.
What area of your life are you holding onto and are unwilling to relinquish to your Master? Your job? Your spouse? Your children? Your "pet" sin? Ask God to open the eyes of your heart to really understand practically what His Lordship means for you personally. He will surely show you.

The truth about Adonai is directly opposed to the modern self centered mindset which in deception and delusion proclaims "I am the master of my own fate, the author of my destiny!" the age old lie pawned off by the devil in Ge 3:1, 2, 3, 4, 5, 6, 7, 8. ALL WILL CONFESS JESUS AS ADONAI Php 2:9, 10, 11-note One day every tongue will acknowledge the Lordship of Jesus Christ regardless of whether they did so during their time on earth.

of complete possession of the servant by the master and complete submission of the servant to the master. In the NT the idea of believers as bondservants (doulos word study) is a reflection of Jesus as Lord or Master. (cp NT's frequent use of this self designation - Ro 1:1-note, Gal 1:10, Titus 1:1-note, 2Ti 2:24-note, Jas 1:1note, Jude 1:1). Adonai always has reference to headship, and to God's purpose of blessing. (A W Pink) Adonai..."signifies ownership or mastership and indicates "the truth that God is the owner of each member of the human family, and that He consequently claims the unrestricted obedience of all." (Nathan Stone) Three characteristics of those who know God as Adonai...
(1) Acknowledge themselves as His servants, understanding Adonai is Owner of all and they are stewards who have been declared worthy by Him to serve and who count it a privilege to serve. (2) Understand Adonai as Master can supply all their needs (Php 4:19-note, cp Ps 68:19), including supernatural empowerment enabling them

Jn 13:13, 14, 15, 16 Jesus' example Lk 6:46 It is possible to mouth the name "Lord" and yet fail to live accordingly. Jesus ask "Why do you call Me, 'Lord, Lord,' (see kurios) and do not do what I say?" (Lk 6:46). It is not enough to give lip service to Christ as Adonai. Faith without works is dead faith, whereas faith that is genuine results in obedience (albeit imperfect in this life).
Can you call Him `Lord', and continually refuse to do what He tells you to do and expect that you will still go to heaven?

If you have not yet done so...

Confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, (and) you shall be saved for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. Ro 10:9, 10-note

May we be so surrendered to Jesus that we like David cry out...

I said to Jehovah, "You are my Adonai. I have no good besides You." Ps 16:2

to serve God. (3) Recognize that they can do whatever Adonai calls them to do (Php 4:13-note).

Lewis Sperry Chafer on the importance of a "Name" in Scripture... Bible names of persons have a meaning, which meaning usually conveys some impression as to the intrinsic character of the one who bore the name. This truth is accentuated by the fact that, when a person acquired some new significance, the name was changed accordinglyAbram to Abraham, Jacob to Israel, Solomon to Jedidiah. God Himself calls Moses and Cyrus by name. The disclosure of character through a name is true of Deity to an absolute degree. God has not only inspired the pages whereon His names appear, but He has announced or revealed His names specifically to men and with special reference to the meaning of these names. In the beginning Adam gave names to all things God had created, but the names of God are self-revealed. Thus the student enters at this point on no field of idle speculation. Far-reaching revelation is involved, and truth concerning God which is disclosed in no other way and by no other means. A large place, therefore, should be given to this source of truth. (Chafer, L. S.. Systematic theology. Originally published: Dallas, Tex: Dallas Seminary Press. 1:261. Grand Rapids, MI: Kregel Publications) Kenneth S Hemphill in his discussion of the implications of Adonai as owner of everything writes that... many of us struggle with this issue of ownership, don't we? From the very first time we understand what mine means, we want to cling to and claim ownership. Take for example two children who are playing together with a toy someone has given to one of them. The children did nothing to deserve the toy. They did not pay for it. Yet as soon as one of the children attempts to play alone with the toy, what happens? The "owner" of the toy snatches it back with a screeching protest, "Mine!" Somehow, all of us have the mistaken notion that we are owners. We claim that we own a house or a piece of land. We also are aware that ownership brings with it frustrations. Ownership rarely proves to be all we expect it to be. We buy a home only to find that we desire a bigger home or another home in a different location. We also discover that ownership is fraught with the constant demand of repair and maintenance. The roof leaks the week before the plumbing backs up. We can be so frustrated with ownership that we are tempted to say that we were much happier when we owned nothing. I've got news for you. You can get out of the business of ownership. Truth is, you're not an owner; you're simply a steward. The Lord is owner of all that exists. I have a practical suggestion that will help you acknowledge this. Sit down during your devotional time, take out a piece of paper and make up a deed signing everything over to God, the rightful owner. Say

Lord, this has never been mine. Somehow I just took over what is yours by creation. I am excited to acknowledge that I am a steward and that you are owner of all the possessions represented on this deed One of my deacons in Norfolk shared with me his personal testimony of the freedom he found when he finally understood that the Lord was the owner of everything. A few weeks after he had signed everything over to the Lord, the Lord's washing machine quit working. He told me that in the past such an event would have created frustration and despair. In this instance, he and his wife simply knelt down in front of the washing machine and said Lord, Your washing machine has broken down. What do You want to do about it? After praying and consulting with a repairman, they determined the Lord needed a new washing machine. They could then thank the Lord that He had provided the resources for them to have a washing machine when so many had less. The understanding that the Lord and Master owns everything helps us to keep life in perspective. Folks, this really is good news. It is a joy to be a steward for the sovereign God of the universe, who has revealed Himself to be holy and righteous. We can rest in the assurance that He is trustworthy and able to provide for our every need. Like Abraham, we will discover that He who has brought us from Ur of the Chaldeans can fulfill His promises in our life. In these days of unprecedented anxiety and fear, we need to discover that God is Adonai. (The Names of God Ken Hemphill- Excellent, Pragmatic Study - Highly Recommended!) ><>><>><> Servant's Relationship to Master - When Americans try to illustrate the master/slave relationship, it is tempting to think in terms typified by the book Uncle Toms Cabin. But because of the abuse of black slaves portrayed in the book, the imagery does not accurately illustrate Gods relationship to us as Adonai. The relationship of slave and master in the Bible was more often one of love and allegiance. In the Jewish relationship, a slave had more privileges than the hired help. A slave could participate in the Temple sacrifices and was a member of the household. The hired help was excluded from these privileges. The servant is assured that his Master has the resources and ability to care for him. As a member of the masters household, the master provides for all the servant needs. The servant need not worry about his basic provision. The servant is assured that help and resources are available for him to carry out his duties as a servant. The master provides what is needed, not only for basic needs, but also for the fulfillment of the tasks assigned to the servant. The servant has the privilege of calling upon his relationship with the Master to get the help he needs. Access to the Master is guaranteed, and is only a prayer away. ><>><>><>

He is Lord - Many are ready to acknowledge God as Elohim, but have a hard time truly given themselves to Him as Adonai. Remembering that Christ is Adonai, calling Him Adonai requires that we give up our self-sufficiency and personal control and give Him complete reign over our lives. Yet, it is only when we know Christ as Adonai that I experience His full sufficiency and power for my life. Jesus stated this truth in Jn 8:31, 32. Paul articulated the difference knowing God as Adonai makes in Ro 6:16, 17-note, Ro 6:18-note. Commitment and unconditional submission to the will of God ought to be the norm for every one of His children. Paul was able to say, For to me, to live is Christ, and to die is gain (Php 1:21-note). Do not write off those who live in this way as the fanatics, the super saints, the ones whose duty it is to live that life because they are called to full-time service of some sort. It is the relationship we all have to God as Adonai! How will you bend your knee and your will to Adonai today? Matthew Henry on Ps 16:2... He recognizes his solemn dedication of himself to God as his God (Ps 16:2): "O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him." Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to Him, and then to stay ourselves upon Him. Adonai signifies My stayer, the strength of my heart. 2. This must be done with our souls: "O my soul! thou hast said it." Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. "Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him." Samson after "doing it his way" finally surrendered to his Master, Adonai, after being imprisoned and blinded by the Philistines... Then Samson called to the LORD and said, "O Lord (adonai) GOD, please remember me and please strengthen me just this time, O God, that I may at once be avenged of the Philistines for my two eyes." (Jdg 16:28) David emphasizes the servant-Master aspect of Adonai in 2Sa 7:20 (cp 2Sa 7:29)... And again what more can David say to Thee? For Thou knowest Thy servant, O Lord (Adonai) GOD! (cp "Moses Thy servant, when Thou didst bring our fathers forth from Egypt, O Lord GOD." 1Ki8:53)


TWOT on Adon... dn. Lord, Lord, Lord, master, owner. No doubt exists about the meaning of this word. The Ugaritic adn means "lord" or "father" and the Akkadian adannu carries a similar meaning, "mighty." In the simple unsuffixed form or when pointed dn, or dna(y), for the first common singular suffix or with other pronominal suffixes, dn usually refers to men. Sarah used it in reference to her husband (Genesis 18:12), Lot used it in addressing the angelic visitors (Genesis 19:2). Abraham's servant repeatedly called his master by it in Genesis 24. The pharaoh of Egypt was called by this title (Genesis 40:1), as well as Joseph his "vizier" (Genesis 42:10). Ruth used it of Boaz before they were married (Ruth 2:13). Hannah addressed Eli the priest by this term (1 Samuel 1:15). Saul's servants called him by the title as well (1 Samuel 16:16). Likewise, officers less than the king, such as Joab, had this appellation (2 Samuel 11:9). In 1 Kings 16:24 there is the unique reading "Shemer, 'owner' of the hill, Samaria." The prophet Elijah bore the title "lord" (1 Kings 18:7). However, there are numerous passages, particularly in Psalms, where these forms, which are the only ones to apply to men, refer to God. Exodus 34:23 combines "the Lord, YHWH, the God of Israel" (hdn yhwh lh yisrl). Deut. 10:17 uses both the singular and plural in the construction "Lord of lords" (dn hdnm; cf. Psalm 136:3). In Psalm 8:1 [H 2] God has the title "YHWH our Lord" (yhwh dnn). The Messiah bears this title in Psalm 110:1. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press or Logos or Wordsearch - Recommended Resource for laymen's study of Hebrew vocabulary) Holman Illustrated Bible Dictionary... Adon, an early word denoting ownership, hence, absolute control...It is applied to God as the owner and governor of the whole earth (Ps. 114:7). It is sometimes used as a term of respect (like our sir) but with a pronoun attached (my lord). It often occurs in the plural. Adonai is, in the emphatic form, the Lord. Many regard this title as the plural of Adon. New Unger's Bible Dictionary... Lord (Heb. Adn), an early word denoting ownership; hence, absolute control. It is not properly a divine title, being used of the owner of slaves (Genesis 24:14, 27; Genesis 39:2, 7, rendered master), of kings as the lords of their subjects (Isaiah 26:13, master), of a husband as lord of the wife (Ge18:12). It is applied to God as the owner and governor of the whole earth (Psalm 114:7). It is sometimes used as a term of respect (like our sir) but with a pronoun attached (my lord). It often occurs in the plural. Adonai (Heb. adnay), emphatic, the Lord; many regard it as the plural of no.

2. It is used chiefly in the Pentateuchalways where God is submissively and reverently addressed (Exodus 4:10, 13; Joshua 7:8) and also when God is spoken of (1Kings 13:9; 1Kings 22:6; etc.). The Jews, out of a superstitious reverence for the name Jehovah, always pronounce Adonai where Jehovah is written. The similar form, with the suffix, is also used of men, as of Potiphar (Genesis 39:2, master) and of Joseph (Genesis 42:30, 33). Adon - 287v in KJV - Gen 18:12; 19:2, 18; 23:6, 11, 15; 24:9f, 12, 14, 18, 27, 35ff, 39, 42, 44, 48f, 51, 54, 56, 65; 31:35; 32:4f, 18; 33:8, 13ff; 39:2f, 7f, 16, 19f; 40:1, 7; 42:10, 30, 33; 43:20; 44:5, 7ff, 16, 18ff, 22, 24, 33; 45:8f; 47:18, 25; Exod 21:4ff, 8, 32; 23:17; 32:22; 34:23; Num 11:28; 12:11; 32:25, 27; 36:2; Deut 10:17; 23:15; Josh 3:11, 13; 5:14; Judg 3:25; 4:18; 6:13; 19:11f, 26f; Ruth 2:13; 1 Sam 1:15, 26; 16:16; 20:38; 22:12; 24:6, 8, 10; 25:10, 14, 17, 24ff, 41; 26:15ff; 29:4, 8, 10; 30:13, 15; 2 Sam 1:10; 2:5, 7; 3:21; 4:8; 9:9ff; 10:3; 11:9, 11, 13; 12:8; 13:32f; 14:9, 12, 15, 17ff, 22; 15:15, 21; 16:3f, 9; 18:28, 31f; 19:19f, 26ff, 30, 35, 37; 20:6; 24:3, 21f; 1 Kgs 1:2, 11, 13, 17f, 20f, 24, 27, 31, 33, 36f, 43, 47; 2:38; 3:17, 26; 11:23; 12:27; 16:24; 18:7f, 10f, 13f; 20:4, 9; 22:17; 2 Kgs 2:3, 5, 16, 19; 4:16, 28; 5:1, 3f, 18, 20, 22, 25; 6:5, 12, 15, 22f, 26, 32; 8:5, 12, 14; 9:7, 11, 31; 10:2f, 6, 9; 18:23f, 27; 19:4, 6; 1 Chr 12:19; 21:3, 23; 2 Chr 2:14f; 13:6; 18:16; Neh 3:5; 8:10; 10:29; Job 3:19; Ps 8:1, 9; 12:4; 45:11; 97:5; 105:21; 110:1; 114:7; 123:2; 135:5; 136:3; 147:5; Prov 25:13; 27:18; 30:10; Isa 1:24; 3:1; 10:16, 33; 19:4; 22:18; 24:2; 26:13; 36:8f, 12; 37:4, 6; 51:22; Jer 22:18; 27:4; 34:5; 37:20; 38:9; Dan 1:10; 10:16f, 19; 12:8; Hos 12:14; Amos 4:1; Mic 4:13; Zeph 1:9; Zech 1:9; 4:4f, 13f; 6:4f; Mal 1:6; 3:1 NAS renders adon as - husbands(1), Lord(4), lord(173), lord's(9), lords(2), master(91), master's(24), masters(5), owner(1). KJV renders adon as - lord 197, master(s) 105, Lord 31, owner 1, sir 1; 335 Adonai - 459x in 444 verses in OT NAS. Almost 300 times Adonai is found in combination with Jehovah and is rendered "Lord God" - Ge 15:2, 8; 18:27, 30, 31, 32; 19:2, 18; 20:4; Ex 4:10, 13; 5:22; 15:17; 34:9; Num 14:17; Deut 3:24; 9:26; 10:17; Josh 3:11, 13; 5:14; 7:7,8; Jdg 6:15, 22; 13:8; 16:28; 2Sa 7:18, 19, 20, 22, 28, 29; 1Ki 2:26; 3:10, 15; 8:53; 22:6; 2Ki 7:6; 19:23; Ezra 10:3; Neh 1:11; 4:14; 8:10; 10:29; Job 28:28; Ps 2:4; 8:1, 9; 16:2; 22:30; 35:17, 22, 23; 37:13; 38:9, 15, 22; 39:7; 40:17; 44:23; 45:11; 51:15; 54:4; 55:9; 57:9; 59:11; 62:12; 66:18; 68:11, 17, 19, 20, 22, 32; 69:6; 71:5, 16; 73:20, 28; 77:2, 7; 78:65; 79:12; 86:3, 4, 5, 8, 9, 12, 15; 89:49, 50; 90:1, 17; 97:5; 109:21; 110:1, 5; 114:7; 130:2, 3, 6; 135:5; 140:7; 141:8; 147:5; Isa 1:24; 3:1, 15, 17, 18; 4:4; 6:1, 8, 11; 7:7, 14, 20; 8:7; 9:8, 17; 10:12, 16, 23, 24; 11:11; 19:4; 21:6, 8, 16; 22:5, 12, 14, 15; 25:8; 28:2, 16, 22; 29:13; 30:15, 20; 37:24; 38:16; 40:10; 48:16; 49:14, 22; 50:4, 5, 7, 9; 51:22; 52:4; 56:8; 61:1, 11; 65:13, 15; Jer 1:6; 2:19, 22; 4:10; 7:20; 14:13; 32:17, 25; 44:26; 46:10; 49:5; 50:25, 31; Lam 1:14, 15; 2:1, 2, 5, 7, 18, 19, 20; 3:31, 36, 37, 58; (Note concentration in Ezekiel- usually in the phrase "Lord God") Ezekiel 2:4; 3:11, 27; 4:14; 5:5, 7, 8, 11; 6:3, 11; 7:2, 5; 8:1; 9:8; 11:7, 8, 13, 16, 17, 21; 12:10, 19, 23, 25, 28; 13:3, 8, 9, 13, 16, 18, 20; 14:4, 6, 11, 14, 16, 18, 20, 21, 23; 15:6, 8; 16:3, 8, 14, 19, 23, 30, 36, 43, 48, 59, 63; 17:3, 9, 16, 19, 22; 18:3, 9, 23, 25, 29, 30,

32; 20:3, 5, 27, 30, 31, 33, 36, 39, 40, 44, 47, 49; 21:7, 13, 24, 26, 28; 22:3, 12, 19, 28, 31; 23:22, 28, 32, 34, 35, 46, 49; 24:3, 6, 9, 14, 21, 24; 25:3, 6, 8, 12, 13, 14, 15, 16; 26:3, 5, 7, 14, 15, 19, 21; 27:3; 28:2, 6, 10, 12, 22, 24, 25; 29:3, 8, 13, 16, 19, 20; 30:2, 6, 10, 13, 22; 31:10, 15, 18; 32:3, 8, 11, 14, 16, 31, 32; 33:11, 17, 20, 25, 27; 34:2, 8, 10, 11, 15, 17, 20, 30, 31; 35:3, 6, 11, 14; 36:2, 3, 4, 13, 14, 15, 22, 23, 32, 33, 37; 37:3, 5, 9, 12, 19, 21; 38:3, 10, 14, 17, 18, 21; 39:1, 5, 8, 10, 13, 17, 20, 25, 29; 43:18, 19, 27; 44:6, 9, 12, 15, 27; 45:9, 15, 18; 46:1, 16; 47:13, 23; 48:29; Da 1:2; 9:3, 4, 7, 9, 15, 16, 17, 19 (Note concentration in Daniel's great prayer see Daniel 9 Commentary); Hos 12:14; Amos 1:8; 3:7, 8, 11, 13; 4:2, 5; 5:3, 16; 6:8; 7:1, 2, 4, 5, 6, 7, 8, 8:1, 3, 9, 11; 9:1, 5, 8; Obad 1:1; Mic 1:2; 4:13; Hab 3:19; Zeph 1:7; Zech 4:14; 6:5; 9:4, 14; Mal 1:12, 14. NAS renders adonai as - Lord(456), lord(1), lords(2). Girdlestone's Synonyms of the OT... The word usually rendered 'Lord,' or 'my Lord,' is Adonai (< ,H136>). This is a special form of Adon, a word which signifies Master, and which exactly answers to the Greek kurios (see word study). Adon is sometimes rendered Sir in the A. V., as in Gen. 43:20KJV; Owner, as in 1Ki 16:24; but generally Master, as in Ge 24:9. The plural form (of Adon) Adonim and its plural construct form Adonei are used in the same sense; but when the word is applied to God, the form Adonai is adopted. The termination of the word (-ai), as in the case of Shaddai; may mark an ancient plural form, but this is uncertain. In the A. V., as in other versions, Adonai is frequently rendered 'my Lord.' The title indicates the truth that God is the owner of each member of the human family, and that He consequently claims the unrestricted obedience of all. It is first used of God in Gen. 15:2, 8, and 18:3, &.c. It is rare in the Pentateuch and historical Books, but frequent in the Psalms, Isaiah, Jeremiah, Ezekiel, Daniel, and Amos. The words which we read in the 110th Psalm and the first verse, if literally translated, would run thus:'Jehovah said unto my Master sit thou on my right hand until I make thine enemies thy footstool;' and our Saviour's comment might be rendered, 'If David call him Master, how is he his Son?' The expression 'the Lord God,' which first occurs in Gen. 15:2, and is frequently found in the O. T., especially in the prophetical Books, is literally 'my Lord Jehovah.' When we meet with the title 'Lord of Lords,' as in Deut. 10:17, the words are literally 'master of masters,' i.e. Divine master of all those who possess or obtain authority. In the Psalms and elsewhere there is found that significant title which the apostle Thomas gave to the Lord Jesus when he had optical and sensible demonstration that He was risen from the dead. Thus in Ps. 35:23, the sacred writer uses the double title Elohai and Adonai, 'my God and my Lord;' and in Ps. 38:15, we find

Adonai Elohai, 'my Lord, my God.' The claim upon man's service which is set forth in the title Adonai is well illustrated by Mal. 1:6, where Jehovah says, 'A son honours his father, and a servant his master (or masters); if, then, I be a father, where is mine honour? and if I be a master (Adonim ), where is my reverential fear?' J M Boice commenting on "Jesus Christ is Lord" in Phil 2:11 asks... Why is the name Lord the name that is above every name? Why not any one of the other titles? Or why not another name entirely? These questions have several answers, but the most important is that the title identifies the Lord Jesus Christ with God. The truth is easily seen in both the Greek and Hebrew usage of the word. The Greek word for Lord is kurios, the word used by citizens of the Roman empire to acknowledge the divinity of Caesar. This title was never used of the emperors until they were thought to be deified through a religious ceremony; therefore, it was used as a divine title. Within the empire there was a test phrase used to check the loyalty of the people. It was Kyrios Kaiser, and it meant Caesar is Lord. Christians who would not say these words were later singled out from pagans and executed. In those days when a Christian insisted that Jesus is Lord he meant that Jesus, not Caesar, is divine. The same meaning is present when the word occurs in Hebrew, only more so. The Hebrew word is Adonai. It is a title somewhat like our sir, but it assumed an extraordinary importance in Hebrew speech because in practice it replaced the personal name of God, Jehovah. No Jew pronounced the word Jehovah, even when reading the Bible. Instead he said, Adonai. (Boice, J. M.. Philippians : An Expositional Commentary. Grand Rapids, Mich.: Baker Books) Preacher's Outline and Sermon Bible on Adon/Adonai... a. When the title lord or master was used to address men, at least three things were meant. It was a title of authority: the king held authority over the citizens; the land owner had authority over the slave (Genesis 45:8). It was a title of submission: the citizen was subject to the king, and the slave was subject to the land owner (Genesis 24:9-12). It was a title of honor: the title showed respect and acknowledged a person's position or achievement (Genesis 18:12; Genesis 32:18). b. When the title Lord or Master was used to address God, at least four things were meant:

First, God's sovereign position. The Lord is the Sovereign Ruler and Supreme Master of the universe. He is the Lord who holds the highest position within the universe: He is before all, above all, and over all. He (Adonay) is "God of gods, and Lord of lords" (Deut. 10:17). He is "the Lord of all the earth" (Joshua 3:11; Psalm 8:1). Second, God's supreme authority. The Lord is the Supreme Master over the whole universe. He rules as He wills, rules according to His own purposes and pleasure. The Lord does not hold authority just like all other authorities upon earth and throughout the universe. The Lord is the One Supreme Authority who rules, governs, and executes justice as He sees fit, rewarding the obedient and punishing the disobedient (cp. Hosea 12:14). Third, God's right to demand submission or obedience. The Lord is the Supreme Master over all beingsthe Creator and Sovereign Lord over allboth visible and invisible. Therefore, He alone has the right to demand obedience and submission. We owe our lives to the Sovereign Lord and Supreme Master of the universe; consequently, we should give our lives to Him, totally subject ourselves to His control and rule (Isaiah 6:1, 8-11; Joshua 7:8-13). Fourth, God's power to provide. The Lord is the One who can provide all things for His servant; the One who can meet all the needs of His dear follower, both his spiritual and physical needs (cp. Genesis 15:2; Genesis 44:10, 11, 12). (Preacher's Outline and Sermon Bible) Ps 97:5 Lord (adon) of the whole earth Adam Clarke... adon col haarets, the Director, Stay, and Support of the whole earth. The universal Governor, whose jurisdiction is not confined to any one place; but who, having created all, governs all that he has made. Zech 4:14 Then he said, "These are the two anointed ones who are standing by the Lord (Adon) of the whole earth." Seiss Comments on Zechariah... When Jerusalem was conquered and its people carried away captive to Babylon, the Most High took the name of "the God of heaven." (Da 2:18, 28, 37, 44, &c.) When they came back to rebuild the temple, and repossess their land, and reestablish their holy state, God was again called "the Lord of the whole earth." (Zech. 4:14.) But when He is styled Lord of the earth, the word is Adon, Master, and not Jehovah. It would, therefore, seem to be a theocratic title, having relation to a divine nationality and government upon the earth. The Apocalypse: A Series of Special Lectures on the Revelation of Jesus Christ.

Larry Richards... There are several different words for "god" used in the psalms. Adon (13x in 12v times) and Adonai (52 times) indicate Master. El (69 times) and Elohim (342 times) are the Middle Eastern culture's general words for the deity. But the name that occurs most often in the psalms, some 678 times in the 150 poems, is Yahweh, the personal name of God whose meaning was first explained to Moses (Ex. 3). That name, God's covenant name, emphasizes the living presence of God with, and for, His people. It was as Yahweh that God released His people from slavery in Egypt. It was as Yahweh that He parted the Red Sea, provided Israel with manna as their daily bread, and shattered the power of the Canaanites before Joshua's armies. It was as Yahweh that God settled Israel in the Promised Land, gave them a Law to live by, and promised to bless them. It is Yahweh the everpresent, ever-faithful, and ever-caring God that we meet in the Psalms. And it is through the Psalms that we sense God is Yahweh for us. (Bible Reader's Companion) Adon - 13x in 12v in the Psalms - Ps 8:1, Ps 8:9, Ps 12:4 (of man), Ps 45:12 (of men), Ps 97:5, Ps 105:21 (of men), Ps 110:1, Ps 114:7, Ps 123:2 (of men), Ps 135:5, Ps 136:3 (2x) Ps 110:1 "Jehovah says to my Adon" - Here Adon refers to the Messiah and Poole comments that... The Hebrew word Adon is one of God's titles, signifying His power and authority or lordship over all things, and therefore is most fitly given to the Messias, to whom God hath delegated all his power in the world, Mt 28:18. (Matthew Poole's Commentary on the Holy Bible) Ps 114:7 Tremble, O earth, before the Lord (Adon), Before the God of Jacob, Spurgeon Let the believer feel that God is near, and he will serve the Lord with fear and rejoice with trembling. Awe is not cast out by faith, but the rather it becomes deeper and more profound. The Lord is most reverenced where He is most loved. Ps 135:5 Our Lord (Adonim) is above all gods. Phillips... He was "Our Adonim," our Lord. The word Adonim is seldom used of man. It is the plural of Adon (which signifies the Lord as ruler in His relationship to earth) and because it is plural it carries the thought of that rulership to a greater degree. Adonim is especially the Lord who rules His own. (The John Phillips Commentary Series Exploring Psalms, Volume Two)

Holman Bible Dictionary... The Hebrew word adon, lord, is used more than 300 times in the Old Testament for a humans rule over another person. This is to be distinguished from baal (also lord) in that adon represents a personal relationship of the subjection of one person to another, while baal designates the owner of things, including slaves and women. See Baal. At times persons would address someone of equal social status as lord out of respect Matthew Henry... He is Lord-Adonai, the basis and foundation on which the world is founded and fastened, the ruler and governor of all, that one Lord over all (Acts 10:36) that has all power committed to him (Mt 28:18) and is to reign over the house of Jacob for ever, Lk 1:33. SUMMARY ON ADONAI Anchor Bible Dictionary... One of the various names of God in the Hebrew Bible. The term is derived from Heb dn (lord), which in the biblical text refers both to the deity and to human rulers. Adonai is a modified form of the plural of dn: it bears the first-person suffix my and has been vocalized in a slightly different manner than my lords, receiving a lengthened final a. Although based on a plural, it is usually translated into English as my lord or simply Lord. Adonai appears in the MT both as a title in its own right and as a substitute for the personal name of God, Yahweh. In order to preserve the sanctity of the Name, the Masoretes placed the vowel letters of Adonai underneath the consonants of Yahweh. This common substitution technique, called qere/kethib (read/written), clues readers to pronounce the Name as Adonai. In cases in which Adonai already appears, the hybrid form is read Elohim. The RSV renders the substitution form as LORD (with all letters capitalized) while Adonai itself is translated Lord (with only the first letter capitalized). (Freedman, D. N. The Anchor Yale Bible Dictionary. 1:74. New York: Doubleday) Ryrie has this note on Adonai... Like Elohim, Adonai is a plural of majesty. The singular means lord, master, owner (Ge 19:2; 40:1; 1Sa 1:15). It is used, as might be expected, of the relationship between men (like master and slave, Exod. 21:16). When used of Gods relationship to men, it conveys the idea of His absolute authority. Joshua recognized the authority of the Captain of the Lords hosts (Josh. 5:14), and Isaiah submitted to the authority of the Lord, his Master (Isa 6:1, 8, 9, 10, 11). The New Testament equivalent is kurios, lord. (Ryrie, C. C. Basic Theology: A Popular Systemic Guide to Understanding Biblical Truth. Chicago, Ill.:

Moody Press) C I Scofield on Adon/Adonai... (1) The primary meaning of Adon, Adonai, is Master, and it is applied in the Old Testament 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, master, may illustrate the former; Ge 18:12, lord, the latter). Both these relationships exist between Christ and the believer (Jn 13:13, master; 2Co. 11:2, 3, husband). (2) Two principles inhere in the relation of master and servant: (a) the Masters right to implicit obedience (Jn 13:13; Mt. 23:10; Lk 6:46); (b) the servants right to direction in service (Isa 6:8, 9, 10, 11). Clear distinction in the use of the divine names is illustrated in Ex. 4:1012. Moses feels his weakness and incompetency, and Moses said unto the Lord [Jehovah], O my Lord [Adonai], I am not eloquent, etc. Since service is in question, Moses (appropriately) addresses Jehovah as Lord. But now power is in question, and it is not the Lord (Adonai) but Jehovah (Lord) who answers (referring to creation power)and Jehovah said unto him, Who hath made mans mouth? Now therefore go, and I will be with thy mouth. The same distinction appears in Josh. 7:811. (Scofield Reference Bible) Robert Lightner comments on Adon/Adonai... When used to refer to individuals, the word (adon) speaks of an intimate and personal relationship. For instance, the word is used to refer to the master of a slave and the husband of a wife, thus connoting the idea of authority, love, and faithfulness. Two truths are evident from the use of the word in the master-slave relationship. The Master has a right to expect obedience. In OT times, slaves were the absolute possession of their master and had no rights of their own. Their main objective was to fulfill the wishes of their master. Slaves had a relationship and responsibilities that were different from that of hired servants. For example, hired servants could quit if they did not like the orders of their master. In contrast, slaves had no other option but to obey their master (see Ge 24:1-12). The call of Moses serves as another illustration. His hesitation to obey the call of God eventually ended when he acknowledged God as Adonai or Lord ("Then Moses said to Jehovah, "Please, Adonai, I have never been eloquent..." Ex 4:10, 11-18). When Moses admitted his position as a slave and Gods position as the Lordthe Masterthere was only one viable optionto obey. When Moses called God Adonai, he acknowledged that it was not his place as the slave to

choose his work; he had to heed his Masters directives... When the prophet (Isaiah) heard the voice of the Lord [Adonai] (Isa 6:8), he said, Here am I. Send me! Isaiah was ready and willing to do the bidding of his Master... The slave may expect provision. Slaves usually did not worry about their daily affairs. This is because it was the masters business to provide food, shelter, and the other necessities of life. Since slaves were the possession of their master, their needs became the responsibility of the master to fulfill. Obedience was the only condition for this provision. This truth is marvelously displayed in the life of Paul, who considered himself a bondslave of Christ. The apostle reflected a true servants heart when he assured the Philippians that God, their Master, would supply all their needs (Phil. 4:19). Only obedient slaves can expect such provisions from their master. The master is also responsible to manage the affairs of his slaves, for their work is the masters bidding. So it is with God as our Adonai, or Lord. When we are willing to be His obedient servants, He will give us direction in our service for Him. Consider, for example, Moses. At one point in his life he tried to serve God in his own strength and in his own way, and he failed miserably. Forty years later when Moses admitted that he could not serve God in his own power, the Lord saw fit to use him as the leader and liberator of His people. (Lightner, R. P. The God of the Bible and Other Gods: Is the Christian God Unique among World Religions?. Grand Rapids, MI: Kregel Publications) (Bolding added) Ps 44:23 Arouse Yourself, why do You sleep, O Lord? Awake, do not reject us forever. Wiersbe comments that "Lord" (Adonai) is the name that declares that He is Owner and Master of all, including the nations of the world. It is sometimes translated Sovereign Lord (NIV) (Adonai Jehovah; 2Sa. 7:18, 19, 20). He is Lord [Adonai] of all the earth (Ps 97:5), and the earth should tremble at the presence of the Lord [Adonai] (Ps 114:7). (Wiersbe, W. W. Be Worshipful. Colorado Springs, Colo.: Cook Communications Ministries) (Bolding added) Ps 16:2 I said to the Lord, You are my Lord; I have no good besides You. (Ps 16:2). R C Sproul comments on "Lord"... In confessing Christ as Lord, the Apostles Creed echoes the primary confession of faith of the apostolic church. The first creed was the simple statement, Jesus is Lord. The title Lord is the most exalted title given to Jesus. In the culture contemporary with the New Testament, the title kurios (lord) had various usages. It was sometimes merely a polite form of address, as in the greeting, Dear sir. It also designated a slave owner or master. The apostle Paul refers to

himself as a slave (doulos) of the Lord (kurios) Jesus Christ. The slave lord purchased, owned, and governed his slaves. This connotation is used in a figurative sense frequently in the New Testament. The title lord was used in a more exalted sense to refer to those of imperial power and authority. The church faced a crisis when it was required to recite the formula Kyros Kaisar ("Caesar is Lord") in giving a loyalty oath to the emperor. The imperial title was filled with theological and religious connotations. Cullmann points out: According to the ancient view, lordship over the world empire indicates lordship over the cosmos. Hence many Christians chose to die rather than utter the loyalty oath. This refusal to call Caesar lord did not come out of revolutionary civil disobedience, but from reluctance to render to Caesar that which did not properly belong to him. Absolute authority, dominion, and power belonged to Christ, who alone reigns as cosmic Lord... The Greek translation of the Old Testament (the Septuagint) used the term kurios to translate the Hebrew word Adonai, which was a title for God Himself. The Hebrew word Yahweh, which was the ineffable name of God, was too sacred to be used frivolously, even in worship. When a public reader came to Yahweh in the liturgy, the substitute word pronounced in its place was Adonai. Adonai was the title that indicated Gods absolute authority and power... Psalm 8 begins in the NIV O LORD, our Lord, how majestic is your name in all the earth! A strict rendering from the Hebrew would be, O Yahweh, our Adonai, how excellent. . . . Yahweh is the name of God; Adonai is the title of God. This would be compared somewhat with the expression, President Woodrow Wilson. Woodrow was Wilsons name; President was his title, which indicated his role or function... That Jesus is objectively the Lord is a common assertion of the New Testament. He is the imperial authority of the entire creation. His authority has cosmic proportions. But the creed confesses not only that he is the Lord, but that he is our Lord. At the heart of the Christian faith is the believers personal submission to the authority of Gods exalted King. The confession is, in itself, meaningless. Jesus said, Many will say to me on that day, Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles? Then I will tell them plainly, I never knew you. Away from me, you evildoers! (Matt. 7:22, 23). To say Lord and mean all that it implies cannot be done apart from the Holy Spirit. (Sproul, R.. Renewing Your Mind : Basic Christian Beliefs You Need to Know. Grand Rapids: Baker Books) (Bolding added) Boice comments Adonai can designate an earthly Lord as well as God. So when the psalmist says, as he does, I said to the Lord [Jehovah], You are my Lord [Adonai], he is saying that the God of Israel is his master. That is, God is not only the strong, powerful God in whom he can take refuge ("El" in Ps 16:1) but also the one who is able toand doesorder his life and direct what he should do. We have an equivalent of this in our common New Testament: way of speaking

when we say that Jesus is our Lord and Savior. Savior corresponds to el, since it is as the Strong One that Jesus saves us. Lord is the equivalent of Adonai. It means that Jesus is also Master of our lives. Is Jesus your Lord and Savior, your Master? If he is, you should be able to say, as David does, apart from you I have no good thing. (J M Boice Psalms. Grand Rapids, Mich: Baker Books). (Bolding added) R C Sproul writes that... Yahweh focuses on Gods self-existence and the fact that only God has life in himself. Often in our Bibles this word is written Lord, or occasionally God, with all capital letters. When we encounter the word Lord, typeset in upper- and lower-case letters, the Hebrew term behind it is Adon, which means Master. The addition of the suffix ai intensifies the meaning of the word, so that Adonai means the supreme Lord, the Lord of all. This word stresses the sovereignty of God as All-ruler...When the Christian stands before Almighty God he or she stands before absolute authority over life. Adonai authority empowers faith, hope, and service for a sinful human being. (Sproul, R. Vol. 3: Before the face of God : A daily guide for living from the Old Testament). (Bolding added)


NATHAN STONE - ADONAI THE NAMES OF GOD we have studied so far have been Elohim, translated "God" in our Bibles; Jehovah, translated "LORD"; and "El-Shaddai," translated "God Almighty" or "Almighty God." These names have related rather to the Person of God--the power and glory of His Being, as in Elohim; the expression of Himself as a God of righteousness, holiness, love and redemption, as in Jehovah; and as a beneficent and bountiful Bestower of powers, gifts, blessings, and fruitfulness for service, as seen in El-Shaddai. While these names do imply or demand a responsibility on the part of man to conform to the Being in whose image he is made, the name under consideration in this chapter makes a definite claim upon man's obedience and service. The name Adonai is translated in our Bibles by the word Lord in small letters, only the first of which is a capital. Used as a name of God, Adonai occurs probably some 300 times in the Old Testament. It is significant that it is almost always in the plural and possessive, meaning my Lords'. It confirms the idea of a trinity as found also in the name Elohim. This is still further confirmed by the fact that the same word is used of men some 215 times and translated variously "master," "sir," and "lord," but for the most part, "master," as throughout Genesis 24, where Eliezer, the servant of Abraham, speaks of "my master Abraham," and over and over again says, "Blessed be Jehovah God of my master Abraham." It is important to notice, too, that the same word Adonai is translated a number of times by the word "owner." But, used of men,

it is always in the singular form, adon. Only of God is it in the plural. The suggestion of the Trinity in this name is still more strikingly confirmed by its use in Psalm 110, in these words: "The Lord said unto my Lord," or "Jehovah said unto my Adoni, Sit thou on, my right hand, till I make thine enemies thy footstool." The Lord Jesus in Matthew 22:41-45 (as also Peter, Acts 2:34, 35; and Heb 1:13; 10:12, 13) refers this striking passage to Himself. How significant then that David, speaking of but one member of the Trinity, should use here not the plural Adonai, but the singular form Adoni: "Jehovah said unto my Adoni," that is to Christ, the second Person of the Trinity! The name Adonai, while translated "Lord," signifies ownership or mastership and indicates "the truth that God is the owner of each member of the human family, and that He consequently claims the unrestricted obedience of all." The expression, "Lord of lords," in Deuteronomy 10:17, could be rendered "Master of masters." An illustration of this name as a claim upon man's obedience and service is found in Malachi 1:6: "A son honors his father, and a servant his master: if then I be a father, where is mine honor? And if I be a master, where is my fear? Saith Jehovah of hosts" And in Job 28:28 it is declared that the fear of Adonai (the Lord, the Master) is wisdom.


The use of this name Adonai in the Old Testament plainly reveals the relationship which God sustains toward His creatures and what He expects of them. A glance at a good concordance will give all the instances in which the name occurs. Let us examine a few of them. The first occasion of its use, as with the name EL Shaddai - God Almighty, is with Abraham in Ge 15:2. In the first verse of this chapter it is written: "After these things"--i.e, after his rescue of Lot and his military achievement of the defeat of the four kings and their armies, where it is revealed that Abraham himself was lord or master (adon) of a large establishment-"After these things the word of Jehovah came unto Abram in a vision, saying, 'Fear not, Abram: I am thy shield, and thy exceeding great reward.'" Abram then makes his reply addressing God as Adonai-Jehovah--an acknowledgment that Jehovah is also Master. Certainly Abram understood what this relationship meant; perhaps better than we nowadays understand it, for those were days of slavery. Lordship meant complete possession on the one hand, and complete submission on the other. As already seen, Abraham himself sustained the relationship of master and lord over a very considerable number of souls; therefore in addressing Jehovah as Adonai he acknowledged God's complete

possession of and perfect right to all that he was and had.


But even Abraham, thousands of years ago, understood by this more than mere ownership, more than the expression and imposition of an arbitrary or capricious will. Even in those days the relationship of master and slave was not altogether or necessarily an unmitigated evil. The purchased slave stood in a much nearer relationship to his lord than the hired servant. who was free to come and go as he might wish: In Israel, the hired servant who was a stranger might not eat of the Passover or the holy things of the master's house, but the purchased slave, as belonging to his master, and so a member of the family, possessed this privilege (Ex 12:43, 44, 45; Lev 22:10, 11). The slave had the right of the master's protection and help and direction. Nor was the relationship devoid of affection. In the absence of seed, a slave, Eliezer, is the heir to Abram's entire household. So the psalmist well puts it all when he says: "Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God" (Ps 123:2). "The eyes of all wait upon thee; and thou gives them their meat in due season" (Psalm 145:15). As Adonai, or Master or Lord, God says to Abraham: "Fear not, Abram; I am thy shield and thy exceeding great reward." He can depend upon the faithfulness of the Master. For if a human master can sustain relationships even of affection to a slave and be faithful in provision and protection, how much more the Jehovah-God who is Adonai also to His creatures. There are many examples of the use of this name which well illustrate this truth:

Moses, when commissioned to go to Egypt to deliver Israel, addresses God as Adonai, acknowledging thus God's right to his life and service when he replies: "O my Lord" (that is, Adonai), "I am not eloquent... I am slow of speech" (Ex 4:10). And again he says after God's reply, "O my Lord [Adonai] send someone else." Then God's anger kindled against him, against a servant who seeks to evade his responsibility of carrying out the will of his rightful Lord. For God, who is never a capricious or unjust Master, does not ask what cannot he performed, and never requires a task for which He does not equip His servants. Thus He assures Moses that He will be his sufficiency for the task (Exodus 4:10).

As the eye of a servant looks to the master, so Joshua, in defeat and distress, looks for direction to the Lord God who is his Adonai. When Gideon is called to deliver the children of Israel from the Midianites, he asks: "O my Lord [Adonai], wherewith shall I

save Israel? Behold my family is poor in Manasseh, and I am the least in my father's house" (Jdg 6:15-note). Then God gives answer: "Surely I will be with thee, and thou shaft smite the Midianites as one man."

The name Adonai is found frequently on the lips of David, and in one especially significant passage in this connection (2Sa 7:18, 19, 20), it appears four times in three verses. To David, of humble origin, a shepherd lad, and now king of Israel, God comes and promises to establish his dynasty, his throne, forever. Overcome by this great promise, for he recognizes in it also the promise of Messiah who shall come from his loins, David, king and lord of God's people, calls God his Lord, coupling it with the name Jehovah, He acknowledges his humble origin, his own unworthiness, and the goodness and greatness of God the Adonai who has exalted him, and he says: "Who am I, O Adonai Jehovah? And what is my house, that thou hast brought me hitherto? . . And what can David say more unto thee? For thou, Adonai Jehovah, knows thy servant."

The psalmists, too, make frequent use of the name in its proper significance. It is Jehovah, Adonai, whose name is so excellent in all the earth, who has put all things under His feet (Psalm 8:1). He is the Adonai of the whole earth (Psalm 97:5). The earth is bidden to tremble at the presence of the Adonai. its Lord (Psalm 114:7). Adonai is above all elohim or gods (Ps135:5). As Master or Lord, Adonai is besought to remember the reproach of His servant (Ps89:50). "My eyes are unto thee, O God, the Adonai" (Ps 141:8) says the psalmist as of a servant to his Lord. And he asks Adonai, his Master, to take up his cause and defend him against his enemies (Ps109:21, 22, 23, 24, 25, 26, 27, 28).

The use of this name by Isaiah the prophet is especially significant. It is the vision of God as Adonai which started him out on his prophetical career. One of the most stirring portions of Scripture describes this vision. It was a time of national darkness, for Uzziah, Judah's great king, had died. Uzziah was the prophet's king, therefore his lord and master, and perhaps his hero too, in spite of his tragic end. It is then that the young man experiences one of the most solemn and significant visions of Scripture. In the sixth chapter he tells us, "in the year that King Uzziah died I saw the Lord"Adonai (Isa 6:1-note). His earthly lord and master had died, but what does that matter when the Lord of lords, the Adonai in the heavens, lives and reigns. This Adonai is seated upon a throne too, but high and lifted up, above all earthly lords and monarchs, for this Adonai is also Jehovah of hosts, whose train fills the Temple and whose glory covers the whole earth. This Adonai is surrounded by the fiery seraphim, who not only cover their eyes before their thrice holy Lord, but with their wings are ready instantly to do His bidding. Then after the prophet's confession and

cleansing in preparation for his service, he hears a voice saying: "Whom shall I send and who will go for us?" This call for service comes from Adonai, for this is the name used in verse 8. So prophet after prophet is called and commissioned for service by Adonai, the Lord who claims obedience and service. The shrinking Jeremiah, ordained from before his birth to be a prophet, answers the call to service by saying, somewhat like Moses: "Ah, Adonai Jehovah! Behold, I cannot speak: for I am a child" (Jer 1:6). As with Moses, the Lord of life and service enables His servants to carry out His commands when they yield themselves to Him and obey. He touches the lips of Jeremiah, as of Isaiah, and promises His presence and protection.

In the prophecy of Ezekiel the name Adonai Jehovah occurs some 200 times. It has added significance here in that the name occurs in connection with prophecies not only concerning Israel but concerning the nations round about. It reveals that Adonai claims lordship not only over Israel but, whether they will or not, over all the peoples of the earth. It is, "Thus saith Jehovah who is Adonai," and again and again, "Ye shall know," and "They shall know that I am Adonai Jehovah" (Ezekiel 13:9; 23:49; 24:24; 28:24; 29:16). It is Adonai Jehovah who commands the four winds to breathe upon the dry bones and make them live (Ezekiel 37:9).

The use of this name is especially notable in Daniel 9 where it occurs 11 times in 9 verses (Da 9:3, 4, 7, 8, 9, 15,16, 17, 19). Daniel is living in the land of Israel's captivity, whose king is lord or adon over many nations; but only Jehovah is the Adonai of Daniel and his people. This is a chapter of confession of Israel's faithlessness as God's servant, hence Daniel addresses God as Adonai in his prayer for forgiveness and restoration of the people and Jerusalem. "O Adonai," he cries, "the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments" (Da 9:4, 5). Since it is God as Lord and Master whose will they have disobeyed, it is He to whom they must address their prayer for forgiveness, for acceptance, for restoration. Thus it is in Da 9:19, "O Adonai, hear; O Adonai, forgive; O Adonai, hearken and do: defer not, for thine own sake, O my God" (See related resource: Daniel 9 Commentary notes onsite)

So throughout the OT those who know God as Adonai acknowledge themselves as servants: Abraham, Isaac and Jacob are thus spoken of (Ex 32:13). Over and over

again we read, "Moses, my servant," and "Moses, the servant of the Lord." In the same significant passage in which he addresses God as Adonai, a number of times David the king speaks of himself as "thy servant." "I am thy servant; give me understanding," says the psalmist (Ps 119:125). The word translated servant is also slave. Thus prophets, priests, kings, all God's people acknowledged themselves His servants, recognizing His right to command and dispose of them according to His will as the Lord of their lives, it is this which is suggested by the name Lord or Adonai.


The meaning of Adonai as Lord and Master is carried over into the New Testament. Between two and three centuries before Christ the Hebrew Scriptures were translated into Greek by a group of Jewish translators at Alexandria in Egypt. It is interesting to note that they translated the word Adonai in Genesis 15:2 as "Master." In the Greek it is "Despot." In the New Testament, too, it is the word used of men as lord and master in relationship to servants. It is used hundreds of times of the Lord Jesus Himself. We are said to be not our own; we have been bought with a price. We belong to God who is our Lord and Master. We are therefore bidden to glorify God in body and spirit, which are His (I Corinthians 6:19, 20). Many Scriptures set forth this relationship to God as His servants. We are exhorted to present our bodies as a living sacrifice to God, holy, and acceptable, and this as our reasonable service (Romans 12:1). We are to understand what is the will of the Lord--our Adonai (Ephesians 5:17). And Peter calls us children of obedience to Him who has called us (I Peter 1:14, 15); and He is the Master who has bought us (II Peter 2:1). A striking illustration of this is found in the life of the apostle Paul. He felt himself to be a zealous servant of the Lord God of his fathers even in his first opposition to and persecution of the Church, believing he was doing God great service. The first words that fall from his lips on his conversion are: "Lord [Master], what wilt thou have me to do?" (Acts 9:6). Like a good servant, lie tells its that when it pleased God to reveal His Son in him that he might preach Him among the nations, "immediately he conferred not with flesh and blood," but he went away in complete surrender to he alone with his Lord to prepare himself as quickly as possible to do His will (Gal 1:16, 17). He seems to take even a little pride in emphasizing the Lordship of Jesus Christ by calling himself His bondservant or slave. As such he bore in his body the marks of his Lord Jesus (Gal 6:17). "Christ Jesus, my Lord [my Master, my Adonai], counted me faithful, appointing me to his service" (1Ti 1:12). "1 count not my life dear to myself so that 1 may accomplish my course, and the ministry which I received from the Lord Jesus" (Acts 20:24). Whether we live or die, we are the Lord's (the Master's As in the Old Testament, so in the New, God as Lord is represented as the One who bestows gifts upon and equips His servants for their service. He made some apostles, others prophets, evangelists, pastors, teachers--all for the accomplishment

of His purpose and will in the perfecting of the saints, the work of the ministry, and the edifying of the Body of Christ (Ep 4:11, 12). Having these gifts from our Lord, Paul exhorts us, let us wait on them and minister them, as faithful servants, with diligence (Ro 12:6, 7, 8). God, as Lord, is said to protect, to provide for and sustain His servants. In the Old Testament, Adonai says to Abram, "I am thy shield." He is a rock, a fortress, a deliverer. Luke says of Paul, in great danger: "The Lord stood by him and said, Be of good cheer" (Acts 23:11). Again: "The Lord stood with me and strengthened me" (2Ti 4:17). The Lord delivers His servants from every evil (2Ti 4:18). The grace of the Lord is continually with His servants. It is the Lord who says to Paul, "My grace is sufficient for thee" (2Co 12:9). The Lord directs the service of His servants, opening doors (2Co 2:12), and closing them, too (Acts 16:6). We are exhorted to abound in the work of the Lord for such work is never in vain (1Co 15:58). God's requirements of service and usefulness are clearly set forth in the parables of the Lord Jesus, especially in the parable of the talents (Matthew 25:14-30), and the parable of the pounds (Lk 19:11-27). As Lord, He rewards the faithfulness of His servants and punishes their lack of it. The reward is far more than commensurate with the service rendered. In the parables, the reward is represented in terms of the material, but the real reward is in the realm of the spiritual, of which the material is only a feeble analogy. Even so, the greatness of our reward for faithfulness as servants lies in our increasing apprehension and possession of our Lord Himself. Adonai said to Abram, "I am thy exceeding great reward." Frequently in the Old Testament the Lord is said to be the inheritance, the portion and possession of His people (Nu 18:20; Ps 73:26; 16:5; Ezek. 44:27, 28). So Christ our Lord gave Himself for us and to us. If we are His, He n ours, and He is ours in proportion as we are His. Apart from this, however, there is a day of reckoning for His servants. In the Old Testament, Adonai renders to every man according to his work (Ps62:12). Every servant's work is to be made manifest. The test of fire will prove its worth. If it stands the test,: it will receive a reward, If not, it will be lost (1Corinthians 3:13, 14, 15). "To whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more" (Luke 12:48, ASV) 'It is required in stewards, that a man be found faithful" (1Co 4:2ASV). But since God is Lord of all men whether they acknowledge Him or not, there is a day of reckoning: for all men apart from His servants. Jeremiah calls it the day of Adonai, Jehovah of hosts (46:10). It is day of vengeance, for Adonai the Lord will demand a reckoning from all His creatures. But, thank God that the Lord Jesus Christ will be deliverance and sure in that day for all who have believed on and served Him. It is the Lord Jesus Christ, however, who, though He is our Lord and Master, is the supreme example of the true and faithful servant. He is the ideal servant. It is in Him we realize the full import and blessedness of the relationship that exists between ourselves and God as servant to a Lord. He is revealed in the Old Testament as the Servant. "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him" (Isaiah 42:1). "He shall not fail" (v. 4). "I the

Lord ... will hold thine hand, and will keep thee (v. 6). So the New Testament tells us He took the form of a servant--the same word Paul uses of himself, a bondservant, a slave. He humbled Himself and became obedient unto death (Philippians 2:7, 8). "Lo, I come (in the volume of the book it is written of me,) to do thy will, O God" (Hebrews 10:7). This is in fulfillment of Psalm 40:6-8 where He is spoken of as the slave whose ear is bored, because he loves his master and elects to serve him forever (Exodus 21:6). He said of Himself, "I do always those things that please him" (John 8:29). "Even Christ pleased not himself," says Paul (Ro 15:3). "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many" (Mt 20:28). "I am among you as he that serveth" (Lk 22:27). As a servant He also suffered, being made perfect through sufferings (Heb 2:10). In that wonderful thirteenth chapter of John, He sets Himself forth as our Example as a servant. "Ye call me Master and Lord: and ye say well, for so I am" (Jn 13:13). "I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord (Jn 13:15, 16). He exhorted to faithful service to the end, and spoke of the blessedness of those servants whom the Lord when He comes will find faithful and watching (Lk 12:36, 37). To be servant of the Lord is the greatest liberty and joy of all. Man needs lordship. With faculties and judgments impaired, distorted by sin, original and personal, he needs direction, guidance, authority in this world. Man is born to worship and serve. If he does not serve God, then directly or indirectly he serves the Devil, the usurper of authority. But no man, as our Lord said, can serve two masters-that is, God and the Devil-at the same time. "Know ye not," says Paul, "that to Whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" (Ro 6:16). To be subject to Satan is to be abject. His lordship makes service servile. He has made service degraded and a badge of inferiority. Christ, our Lord, Himself the ideal servant, has invested service with dignity, nobility, liberty, joy. "For he that is called in the Lord, being a servant, is the Lord's freeman" (1Co 7:22). To be the servant of God is eternal life (Ro 6:22). And the faithful servant of the Lord will one day hear those joyful words from the lips of the Lord: "Well done, good and faithful servant . . . enter thou into the joy of thy Lord." (Names Of God Nathan Stone Books. 1944 Moody Publishers)


What's in a Name - Strength for the Journey From Hebrew for Christians - Adonai

Music related to Adonai... Paul Wilbur - Praise Adonai Paul Wilbur - Praise Adonai YouTube - Lord I Lift Your Name On High (worship video w- lyrics) YouTube - You Are Lord By Micah Stampley YouTube - Hillsong - You are You are Lord YouTube - Hillsong United - Lord of Lords - With Subtitles-Lyrics YouTube - Shout to the Lord YouTube - SHOUT TO THE LORD YouTube - Here I am to Worship (worship video w- lyrics) YouTube - Twila Paris - We Bow Down (You are Lord of Creation and Lord of my life...) YouTube - Twila Paris - We Will Glorify YouTube - He is exalted YouTube - WHAT A MIGHTY GOD WE SERVE YouTube - MY LIFE IS IN YOU LORD! Sermons Related to Adonai You Are My Lord - original song from Valley Bible Church Mark 8:34-38 Who Owns Your Life? - Ray Pritchard Mark 8:34-36 Who's the Boss? - Ray Pritchard

(Genesis 16:13)





Why study God's Names? Da 11:32b "...the people who know their God will display strength and take action." (Daniel 11:32 Valiant for Truth)

How does Sarai respond to God's delay in giving a child? Ge 16:2 Sarai said to Abram "Now behold the LORD has prevented me from bearing children. Please go in to my maid (Hagar) perhaps I will obtain children through her" and Abram listened to the voice of Sarai" Sarai misinterpreted God's delay as denial (we all have this tendency when God doesn't answer immediately in our timing) and took matters into her own hands. (Pr 3:5, 6 is a good antidote for divine delays) A: God's delays are not God's denials Biblical waiting is not a passive response to decision makingit is faith in action. It is active trust in God and what He is able to provide. Wiersbe... Genesis 16:7 Ge 16:7 "Now the Angel of the LORD found her by a spring of water in the wilderness, by the spring on the way to Shur." The Hebrew word for "found" refers to finding someone or something that is lost or misplaced. Certainly Hagar must have felt both "lost" and "misplaced". Alone in a barren desert wilderness, pregnant with a child because of another person's willful desire...but she was not alone and the "Angel" found her. This is where He often finds many of us - alone and in the wilderness. But rest assured He will find you. And He knows all about our past as well as our future Even though He asked Hagar where she had come from and where she was going, the Omniscient, Omnipresent God already knew the answers and yet He still cared to show her personal comfort in her affliction. (Ge 16:8)

What does El Roi watch over? Jeremiah 1:12 Jehovah assures Jeremiah... "I am watching over My word to perform it." Because El Roi watches over His Word, He is able to perform what He promises. If we truly appropriate this truth, there is nothing that can happen to us that we cannot be at absolute peace about. Who is described below? Exodus 3:7 (7) The LORD said, "I have surely SEEN (ra'ah) the affliction of My people who are in Egypt and have given heed to their cry because of their taskmasters for I AM AWARE (Hebrew means "intimately acquainted with) of their sufferings. (notice Who is speaking in Ex 3:2) Is this not a clear description of El Roi the God Who sees all and is therefore fully aware of the suffering of His chosen ones? (See Spurgeon's devotional) Note also the interesting parallels: El Roi is derived from "ra'ah". And "affliction" is same word used to describe Hagar's affliction (Ge 16:11).

Review of 2 of His Names Elohim: He is the Creator and did not create me by accident but to have purpose and meaning in my life - ultimately to give Him glory Isa 43:7 Everyone who is called by My name and whom I have created for My glory, Whom I have formed, even whom I have made."

Paul reiterates that Elohim created us for a definite purpose

"We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" (Ep 2:7, 8, 9, 10-

see note)

Workmanship" is Greek word "poiema" (word study)" (English = "poem") those who are now IN CHRIST (see in Christ & n Christ Jesus) are God's masterpieces". You may not feel like a poetic masterpiece", just like Gideon did not feel like a valiant warrior" in (Jdg 6:12-note) but God sees us not for who we were in self but for who have become in Christ and He will continue the good work He began in each of us (Php 1:6-note). So take heart and praise Him as Elohim, Who has made you and given you great worth.

Do not miss the practical lessons here: whenever we run ahead of God, there is trouble. The flesh loves to help God, but true faith is shown in patience (Isa. 28:16). We cannot mix faith and flesh, law and grace, promise and selfeffort...A willingness to wait on the Lord is another evidence that you are walking by faith. When we depend on ourselves, people see what we can do and our testimony is, "Didn't I do well!" When we depend on God, people see what He can do and our testimony is, "Didn't God do well!" Which testimony will you have today?
Facing an impossibility gives us the opportunity to trust God.

which El Roi saw. The point is that God sees your suffering saints. Be consoled. Let us keep "fixing our eyes on Jesus, (our El Roi) the Author and Perfecter of faith, " (He 12:2-note) (Spurgeon's devotional) How MUCH does El Roi SEE? The Power of Your Love Shur means "wall' so in a sense Hagar had her "back against the wall" as we commonly say when we find ourselves in difficult, stress filled circumstances. A: Hagar ("flight") ran away from Sarai but ran into God. How many of us running away from some oppressive situation, some bad memory, some unfair treatment, etc, have "run into God"? "The LORD is good, a stronghold in the day of trouble and He knows those who take refuge in Him." (Nahum 1:7) Related Topic: Observe Scriptures on God as our Refuge (In NASB) - Ps 64:10, Zep 3:12, 2Sa 22:3 22:31 Ps 2:12, 5:11, 7:1, 11:1, 14:6, 16:1, 17:7, 18:2, 18:30, 25:20, 31:19, 34:8,22 36:7, 37:40, 46:1, 57:1, 61:3, 4, 64:10, 62:7, 73:28, 71:7; 91:2,9, 94:22, 118:8, 9, 141:8, 142:5, 143:9, 144:2, Pr 14:32, 30:5, Isa 57:13, Je 16:19, 17:17 Ru 2:12 Do you need to run to God and take refuge in the Strong Tower of His name El Roi right now? Then run for you won't be disappointed. The adversity you are experiencing may not necessarily be assuaged (even as Hagar had to return to the setting of prior harsh treatment) but in your adversity you can take confidence that El Roi sees and He will send comfort IN the affliction (cp 1Co 10:13-note) Compare Paul's great Pr 5:21-note

For the ways of a man are before the EYES of the LORD and He watches ALL his paths. There is no hiding from El Roi Who watches over you, seeing and knowing all that happens, and "He is able to come to the aid of those who are (being continuously) tempted (tested or tried)" (Heb 2:18). Scripture related to the "eyes of the Lord" = Pr 15:3; 2Chr 16:9; Job 31:4; 34:21; Ps 11:4; 17:3; 139:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12; Je 16:17; 17:10; 23:24; 32:19; Ho 7:2; Heb 4:13-note; Rev 2:18,23 GOD'S OMNIPRESENCE COMFORTING & CONVICTING

El Elyon: God Most High s sovereign and in total control which is why we can place our confidence unhesitatingly in God's ability to cause "all things o work together for good o those who love God, to hose who are called according to His purpose." Ro 8:28-note) (Spurgeon) cp Ge 50:20)

Oswald Chambers... Beware of discerning according to your own sagacity (quickness of discernment) how God must do some things, because it means that you dictate to GodThat word of God must be fulfilled; I cannot allow that I have been deluded, therefore there is only one thing left to do. That is leaning to your own understanding instead of trusting in the Lord with all your heart. (Not Knowing Where) What occurred when Hagar conceived? Hagar...conceived and when she (Hagar) saw that she had conceived, her mistress (Heb - lady, from root = master, lord) (Sarai) was despised in her (Hagar's) sight....May

As believers we should love the comforting attribute of God's omnipresence, for as Isaac Watts said so poetically... Within thy circling power I stand; On every side I find Thy hand; Awake, asleep, at home, abroad, I am surrounded still with God. Spurgeon writes... "Our place of safety is the bosom of the Saviour. Perhaps we are tempted just now, in order to drive us nearer to Him. Blessed be any wind that blows us into the port of our Saviour's love! Happy wounds, which make us seek the beloved Physician. Ye tempted ones, come to your tempted Saviour, for He can be touched with a feeling of your infirmities, and will succor every tried and tempted one."

Genesis 12:1-4 Abram is 75yo and God Promised him that "in you all the families of the earth will be blessed." (this is he the "GOSPEL" Paul efers below in Gal 3:8) Galatians 3:8

"The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand" (to Abraham) (see Galatians 3) Genesis 12:10

"Now there was a famine in the land; so Abram went down to Egypt to sojourn there for the famine was severe in the land."

nstead of going "down" to Egypt Abe should have gone "down" on his knees and "up" to God

Genesis 13 Separation of Abram stayed in Canaan) and Lot (moved to Sodom) (Ge 13:7, 8, 9, 10, 11, 12)

Genesis 14 Abram rescues Lot, meets Melchizedek who blesses God Most High (El Elyon) Possessor of heaven and earth. (Ge 14:11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22)

the wrong done me be upon you (Abram)." (Ge 16:4, 5) Hagar despised Sarai she disdained Sarai, treating her with contempt. (Lxx- atimazo = she deprived Sarai of honor or respect, treating her shamefully, insulting her in thought, word or deed). Family fights are the most painful and the most difficult to settle. Had Hagar maintained a servant's attitude, things may have been different, but her pride and dismissal irritated her mistress (Pr 30:21, 22, 23). What is Sarai's reaction? (Ge 16:5) She plays the "blame game" - It might be paraphrased something like this... "Abe it's all your fault for dragging her out of Egypt. If you hadn't brought her along, this mess would never have happened!" Is not Sarai's (and Hagar's for that matter) reaction a picture of the reaction incited and empowered by the old flesh nature in us all - the flesh does not like to take personal responsibility for the "mistakes" (aka, sins) brought about by our own foolish choices! When you follow the wisdom of the world, you will end up warring like the world (James 3:13, 14, 15, 16, 17, 18). George MacDonald rightly said that In whatever man does without God, he must fail miserably, or

encouragement in Ro 8:37... Romans 8:37 IN ALL these things we OVERWHELMINGLY conquer through Him Who loved us. (Ro 8:37-note) A: Do you see the significance of the little preposition "IN"? What a "precious and magnificent promise" (2Pe 1:4-note) that sons and daughters of the Living God can experience victory IN the very midst of tribulations, distresses or persecutions because He gives a supernatural provision through Christ, our El Roi Who sees our need and strengthens us to press on against all odds (cf notes Philippians 4:13). This scene marks the first OT occurrence of the phrase the "Angel of the LORD". Although not everyone agrees, the evidence strongly supports that this Angel is (1) God. Furthermore, the fact that He does not appear again after the incarnation of Christ supports that (2) He is the Lord Jesus Christ. He appears often in the OT at times of great need or distress. Shout to the Lord Note that He speaks with authority (Ge 16:9), promises He will multiply Hagar's descendants (something only God can do) (Ge 16:10), discerns supernaturally she is with child, specifies the child's name is to be Ishmael (meaning "God will hear") for God had "given heed (Hebrew = shama = hear) to (Hagar's) affliction. " (Ge 16:11). With All I Am What does the "Angel"

How much does El Roi CARE? Matthew 10:29-31 29 Are not two sparrows sold for a cent? and yet not one of them will fall to the ground apart from your Father. 30 But the very hairs of your head are all numbered. 31 So do not fear; you are more valuable than many sparrows Click on the link (entire Psalm) but at least read Ps 139:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12 which gives a beautiful description of El Roi Who sees ALL and is intimately acquainted with ALL our ways. Psalms 139 David prays: (23) Search me, O God and know my heart; Try me and know my anxious thoughts. (24) and SEE if there be any hurtful way in me and lead me in the everlasting way.

Genesis 15:6 Then he believed in the LORD; and He reckoned t to him as righteousness." (Ro 4:3note, Ro 4:4, 5, 6,9,20, 22, 23, 24, 25 Gal 3:6, 7, 8, 9, 10, 11, 12, 13, 14 He 11:8-note Jas 2:23-note) see Covenant: Abrahamic vs Old vs New)

The Hebrew for "see" (ra'ah) is the word from which "roi" (El Roi) is derived. So David prays for El Roi Who sees ALL to see within his heart so that David might walk in the ALL the ways of righteousness. May we ALL be so bold as to give El Roi the freedom to search our innermost thoughts and ways so that we might truly "become partakers of the divine nature, having escaped the corruption that is in the world by lust." (2Pe 1:4-note) He sees He knows all about your past He knows if you were abused He knows the pain you've felt

Comments on El Roi A: When life becomes too painful to bear, we can ind strength in emembering what Hagar discovered. The Lord is the God who sees me. When we understand that he Lord is aware of our pain and need, our strength will be renewed. God not only sees us, He sees the future. He promised Hagar a future or her unborn son shmael. We too have hope for tomorrow,

As you read Psalm 121 below notice how it gives a clear , comforting picture of El Roi, the God Who never slumbers or sleeps and therefore Who always sees all of your needs and Who is always able to come to your aid and always guards your going out and your coming from this time forth and forever. This promise first given to Israel is also for all of His sons and daughters. Hallelujah! Psalm 121

whatever our pain is oday.

succeed more miserably. How did Sarai respond to being "dissed" by Hagar? "Sarai treated her harshly" (Ge 16:6) Hebrew word "harshly" means to afflict or oppress (Lxx- kakoo = to cause harm maltreat) This same Hebrew verb ("treated...harshly") describes the condition of the children of Israel in slavery under the heavy hand of the Egyptian taskmasters. (Ge 15:13, Ex 1:11, 12) which gives us a good sense of how Hagar (whose name means "flight") felt and why "She fled from her presence." (Ge 16:6) Now keep the historical, cultural context in mind: Hagar was in despair, hopeless, weary, alone, a woman in male dominated culture, pregnant, rejected, cast out after being used, surely feeling no one cares for me, no one understands A: Isn't it often in the cauldron of adverse circumstances like Hagar was experiencing that the "flaming arrows of the evil one" (Ep 6:15, 16-notes) penetrate the defenses of our mind as "the serpent (who) was more crafty than any beast of the field" whispers lies like God is holding out on you! If He loved you, things would be different! Blame Him! (cf Ge 3:1, 2, 3, 4, 5). When those lies come we must chose to "take up the

teach us about God? A: He hears when we are in distress and have been mistreated or despised. Hagar would likely never forget how God had heard her cry of affliction. He never let her go... Play Matt Redman's youtube video (notice the woman sitting in the desert at the beginning of the video and imagine for a moment how Hagar must have felt at that moment)... You Never Let Go What grief are you experiencing? Recall God's comforting words to Hagar and remember that... Grief has an eloquent voice when Mercy is the listener and Woe has a plea which Goodness cannot resist. (click above for more on His attributes mercy and goodness). (Play "Surely, Goodness &

God sees all as El Roi and so is never caught by surprise. When He cannot ule, He overrules; and He always accomplishes His purposes. (Study His attribute of "Sovereignty")

A: Satan wants us to think hat our disobedience detours must become the permanent road for the est of our lives; but this is a lie. Like Abraham and Sarah, we can confess our sins, accept Gods cleansing (1Jn 1:9), and hen learn to live with our mistakes. Yes, there will be pain and regret; but Gods grace will overcome n the end.

(See in depth discussion of Psalm 121 Commentary) 1 I will lift up my eyes to the mountains. From where shall my help come? 2 My help comes from the LORD, Who made heaven and earth. 3 He will not allow your foot to slip. He who keeps you will not slumber. 4 Behold, He who keeps Israel will neither slumber nor sleep. 5 The LORD is your keeper. The LORD is your shade on your right hand. 6 The sun will not smite you by day, Nor the moon by night. 7 The LORD will protect you from all evil; He will keep your soul. 8 The LORD will guard your going out and your coming in From this time forth and forever. YouTube Videos I Lift My Eyes Up I Lift My Eyes - Bebo Norman I Lift My Eyes Up - Ps 121 Open the Eyes of my Heart Come, Now is the Time to Worship Blessed Be Your Name Blessed Be Your Name He sees where you have come from and where you are going. He sees what you need as well as what you don't need. He sees what He wants to make of you and how He's going to achieve it (cf His calling fearful Gideon "valiant warrior"). He is ever there to comfort those who weep Because He never slumbers nor does He sleep At the end your rope? In El Roi you have hope! Take a moment and listen/sing the following encouraging words based on Psalm 121...let the Spirit renew your mind and encourage your heart if you are downcast... He Is Over Me I will lift my eyes To the hills and their Creator Who made all heaven and earth For He watches me Will not sleep, no never slumbers He's ever over me

George Morrison : The victorious Christian life is a series of new beginnings.

A: This symbol marks a comment related to application of the truth

Genesis 16:13 Then she called the name of the LORD who spoke to her, "You are (El Roi) a God who sees "; for she said, "Have I even remained alive here after seeing Him?" Who had she just seen in context? The Angel of the LORD and she calls Him "God" and specifically "El Roi". The context would support the premise that El Roi represents a preincarnate appearance of the Lord Jesus Christ. A: Be encouraged by this "revelation" of God to Hagar and remember that in your most painful trial you too may have your most intimate and personal encounter with God. Hagar's wilderness experience

shield of faith" (Ep 6:15, 16-note) remembering that "faith comes from hearing and hearing by the word of Christ" (Ro 10:17note). It follows then that as we meditate on the meaning of God's Names, like El Roi and remember that El Roi sees and cares about all of our circumstances (even if they are the result of our sin) the Spirit takes this truth and renews the "defenses" of our mind. Then with our mind renewed by the word of truth which fans the embers of faith, we can now potentially "extinguish all the flaming arrows" (Ep 6:16-note) of doubt and despair. (Look again - How many "arrows" can be extinguished?) This process is a picture of what it means to run into the Strong Tower of His Name and be set "safe" and secure above the swirling storm.

brought her face-to-face with God and taught her that "I AM" is the living God who SEES our plight and HEARS our cry when we hurt. He is a personal God, concerned about abused people and unborn babies. He knows our past and our future and cares for those who will trust Him, and so we can confidently proclaim with the psalmist Ps 84:10, 11, 12... Better is One Day Notice also that God's wonderful attributes of omniscience and omnipresence are "inherent" in the Name "El Roi" God Who Sees What did Hagar name the well in Genesis 16:14? "the well was called Beer-lahairoi; behold, it is between Kadesh and Bered." Beer-Lahai-Roi "well of Living One Who sees me" i.e. of the ever living omnipresent Providence. We see a woman who begins with wandering and ends in worship... I think Hagar would have liked Matt Redman's youtube video... The Heart of Worship
Sweet thought! We have a Friend above, Our weary, faltering steps to guide, He follows with His eye of love The precious ones for whom He died. Anon.

As I come and I go I am safe, for I know That His care is sufficient for me Winter warmth and light And a shady place in summer He's ever over me

Run into the truth of the God Who sees you ALL of your days (cp Pr 30:5)

He sees where you've come from. He sees where you are right now. He sees where you are going. He sees what you need as well as wha you don't need. He knows what He desires to make you into and has the power to bring it to pass. I Lift My Eyes Up Chorus: Oh how I need You Lord You are my only hope Youre my only prayer So I will wait for You To come and rescue me Come and give me life El Roi sees past present and future. He sees the outcast on her knees. He will assure that it all works together for good because His lovingkindness is from everlasting to everlasting

The "Two" Abrams

Genesis 15 Genesis 16 man man of of faith unbelief believed listened to Lord Sarai Walks after the Spirit Acts fleshly

You Are My All in All Hagar's specific description seems to suggest that she was now not a pagan worshiper of idols, but had "turned to God from idols to serve (the) living and true God" (1Th 1:9-note) of Abraham. Admittedly, this is somewhat speculative and we will have to wait until we are all in His presence to see if Hagar became an OT believer. Draw Me Close to You You might consider taking a moment and meditating on the

He holds your future in His handsit may not look like it now but you have not seen the end yet for you are a work in progress being conformed to the image of the Son of God

cp Ga 5:16- Gal 5:19, 20, note; Ga 21-note 5:18-note; Ga 5:25note Ge 16:1, 2, 3, 4, 5, 6 ends in total disaster -- Hagar lost her home, Sarai lost her live in maid and Abram lost his second wife and son Ishmael.

Whether you're pregnant, homeless, hopeless, at the end of your rope and in the "barren wilderness " it may seem that God does not see you, but HE DOES for He is the God who sees the hand maid Hagar as well as the patriarch father Abraham..

The wilderness (Wilderness) is not a bad place to be if in that place you hear God, and there begin to understand His tender mercies and covenant love for you His beloved in Christ. Do you think that there's no one who

A: Maybe like Hagar you're also running from a difficult situation in which you were unjustly treated and maybe like Hagar you were part of the problem. Take comfort in the truth that El Roi sees your distress. He has heard how you've have been spoken to. A: So first remember the truth about El Roi, as shown in (Ps 34:18) (See "advantages of a broken heart Spurgeon) Psalm 34:18 The LORD is near to the brokenhearted and saves those who are crushed in spirit. (Ps 34:18) "Crushed" = "Contrite" and also in (Isa 57:15) And then after you remember the truth about God, make a choice to act upon that truth for example according to Ps 55:22: (see Spurgeon) You may say wonder -"Where was He when something bad happened to me? Why did He not stop it?" At times like this make the choice to remember that He is still El Elyon and He is in control. He is causing it all things to work together for good. Has someone you loved or cared for walked away from you and now shuns you and you are "brokenhearted"? As you study the columns to the right, you will learn that you have a God Who sees you and Who cares for you. He sees those who are hurting you and they will not go

truths you have just read to allow your Teacher the Spirit (Jn 14:26, 16:13, 1Jn 2:27, 20) to renew your mind. Or you might consider sitting quietly and praising El Roi as you listen to some of Chris Tomlin's youtube songs that speak of our great God's majesty and glory... INDESCRIBABLE HOW GREAT IS OUR GOD Holy Is The Lord God Almighty Jay Adams... El-Roi = God that seethcf. Ge 16:13. The encouraging story that accompanies this name is calculated to bring hope to modern day Hagars, wandering alone. This single parent needed to knowas many today dothat in the lonely places, where danger and uncertainty lurk on every side, Gods children are not really a`lone. God overlooks none; He sees them all. (A Theology of Christian Counseling: More than Redemption)... Indeed Hagar's personal encounter discovered the great truth that our God is forever... Mighty to Save When we're found in the desert place like Hagar let us be filled with His Spirit and sing out (like Job 1:21, cp Ps 34:1)... Blessed Be Your Name El Roi (Our Daily Bread) Many locator devices are on the market today that promise to help us keep track of elderly parents, children, wallets, pets, parolees, even potential kidnapping victims. As useful as these gadgets are, they would have done Hagar no good. No one seemed to care

knows what you're going thru? No one who cares? Wrong. El-Roi, the mighty One who sees, knows everything about you. Even if you've brought some of this trouble upon yourself thru your foolish decisions, He still cares! He knows your name, where you've come from and where you are going and He wants to bless you with the assurance that He is in control of the beginning and the end because He is the God Who sees. He watches over you, seeing and knowing all that happens, and He comes to your aid. Consider this prayer - El Roi, You see everything. Help those who've run away -- in any sense of the word -- to return where they belong. In Jesus' name, Amen For additional study on the

Protection of God

Click Torrey's Topic below and pop up the Scriptures in the NASB

free. He is ever "near to the brokenhearted" What do we do when find ourselves in "Hagar" like circumstances? Remember His promises like... Psalm 145:18, 19, 20 18 The LORD is near to all who call upon Him, To all who call upon Him in truth. 19 He will fulfill the desire of those who fear Him; He will also hear their cry and will save them. 20 The LORD keeps all who love Him, But all the wicked He will destroy. (Spurgeon #1, #2, #3) (See related story on "worry, anxiety" in Sermon on Mount comments Mt 6:25, 26notes) Psalm 55:22 Cast your burden upon the LORD and He will sustain you; He will never allow the righteous to be shaken. Spurgeon writes... Care, even though exercised upon legitimate objects, if carried to excess, has in it the nature of sin. The precept to avoid anxious care is earnestly inculcated by our Saviour, again and again; it is reiterated by the apostles; and it is one which cannot be neglected without involving transgression: for the very essence of anxious care is the imagining that we are wiser than God, and the thrusting ourselves into his place to do for him that which he has undertaken to do for us. We attempt to think of that which we fancy he will forget; we

enough about Hagar and her unborn child to monitor their well-being in the desert. No one but El RoiHebrew for YouAre-the-God-Who-Sees (Ge 16:13). Hagar served Sarai, Abrams wife. Sarai felt like a weak link in the chain of Gods promise to bless Abram with many descendants. She was barren, so she told Abram to sleep with her maidservant and build a family through her. This illadvised suggestionborn amid intense cultural pressures to provide an heirled to nothing but trouble. When Hagar became pregnant, she despised Sarai for her inability to have children. Then Sarai treated Hagar so badly that she ran away. There in the desert, feeling the misery of her past and the uncertainty of her future, Hagar met God, who saw her and took care of her. El Roi sees your past misery, your present pain, your uncertain future. He is so watchful that He knows when the smallest sparrow perishes (Mt. 10:29, 30, 31). And He is the God who sees and cares for you today. Marvin Williams
If God sees the sparrows fall, Paints the lilies short and tall, Gives the skies their azure hue, Will He not then care for you? Anon.

Keep your eyes on the Lord; He never takes His eyes off you. And because this is eternally true of the Name of the Lord, El Roi... Let Everything that has Breath Praise Him

labour to take upon ourselves our weary burden, as if he were unable or unwilling to take it for us. Now this disobedience to his plain precept, this unbelief in his Word, this presumption in intruding upon his province, is all sinful. Yet more than this, anxious care often leads to acts of sin. He who cannot calmly leave his affairs in God's hand, but will carry his own burden, is very likely to be tempted to use wrong means to help himself. This sin leads to a forsaking of God as our counselor, and resorting instead to human wisdom. This is going to the "broken cistern" instead of to the "fountain;" a sin which was laid against Israel of old. Anxiety makes us doubt God's lovingkindness, and thus our love to him grows cold; we feel mistrust, and thus grieve the Spirit of God, so that our prayers become hindered, our consistent example marred, and our life one of self-seeking. Thus want of confidence in God leads us to wander far from him; but if through simple faith in his promise, we cast each burden as it comes upon him, and are "careful for nothing" because he undertakes to care for us, it will keep us close to him, and strengthen us against much temptation. "Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee."



When El-Roi sees His people, it's out of a sense of caring. "If God is for us, who is against us?" (Ro 8:31-ntoe) Our enemy, Satan, is out to destroy us, but God is for us. And "if God is for us, who can be against us?" Knowing that God sees all things may leave you in moment-tomoment fear that He will going to strike you down for your sinful ways! How can any of us stand under the careful scrutiny of a holy God? But the revelation of God as ElRoi, the Mighty One who Sees, is intended to be a great comfort to those who love Him, not to strike terror in our hearts. ><>><>><> F B Meyer (Our Daily Walk) -- GOD'S THOUGHT OF ME "Thou art a God that seeth me."--Gen. 16:13 (R.V. marg.). "How precious also are Thy thoughts unto me, O God."--Ps. 139:17. HAGAR WAS an Egyptian slave-girl, who had been brought up amid the idolatries of Egypt, and had no sort of idea that the gods had any personal interest in so insignificant a human atom as she was. Probably in Abraham's encampment she had heard of Jehovah, but would doubtless think of Him as being equally outside the limits of her little life. What care should the God of her master and mistress have for her, as she fled from the harsh treatment of Sarah, and was in danger of perishing in the lonely desert! Then, suddenly, in her despair, she heard the voice of the Angel-Jehovah speaking to her, and she called Him "The Living One who seeth me". To her the thought was an inspiration and comfort, enabling her to return and submit herself to Sarah. But to many these words have been a note of fear and judgment. They have thought of God as spying upon their evil ways, and have shrunk from the thought of His eye seeing them. That thought, however, is not the significance of these inspiring words, but that we can never wander into the far country, or take one weary step in loneliness without the tender notice of God our Father, who notices even the sparrow that falls to the ground. The Psalmist had the same thought when he wrote the 139th Psalm. When he says that God knows his downsitting and uprising, that his thoughts and ways are all open to His Almighty Friend, it is in a tone of rapturous gladness. It is the prerogative of friendship to love the presence and thought of a friend, and the crowning characteristic of Christianity is that we are admitted into personal friendship with our Lord. He knows our thoughts afar off. With an instant sympathy He enters into our anxieties and discouragements. Wherever we go He precedes and brings up the rear; we are beset by His care behind and before. Let every reader open the door to this great Friend, remembering that His one test is obedience: "Ye are My friends, if ye do whatsoever I command you." Thus you will find His presence the delight of your life (Rev. 3:20).

PRAYER- We thank Thee, O God, that Thou hast been about our path, considering all our ways, and encompassing us with blessing. Thine eye has been upon us to deliver our soul from death, and to be our help and shield. For all Thy gracious care we thank Thee. AMEN. ><>><>><> F B Meyer - Our Daily Homily Genesis 16:9. POOR Hagar! No wonder that she fled. Her proud Arab independence and the sense of coming motherhood made her rebel against Sarah's hard dealings. We have often meditated flight, if we have not actually fled from intolerable conditions. Of course, when God opens the door out of a dungeon we need not hesitate, as Peter did, to rise and follow. But this is very different to flight from the post of duty. Our Cross.--For Hagar, Sarah; for Hannah, Penninah; for David, Joab; for Jesus, Judas; for Paul, Alexander the coppersmith. Life assumes hard and forbidding aspects. Sometimes the cross is not a person, but a trial, the pressure of a slow and lingering disease; the demand for grinding and persistent toil; the weight of overmastering anxiety for those dearer than life, who have no knowledge of God. Our Demeanor.--Return and submit. We are apt to suppose that we shall get rest and peace elsewhere. It is not so, however. Nowhere else shall we find the path less rugged, or the pillow less hard. To evade the yoke will not give us heartsease. The Master's advice is that we shall take His yoke, and bear it as He did; remain where God has put us, till He shows us another place; and bear what He ordains and permits, even though it comes through the means of others. Our Faith.--We cannot patiently submit to our lot unless we believe that what God permits is as much His will as what He appoints. Behind Sarah's hard dealings we must behold His permissive providence. Through all the discipline of life we must believe that God has a purpose of unfailing love and wisdom. Then our submission is not stoicism, but loving acquiescence in our Father's will. ><>><>><> Our Daily Bread devotion - Thou God Seest Me (Ge 16:13) The following comforting comments were found in a clipping sent to us by an interested reader: "A child in Burma was permitted by his parents to go to a mission school in order that he might learn to read. By and by they found he was losing faith in the idols. This made them feel very sad. So the father took the lad to one of the gayest of the temples where the fragrance of incense filled the air. There he showed him the glittering images covered with gold and silver ornaments and surrounded by flowers and candles. "Here," said the father, "is a god you can see! The Christians cannot show you their God."`

"Yes,' said the child, `we can see your god, but he cannot see us. We cannot see the Christian's God, but He sees us all the time!' Was not this child wise in choosing the God from whom even the thoughts of the heart cannot be hidden?" How reassuring the truth that "the eyes of the Lord are over the righteous" so that we can say with Hagar, "Thou God seest me" (Ge 16:13). How precious the teaching of the Bible about the eyes of the Lord. Psalm 32:8-note tells us, "I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with mine eye." And we read in Psalm 33:18-note, Behold, the eye of the Lord is upon those who fear him, upon those who hope in his mercy." 1Peter 3:12-note tells us that " the eyes of the Lord are over the righteous" Child of God, perhaps unnoticed, or even forgotten and neglected by others, remember, you too can say with assurance, "Thou God seest me!" His eyes are not only upon you, but His ears are open unto your cry (cp He 2:18-note). With the little child in Burma we as Christians can rejoice that although we are not able to see our God, we do know and have this assurance that He sees us all the time! Sweet thought! We have a Friend above, Our weary, faltering steps to guide, He follows with His eye of love The precious ones for whom He died. Anon. It is comforting to know that He who "guides us with His eye" sees tomorrow clearer than we see today!Bosch ><>><>><> God Sees You Hagar, Sarah's handmaid, was being treated unkindly by Sarah, so she fled into the wilderness. As Hagar stood beside a spring in that desolate and lonely place, the Angel of the Lord visited her. He assured her that God Himself was aware of her situation. Hagar responded, "You-Are-the-God-Who-Sees" (Genesis 16:13).

She found great comfort in knowing that the Lord God saw her and knew about her distress. You and I can have that same confidence in God's watchcare. We can be sure that the Lord God is with us wherever we go, and He knows everything that happens to us. As the all-powerful One, He is able to solve every problem, no matter how overwhelming or perplexing it may be. We are never alone, never forgotten, and never beyond hope. Whatever your troubling circumstances are, whether you're afflicted by illness or injury, brokenhearted over the loss of a loved one, or disillusioned because your dearest friend has betrayed or rejected you, God knows and cares. You may be deeply depressed, or perhaps you're plagued by loneliness and discouragement. But you can be confident that you are under God's watchful eye. Yes, like Hagar, you can know that God sees you. Richard De Haan Beneath His watchful eye His saints securely dwell; That hand which bears all nature up Shall guard His children well. Doddridge We need not fear the perils around us because the eye of the Lord is always upon us. ><>><>><> Oswald Chambers... Whenever God gives a vision to a saint, He puts him, as it were, in the shadow of His hand, and the saints duty is to be still and listen. There is a darkness which comes from excess of light, and then is the time to listen. Genesis 16 is an illustration of listening to good advice when it is dark instead of waiting for God to send the light. When God gives a vision and darkness follows, wait. God will make you in accordance with the vision He has given if you will wait His time. Never try and help God fulfil His word. (Excerpted from My Utmost for His Highest) In writing about El-Roi in "The Character of God," R. C. Sproul said: "There are many things in my life that I do not want to put under the gaze of Christ. Yet I know there is nothing hidden from Him. He knows me better than my wife knows me. And yet He loves me. This is the most amazing thing of all about God's grace. It would be one thing for Him to love us if we could fool Him into thinking that we were better than we actually are. But He knows better. He knows all there is to know about us, including those things that could destroy our reputation. He is minutely and acutely aware of every skeleton in every closet. And He loves us." God sees and He knows if what has occurred in our lives involves injustices against

us. Yes, God is sovereign and in total control and there is nothing that comes into our life that God has not allowed but at the same time He is one who sees all that we have had to deal with. He knows all that we have had to go through in our lives. He knows the times we have been mistreated in our lives. He knows those situations that have involved physical or verbal abuse. He knows that even in all of these afflictions there is the potential to bring Him glory. Remember that because God is sovereign, if what occurred in our lives (or is occurring right now) did not have the potential to conform us to the image of His Son, then He would not have allowed it to occur but He would have intervened. This should give you great peace in the midst of the storm, an inner peace that comes from the fact that He is the God Who sees and that He has not missed any of the events in our livesthe peace is that He knows. As has been repeatedly emphasized in this study of El Roi, one of the most messages that this name conveys is that there is nowhere we can flee from His presence He is there. There is a peace that comes from knowing He is there. There is a peace that comes by knowing that He has seen the sins others may have committed against us. It is His responsibility to vindicate us it is not our responsibility. A genuine understanding of El Roi has the potential of giving you the grace of forgiveness if you are harboring ill will toward someone because of past events. He is Elohim, the Creator He created us for His glory. He El Elyon, the Sovereign God He is in control and whatever events have been allowed in our lives have been allowed by a God of perfect justice and love who filters all things through His hands of love. Knowing the truth that GOD SEES, we can run to Him and hide ourselves in His sufficiency. El Roi is the great name of God to remember when you are going through trials - El Roi sees. You may not see him but he sees you. He knows what you are going through. Can you identify with Hagar, in great distress, in a crisis of belief? Have you been unfairly abused or mistreated? Have you been unjustifiably used by another person? Have you been fired without justification? Have you been rejected by family members? Are you thinking that there's no one who knows what you're going through? No one who cares? Well, you're wrong. El-Roi, the mighty One who sees, knows everything about you. And, even if you've brought some of this trouble upon yourself through your foolish decisions, He still cares! He knows your name ("Hagar"), where you have come from and where you are going and He wants to bless you with the assurance that He is in control of the beginning and the end because He is the God Who sees. He watches over you, seeing and knowing all that happens and He comes to your aid.

Torrey's Topic Protection of God

God is able to afford -1 Peter 1:5; Jude 1:24

God is faithful to afford -1 Thessalonians 5:23,24; 2Th 3:3 OF GOD IS Indispensable -Psalms 127:1 Seasonable -Psalms 46:1 Unfailing -Deuteronomy 31:6; Joshua 1:5 Effectual -John 10:28, 29, 30; 2 Corinthians 12:9 Uninterrupted -Psalms 121:3 Encouraging -Isaiah 41:10; 50:7 Perpetual -Psalms 121:8 Often afforded through means inadequate in themselves -Jdg 7:7; 1Sa 17:45,50; 2Chr 14:11 IS AFFORDED TO Those who hearken to God -Proverbs 1:33 Returning sinners -Job 22:23,25 The perfect in heart -2 Chronicles 16:9 The poor -Psalms 14:6; 72:12, 13, 14 The oppressed -Psalms 9:9 The Church -Psalms 48:3; Zechariah 2:4,5 IS VOUCHSAFED TO SAINTS IN Preserving them -Psalms 145:20 Strengthening them -2 Timothy 4:17 Upholding them -Psalms 37:17,24; 63:8 Keeping their feet -1 Samuel 2:9; Proverbs 3:26 Keeping them from evil -2 Thessalonians 3:3 Keeping them from falling -Jude 1:24 Keeping them in the way -Exodus 23:20 Keeping them from temptation -Revelation 3:10 Providing a refuge for them -Proverbs 14:26; Isaiah 4:6; 32:2 Defending them against their enemies -Deut 20:1, 2, 3, 4; 33:27; Isa 59:19 Defeating the counsels of enemies -Isaiah 8:10 Temptation -1 Corinthians 10:13; 2 Peter 2:9 Persecution -Luke 21:18 Calamities -Psalms 57:1; 59:16 All dangers -Psalms 91:3, 4, 5, 6, 7 All places -Genesis 28:15; 2 Chronicles 16:9 Sleep -Psalms 3:5; 4:8; Proverbs 3:24 Death -Psalms 23:4 SAINTS Acknowledge God as their -Psalms 18:2; 62:2; 89:18 Pray for -Psalms 17:5,8; Isaiah 51:9 Praise God for -Psalms 5:11 WITHDRAWN FROM THE Disobedient -Leviticus 26:14, 15, 16, 17 Backsliding -Joshua 23:12,13; Judges 10:13

Presumptuous -Numbers 14:40, 41, 42, 43, 44, 45 Unbelieving -Isaiah 7:9 Obstinately impenitent -Matthew 23:38 NOT TO BE FOUND IN Idols -Deuteronomy 32:37-39; Isaiah 46:7 Man -Psalms 146:3; Isaiah 30:7 Riches -Proverbs 11:4,28; Zephaniah 1:18 Hosts -Joshua 11:4, 5, 6, 7, 8; Psalms 33:16 Horses -Psalms 33:17; Proverbs 21:31 Illustrated -Deut 32:11; Ps 125:1,2; Pr 18:10; Isa 25:4; 31:5; Lk 13:34 Exemplified Abraham -Genesis 15:1 Jacob -Genesis 48:16 Joseph -Genesis 49:23-25 Israel -Joshua 24:17 David -Psalms 18:1,2 Shadrach &c -Daniel 3:28 Daniel -Daniel 6:22 Peter -Acts 12:4, 5, 6, 7 Paul -Acts 18:10; 26:17 ><>><>><>

You God see me. Genesis 16:13 There are more eyes fixed on man than he wots of: he sees not as he is seen. He thinks himself obscure and unobserved, but let him remember that a cloud of witnesses hold him in full survey. Wherever he is, at every instant, there are beings whose attention is riveted by his doings, and whose gaze is constantly fixed by his actions. Within this Hall, I doubt not, there are myriads of spirits unseen to usspirits good and spirits evil; upon us tonight the eyes of angels rest: attentively those perfect spirits regard our order; they hear our songs; they observe our prayers; it may be they fly to heaven to convey to their companions news of any sinners who are born of God, for there is joy in the presence of the angels of God over one sinner that repenteth. Millions of spiritual creatures walk this earth, both when we wake and when we sleep; midnight is peopled with shadows unseen, and daylight has its spirits too. The prince of the power of the air, attended by his squadron of evil spirits, flits through the ether oft; evil spirits watch our halting every instant, while good spirits, battling for the salvation of Gods elect, keep us in all our ways and watch over our feet, lest at any time we dash them against a stone. Hosts of invisible beings attend on every one of us at different periods of our lives. We must remember, also, that not only do the spirits of angels, elect or fallen, look on us, but the spirits of the just made perfect continually observe our conversation. We are taught by the Apostle that the noble army of martyrs, and the glorious company of confessors, are witnesses of our race to heaven, for he says, seeing, then, that we

are compassed about with so great a cloud of witnesses, let us lay aside every weight and the sin which does so easily beset us. From yon blue heaven the eyes of the glorified look down on us; there the children of God are sitting on their starry thrones. observing whether we manfully uphold the banner around which they fought; they behold our valour, or they detect our cowardice; and they are intent to witness our valiant deeds of noble daring, or our ignominious retreat in the day of battle. Remember that, you sons of men, you are not unregarded; you do not pass through this world in unseen obscurity. In darkest shades of night eye. glare on you through the gloom. In the brightness of the day angels are spectators of your labours. From heaven there look down upon you spirits who see an that finite beings are capable of beholding. But if we think that thought worth treasuring up, there is one which sums up that and drowns it, even as a drop is lost in the ocean; it is the thought, You God see me. It is nought that angels see me, it is nought that devils watch me, it is nought that the glorified spirits observe me, come pared with the overwhelming truth, that you God at all times see me. Let us dwell on that now, and may God the Spirit make use of it to our spiritual profit! In the first place, I shall notice the general doctrine, that God observes all men. In the second place, I shall notice the particular doctrine, You God see me. And in the third place I shall draw from it some practical and comforting inferences to different orders of persons now assembled, each of whom may learn something from this short sentence. I. In the first place, The General Doctrine, that God sees us. 1. This may be easily proved, even from the nature of God. It were hard to suppose a God who could not see his own creatures; it were difficult in the extreme to imagine a divinity who could not behold the actions of the works of his hands. The word which the Greeks applied to God implied that he was a God who could see. They called him Theos, and they derived that word, if I read rightly, from the root Theisthai, to see, because they regarded God as being the allseeing one, whose eye took in the whole universe at a glance, and whose knowledge extended far beyond that of mortals. God Almighty, from his very essence and nature, must be an Omniscient God. Strike out the thought that he sees me, and you extinguish Deity by a single stroke. There were no God if that God had no eyes, for a blind God were no God at all. We could not conceive such an one. Stupid as idolaters maybe, it were very hard to think that even they had fashioned a blind god: even they have given eyes to their gods, though they see not. Juggernaut has eyes stained with blood; and the gods of the ancient Romans had eyes, and some of them were called farseeing gods. Even the heathen can scarce conceive of a god that has no eves to see, and certainly we are not so mad as to imagine for a single second that there can be a Deity without the knowledge of everything that is done by man beneath the sun. I say it were as impossible to conceive of a God who did not observe everything, as to conceive of a round square. When we say, You God, we do, in fact, comprise in the word God the idea of a God who sees everything, You God see me.

2. Yet, further, we are sure that God must see us, for we are taught in the Scriptures that God is everywhere, and if God be everywhere, what does hinder him from seeing all that is done in every part of his universe? God is here: I do not simply live near him, but in him I live, and move, and have my being. There is not a particle of this mighty space which is not filled with God: go forth into the pure air, and there is not a particle of it where God is not. In every portion of this earth whereon I tread, and the spot whereon I move, there is God. Within your circling power I stand; On every side I find your hand: Awake, asleep, at home, abroad, I am surrounded still with God. Take the wings of the morning and fly beyond the most distant star, but God is there. God is not a beingconfined to one place, but he is everywhere; he is there, end there, and there; in the deepest mine man ever bored; in the unfathomable caverns of the ocean; in the heights, towering and lofty; in the gulfs that are deep, which fathom can never reach, God is everywhere. I know from his own words that he is a God who filleth immensity, the heavens are not wide enough for him, he graspeth the sun with one hand and the moon with the other, he stretcheth himself through the unnavigated ether, where the wing of seraph has never been flapped, there is God; and where the solemnity of silence has never been broken by the song of Cherub, there is God. God is everywhere. Conceive space, and God and space are equal. Well, then, if God be everywhere, how can I refrain from believing that God sees me wherever I am? He does not look upon me from a distance: if he did, I might screen myself beneath the shades of night; but he is here, close by my side, and not by me only, but in me; within this heart; where these lungs beat; or where my blood gushes through my veins; or where this pulse is beating, like a muffled drum, my march to death, God is there: within this mouth, in this tongue, in these eves; in each of you God dwells: he is within you. and around you: he is beside you, and behind, and before. Is not such knowledge too wonderful for you? Is it not high, and you cannot Attain Into it? I say, how can you resist the doctrine, which comes upon you like a flash of lightning, that if God be everywhere he must see everything, and that therefore it is a truth, You God see me. 3. But, lest any should suppose that God may be in a place, and yet slumbering, let me remind him that in every spot to which he can travel, there is, not simply God, but also Gods activity. Wherever I go I shall find, not a slumbering God, but a God busy about the affairs of this world. Take me to the green sward, and pleasant pasturewhy, every little blade of grass there has Gods hand in it, making it grow; and every tiny daisy, which a child likes to pluck, looks up with its little eye, and says, God is in me, circulating my sap, and opening my little flower. Go where you will through this London, where vegetation is scarcely to be found, look up yonder and see those rolling stars, God is

active there: it is his hand that wheels along the stars, and moves the moon in her nightly course. But if there be neither stars nor moon, there are those clouds, heavy with darkness, like the ears of night, who steers them across the sea of azure? Does not the breath of God blowing upon them drive them along the heavens? God is everywhere. not as a slumbering God, but as an active God. I am upon the sea; and there I see God making the everlasting pulse of nature beat in constant ebbs and flows. I am in the pathless desert, but above me screams the vulture, and I see God winging the wild birds flight. I am shut up in a hermitage; but an insect drops from its leaf, and I see in that insect, life which God preserves and sustains; yea, shut me out from the animate creation, and put me on the barren rock, where moss itself cannot find a footing, and I shall there discern my God bearing up the pillars of the universe, and sustaining that bare rock as a part of the colossal foundation whereon he has built the world. Whereer we turn our gazing eyes, Your radiant footsteps shine. Ten thousand pleasing wonders rise, And speak their source divine. The living tribes of countless form In earth, and sea, and air, The meanest flies, the smallest worms, Almighty power declare. You shall see God everywhere: if you see him not around you, look within you and is he not there? Is not your blood now flowing through every portion of your body, to and fro your heart? And is not God there active? Do you not know that every pulse you beat needs a volition of Deity as its permit, and yet more, needs an exertion of Divine power as its cause? Do you not know that every breath you breathe needs Deity for its inspiration and expiration, and that you must die if God withdraw that power? If we could look within us, there are mighty works going on in this mortal fabricthe garment of the soulwhich would astonish you, and make you see, indeed, that God is not asleep, but that he is active and busy. There is a working God everywhere, a God with his eyes open everywhere, a God with his hands at work everywhere; a God doing something, Not a God slumbering, but a God laboring. Oh! sirs, does not the conviction flash upon your mind with a brightness, against which you cannot shut your eyes, that since God is everywhere, and everywhere active, it follows, as a necessary and unavoidable consequence, that he must see us, and know all our actions and our deeds? 4. I have one more proof to offer which I think to be conclusive. God, we may be sure, sees us, when we remember that he can see a thing before it happens. If he beholds an event before it transpires, surely reason dictates, he must see a thing that is happening now. Read those ancient prophecies, read what God said should be the end of Babylon and of Nineveh. just turn to the chapter where you read of Edoms doom, or where you are told that Tyre shall be desolate. then walk through the lands of the East, and see Nineveh and Babylon cast to the ground, the cities ruined; and then reply to this questionIs not God a God of foreknowledge?

Can he not see the things that are to come? Ay, there is not a thing which shall transpire in the next cycle of a thousand years which is not already past to the infinite mind of God; there is not a deed which shall be transacted tomorrow, or the next day, or the next, through eternity, if days can be eternal, but God knows it altogether. And if he knows the future, does he not know the present. If his eyes look through the dim haze which veils us from the things of futurity, can he not see that which is standing in the brightness of the present? If he can see a great distance, can he not see near at hand! Surely that Divine Being who discerneth the end from the beginning, must know the things which occur now; and it must be true that You God see us, even the whole of us, the entire race of man. So much for the general and universally acknowledged doctrine. II. Now, I come, in the second place, to the special doctrineYou God see me. Come now, there is a disadvantage in having so many hearers, as there is always in speaking to more than one at a time, because persons are apt to think, he does not speak to me. Jesus Christ preached a very successful sermon once when he had but one hearer, because he had the woman sitting on the well, and she could not say that Christ was preaching to her neighbor. He said to her, Go, call your husband, and come hither. There was something there which smote her heart; she could not evade the confession of her guilt. But in regard to our congregations, the old orator might soon see his prayer answered, Friends, Romans, countrymen, lend me your ears, for when the gospel is preached, we lend our ears to everybody; we are accustomed to hear for our neighbours, and not for ourselves. Now, I have no objection to your lending anything else you like, but I have a strong objection to you lending your ears; I shall be glad if you will keep them at home for a minute or two, for I want to make you hear for yourselves this truth You God see me. Mark, God sees youselecting any one out of this congregationhe sees you, he sees you us much as if there were nobody else in the world for him to look at. If I have as many people as there are here to look at, of course my attention must be divided. but the infinite mind of God is able to grasp a million objects at once, and yet to set itself as much upon one, as if there were nothing else but that one; so that you, tonight, are looked at by God as much as if throughout space there were not another creature but yourself Can you conceive that? Suppose the stars blotted out in darkness, suppose the angels dead; imagine the glorified spirits above are all gone, and you are left alone, the last man, and there is God looking at you. What an idea it would be for you to think ofthat there was only you to be looked all how steadily he could observe you I how well he would discern you! But mark you, God does really look at you this night as much, as entirely, as absolutely without division of sight, as if you were the only being his hands had ever made. Can you grasp that? God sees you with all his eyes, with the whole of his sightyouyouyouyou are the particular object of his attention at this very moment. Gods eyes are looking down upon you; remember that! In the next place God sees you entirely. He does not merely note your actions; he does not simply notice what is the appearance of your countenance; he does not merely take into his eyesight what your posture may be; but remember, God sees what you are thinking of; he looks within. God has a window in every mans heart,

through which he looks; he does not want you to tell him what you are thinking about he can see that, he can read right through you. Do you not know that God can read what is written on the rocks at the bottom of the ocean, even though ten thousand fathoms of dark water roll above? And I tell you he can read every word that is in your breasts; he knows every thought, every imagination, every conception, yea every unformed imagination, the thought scarce shot from the bow, reserved in the quiver of the mind; he sees it all, every particle, every atom of it. My thoughts, scarce struggling into births Great God I are known to you: Abroad, at home, still Im enclosed With your immensity. Behind I glance, and you art there Before me, shines your name And tis your strong almighty hand Sustains my tender frame. Can you appropriate that thought? From the crown of your head to the sole of your foot, God is examining you now; his scalpel is in your heart, his lancet in your breast. he is searching your heart and trying your reins; he knows you behind and before. You God see me; you see me entirely. Note again, God sees you constantly. You are sometimes watched by man, and then your conversation is tolerably correct; at other times you seek retirement, and you indulge yourselves in things which you would not dare to do before the gaze of your fellow creatures. But recollect, wherever you are, God sees you; you may lay yourselves down by the side of the hidden brook where the willows shelter you, where all is still, without a soundGod is there looking at you I You may retire to your chamber, and draw the curtains of your couch, and throw yourself down for repose in midnights gloomiest shadeGod sees you there! I remember going into a castle sometime ago, down many a winding stair, round and round, and round, and round, where light never penetrated; at last I came to a space, very narrow. about the length of a man. There, said the keeper, suchandsuchaone was shut up for so many years, a ray of light never having penetrated: sometimes they tortured him, but his shrieks never reached through the thickness of these walls, and never ascended that winding staircase: here he died, and there, sir, he was buried, pointing to the ground. But though that man had none on earth to see him, God saw him. Yea, you may shut me up for ever, where ear shall never hear my prayer, where eye shall never see my misery; but one eye shall look upon me, and one countenance smile on me, if I suffer for righteousness sake. If for Christs sake I am in prison, one hand shall be upon me, and one voice shall say, Fear not; I will help youat all times, in all places, in all your thoughts, in all your acts, in all your privacy, in an your public doings, at every season, this is true, You God see me Yet once more, You God see me, supremely. I can see myself, but not as well as either my friends or foes. Men can see me better than I can see myself, but man cannot see me as God sees me. A man skilled in the human heart might interpret my deeds and translate their motives, but he could not read my heart as God can read it.

None can tell another as God can tell us all: we do not know ourselves as God knows us: with all your self knowledge, with all you have been told by others, God knows you more fully than you know yourself: no eye can see you as God sees you you may act in daylight; you may not be ashamed of your actions? you may stand up before men and say, I am a public man, I wish to be observed and noticed: you may have an your deeds chronicled, and all men may hear of them, but I wot men will never know you as God will know you; and if you could be chained, as Paul was, with a soldier at your arm; if he were with you night and day, sleeping with you. rising with you; if he could hear all your thoughts, he could not know you as God knows you, for God sees you superlatively and supremely. Let me now apply that to you: You God see me. This is true of each of you; try and think of it for a moment. Even as my eye rests on you, so, in a far, far greater sense does Gods eye rest on you; standing, sitting, wherever you are, this is tree, You God see me. It is said that when you heard Rowland Hill, it you were stuck in a window, or farther away at the door, you always had the conviction that he was preaching at you. Oh I I wish I could preach like that; if I could make you feel that I was preaching at you in particular; that I singled you out, and shot every word at you, then I should hope for some effect. Try and think, then, You God see me. III. Now I come to different inferences for different persons, to different purposes. First, to the prayerful. Prayerful man, prayerful woman, here is a consolationGod sees you: and if he can see you, surely he can hear you. Why, we can often hear people, when we cannot see them. If God is so near to us, and if his voice is like the thunder, sure his ears are as good as his eyes, and he will be sure to answer us. Perhaps you cannot say a word when you pray. Never mind; God does not want to hear; he can tell what you mean even by seeing you. There, says the Lord, is a child of mine in prayer. He says not a word; but do you see that tear rolling down his cheek? do you hear that sigh? Oh! mighty God, you can see both tear and sigh; you can read desire when desire has not clothed itself in words The naked wish God can interpret, he needs us not to light the candle of our desires with language; he can see the candle ere it is lit. He knows the words we mean to speak When from our lips they cannot break, by reason of the anguish of our spirit. He knows the desire, when words stagger under the weight of it; he knows the wish when language fails to express it. You God see me. Ah, God. when I cannot pray with words, I will throw myself flat on my face, and I will groan my prayer and if I cannot groan it I will sigh it; and if I cannot sigh it I will wish it: and when these eyestrings break, and when death has sealed these lips, I will enter heaven with a prayer, which you will not hear but which you will see the prayer of my inmost spirit, when my heart and my flesh fail me, that God may be the strength of my life and portion for ever. There is comfort for you, you praying ones, that God sees you. That is enough; if you cannot speak he can see you. I have given a word for the prayerful; now a word for the careful, Some here are very

full of care, and doubts, and anxieties, and fears Oh! sir, you say, if you could come to my poor house, you would not wonder that I should feel anxious. I have had to part with much of my little furniture to provide myself with living; I am brought very low; I have not a friend in London; I am alone, alone in the wide world. Stop, stop, sir! you are not alone in the world; there is at least one eye regarding you; there is one hand that is ready to relieve you. Dont give up in despair. If your case be ever so bad, God can see your care, your troubles, and your anxieties. To a good man it is enough to see destitution to relieve it; and for God it is enough to see the distresses of his family at once to supply their wants. If you were lying wounded on the battlefield, if you could not speak, you know right well your comrades who are coming by with an abundance will pick you up, if they do but see you; and that is enough for you. So if you are lying on the battlefield of life, God sees you; let that cheer you: he will relieve for he only needs to look at the woes of his children at once to relieve them. Go on then; hope yet; in nights darkest hour, hope for a brighter morrow. God sees you, whatever you art doing; He knows your cares, your tears, your sighs; He shall lift up your head. And now a word to the slandered. There are some of us who come in tor a very large share of slander. It is very seldom that the slander market is much below par; it usually runs up at a very mighty rate; and there are persons who will take shares to any amount. If men could dispose of railway stock as they can of slander, those who happen to have any scrip here would be rich enough by tomorrow at twelve oclock. There are some who have a superabundance of that matter; they are continually hearing rumours of this, that, and the other; and there is one fool or another who has not brains enough to write sense, nor honesty sufficient to keep him to the truth, who, therefore, writes the most infamous libels upon some of Gods servants, compared with whom he himself is nothing, and whom for very envy he chooses to depreciate. Well, what matters it? Suppose you are slandered; here is a comfort: You God see me. They say that suchandsuch is your motive, but you need not answer them; you can say, God knows that matter You are charged with suchand such a thing of which you are innocent; your heart is right concerning the deed, you have never done it: well, you have no need to battle for your reputation; you need only point your finger to the sky, and say, There is a witness there who will right me at lastthere is a Judge of all the earth, whose decision I am content to wait; his answer will be a complete exoneration of me, and I shall come out of the furnace, like gold seven times purified. Young men, are you striving to do good, and do others impute wrong motives to you? Do not be particular about answering them. Just go straight on, and your life will be the best refutation of the calumny. Davids brethren said that in his pride and the naughtiness of his heart he had come to see the battle. Ah! thought David, I will answer you byandbye. Off he went across the plain to fight Goliath; he cut off his head, and then came back to his brethren with a glorious answer in his conquering hand. If any man desires to reply to the false assertions of his enemies, let him go and do good, and he needs not say accordthat will be his answer. I am the subject of detraction, but I can point to hundreds of souls that have been saved on earth by my feeble instrumentality, and my reply to all my enemies is this, You may say what you like; but seeing these lame men are healed, can you say anything against them? You may find fault with throttle or manner, but God

saves souls, and we will hold up that fact, like giant Goliath's head, to show you that although it was nothing but a sling or stone, so much the better, for God has gotten the victory. Go straight on and you will live down your slanderers; and remember when you are most distressed, You God see me. Now, a sentence or two to some of you who are ungodly and know not Christ. What shall I say to you but this,how heinous are your sins when they are put in the light of this doctrine! Remember, sinner, whenever you sinnest, you sinnest in the teeth of God. It is bad enough to steal in darkness, but he is a very thief who steals in daylight. It is vile, it is fearfully vile to commit a sin which I desire to cover, but to do my sin when man is looking at me shows much hardiness of heart. Ah! sinner, remember, you sinnest with Gods eyes looking on you. How black must be your heart! how awful your sin! for you sinnest in the very face of justice when Gods eye is fixed on you. I was looking the other day at a glass beehive, and it was very singular to observe the motions of the creatures inside. Well, now, this world is nothing but a huge glass beehive. God looks down on you, and he sees you all. You go into your little cells in the streets of this huge city; you go to your business, your pleasure, your devotions, and your sins, but remember, wherever you go, you are like the bees under a great glass shade, you can never get away from Gods observation. When children disobey before the eyes of their parents it shows that they are hardened. If they do it behind their parents back, it proves that there is some shame left. But you, sirs, sin when God is present with you; you sin while Gods eyes are searching you through and through. Even now you are thinking hard thoughts of God while God is hearing all those silent utterances of your evil hearts. Does not that render your sin extremely heinous? Therefore. I beseech you, think of it and repent of your wickedness, that your sins may be blotted out through Jesus Christ. And one more thought. If God sees you, O sinner, how easy it will be to condemn you. In the late horrible ease of Palmer, witnesses were required, and a jury was empanelled to try the accused. But if the judge could have mounted the bench and have said, I saw the man, myself, mix the poison; I stood by and saw him administer it, I read his thoughts; I knew for what purpose he did it; I read his heart; I was with him when he first conceived the black design, and I have tracked him in all his evasions, in all those acts by which he soughs to blindfold justice; and I can read in his heart that he knows himself to be guilty now, the case then would have been over; the trial would have been little more than a form. What will you think, O sinner, when you art brought before God, and God shall say, You did soandso, and will mention what you did in the darkness of the night when no eye was there? You will start back amazed, and say, Oh, heavens! how shall God know? is there knowledge in the Most High? He will say, Stop, sinner; have more to startle you yet; and he will begin to unfold the records of the past: leaf after leaf he will read of the diary he has kept of your existence. Oh! I can see you as he reads page after page, your knees are knocking together, your hair is standing on end, you blood is frozen in your veins, congealed for fright, and you stand like a second Niobe, a rock bedewed with tears. You are thunder struck to find your thoughts read out before the sun, while men and angels hear. You are amazed beyond degree to hear your imaginations read, to see your deeds photographed on the great white throne, and to hear a voice saying, Rebellion at such a time; uncleanness at such a time; evil thoughts at such an hour.

Sabbath breaking on such a day; blasphemy at such a time; theft at such an hour; hard thoughts of God at such a period; rejection of his grace on such a day, stiflings of conscience at another time; and so on to the end of the chapter, and then the awful final doom. Sinner, depart accursed! I saw you sin; it needs no witnesses; I heard your oath; I heard your blasphemy; I saw your theft; I read your thought. Depart! depart! I am clear when I judge you; I am justified when I condemn you: for you have done this evil in my sight. Lastly, you ask me what you must do to be saved; and I will never let a congregation go, I hope, till I have told them that. Hear, then, in a few words, the way of salvation. It is this. Christ said to the Apostles, Preach the gospel to every creature: he that believeth and his baptized shall be saved, and he that believeth not shall be damned. Or, to give you Pauls version, when he spoke to the jailer, Believe on the Lord Jesus Christ and you shall be saved. You askest what you art to believe. Why, this: that Christ died and rose again; that by his death he did bear the punishment of all believers; and that by his resurrection he did wipe out the faults of all his children. And if God give you faith, you will believe that Christ died for you; and will be washed in his blood, and you will trust his mercy and his love to be your everlasting redemption when the world shall end.


PAST REVELATION (GENESIS 1-16) GOD'S NEXT REVELATION (GENESIS 17) MAN'S RESPONSE IN LIGHT OF THE REVELATION Remember that God's Names always reveal an aspect or attribute of His character and witness to an awareness of Gods presence and help in various ways. Notice how this revelation occurs progressively in the Genesis... ><>><>><> GENESIS 1

Elohim My Creator
(see notes) Isaiah 43:7 Why does God say we were created? Everyone who is called by My name and whom I have created for My glory Each person is created by God with and for a purpose. We need to accept ourselves as creations of God, each of whom has the privileged purpose to bring Him glory

Ephesians 2:10 What does Paul say about us when we are "re-created" (regenerated, born again)? Eph 2:10 (note) teaches that believers are now His workmanship (poiema "masterpiece") created in Christ for good works Matthew 5:16 What association do good works have with the glory of God? Jesus exhorts His hearers to "Let your light shine before men in such a way that they may see your good works, and glorify (give a proper opinion) of your Father Who is in heaven" (See note Mt 5:16) Have you accepted the fact that Elohim is your Creator? Do you believe that He has a purpose for your life? Do you understand that the way to bring glory to let your light so shine before men that they see your good works and give Him glory? Am I fulfilling the purpose for which Elohim created me? Does the way I live give a proper opinion of my Elohim? ><>><>><> GENESIS 15 After Abram had rescued Lot, God spoke to Abram in a vision...
Do not fear, Abram, I am a shield to you. Your reward shall be very great"' (Ge 15:1)

Abram proceeds to suggest that Eliezer would be the heir but immediately God confirms that the heir will be his own seed...
And He took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be" (Ge 15:5) Then he believed in the LORD; and He reckoned it to him as righteousness. (Ge 15:6)

After God initiated and carried out the "walk of death" between the dead animals, Moses records...
On that day the LORD made (cut) a covenant with Abram, saying, "To your descendants I have given this land..." (N.B. This promise is not to the church but Abraham, Isaac and Jacob [Covenant Abrahamic vs Mosaic] - to national Israel - it will be consummated in the Millennium)...because He is El Shaddai - God Almighty, Pantokrator, Omnipotent and Sufficient). (Ge 15:18)

Genesis 14:18, 19, 20

El Elyon God Most High

Sovereign Over All
(see notes - El Elyon)

Sovereignty reminds us that God is in control regardless of appearances. Here God reveals Himself to Abram as God Most High, the possessor of heaven and earth (see Ge 14:19) Nothing happens without El Elyon's permission Will I accept my circumstances as allowed by God, understanding that everything is orchestrated not by chance but by an omnipotent God Who seeks to bring about my highest good (Ro 8:28-note)? If we come to know God as El Elyon, it should germinate an attitude of gratitude so that we are enabled by the Spirit to truly give thanks In everything (1Th 5:18-note), cp He 13:15-note, Jas 1:2-note) ><>><>><> Genesis 16:13-14

El Roi God Who Sees

(see notes) Abram takes a "faith detour" and agrees with Sarai that Hagar can bear his child but Ishmael is the child of the flesh not of promise. Then Sarai tells Abram to cast Hagar out, which is when God revealed Himself as El Roi. The Living God saw Hagar's plight. The same God sees our plight today and is concerned with our circumstances. El Elyon allows people and circumstances into our lives but El Roi sees and is aware of what is transpiring, a truth which should strengthen us Let us learn to live in the presence of the living God Who sees all. (See C H Spurgeon's comments) As an aside, we might all be tempted to judge Abram for his "faith detour" in Genesis 16, but don't we all have similar struggles? Sure we have trusted in Christ alone for our eternal salvation but then we go out and live our day to day Christian life as though everything depended on us! We all need to learn the secret of daily yielding ourselves to Him, allowing His Spirit to live the supernatural Christ life that alone brings glory to His Name (cp Ro 12:1-note). Paul addressed a similar "faith detour" in the Galatian church asking...
Did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? (Gal 3:2; 3)

In Genesis 17 Abraham learned the secret of surrender of his will to the will of his God, El Shaddai, Who is mighty and sufficient to bring about the fulfillment of His promises in His perfect timing. May we all learn from Abram's example, and choose to submit to our El Shaddai, in every area of our life, that He might bring forth His supernatural promises, including not just spiritual life, but life abundant in Christ Jesus our Lord. Amen. ><>><>><> In summary we observe that thus far in Genesis, God has revealed Himself as Elohim El Elyon El Roi Now He will reveal Himself to Abraham as..

El Shaddai
Principle to ponder - Remember that one way to get to know God better is to pay attention to His names. However, it is one thing to know Gods name and quite something else to trust that name and allow God to work in the difficult situations of life (Psalm 9:10-note)
El Shaddai is better known to most Christians from contemporary music (lyrics and melody) than from the Scriptures!

Abraham's Life
Provides Context for Genesis 17

Genesis 12
Abram - Age 75
God gave Abram a condition and a promise. God called him to leave his country and go to a land which He would show him. This took a "leap of faith" to obey, but faith is always based on truth and Abram responded affirmatively strengthened by the truth of God's promise... Ge 12:3 I will bless those who bless you, And the one who curses you I will curse. And in you all the families (Jew and Gentile) of the earth shall be blessed

Genesis 15
God promised Abram an heir. Ge 15:5 (God) took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your (seed - masculine singular) descendants be." Ge 15:6 Then he believed in the LORD; and He reckoned it to him as righteousness.

What did Abraham believe?

He believed in the promised Seed (masculine singular) of the Messiah. He believed in the Gospel.

Paul agrees writing... Gal 3:8 And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "All the nations shall be blessed in you." Paul explains... Gal 3:16 Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed (masc, sing)," that is, Christ (Messiah). Principle: OT saints were saved in the same way as NT saints - by grace through faith in the coming Messiah promised in the Gospel. They were NOT saved by good works!

Genesis 16
Abraham - Age 86 He temporarily failed the test of faith by taking a "Hagar detour" Ge 16:2 Sarai said to Abram, "Now behold, the LORD has prevented me from bearing children. Please go in to my maid; perhaps I shall obtain children through her." And Abram listened to the voice of Sarai... 4 And he went in to Hagar, and she conceived (Ishmael "a wild donkey of a man" father of all Arabs who henceforth became the implacable enemy of Israel, which endures to our modern day) Application: Fleshly attempts to accomplish the will of God are fundamentally sins of unbelief. How many times have we struggled with the promises of God and like Abraham attempted to help Him out we trust Him fully for our salvation but so often live our day to day life as if everything else depended on us! (See Gal 3:3)

Man's extremity is God's opportunity

Man's security is Satan's opportunity

Genesis 17
Age 99
How does God reaffirm His promise? Ge 17:1 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty Walk before Me, and be blameless 2 And I will establish My covenant between Me and you, And I will multiply you exceedingly."

God Almighty = El Shaddai

(Shadday - 07706)
When did God reveal Himself to Abraham? What was Abraham struggling to believe? God revealed Himself as God Almighty when Abraham was struggling to believe that God could still carry out His promise to make him a father of many nations. God's Name in this context conveys His ability to fulfill His promises. The question for us today is...

Dearly beloved, offspring (seed) of Abraham (Gal 3:29) what promises of God are you struggling to believe? Recall to your mind the truth inherent in His Name, El Shaddai. Then run into the strong tower of His name and you will be safe. As you come to truly know God as El Shaddai, God Almighty, you will be enabled to lay hold of the truth of His power and His sufficiency to carry out what He has promised. Remember that Paul teaches faith comes by hearing and hearing by the Word of God. So to hear and understand the meaning of El Shaddai is to have one's faith bolstered and undergirded. Then, when fear or doubt creep in or are thrown at us like fiery missiles from the Evil One, we can take up this shield of faith (Ep 6:16-note) based on the truth about El Shaddai.

El Shaddai
From the etymology of Shaddai and the OT uses (see discussion below), two major ideas are associated with this Name -

(1)Omnipotence (2)Sufficiency
Both these attributes of God's character have powerful applications to our lives. The idea of the sufficiency of Shaddai is brought out especially in Naomi's lament in Ruth 1 (see notes) As an aside, why did Abram have to wait almost 25 years for God to fulfill His promise? Like many who are filled with self confidence, Abram had to be brought to the end of himself. God often does not show us his OMNIPOTENCE until he shows us our IMPOTENCE. Paul learned this same principle in 2Co 12:7, 8, 9, 10 writing that...
because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to buffet me-- to keep me from exalting myself! 8 Concerning this I entreated the Lord three times that it might depart from me. 9 And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. 10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong.

Is El Shaddai enough? Is He sufficient to meet my needs? Can He be trusted to fulfill His promises?
As Abraham and Paul (and many other saints) learned, it is when we come to the end of ourselves and our resources, that we begin to "tap into" the sufficiency of the supply of El Shaddai, and find that it is more than adequate for all our needs according to His riches in Christ Jesus. Remember 3 things about problems: we cannot run from them, we cannot prevent them from coming into our life and we can't always solve all of them Yet El Shaddai can be our sufficiency for in the midst of every impossible circumstance.

Are you facing a difficult or even impossible circumstance? Have you considered calling out to El Shaddai? What will it take to make you happy? Or asked another way "How much is enough"?
Most of us (even sadly many believers) would answer in monetary terms. But of course we know that the answer is never in money or things or even circumstances. It is only when we come to come to know that God is enough, El Shaddai is the Sufficient One. Abram faced a faith crisis event that God used to show him that He alone was El Shaddai, the only One sufficient to fulfill His promises.

Have you come to the point in your personal relationship with God that He is enough? Is He sufficient to meet all your needs? Can He be trusted to fulfill the promises of His Word?

Our Response Is Commanded Walk before Me

The Hebrew verb is a reflexive command - You yourself walk. Note that walk here is not taking one step after another, but is used in a more figurative sense to picture one's behavior or daily conduct. Before Me is more literally before My face (see paniym = face - See Spurgeon on "face"). The idea is that all of our steps are ever before the face of God. This same picture is conveyed by the well known Latin phrase Coram Deo = Before the face of God. (see Mackintosh's comments) In the Septuagint (LXX), walk before is translated by the verb euaresteo (related adjective euarestos from eu = well + aresko = to please) which means to behave in a manner that causes another to be pleased. Paul uses the adjective euarestos in his well known exhortation in Ro 12:1 (note) where he calls for believers to present themselves "acceptable to God". Euaresteo is also used in the Lxx translation of Ge 5:22 (= Enoch walked with God; LXX = Enoch was well pleasing to God - He 11:5, 6note). (Cp same idea in Ge 6:9 "Noah was... blameless [tamiym-see below]. Noah walked with [Lxx = well pleasing to] God") (see Spurgeon's comments)

Be blameless
The Hebrew verb be is qal imperative which is also a command. ( In the Lxx be is also a command in the present tense = continually be blameless)
Principle to ponder: Abram does not have license to live as he pleases. His behavior is to reflect the character of the One Who called him. Did your thoughts, words and deeds reflect this day reflect the One Who called you, dear beloved of the Father?

Blameless (08549) (tamiym) means to be whole, complete, sound, perfect. The idea is one who has integrity and whose life is in accord with the truth of God's word and His righteous character (cp "Job... was blameless [tam]" - Job 1:1) The Greek translation (LXX) of the Hebrew adjective tamiym is translated with amemptos (273) (from a = negative + mmphomai = find fault) which means irreproachable, faultless, without defect or blemish and thus describes one in whom

others are not able to find fault. Amemptos is used by Paul (Php 2:15-note; 1Th 3:13-note) in his giving a charge to NT believers similar to God's charge to Abraham in Genesis 17. (See Spurgeon's comment on "Be thou perfect") The question arises as to how Abraham (OT believer) or believers in the NT can carry out this lofty command? The answer is found in the context where Jehovah had just revealed Himself to Abraham (Abram) as El Shaddai, the God Who is omnipotent, able to do anything including able to make us walk in His sight in a manner which pleases Him and in a way which is blameless in the eyes of others. He is El Shaddai, the God Who is sufficient to meet all of our needs so that we might be pleasing and perfect. We can accomplish neither of these lofty goals by self effort but only by "Shaddai dependence", continually leaning on the everlasting arms of the One we have come to know and trust as El Shaddai - Who Alone can empower us to walk worthy of the calling to which we have been called. We cannot live this supernatural life in our strength, but God can live it in and through us as we learn to rely on Him as our El Shaddai, for as the song (play) says...
Age to age You're still the same, by the power of Your the Name. El Shaddai. El Shaddai... We will praise and lift You high, El Shaddai.

Have you come to the point in your life as a believer where you recognize your inadequacy and impotence to live the "Christ life"? If we choose to obey His command to walk before Him (well pleasing) and be blameless, we shall come to know intimately and experientially the omnipotence and sufficiency of His Name El Shaddai. The timeless principle that obedience leads to greater knowledge is seen in Jesus' words... "If any man is willing to do His (God's) will (walk before Him and be blameless), he shall know (ginosko - knowing that goes beyond mere facts, and is even used to describe the intimate knowing of a husband and wife) of the teaching (the stabilizing truths inherent in His Name El Shaddai)...." (John 7:17) Perhaps you don't intimately know God as your El Shaddai because you have hesitated to give Him your whole hearted obedience. Would you not be willing to say "not my will be done but Thine" and reap the wonderful reward of really knowing El Shaddai as your Omnipotent, Sufficient God even today? Read the testimony of the psalmist who quotes God... Because He has loved Me, therefore I will deliver (Lxx = rhuomai) him. I will set him securely on high (sagab = same word as "safe" [07682] in Pr 18:10-note), because he has known (not just the facts but intimately, experientially) My Name. (Ps 91:14-note)

And David wrote that... And those who know (not just the facts but intimately, experientially know) Thy Name will put their trust in Thee, for Thou, O LORD, hast not forsaken those who seek Thee. (Ps 9:10-note) Spurgeon comments on the two preceding psalms...
(Ps 91:14-note) I will set him on high, because he hath known My Name. The man has known the attributes of God so as to trust in Him, and then by experience has arrived at a yet deeper knowledge, this shall be regarded by the Lord as a pledge of His grace, and He will set the owner of it above danger or fear, where he shall dwell in peace and joy. None abide in intimate fellowship with God unless they possess a warm affection towards God, and an intelligent trust in Him; these gifts of grace are precious in Jehovah's eyes, and wherever He sees them He smiles upon them. How elevated is the standing which the Lord gives to the believer. We ought to covet it right earnestly. If we climb on high it may be dangerous, but if God sets us there it is glorious. (Ps 9:10-note) Ignorance is worst when it amounts to ignorance of God, and knowledge is best when it exercises itself upon the name of God. This most excellent knowledge leads to the most excellent grace of faith. O, to learn more of the attributes and character of God. Unbelief, that hooting night bird, cannot live in the light of divine knowledge, it flies before the sun of God's great and gracious Name. If we read this verse literally, there is, no doubt, a glorious fulness of assurance in the Names of God. (See Summary Chart on Names of God)...By knowing His name is also meant an experimental (experiencing) acquaintance with the attributes of God (see Spurgeon's comments on the Attributes of God), which are every one of them anchors to hold the soul from drifting in seasons of peril. The Lord may hide His face for a season from His people, but He never has utterly, finally, really, or angrily forsaken them that seek Him. Let the poor seekers draw comfort from this fact, and let the finders rejoice yet more exceedingly, for what must be the Lord's faithfulness to those who find, if He is so gracious to those who seek. ><>><>><>

See also... Shaddai - Psalm 91 (see notes)


EL SHADDAI the great classic written by Michael Card and sung by Amy Grant Almighty God by Tim Hughes Holy Is The Lord God Almighty - Chris Tomlin Almighty God by Jesse Wilson Almighty God by Wayne Watson Mighty to Save by Hillsong

Notes on El Shaddai

Shaddai (07706) (Shadday) means Almighty, most powerful. As alluded to in the preceding table and elaborated on in more detail in the following notes, the Name Shaddai conveys the truth on the one hand that He is omnipotent and on the other that He is sufficient. El Shaddai = God Almighty the ever-present God who protects and provides, presents Himself as the One who makes a covenant with a human being named Abraham. There are 48 OT uses of Shaddai (see below) and in every use the reference is to God. Approximately one third of these uses of Shaddai are translated in the LXX by the Greek word pantokrator (see below). Lest we become too dogmatic in our interpretation of the etymological derivation of Shaddai, Davison makes a cogent point noting that... The exact origin, history, and etymology of the name (Shaddai) are highly debated. Traditionally, it has been connected to Hebrew dad, deal mightily with, but the verb actually has the connotation deal violently. Other scholars associate it with Assyrian adu, mountain or high, thus rendering the Hebrew as High God or God of the Mountains. The usual English translation, Almighty, derives from the rendering of the Hebrew in the LXX (Ed note: See pantokrator below) and Vulgate (Ed note: E.g., Genesis 17:1 = "ego Deus omnipotens")., which was a free translation of what was by then an obscure term. (Eerdman's Dictionary of the Bible) There are some authorities (most notably Nathan Stone - see note) (or see notes below) who feel that the Hebrew Shaddai is derived from the Hebrew word shad which means breast (an etymology also made popular by the Scofield Reference Bible). If this is valid, it in turn suggests that Shaddai might signify the one who nourishes or supplies. El Shaddai then would be the one who is able to pour out His promises of provision and power in abundance. Those who hold to this interpretation call attention to Genesis 49 where we read of Joseph (as Jacob is preparing to die)... But his bow remained firm, and his arms were agile, from the hands of the Mighty One of Jacob (From there is the Shepherd, the Stone of Israel), from the God ('El) of your father who helps you (cp notes Jehovah Ezer - LORD our Helper), and by the Almighty (Shaddai) who blesses you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts (Hebrew = shad) and of the womb. (Genesis 49:24, 25) In this passage note that it is 'El Who gives strength to the arms, and it is the Almighty or Shaddai Who brings the blessings of the breast and the womb, including the blessing of the promised seed from the line of Abraham. Nevertheless while the meaning of Shaddai as the God Who nourishes and Who blesses the breasts and the womb is certainly a possible derivation, many commentators do not favor this etymology. John Davis in Grace Journal (Volume 4) writes that...

The basic understanding of the conservative view is that the name El Shaddai is of divine, not natural origin. The name, it is asserted, was revealed by God, and not conceived by man. While all conservative scholars agree on this basic principle, there is little agreement as to the etymology and significance of this name in relation to the patriarchs. There are four basic views in this regard. The first view is that Shaddai comes from the root sadad (shadad) to be strong or powerful. This view seems to be the more popular. The emphasis, therefore, in respect to the patriarchs, is that of Gods power and strength. Oehler favors this view in his Theology of the Old Testament. The second view of the name Shaddai is that its root is sadad (shadad) to destroy or to terrify. This view is held by Mack. The third view maintains that Shaddai comes from a compound word (from se (ser) and day which in Hebrew means sufficiency. For a statement of this view compare John Calvin. The fourth, and not too well accepted view is that proposed by the Scofield Bible. This view contends that the name comes from sad which has primary reference to the female breast. The name, therefore, signified nourishment and strength to the Patriarchs. Wayne House writes that El Shaddai means "The God of Strength" Probably related to the word Mountain and suggests the power or strength of God. This name also emphasizes Gods covenant keeping nature (Ge 17:1)... Some feel Shaddai is derived from a root that refers to a mothers breast, sustaining a newborn infant. If so, it conveys love, tenderness, mercy, all that a mother is to a dependent newborn, God is to his children... Job chastened by God. God often corrects His own to make them fruitful. Used this way in the book of Job 31 times. Job was a perfect man. God wanted to refine him still more, make him even more fruitful. And by the end of the book, God had given to Job more than he had to begin with. (H. Wayne House: Charts of Christian Theology and Doctrine, Grand Rapids, MI: Zondervan, 1992) Louis Berkhof (Systematic Theology) points out that whereas God as El Shaddai is indeed presented as the all-powerful One who overpowers nature, the name, where it occurs in the Bible, does not present God as an object of fear or terror, but rather as a source of blessing and comfort. The NET Bible has a good summary of Shaddai noting that... Heb Shaddai; traditionally the Almighty. The etymology and meaning of this divine name is uncertain but its significance is clear. It may be derived from: (1) Shadad, to be strong, cognate to Arabic sdd, meaning The Strong One or Almighty; (2) Shadah, mountain, cognate to Akkadian shadu, meaning The Mountain Dweller or God of the Mountains;

(3) Shadad, to devastate and shad, destroyer, Akkadian Shedum, meaning The Destroyer or The Malevolent One; or (4) She who plus diy, sufficient, meaning The One Who is Sufficient or AllSufficient One (HALOT 1420-22). In terms of use, Shaddai (or El Shaddai) is presented as the sovereign king/judge of the world Who grants life/blesses and kills/judges. In Genesis He blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis He blesses/protects and also takes away life/happiness. In (Ruth 1:20) in light of Naomi's emphasis on God's sovereign, malevolent deprivation of her family, one can understand her use of this name for God. For discussion of this divine name, see T. N. D. Mettinger, In Search of God, 69-72. Wiersbe writes that... Hebrew scholars traditionally have interpreted El-Shaddai to mean God Almighty or God All-Sufficient, relating it to the Hebrew word for breast. Thus He is the God who nourishes and provides, who sustains and enables. Recent studies have suggested the God of the mountain (strength, stability) or God my destroyer (power against the enemy). (Wiersbe, W. W. Be Authentic. An Old Testament Study. Victor Pub) Below are all 48 uses of Shaddai in Scripture. Observe that 31 uses occur in Job where 16 of these uses are translated in the Septuagint with the Greek word pantokrator and 3 uses are translated with the Greek adjective hikanos [word study] which means sufficient, adequate, enough, able, competent, qualified. In summary, when one compares the way Shaddai is translated in the Septuagint , two main ideas emerge...

SHADDAI All powerful All sufficient

Genesis 17:1 Now when Abram was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless. Genesis 28:3 (Isaac called Jacob and blessed him saying) "And may God Almighty bless you and make you fruitful and multiply you, that you may become a company of peoples. Comment: Note that El Shaddai is found in passages such as this one that report Gods promises of fertility, land, and abundance to those in covenant with Him, indicating that He, the Almighty Omnipotent One, could fulfill those promises.

Genesis 35:9 Then God appeared to Jacob again when he came from Paddanaram, and He blessed him.10 And God said to him, "Your name is Jacob; You shall no longer be called Jacob, But Israel shall be your name." Thus He called him Israel. Genesis 35:11 God also said to him, "I am God Almighty (El Shaddai); Be fruitful and multiply; A nation and a company of nations shall come from you, And kings shall come forth from you. (Here again as with Abram's name change to Abraham when El Shaddai reaffirmed the covenant, He changes Jacob's name to Israel and reaffirms the promises made to Abraham and Isaac). 12 "And the land which I gave to Abraham and Isaac, I will give it to you, And I will give the land to your descendants after you." Comment: Note that the land is not given to the church but to Jacob. The church is never called Jacob in Scripture. The promises are for a literal land, and El Shaddai has all power and sufficiency to fulfill these covenant promises, which He will bring to consummation in the book of the Revelation, where the God is repeatedly referred to as "The Almighty" (ho pantokrator), the very name that the LXX uses repeatedly to translate Shaddai in the book of Job. El Shaddai affirms the promises of the Land of Israel to Abraham, Isaac and Jacob and fulfills the promise some 4000+ years later following the after the Great Tribulation or time of Jacob's trouble . when Messiah returns as the King of kings to establish His Millennial Kingdom (click for schematic picture of this kingdom) in which He rules for 1000 years. 13 Then God went up from him in the place where He had spoken with him. 14 And Jacob set up a pillar in the place where He had spoken with him, a pillar of stone, and he poured out a libation on it; he also poured oil on it. 15 So Jacob named the place where God had spoken with him, Bethel. Comment: Establishing a memorial (stone and name of place) was a common component of covenant in the OT, in this case memorializing the affirmation of the covenant originally cut with his grandfather Abraham Genesis 43:14 (Jacob to his sons preparing to return to Joseph in Egypt) and may God Almighty (the One Who is powerful and sufficient to) grant you compassion in the sight of the man, that he may release to you your other brother and Benjamin. And as for me, if I am bereaved of my children, I am bereaved." 15 So the men took this present, and they took double the money in their hand, and Benjamin; then they arose and went down to Egypt and stood before Joseph. Comment: What is the context? There is a famine in the land of promise, but Jacob knows that there is no famine in the name El Shaddai. Jacob realizing that they must have grain, commits his sons to the covenant care of God Almighty, the One Who is sufficient for every emergency! In Him there is never any lack. Do you know Him as Shaddai, not just in your head but in your heart? Have you found Him sufficient for every need? Or

perhaps we need to ask have you been willing to trust Him to meet your every need? Genesis 48:3 Then Jacob said to Joseph, "God Almighty appeared to me at Luz in the land of Canaan and blessed me, 4 and He (El Shaddai reaffirmed the covenant with Abraham and Isaac) said to me, 'Behold, I will make you fruitful and numerous, and I will make you a company of peoples, and will give this land to your descendants after you for an everlasting possession.' Comment: The Land belongs to Israel. They are back in the Land in unbelief but in the Millennium all Israel will be saved and occupy the Land promised to Abraham, Isaac and Jacob. Genesis 49:25 From the God of your father Who helps you (see related name Jehovah Ezer: The LORD our Helper), and by the Almighty Who blesses you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts and of the womb. 26 The blessings of your father have surpassed the blessings of my ancestors up to the utmost bound of the everlasting hills. May they be on the head of Joseph, and on the crown of the head of the one distinguished among his brothers. Exodus 6:3 and I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by My name, LORD, I did not make Myself known to them. Numbers 24:4 The oracle of him who hears the words of God, Who sees the vision of the Almighty, Falling down, yet having his eyes uncovered, Numbers 24:16 The oracle of him who hears the words of God, And knows the knowledge of the Most High, Who sees the vision of the Almighty, Falling down, yet having his eyes uncovered. Comment: Observe that Balaam used three different names for God: El, Elyon (Most High), and Shaddai (Almighty). He had a head knowledge of Israels God but not a heart relationship with Him. It is one thing to know Gods name and quite something else to trust that name and allow God to work in one's heart (Psalm 9:10) Ruth 1:20 (note) And she said to them, "Do not call me Naomi; call me Mara (bitter), for the Almighty (Shaddai) has dealt very bitterly with me. 21 "I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has witnessed against me and the Almighty (Shaddai) has afflicted me?" Job 5:17 "Behold, how happy is the man whom God reproves, So do not despise the discipline of the Almighty. (Lxx = pantokrator) Job 6:4 "For the arrows of the Almighty are within me; Their poison my spirit drinks; The terrors of God are arrayed against me.

Job 6:14 "For the despairing man there should be kindness from his friend; Lest he forsake the fear of the Almighty. Job 8:3 "Does God pervert justice Or does the Almighty pervert what is right? Job 8:5 "If you would seek God And implore the compassion of the Almighty (Lxx = pantokrator) Job 11:7 "Can you discover the depths of God? Can you discover the limits of the Almighty (Lxx = pantokrator)? Job 13:3 "But I would speak to the Almighty, And I desire to argue with God. Job 15:25 Because he has stretched out his hand against God, And conducts himself arrogantly against the Almighty (Lxx = pantokrator). Job 21:15 'Who is the Almighty (Lxx = hikanos = sufficient, adequate, enough, able, competent, qualified), that we should serve Him, And what would we gain if we entreat Him?' Job 21:20 "Let his own eyes see his decay, And let him drink of the wrath of the Almighty. Job 22:3 "Is there any pleasure to the Almighty if you are righteous, Or profit if you make your ways perfect? Job 22:17 "They said to God, 'Depart from us!' And 'What can the Almighty (Lxx = pantokrator) do to them?' Job 22:23 "If you return to the Almighty, you will be restored; If you remove unrighteousness far from your tent, Job 22:25 Then the Almighty (Lxx = pantokrator) will be your gold And choice silver to you. Job 22:26 "For then you will delight in the Almighty, and lift up your face to God. Job 23:16 "It is God who has made my heart faint, And the Almighty (Lxx = pantokrator) who has dismayed me, Job 24:1 "Why are times not stored up by the Almighty, And why do those who know Him not see His days? Job 27:2 "As God lives, who has taken away my right, And the Almighty (Lxx = pantokrator), who has embittered my soul, (Comment: Compare this statement by Job with that of Naomi in Ruth 1:20,21. Remember that this is not a sin nor is he blaming God, for Scripture itself testifies "Through all this Job did not sin nor did he blame God." Job 1:22).

Job 27:10 "Will he take delight in the Almighty, Will he call on God at all times? 11 "I will instruct you in the power of God; What is with the Almighty (Lxx = pantokrator) I will not conceal. Job 27:13 "This is the portion of a wicked man from God, And the inheritance which tyrants receive from the Almighty (Lxx = pantokrator). Job 29:5 When the Almighty was yet with me, And my children were around me; Job 31:2 "And what is the portion of God from above Or the heritage of the Almighty (Lxx = hikanos = sufficient, adequate, enough, able, competent, qualified) from on high? Job 31:35 "Oh that I had one to hear me! Behold, here is my signature; Let the Almighty answer me! And the indictment which my adversary has written, Job 32:8 "But it is a spirit in man, And the breath of the Almighty (Lxx = pantokrator) gives them understanding. Job 33:4 "The Spirit of God has made me, And the breath of the Almighty (Lxx = pantokrator) gives me life. Job 34:10 "Therefore, listen to me, you men of understanding. Far be it from God to do wickedness, And from the Almighty (Lxx = pantokrator) to do wrong. Job 34:12 "Surely, God will not act wickedly, And the Almighty (Lxx = pantokrator) will not pervert justice. Job 35:13 "Surely God will not listen to an empty cry, Nor will the Almighty (Lxx = pantokrator) regard it. Job 37:23 "The Almighty-- we cannot find Him; He is exalted in power; And He will not do violence to justice and abundant righteousness. Job 40:2 "Will the faultfinder contend with the Almighty (Lxx = hikanos = sufficient, adequate, enough, able, competent, qualified)? Let him who reproves God answer it." Psalm 68:14 (see note) When the Almighty scattered the kings there, It was snowing in Zalmon. Psalm 91:1 (see note) He who dwells in the shelter of the Most High (El Elyon) will abide in the shadow of the Almighty. Comment: The names of God used in these verses encourage us to trust Him.

Isaiah 13:6 Wail, for the Day of the LORD is near! It will come as destruction from the Almighty. Amplified Version renders it "Wail, for the day of the Lord is at hand; as destruction from the Almighty and Sufficient One [Shaddai] will it come! [Ge 17:1.] Ezekiel 1:24 I also heard the sound of their wings like the sound of abundant waters as they went, like the voice of the Almighty, a sound of tumult like the sound of an army camp; whenever they stood still, they dropped their wings. Ezekiel 10:5 Moreover, the sound of the wings of the cherubim was heard as far as the outer court, like the voice of God Almighty (more literally "God - the mighty One") when He speaks. Joel 1:15 Alas for the day! For the Day of the LORD is near, And it will come as destruction from the Almighty. Comment: Note the two uses in Isaiah and Joel in the context of the Day of the LORD, the day of Jehovah's wrath, which comes to fruition in the book of the Revelation where we see God designated as the Almighty (pantokrator). He is able to complete the work He began when He cut the covenant initially with Abram. Where are the majority of OT uses of Shaddai? Why? Clearly the majority of uses are in the book of Job, in the context of a man who is suffering severely and being tempted to doubt the goodness, fairness and justice of God. Vine comments.... How futile are our own schemes for bettering ourselves! How constant and ready are the provisions of our great El Shaddai! R C Sproul commenting on El Shaddai writes that... When God revealed himself by this name to the patriarchs in Genesis he focused on his power, revealing himself as the God who makes and keeps his promises. It was a name that demanded faith in what was coming but not yet; the God behind the promise was sufficient for now, even if the fulfillment of the promises could not be seen... God makes promises, and God is mighty to perform them. God is strong enough to accomplish everything He has said He will do. He has the power to fulfil every promise He has made to His people. Isn't this where our faith tends to fail? (Sproul, R. Vol. 3: Before the Face of God) Although I generally respect Oswald Chambers, albeit find him a bit "mystical" at times, I was shocked to find the following comment of his that makes mention of El Shaddai. I pray you too will be shocked by his aberrant theology...

Jesus Christ is the last Adam in this sense, viz.: that He reveals the characteristics of El-Shaddai, the Father-Mother God, all vested in the unique manifestation of the Incarnation. (Chambers, O. Conformed to His image) (Ed note: One wonders if Chambers was not led to write this description because of a belief that Shaddai is from shad, Hebrew for breast. In any event, El Shaddai is unequivocably NOT "the Father-Mother God"! Chamber's quote makes the point that we must constantly be Bereans [Ac 17:11-note], taking all of men's writings [including the one's you are currently reading!] back to the plumbline of God's inerrant Word of Truth.) Tyndale Bible Dictionary has an excellent summary of the origin and meaning of Shaddai writing... In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai. Some have begun with shad as the first concept to be considered; its meaning is breast, pap, or teat, and it is considered a precious metaphor of the God who nourishes, supplies, and satisfies. The root of shad (shadah), in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which El Shaddai appears; nor is shed (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37-note speaking of Israels idolatry. In addition to the fact that shed is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai is a composite term of sha (the one who) and dai (is sufficient). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai is derived from the verb shadad (to overpower, to deal violently, or to devastate). A clear connection between shadad and Shaddai is said to be found in Isaiah 13:6 and Joel 1:15. God as El Shaddai is presented as the allpowerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates El Shaddai as Pantokrator, the All-Ruler or Sovereign One. (Elwell, W. A., & Comfort, P. W. Tyndale Bible Dictionary. Wheaton, Ill.: Tyndale House Publishers) ><>><>><> BDAG writes that "God's name is almost equivalent to God's being" which emphasizes how important it is that we understand the meaning of His names as best we can. Almighty (3841) (pantokrator from ps = all + kratos = strength or might, especially manifested power, the power to rule or control) is literally the ruler over all or the One Who controls all things and Who has power over everything. The One in total control! Pantokrator thus describes Gods sovereign, omnipotent, irresistible power. Note that Vine gives the derivation of pantokrator as from pas = all + krateo = to hold or to have strength.

Tony Garland writes that "The Almighty" [ho pantokrator] is derived from ho panton kraton which means the One Who holds all. (Re 1:8-note) Krateo which means to hold or cling to is derived from kratos and gives the picture of being in the grip of Him in Whose hand are all things. God is the Almighty One, the One Who has His hand in everything and on everything! If believers are in the hands of a God like that (and they are), nothing can pluck them away. Dear saint, perhaps you need to ponder and assimilate this truth about God, the Almighty, the Pantokrator, in Whose hands you are eternally sustained and secure. My times are in thy hand: Ill always trust in thee; And, after death, at thy right hand I shall for ever be. As discussed below pantokrator is used most often to translate "of hosts" in "LORD of hosts" (Jehovah Sabaoth), but it used frequently in Job to translate the Almighty (Shadday). Pantokrator is used only of God, indicating that He is omnipotent (omni = all), universally sovereign. The Ruler of all things. The All-Powerful. The Omnipotent (One). Pantokrator is He Who holds sway over all things and the Ruler of all. It speaks of His supremacy over all things. In light of the fact that 9/10 NT uses of Pantokrator are in The Revelation, clearly Pantokrator is the characteristic title for God in the book which records the consummation of God's victory over sin and the evil one Satan and His awesome control over all the universe and all history. In this final chapter of God's plan of the ages, God brings to consummation His initial covenant promises made and affirmed to Abraham, Isaac and Jacob as He revealed Himself to them as El Shaddai some 4000+ years earlier in the book of beginnings, Genesis (see Genesis 17:1; 28:3; 35:9; 48:3; Ex 6:3). Although, El Shaddai is not translated (in the Septuagint) with Pantokrator in these 6 uses in Genesis or in Exodus 6:3, it is nevertheless notable that the Name El Shaddai by which God first revealed Himself to the patriarchs is related to the same Name, Pantokrator, by which He brings to final fulfillment the covenant promises made to the patriarchs! God is the same yesterday, today and tomorrow. The Names El Shaddai and Pantokrator undergird the assurance every believer should have that He is able to fulfill every one of His promises, so that "not one word of all the good words which Jehovah spoke has failed" (Joshua 23:14) Richards adds that... Pantokrator signifies the unmatched greatness of God, who has power over all humankind and every competing authority (Ep 1:19, 20, 21-see notes Ep 1:19; 20; 21). Occurrences of this word predominate (9 of the 10 uses) in Revelation. There they pick up the OT theme of God's final, decisive intervention in history, when He acts to destroy this world's kingdoms and to establish His own (Ed note: Thus fulfilling His covenant promises to the the patriarchs and the Nation of Israel, which is not the church but the actual nation that will be composed of 100% believing Jews at the return of the Messiah, when as Paul

states "all Israel will be saved" - see note Romans 11:26). As the Almighty, God makes promises to people and commits his own power to see these promises carried out. This God is ever-present, hovering over history and free to act within it, even though his authority may be unacknowledged by those who do his will. Ultimately, he will undertake a great, final intervention. Then every competing power will be visibly crushed, and God's hidden authority will be overwhelmingly visible. When this happens, the irresistible power that makes God almighty will be known and acknowledged by all (cf. Php 2:9, 10, 11-notes Php 2:9; 10; 11; Re 19:6-note). (Richards, L O: Expository Dictionary of Bible Words: Regency) (Bolding added) As noted below, the Septuagint (LXX) adopts pantokrator for two Hebrew descriptions of God, Sabaoth (hosts) and Shadday (Shaddai). NIDNTT writes that... It is also striking that the LXX renders the divine Shadday not only by pantokrator, the Almighty, but also, quite often, by ho hikanos. (Ed note: "the Sufficient One")...The Hebrew consonants were divided into two groups, vocalized to make the relative se and day, and then read as follows: Yahweh, Who is sufficient (of Himself), the Almighty (Ruth 1:20, 21-note; Job 21:15; 31:2; 40:2; Ezek. 1:24). As Shadday, Yahweh has not to conform to some external standard or to some ideal (this would have been the same as the Greek concept of moira, fate, to whom even the gods were subject); rather He Himself sets the standard for Himself and hence also for His creation. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) There are far more uses (142) of pantokrator in the Septuagint (LXX) (2Sa 5:10; 7:8, 25, 27; 1 Ki. 19:10, 14; 1Chr. 11:9; 17:7, 24; 29:12; Job 5:17; 8:5; 11:7; 15:25; 22:17, 25; 23:16; 27:2, 11, 13; 32:8; 33:4; 34:10, 12; 35:13; 37:22; Je 3:19; 5:14; 15:16; 23:16; 25:27; 31:35; 32:14, 18; 33:11; 44:7; 49:18; 50:34; 51:5, 57; Hos. 12:5; Amos 3:13; 4:13; 5:8, 14, 15, 16, 27; 9:5f, 15; Mic 4:4; Nah. 2:13; 3:5; Hab. 2:13; Zeph 2:10; Hag. 1:2, 5, 7, 9, 14; 2:4, 6, 7, 8, 11, 23; Zec 1:3, 4, 6, 12, 13, 14, 16, 17; 2:8, 9, 11; 3:7, 9, 10; 4:6, 9; 5:4; 6:12, 15; 7:3, 9, 12, 13; 8:1, 2, 3, 6f, 9, 11, 14, 17, 18, 19; 9:14, 15; 10:3; 11:4; 12:4, 5; 13:7; 14:16, 17, 20, 21; Mal. 1:4, 6, 8, 9, 10, 13, 14; 2:2, 4, 7, 8, 12, 16; 3:1, 5, 7, 10, 11, 12, 14, 17; 4:1, 3) and the first use translates the last part of the name "the LORD of hosts" (see study Jehovah Sabaoth, LORD of hosts or of armies) as for example "Lord (kurios) Almighty (pantokrator)" in 2Sa 5:10. Pantokrator is used far more often to translate "of hosts" (tsaba = 06635) (in "LORD of hosts") than "Shadday" Job 5:17 "Behold, how happy (blessed - Lxx = makarios [word study]) is the man whom God reproves (Lxx = elegcho), so do not despise the discipline of the Almighty. (Hebrew = Shadday; Lxx = Pantokrator) Jeremiah 15:16 (This author's life verse) Thy words were found and I ate them, and Thy words became for me a joy and the delight of my heart; for I have been called by Thy name, O LORD God of hosts (Lxx = pantokrator > "O Lord Almighty").

Pantokrator is used 10 times in the NT... 2 Corinthians 6:18 "And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty. Revelation 1:8 (note) "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." (Comment: Tony Garland writes that "The Almighty" [ho pantokrator] is derived from ho panton kraton which means the One Who holds all and is a reference to God's sovereignty and might as well as His command of powerful forces.) Revelation 4:8 (note) And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "Holy, holy, holy, is the LORD God, the Almighty, who was and who is and who is to come." Revelation 11:17 (note) saying, "We give Thee thanks, O Lord God, the Almighty, who art and who wast, because Thou hast taken Thy great power and hast begun to reign. Revelation 15:3 (note) And they sang the song of Moses the bond-servant of God and the song of the Lamb, saying, "Great and marvelous are Thy works, O Lord God, the Almighty; Righteous and true are Thy ways, Thou King of the nations. Revelation 16:7 (note) And I heard the altar saying, "Yes, O Lord God, the Almighty, true and righteous are Thy judgments." Revelation 16:14 (note) for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. Revelation 19:6 (note) And I heard, as it were, the voice of a great multitude and as the sound of many waters and as the sound of mighty peals of thunder, saying, "Hallelujah! For the Lord our God, the Almighty, reigns. Revelation 19:15 (note) And from His mouth comes a sharp sword, so that with it He may smite the nations; and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. Revelation 21:22 (note) And I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. ><>><>><>


NASB translation from Hebrew...

Genesis 17:1 Now when Abram ("exalted father") was ninety-nine years old, the LORD appeared to Abram and said to him, "I am God Almighty; Walk before Me, and be blameless. 17:2 "I will establish My covenant between Me and you, And I will multiply you exceedingly." The Septuagint (LXX) does not directly translate Shaddai in this passage rendering it in Brenton's English translation... And Abram was ninety-nine years old, and the Lord appeared to Abram and said to him, I am thy God, be well-pleasing (euaresteo = acting in a manner that is pleasing) before me, and be blameless (see word study amemptos = irreproachable, faultless, without defect or blemish and thus describes not being able to find fault in someone - used by Paul - see notes Philippians 2:15; 1Thessalonians 3:13 where the same charge is given to NT believers - who also have El Shaddai as the One Who empowers them to fulfill such a lofty calling!) ><>><>><>


Clarke comments on El Shaddai in Genesis 17:1 writing that it means... I am the Almighty God - I am God all-sufficient; from shadah, to shed, to pour out. I am that God Who pours out blessings, who gives them richly, abundantly, continually. Walk before Me - set thyself to walk-be firmly purposed, thoroughly determined to obey, before Me; for My eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience? Be thou perfect - and thou shalt be perfections, i.e., all together perfect. Be just such as the holy God would have thee to be, as the Almighty God can make thee and live as the all-sufficient God shall support thee; for He alone who makes the soul holy can preserve it in holiness. Our blessed Lord appears to have had these words pointedly in view, (Mt 5:48-note): Ye SHALL BE perfect, as your Father who is in heaven is perfect. John Gill commenting on El Shaddai in Genesis 17:1 writes that... as the Word of God is, as appears by his creation of all things, his in sustaining of them, his government of the church, his redemption of it, and preservation of his people safe to glory, see (see note Revelation 1:8) ; and this epithet is very appropriate here, when the Lord was about to give out a promise of a son to Abram and Sarai, so much stricken in years. Some render it "all sufficient", as Jehovah is, sufficient in and of Himself, and for Himself, and stands in no need of any, or of anything from another; and has a sufficiency for others, both in a way of providence and grace:

walk before me - not as though Abram had not so walked, or had discontinued his walk before God, but that he would go on to walk by faith in a dependence on Him for everything he wanted, both with respect to things temporal and spiritual; and to walk in all His commandments and ordinances, that He either had given, or should give him; and all this as in His presence, and under His watchful eye, that sees and observes all things, and before Whom all things are naked and open, as all are to the essential Word of God, (He 4:12, 13-See notes He 4:12; 13) and be thou perfect upright and sincere in acts of faith, and in duties of religion, and go on to perfection; which though a sinless one is not attainable in this life, is desirable, and is to be had in Christ, though not in ourselves: but here it chiefly denotes an holy and unblamable life and conversation, which though not entirely free from sin, yet without any notorious ones, which bring dishonour to God, and disgrace upon a man's character and profession, see (Genesis 6:9) . This respects not perfection in his body or flesh, as the Targum of Jonathan paraphrases it, through circumcision, by which the Jews fancy Abram became perfect, but was not till circumcised. Mackintosh comments that in Genesis 17:1... we have God's remedy for Abraham's failure set before us... This is a most comprehensive verse. It is very evident that Abraham had not been walking before the Almighty God when he adopted Sarah's expedient in reference to Hagar. It is faith alone that can enable a man to walk up and down before an Almighty One. Unbelief will ever be thrusting in something of self, something of circumstances, second causes, and the like, and thus the soul is robbed of the joy and hence, the calm elevation, and holy independence, which flow from leaning upon the arm of One who can do everything. I believe we deeply need to ponder this. God is not such an abiding reality to our souls as He ought to be, or as He would be, were we walking in more simple faith and dependence... "Walk before me." This is true power. To walk thus, implies our having nothing whatever before our hearts save God Himself. If I am founding my expectation upon men and things, I am not walking before God, but before men and things. It is of the utmost importance to ascertain who or what I have before me as an object. To what am I looking? On whom or what am I leaning, at this moment? Does God entirely fill my future? Have men or circumstances ought to do therein? Is there any space allotted to the creature? The only way in which to get above the world is to walk by faith, because faith so completely fills the scene with God, that there is no room for the creature, no room for the world. If God fills up my entire range of vision, I can see nothing else; and then I am able to say with the Psalmist, My soul, wait thou only upon God; for my expectation is from Him. He only is my Rock and my Salvation: He is my Defence, I shall not be moved. (Ps 62:5, 6-note)

This word "only" is deeply searching. Nature cannot say this. Not that it will, save when under the direct influence of a daring and blasphemous skepticism, formally shut out God altogether; but it, assuredly, Cannot say, "He only." Now, it is well to see that, as in the matter of salvation, so in all the details of actual life, from day to day, God will not share His glory with the creature. From first to last, it must be "He only;" and this, too, in reality. It will not do to have the language of dependence upon God on our lips, while our hearts are really leaning on some creature resource. God will make all this fully manifest; He will test the heart; He will put faith into the furnace. "Walk before me, and be thou perfect." Thus it is we reach the proper point. When the soul is enabled, by grace, to get rid of all its fondly-cherished creature expectations, then, and only then, it is prepared to let God act; and when He acts all must be well. He will not leave anything undone. He will perfectly settle everything on behalf of those who simply put their trust in Him. When unerring wisdom, omnipotent power, and infinite love combine, the confiding heart may enjoy unruffled repose. Unless we can find some circumstance too big or too little for "the Almighty God" (El Shaddai), we have no proper base on which to found a single anxious thought. This is an amazing truth, and one eminently calculated to put all who believe it into the blessed position in which we find Abraham in this chapter. When God had, in effect, said to him, "leave all to me and I will settle it for you, beyond your utmost desires and expectations; the seed and the inheritance, and everything pertaining thereto, will be fully and everlastingly settled, according to the covenant of the Almighty God" then "Abram fell on his face." Truly blessed attitude! the only proper one for a thoroughly empty, feeble, and unprofitable sinner, to occupy in the presence of the living God, the Creator of heaven and earth, the possessor of all things, the Almighty God, El Shaddai! (C H Mackintosh. Writings on the Pentateuch) Warren Wiersbe comments on El Shaddai in Genesis 17 noting that... El is the name of God that speaks of power; but what does Shaddai mean? Scholars do not agree. Some say it comes from a Hebrew word meaning to be strong; others prefer a word meaning mountain (Ed note: sadu) or breast (shad). Metaphorically, a mountain is a breast that rises up from the plain; and certainly a mountain is a symbol of strength. If we combine these several ideas, we might say that El Shaddai is the name of the all-powerful and all-sufficient God who can do anything and meet any need. But why would God reveal this name to Abraham at this time, at the close of thirteen years of silence? Because God was going to tell His friend that Sarah would have a son. The Lord wanted Abraham to know that He is the God who is all-sufficient and all-powerful, and that nothing is too hard for Him. God says I will twelve times in Genesis 17 (Ge 17:2, 5, 6, 7, 8, 16, 19, 20, 21); He is about to do the miraculous.

After Abrahams battle with the four kings, God came to him as a warrior and told him He was his shield. When Abraham wondered about his refusal of Sodoms wealth, God told him He was his exceedingly great reward (Ge 15:1). Now when Abraham and Sarah were as good as dead, God assured them that He was more than sufficient to bring about the miracle birth. God comes to us in the ways we need Him most. (Wiersbe, W. W. Be Obedient. Wheaton, Ill.: Victor Books) Dave Guzik who has written an excellent more modern (yet still conservative) commentary has these thoughts on Genesis 17:1... Undoubtedly, this is another appearance of God in the person of Jesus, who took on a temporary human appearance before His incarnation on earth. First, God tells Abram whom He is: I am Almighty God. By this name El Shaddai, He reveals His Person and character to Abram. However, there is some debate as to what exactly the name El Shaddai means. Kidner: A traditional analysis of the name is 'God (el) who (sa) is sufficient (day). Clarke: El Shaddai, I am God all-sufficient; from shadah, to shed, to pour out. I am that God who pours out blessings, who gives them richly, abundantly, continually. Barnhouse: the Hebrew word shad means "chest" or "breast." It may have in mind the strength of a man's chest (God Almighty) or the comfort and nourishment of a woman's breast (God of Tender Care). Leupold: Shaddai comes from the root shadad, which means "to display power." We do know the Septuagint translates the word with the Greek pantokrator "Almighty," the "One who has His hand on everything." Then God tells Abram what is expected of him: walk before Me and be blameless. We can only do what God expects of us when we know Who He is and know it in a full, personal, real way. The word blameless literally means "whole." God wanted all of Abram, wanting a total commitment. God also reminds Abram He has not forgotten about the covenant. Though it had been some 25 years since the promise was first made, and though it may have seemed to Abram God had forgotten, God didn't forget anything. The last time we are told the Lord communicated with Abram directly was more than 13 years before. Seemingly, Abram had 13 years of "normal" fellowship with God, waiting for the promise all the time. Surely, at times during those years, Abram felt God had forgotten. Abram was becoming a great man of faith, but you don't make a great man of faith overnight. It takes years of God's work in

them, years of almost mundane trusting in God, interspersed with a few spectacular encounters with the Lord. Criswell explains that... The etymology of Shaddai is traditionally explained as "sufficient" or "selfsufficient." The Greek translators rendered it by pantokrator, "Almighty." Another explanation is that the term means "one of the mountain," perhaps connoting safety and sufficiency. The "almightiness" of Yahweh gives assurance to Abram that God will make of him a great nation. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson) Charles Ryrie feels that... Shaddai is derived from a related word that means "mountain," thus picturing God as the overpowering, almighty One, standing on a mountain. (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers) C I Scofield writes that... Shaddai is the name of God characteristically used by the patriarchs prior to the giving of the law at Sinai... The name Jehovah largely replaces it from Exodus 6 onward, where attention is centered more particularly on Israel as God's covenant people. El Shaddai is the name of God which sets Him forth primarily as the strengthener and satisfier of His people. It is to be regretted that Shaddai was translated "Almighty." The primary name, El or Elohim, sufficiently signifies almightiness. "All-sufficient" would far better express the characteristic use of the name in Scripture. God Almighty El Shaddai not only enriches but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name (Ge 17:1, 2, 3, 4, 5, 6, 7, 8). To a man ninety-nine years of age, and "as good as dead" (He 11:12note), He said: "I am God Almighty (El Shaddai)...I will confirm my covenant between me and you and will greatly increase your numbers." The same thing is taught by the use of the name in Ge 28:3, 4. As bestower of fruitfulness, God Almighty (El Shaddai) chastens His people. For the moral connection of chastening with fruit-bearing, see John 15:2; cp. Ru 1:20, 21(note); He 12:10 (note). Hence, Almighty is the characteristic name of God in Job. The hand of Shaddai falls upon Job, the best man of his time, not in judgment but in purifying unto greater fruitfulness (Job 5:17, 18, 19, 20, 21, 22, 23, 24, 25). (Ed note: See Job 42:5, 6 where Job describes a greater vision of God as a result of the manifold trials) Jameison, Fausset and Brown write... Abram . . . ninety years old and nine--thirteen years after the birth of Ishmael [Ge 16:16]. During that interval he had enjoyed the comforts of communion with

God but had been favored with no special revelation as formerly, probably on account of his hasty and blameable marriage with Hagar. the Lord appeared--some visible manifestation of the divine presence, probably the Shekinah (Shekinah) or radiant glory of overpowering effulgence. (Ed note: I agree with Guzik that God Himself appeared in a Theophany and more specifically a Christophany - see related study Angel of the LORD) I am the Almighty God--the name by which He made Himself known to the patriarchs (Ex 6:3), designed to convey the sense of "all-sufficient" (Ps 16:5, 6note; Ps 73:25-note). walk . . . and . . . perfect--upright, or sincere (Ps 51:6-note) in heart, speech, and behavior. Genesis 17:3. Abram fell on his face -- the attitude of profoundest reverence assumed by Eastern people. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touches the ground. It is an expression of conscious humility and profound reverence. Genesis 17:4 my covenant is with thee -- Renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with all who believe in the Saviour. Genesis 17:5 but thy name shall be Abraham -- In Eastern countries a change of name is an advertisement of some new circumstance in the history, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new with the old; or sometimes only a few letters are inserted, so that the altered form may express the difference in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (Re 2:17-note). Ed Note: See study of Name change as one of the aspects that marked the cutting of covenant in the Old Testament and which spoke of the oneness of covenant or the identification of the covenanting parties (see also note on name change). We see this aspect of covenant illustrated in the Marriage Covenant where the wife traditionally takes the name of her husband. A B Simpson observes that... Whenever God called men into a closer relation or sent them on some higher commission, the call was always accompanied with some marked revelation of Himself. We find Him coming to Abraham at the crisis of his life as El-Shaddai and then commanding Abraham to rise to a higher place in conformity to the new revelation that He had given.

"I am El-Shaddai," He says, "walk before me, and be perfect (or upright)." I am the Almighty, the Absolute, the Infinite, the All-sufficient God. Now live up to the vision you have had, the revelation I have given. Stand straight up to the standard God has given. Live as if you had a God that is all-sufficient. You have not been living thus. You have not been walking before Me. You have been walking before Sara, before Hagar, before circumstances, before your difficulties and limitations and infirmities. Now lift your vision above all these, look at Me alone and see in Me the God who is enough, and stand upright in uncompromising faith. And so henceforth Abraham "staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform." The secret of Abraham's faith was his realization of the supernatural God. And so in describing him in the fourth chapter of Romans the apostle says that he measured up to God, "before him whom he believed, even God, who quickens the dead, and calls the things which be not as though they were." (A. B. Simpson. Present Truths or the Supernatural) Matthew Henry comments on El Shaddai noting that... By this name he chose to make himself known to Abram rather than by his name Jehovah, Exodus 6:3. He used it to Jacob, Genesis 28:3,43:14,48:3. It is the name of God that is mostly used throughout the book of Job, at least in the discourses of that book. After Moses, Jehovah is more frequently used, and this, El-Shaddai, very rarely; it bespeaks the almighty power of God, either, (1.) As an avenger, from sdh He laid waste, so some; and they think God took this title from the destruction of the old world. This is countenanced by Isaiah 13:6, and Joel 1:15. Or (2.) As a benefactor s for asr = who, and dy = sufficient. He is a God that is enough; or, as our old English translation reads it here very significantly, I am God All-Sufficient. Note, The God with Whom we have to do is a God that is enough. [1.] He is enough in Himself; He is Self-sufficient; He has every thing, and He needs not any thing. [2.] He is enough to us, if we be in covenant with Him: we have all in Him, and we have enough in Him, enough to satisfy our most enlarged desires, enough to supply the defect of every thing else, and to secure to us a happiness for our immortal souls Thomas Brooks commenting on Genesis 17:1 writes that... As God is an immense portion, a large portion, so God is an ALL-SUFFICIENT portion... or as some carry the words "I am God all-sufficient, or self-sufficient." God has self-sufficiency and all-sufficiency in Himself. Some derive the word Shaddai, that is here rendered Almighty or All-sufficient, because God feeds His children with sufficiency of all good things, as the tender mother does the sucking child. (Thomas Brooks. An Ark for All God's Noahs in a Gloomy Stormy Day)



Exodus 6:3 and I appeared to Abraham, Isaac, and Jacob, as God Almighty (El Shaddai), but by My name, LORD, I did not make Myself known to them. The name Yahweh (Jehovah, LORD) was known to Abraham even before the Name El Shaddai, as we note in such passages as Genesis 12:8, 13:4, 15:7 (and to Jacob in Ge 38:13). Clearly in Exodus 6 Jehovah does not introduce a new Name but a new revelation of that holy Name. Remember that the OT (as in the NT), the Names of God were a revelation of some aspect of His character and/or attributes. As noted earlier, BDAG writes that "God's name is almost equivalent to God's being". And so in Exodus 6 we see Jehovah reveals His character as the Covenant keeping God, faithful to keep His promises and faithful to redeem Israel from bondage. In other words, God would make Himself known to Israel in actions by which He had not revealed Himself to the patriarchs and which they knew only as promises of the covenant. If we remember that God's character is infinite, it is not at all surprising that the generation patriarchs might not "know" God in the same way that a later generation could know Him as He chose to reveal Himself to Israel in Moses' day. The Jewish rabbi Rashi explains that this the text means I did not make Myself known, I did not allow My real character to be recognized. Others feel that the last clause could be viewed as a rhetorical question which is permissible in the Hebrew and which would read "by my name JEHOVAH was I not (also) known to them?" Given the fact that God's Names are a revelation of His character, I favor the former explanation. Richards agrees writing that... While the fourletter name YHWH appears in Genesis, its true significance was only revealed in the acts of power by which God intervened in Egypt to free Israel. From this time on, Gods people will know not only what Gods name is, but what that name means! (The Bible Readers Companion) The liberals and "higher" critics go so far as to say this verse indicates an error in Scripture which should be totally discounted as an errant comment! (See also related note on Exodus 6:3) J. A. Motyer argues for the rendering

And I showed myself to Abraham, to Isaac, and to Jacob in the character of El Shaddai, but in the character expressed by my name Yahweh I did not make myself known to them. (Bolding added) Mackay explains that the statement that God did not make Himself known to the patriarchs by the Name Jehovah needs... to be interpreted in the light of the significance of the word name, as that which summed up the character of an individual (see John 17:6NIV and the NIV translators note there). In the Exodus experience God was giving content to what had been merely a sound before much closer to the Western use of a name. The NIV footnote presents an alternative translation, and by My Name the Lord did I not let myself be known to them? This would be a rhetorical question asked for effect, asserting that the full significance of the name Lord had been revealed to the patriarchs. While this explains the record of the use of Yahweh in Genesis, it does not seem to do justice to the focus on the name in Exodus. Further, it is surprising (though not grammatically impossible) that if the explanation of the clause turns on its being a question, there is no explicit indicator of a question in the original. It is also important to remember that in Exodus the word know is frequently used not of receiving information for the first time, but of experiencing for oneself the reality of the truth being conveyed (see on verse 7 below). (Mackay, J. L. A Commentary on Exodus) Keil and Delitzsch add that When the establishment of the covenant commenced, as described in Genesis 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, I am El Shaddai, God Almighty, and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed. It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Ex 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Ex 6:5; not only but also). The divine promise not only commences in Ex 6:2, but concludes at Ex 6:8, with the emphatic expression, I Jehovah, to show that the work of Israels redemption resided in the power of the Name Jehovah. In Ex 6:4 the covenant promises of Ge 17:7, 8; 26:3; 35:11, 12, are all brought together and in Ex 6:5 we have a repetition of Ex 2:24, with the emphatically repeated "I". On the ground of the erection of His covenant on the one hand, and, what was irreconcilable with that covenant, the bondage of Israel on the other, Jehovah was not about to redeem Israel from its sufferings and make it His own nation.

This assurance, which God would carry out by the manifestation of His nature as expressed in the name Jehovah, contained three distinct elements: (a) the deliverance of Israel from the bondage of Egypt, which, because so utterly different from all outward appearances, is described in three parallel clauses: bringing them out from under the burdens of the Egyptians; saving them from their bondage; and redeeming them with a stretched-out arm and with great judgments; (b) the adoption of Israel as the nation of God; (c) the guidance of Israel into the land promised to the fathers (Ex 6:6-8). a stretched-out arm, is most appropriately connected with great judgments; for God raises, stretches out His arm, when He proceeds in judgment to smite the rebellious. These expressions repeat with greater emphasis the strong hand of Ex 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deut. 4:34; 5:15; 7:19). The great judgments were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go. (Keil, C. F., & Delitzsch, F.. Commentary on the Old Testament 1:303-304). ><>><>><> Spurgeon on the importance of the Names of God... There is something in every Name of God which may breed faith in our souls. Whether we know him as Jehovah, Elohim, Shaddai, or Lord, or by whatsoever other name he has been pleased to manifest himself, that title becomes the ground of our confidence, and is the means of fostering faith in his peoples minds, when they come to understand its meaning. To a trembling people the Lord enlarges on his wonderful names. I think he also does it to excite our wonder and our gratitude. He that loves us so much is Jehovah: he that can create and destroy; he that is the self-existent God; he, even he, has set his heart upon his people, and loves them and counts them precious in his sight. It is a marvellous thing. The more one thinks of it, the more shall he be overwhelmed with astonishment, that he who is everything should love us who are less than nothing. It is the Holy One who has deigned to choose, and to love unholy men, and to look upon them in grace, and save them from their sins. That you may bow low in loving gratitude, God lets you see who he is. That you may see how great a stoop of condescension he has made, when he loves his unworthy people, and takes them into union with himself, you are made to see how great and glorious is the diving name. (See Spurgeon's full sermon "Jehovah's Valuation of His People" - Pdf) ><>><>><> Spurgeon in Your Available Power alludes to El Shaddai writing that...

There are a few things that I would have you remember, and then I will be done. Remember that the Holy Spirit has His ways and methods, and there are some things that He will not do. Remember that He makes no promise to bless compromises. If we make a treaty with error or sin, we do it at our own risk. If we do anything that we are not clear about, if we tamper with truth or holiness, if we are friends of the world, if we make provision for the flesh, if we preach halfheartedly and are allied with those in error, we have no promise that the Holy Spirit will go with us. The great promise runs in quite another strain: Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty (pantokrator). (2Co 6:17, 18) Only in that one place in the New Testament, with the exception of the book of Revelation, is God called by the name of "the Lord God Almighty." If you want to know what great things the Lord can do as the Lord God Almighty, be separate from the world and from those who apostatize from the truth. "El-Shaddai," God all-sufficient, the God who nurtures and provides. We will never know the utmost power of God for supplying all our needs until we have cut connection once for all with everything that is not according to His mind. It was grand of Abraham when he said to the king of Sodom, "I will not take from you"a Babylonian garment or a wedge of gold? No, no. He said, "I will not take from a thread even to a shoelatchet (Ge 14:23). That was a clear-cut separation. The man of God will have nothing to do with Sodom or with false doctrine. If you see anything that is evil, cut yourself off from it. Be done with those who are done with truth. Then you will be prepared to receive the promise, and not until then. (Spurgeon, C. H. Your Available Power) ><>><>><> A B Simpson writes... Beloved, have we learned, as we bow the knee in prayer, that we are talking with Him Who still says to us as to Abraham, "I am El Shaddai; the Almighty God"; to Jeremiah, "I am the Lord, the God of all flesh: is there any thing too hard for me?"; to Isaiah, "Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding." (A. B. Simpson. The Life of Prayer) ><>><>><> Lewis Sperry Chafer writes that... In the Old Testament the title Almighty God (El Shaddai) conveys the truth that God sustains His people. The term indicates more than that God is a God of

strength. That He is; but the title includes the impartation of His strength as a child draws succor from the mothers breast. The word shad as combined in El Shaddai, means breast, and supports the conceptions of a mothers nourishment imparted to her child. (Bibliotheca Sacra Volume 94, 1937) ><>><>><>


The first object seen on entering a Jewish home is the mezuzah (see Wikipedia article) on the door-post. It is a case of metal or wood or plastic with a parchment scroll containing the passage in Deuteronomy 6:4 with others verses in that context. The name Shaddai (Almighty) is written on the case. Orthodox Jews on entering and leaving the home put their fingers on the mezuzah (Hebrew = door-post) and then touch their lips. Among the several ceremonial objects of the home are the Talith (based on Deut 22:12) and the Tefillin (from Ex 13:9, 16). We know these were in use in the time of our Lord, for He refers to them specifically in speaking of the Pharisees in Matthew 23:5. (Bibliotheca Sacra Volume 111:128) As an aside, the Hebrew word Shaddai is also written on some of the Jewish prayer paraphernalia as described in the Encyclopedia of Judaism excerpt... The man puts on the tallit (prayer shawl) and tefillin (phylacteries) while reciting the blessings for each. Every pious male obtains and maintains these prized and essential objects of piety in accord with the prescriptions of the rabbis and scribes. He wears these objects to show compliance with the prescriptions of the verses of the Torah recited in the shema (Deut. 6:4, 5, 6, 7, 8, 9, 11:13, 14, 15, 16, 17, 18, 19, 20, 21 and especially Nu 15:37, 39, 39, 40, 41). Each knot on the four fringes of the prayer shawl is tied in accordance with age-old tradition. The phylacteries are crafted of select leather, made into cubical containers to hold the small parchments of biblical paragraphs written by trained scribes. The headtefillin has to rest on the worshippers forehead between the eyes, neither too high on the head, nor too low on the face. The leather strap that holds it in place is tied in accordance with known custom. The wearer understands that the knot of leather that sits at the base of his skull is a representation of the letter yod, the third letter of Shaddai, one of the divine names. On the leather box of the arm-tefillin is inscribed the letter shin. (Ed note: the fist letter of "Shaddai") The wearer knows that the knot that holds it fast on his left bicepsopposite his heartis a form of the letter dalet. (Ed note: Transliterated as "d", the last letter in the Hebrew name Shaddai, since Hebrew has no vowels) Thus as he recites the prescribed prayers, the Jew is bound head and heart to God, Shaddai. He wears these appurtenances each weekday from the time he reaches thirteen, the age of maturity, now commonly called the age of Bar Mitzvah...

The name of God is used in different permutations on amulets (Ed note: charm often inscribed with a magic incantation or symbol to protect the wearer against evil!), often just Shaddai (the Almighty) is found. ><>><>><> Spurgeon has this comment on the sufficiency of Shaddai... Another translator reads the passage, In me thy fruit is enough. Whatever may be the accuracy of the translation, the sentiment itself is most correct. In God there is enough for all his people; and well there may be, since in him there is infinity. I have enough, my brother, said Esau when he met Jacob: I have all things, said Jacob in reply. None but the believer can say, I have all things; and therefore only he can be sure of having enough. Ishmael had his bottle of water, and went away into the wilderness; but it is written, that Isaac abode by the well: how happy is the soul which hath learned how to live by the well of his faithful God for...

The water will be spent in the bottle, but the water will never be spent in the well.
Christian, remember the All Sufficiency of thy God! Let that ancient name, El Shaddai-God All-Sufficient, sound like music in thine ear-as some translate it, The many-breasted God, yielding from Himself the sustenance of all His creatures. Spurgeon, C. H. ><> ><> ><>


Ruth 1:20 (note) And she (Naomi) said to them (Ruth and Ophrah), "Do not call me Naomi, call me Mara (Bitter), for the Almighty (Hebrew = Shaddai; LXX = sufficient) has dealt very bitterly with me. 21 I went out full, but Jehovah has brought me back empty. Why do you call me Naomi, since Jehovah has witnessed against me and the Almighty (Hebrew = Shaddai; LXX = sufficient) has afflicted me?" (See similar use of Shaddai by Job in Job 27:2) In Ruth 1:20-21 Shaddai is translated (in both verses) in the Septuagint (LXX) by the Greek phrase "ho hikanos", which could be rendered in English as r "the Sufficient One". The Greek word hikanos (see word study) means sizeable, considerable, competent, ample, adequate, enough, large enough or sufficient. Now take one or more of those meanings of hikanos and "plug them back into" the Name of Naomi's God - "The ________ One"! Naomi is saying in essence my God is...

"the Sufficient (One)" "the (One Who is large) Enough" "the Adequate One" It is as if by using Shaddai (little used outside of Genesis and Job), Naomi is expressing trust in Him even in the midst of her pain. Take those meanings and plug them into the Name of God in Ruth 1:20-21. Naomi is saying my God is "the Sufficient (One)", "the (One Who is large) Enough", "the Adequate One", etc. Would it be that we could all see God as ample, adequate, competent, large enough, sufficient, etc when we are experiencing adversity or in the throes of bitterness. Open our eyes LORD to see Thee as Who Thou truly art -- "Large Enough" for any and every trial and affliction we will ever encounter. Elsewhere (primarily in Job) the Septuagint translates Shaddai with the Greek Pantokrator (pas = all + kratos = strength, dominion) meaning Ruler over all, Omnipotent or Almighty. One explanation of the derivation of Shaddai is that the term means "one of the mountain" a picture that might convey the picture of safety and sufficiency. Rabbinic analysis (Babylonian Talmud) holds that Shaddai is composed of the she ="Who" + day ="enough" and so literally "she-day" means the "One Who is Sufficient", which would be consistent with how the Septuagint translates "Shaddai" in the Ruth 1:20, 21. The Evangelical Commentary of the Bible observes that the book of Ruth... The book is striking for the way in which the principal characters exhibit an abiding faith in the Lord of Israels covenant. They know that he is alive (Ru 3:13-note), and although they might be oppressed by various eventualities in life, they trust him to turn adversity into blessing. The name generally used in Ruth for God is Yahweh, which had been revealed formally to Israel at the time of the exodus, and characterized the almighty covenant God who promised to bless his chosen people as long as they honored him alone as their true and living God. At a time when her faith was enduring considerable stress, Naomi used the less personal name Shaddai, Almighty (Ru 1:20, 21), though even here she names Israels covenant deity as the One Who had directed her life. (Elwell, W. A. Evangelical Commentary on the Bible. Baker Book House) It is not surprising that the majority of OT uses of Shaddai are in Job (31/48 uses)! One observation from Job and Ruth 1:20,21 is that Suffering and Shaddai are seen together. Perhaps when we are in the darkness then we can see clearly His Sufficiency and His Adequacy, for all our other earthly resources have come to naught. It is certainly true that when we come to the "end of our rope in Moab" and find that Jesus is all we have, we find that Jesus is all we have ever needed and that He is Enough. Eliphaz attempting to comfort for Job, reminded him of "how happy (blessed) is the man whom God reproves (corrects, disciplines). So do not despise the discipline of the Almighty (Shaddai)." (Job 5:17) The storms of our life prove the strength of our anchor. Naomi's use of Shaddai (only in Ruth 1:20-21) is not by accident, for to know a specific Name of God is to know His character and His attributes inherent in that

Name. And so surely Naomi knows Shaddai as the God with Whom we have to do, Who allows suffering, but Who is also a God Who is "enough". He is "enough" in Himself. He is self-sufficient. He has everything and He needs nothing. He is "enough" to us if we are in covenant with Him for then we have all in Him, and we have enough in Him, enough to satisfy our deepest desires, enough to supply the defect of everything else in our life and enough to secure to us happiness for our immortal souls. This is the God with Whom Naomi was intimate. Do you know God intimately as Shaddai? Have you come to the point in your personal relationship with God that He is enough? Is He sufficient to meet all your needs? Can Shaddai be trusted to fulfill the promises of His Word? What in your life looks impossible? Have you surrendered it fully to the Lord? Are you willing to wait upon Him to fulfill His promises? ><>><>><>

Psalm 91:1 He who dwells in the shelter (hiding place, secret place) of the Most High (El Elyon) will abide in the shadow of Shaddai. 91:2 I will say to the LORD, "My refuge & my fortress. My God, in Whom I trust!" Spurgeon comments on the phrase "Shall abide under the shadow of the Almighty"... The Omnipotent Lord will shield all those who dwell with Him, they shall remain under His care as guests under the protection of their host. In the most holy place the wings of the cherubim were the most conspicuous objects, and they probably suggested to the psalmist the expression here employed. Those who commune with God are safe with Him, no evil can reach them, for the outstretched wings of His power and love cover them from all harm. This protection is constant -- they abide under it, and it is all sufficient, for it is the shadow of the Almighty, Whose omnipotence will surely screen them from all attack. No shelter can be imagined at all comparable to the protection of Jehovah's own shadow. The Almighty Himself is where His shadow is, and hence those who dwell in His secret place are shielded by Himself. What a shade in the day of noxious heat! What a refuge in the hour of deadly storm! Communion with God is safety. The more closely we cling to our Almighty Father the more confident may we be. Under the shadow of the Almighty. This is an expression which implies great nearness. We must walk very close to a companion, if we would have his shadow fall on us. Can we imagine any expression more perfect in describing the constant presence of God with His chosen ones, than this -- they shall "abide under His shadow"? ... And it is he who chooses to dwell in the secret place of

the most High, who shall "abide under the shadow of the Almighty." There is a condition and a promise attached to it. The condition is, that we "dwell in the secret place," -- the promise, that if we do so we "shall abide under the shadow." It is of importance to view it thus. For when we remember the blessing is a promised blessing -- we are led to feel it is a gift -- a thing therefore to be prayed for in faith, as well as sought for by God's appointed means. Ah, the hopes that this awakens! My wandering, wavering, unstable heart, that of itself cannot keep to one course two days together is to seek its perseverance from God, and not in its own strength. He will hold it to him if it be but seeking for stedfastness. It is not we who cling to Him. It is He Who keeps near to us. - Mary B. M. Duncan. Warren Wiersbe commenting on Psalm 91 asks... I wonder what the safest place in the world is. A bomb shelter? A bank vault? Perhaps a prison surrounded by an army? According to Psalm 91, the safest place in the world is a shadow. "He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty" (Psalm 91:1-note). "He shall cover you with His feathers, and under His wings you shall take refuge; His truth shall be your shield and buckler" (Psalm 91:4-note). What does this mean? The psalmist refers to the Holy of Holies in the tabernacle and the temple. In the Holy of Holies, two cherubim were over the mercy seat, and their wings touched each other. "Under his wings" means at the mercy seat, where the blood was sprinkled, there in the presence of the glory of God. The Holy of Holies was God's throne. It was the place of God's glory. In other words, the safest place in the world is in fellowship with God--not just visiting the Holy Place, as the high priest did once a year, but dwelling in the Holy Place. The psalmist is urging, "Live in the Holy of Holies." According to Hebrews 10:19, 20, 21, 22 (note), we have an open invitation to come right into the presence of God and dwell in the secret place--under His wings, at the mercy seat. This is where God meets with us, where His glory is revealed, where He gives us His guidance and shows us His will. My shadow is not much protection for anyone. But when it belongs to the Almighty, a shadow is a strong protection. Live in the Holy of Holies, under the shadow of the Almighty. God invites you to fellowship with Him--to live in the Holy of Holies. What an invitation! You may come into the safety of His presence and receive His mercy, guidance and protection. Do you live under God's shadow? (Warren Wiersbe. Prayer, Praise and Promises) ><>><>><>

Psalm 68:14 When the Almighty (Shaddai) scattered the kings there, It was snowing in Zalmon.

Spurgeon comments on the Almighty writing that... When the Almighty scattered kings in it, it was white as snow in Salmon. The victory was due to the Almighty arm alone; He scattered the haughty ones who came against His people, and He did it as easily as snow is driven from the bleak sides of Salmon. The word white appears to be imported into the text, and by leaving it out the sense is easy. A traveller informed the writer that on a raw and gusty day, he saw the side of what he supposed to be Mount Salmon suddenly swept bare by a gust of wind, so that the snow was driven hither and thither into the air like the down of thistles, or the spray of the sea: thus did the Omnipotent one scatter all the potentates that defied Israel. ...Whatever may be the precise meaning, it was intended to portray the glory and completeness of the divine triumph over the greatest foes. In this let all believers rejoice.

El Roi, The God Who Sees

The following comments are modified from C H Spurgeon's devotional in Morning and Evening... Hagar had once found deliverance there and Ishmael had drank from the water so graciously revealed by the God Who lives and sees the sons of men Then she called the name of the LORD who spoke to her, "Thou art a God who sees" (El Roi); for she said, "Have I even remained alive here after seeing Him?" Therefore the well was called Beer-lahai-roi ("well of the Living One seeing me"); behold, it is between Kadesh and Bered. (Genesis 16:13,14) This was a merely casual visit by Hagar and Ishmael, such as worldlings pay to the Lord in times of need, when it serves their turn. They cry to Him in trouble, but forsake Him in prosperity. We next encounter this well in Genesis 25 Moses recording that... And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt (Hebrew = yashab emphasizes a thoroughly settled state) by the well (Heb = beer) Lahai Roi (Genesis 25:11 - Beer-lahai-roi = "well of the Living One seeing me") Isaac dwelt there, and made the well of the living and all-seeing God his constant source of supply. The usual tenor of a mans life, the dwelling of his soul, is the true test of his state. Perhaps the providential visitation experienced by Hagar struck Isaacs mind, and led him to revere the place; its mystical name endeared it to him; his frequent musings by its brim at eventide made him familiar with the well; his meeting Rebecca there had made his spirit feel at home near the spot; but best

of all, the fact that he there enjoyed fellowship with the living God, had made him select that hallowed ground for his dwelling. Let us learn to live in the presence of the living God Who sees all. Let us pray the Holy Spirit that this day, and every other day, we may feel, Thou God seest me. May the Lord Jehovah be as a well to us, delightful, comforting, unfailing, springing up unto eternal life. The bottle of the creature cracks and dries up, but the well of the Creator never fails. Happy is he who dwells at the well, and so has abundant and constant supplies near at hand. The Lord has been a sure helper to others: His name is Shaddai, God All-sufficient. Our hearts have often had most delightful intercourse with Him. Through Him our soul has found her glorious Husband, the Lord Jesus and in Him this day we live, and move, and have our being. Let us, then, dwell in closest fellowship with Him. Glorious Lord, constrain us that we may never leave Thee, but dwell by the well of the living God Who Sees.


In his sermon Consecration to GodIllustrated by Abraham's Circumcision, we read the following comments on Genesis 17:1, 2 by C H Spurgeon... Recalling your minds to Abrams history, let me remind you that thirteen years had elapsed after the time in which God had said that Abrams faith was counted to him for righteousness (Genesis 15:6), and those thirteen years, so far as we can gather from Scripture, were not at all so full of brave faith and noble deeds as we might have expected them to have been. THE "BEST OF MEN" ARE BUT MEN AT THE BEST How sure is the truth that the best of men are but men at the best, for that very man who had accepted Gods promise and had not staggered at it through unbelief, within a few months afterwards, or perhaps a few days, was taken with a fit of unbelief, and at the instigation of his wife, adopted means which were not justifiable, in order that he might obtain the promised heir. He used means which may not be so vicious to him, as they would be in men of modern times, but which were suggested by an unbelieving policy, and were fraught with evil. He takes Hagar to wife. He could not leave it to God to give him the promised seed; he could not leave it with God to fulfill His promise in His own time, but justifies himself in turning aside from the narrow path of faith to accomplish by doubtful

methods the end which God Himself had promised and undertaken to accomplish. How shorn of splendor is Abram seen when we read of him, and Abram hearkened unto the voice of Sarai! (Genesis 16:2) That business of Hagar is to the patriarch's deep discredit, and reflects no honor at all upon either him or his faith. Look at the consequences of his unbelieving procedure! Misery soon followed. Hagar despises her mistress; Sarai throws all the blame on her husband; the poor bond-woman is so hardly dealt with that she flees from the household. How much of real cruelty may be meant by the term dealing hardly, I cannot tell, but one marvels that such a man as Abram allowed one who had been brought into such a relationship with him, to be heedlessly chased from his house while in a condition requiring care and kindness. We admire the truthfulness of the Holy Ghost that he has been pleased to record the faults of the saints without extenuating them. Biographies of good men in Scripture are written with unflinching integrity, their evil recorded as well as their good. These faults are not written that we may say, Abraham did so-and-so, therefore we may do it. No, brethren, the lives of these good men are warnings to us as well as examples, and we are to judge them as we should judge ourselves, by the laws of right and wrong. Abram did wrong both in taking Hagar to wife and in allowing her to be badly used. In after years the child of the bond-woman mocked the child of the free-woman, and an expulsion of both mother and child was needful. There was deep sorrow in Abrams heart, a bitterness not to be told. Polygamy, though tolerated under the Old Testament, was never approved; it was only endured because of the hardness of mens hearts. It is evil, only evil, and that continually. In the family relationship there can be opened no more abundant and fruitful source of misery to the sons of men than want of chastity to the marriage-bond made with one wife. Disguise that unchastity by what name you will. All these thirteen years, so far as Scripture informs us, Abram had not a single visit from his God. We do not find any record of his either doing anything memorable or having so much as a single audience with the Most High. Learn from this, that if we once forsake the track of simple faith, once cease to walk according to the purity which faith approves, we strew our path with thorns, cause God to withhold the light of His countenance from us, and pierce ourselves through with many sorrows. But mark, beloved, the exceeding grace of God. The way to recover Abram from his backsliding was that the Lord should appear to him; and, consequently, we read in our text that at ninety-nine years of age Abram was favored with a further visit from the Most High. (Genesis 17:1) This brings to my remembrance the words in the book of Revelation, concerning the church in Laodicea:

Thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth a very solemn declaration; but what follows? Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me which means just this, that for recovery out of a horrible state of languishing and lukewarmness there is no remedy but the coming of Jesus Christ to the soul in near and dear intercourse. Truly it was so with Abram. The Lord would bring him out of his state of distrust and distance into one of high dignity and sanctity, and he does it by manifesting himself to him, for the Lord talked with Abram. Midst darkest shades, if he appear, My dawning is begun; He is my souls bright morning star, And he my rising sun. Breathe a prayer, my brethren and sisters. Lord, reveal thyself to my poor backsliding, languishing spirit. Revive me, O Lord, for one smile from Thee can make my wilderness blossom as the rose. On the occasion of this gracious manifestation, God was pleased to do for Abram what I think is to us an admirable and instructive illustration of the consecration of our redeemed spirits entirely to his service. I shall, this morning, as God may help me, first lead you to observe the model of the consecrated life; secondly, the nature of the higher life; and, thirdly, its results... ...For a man to be thoroughly sanctified to the Masters service, he must first realize the almightiness and all-sufficiency and glory of God. (Ed note: cp meaning of Name El Shaddai) Brethren, the God Whom we serve filleth all things, and hath all power and all riches. If we think little of Him we shall render little trust to Him, and consequently little obedience, but if we have grand conceptions of the glory of God, we shall learn to confide in Him most thoroughly, we shall receive mercies from Him most plentifully, and we shall be moved to serve Him most consistently.


Sin at the bottom of it very frequently has its origin in low thoughts of God. Take Abrams sin. He could not see how God could make him the father of many nations when Sarai was old and barren. Hence his error with Hagar (Genesis 161, 2, 3, 4, 5). But if he had remembered what God now brings to his recollection, that God is El Shaddai, the all sufficient One, he would have said,

No, I will remain true to Sarai, for God can effect his own purposes without my taking tortuous means to accomplish them. He is all sufficient in Himself, and not dependent upon creature strength. I will patiently hope, and quietly wait, to see the fulfillment of the Masters promises.


Now, as with Abram, so with you, my brethren and sisters. When a man is in business difficulties, if he believes that God is all sufficient to carry him through them, he will not practice any of the common tricks of trade, nor degenerate into that shiftiness which is so usual among commercial men. If a man believes, being poor, that God is sufficient portion for him, he will not grow envious of the rich or discontented with his condition. The man who feels that God is an all-sufficient portion for his spirit, will not look for pleasure in the pursuits of vanity; he will not go with the giddy multitude after their vain mirth. No, saith he, God hath appeared unto me as God all-sufficient for my comfort and my joy. I am content so long as God is mine. Let others drink of broken cisterns if they will, I dwell by the overflowing fountain, and am perfectly content.


O beloved, what glorious names our Lord deservedly wears! Whichever of His names you choose to dwell upon for a moment, what a mine of wealth and meaning it opens up to you! Here is this name, El Shaddai; El, that is, the strong one, for infinite power dwells in Jehovah. How readily may we who are weak become mighty if we draw upon Him! And then, Shaddai, that is to say, the unchangeable, the invincible. What a God we have then, Who knows no variableness, neither shadow of turning, against whom none can stand! El, strong; Shaddai, unchangeable in His strength; always therefore strong in every time of need, ready to defend His people, and able to preserve them from all their foes. Come, Christian, with such a God as this why needest thou abase thyself to win the good word of the wicked man? Why gaddest though abroad to find earthly pleasures where the roses are always mixed with thorns? Why needest thou to put thy confidence in gold and silver, or in the strength of thy body, or in aught that is beneath the moon?

Thou hast El Shaddai to be thine. Thy power to be holy will much depend upon thy grasping with all the intensity of thy faith the cheering fact that this God is thy God for ever and ever, thy daily portion, thine all-sufficient consolation. Thou dares not, canst not, wilt not, wander into the ways of sin when thou knowest that such a God is thy Shepherd and Guide.

Following up this model of the consecrated life, notice the next words walk before me. This is the style of life which characterizes true holiness; it is a walking before God. Ah! Brethren, Abram had walked before Sarai; he had paid undue respect to her views and wishes; he had walked, too, in the sight of his own eyes and the inclinations of his own heart when he was allied to Hagar; but now the Lord gently rebukes him with the exhortation, Walk before me. It is remarkable that on the former divine visit to the patriarch, the Lords message was Fear not. (Genesis 15:1) He was then, as it were, but a child in spiritual things, and the Lord gave him comfort, for he needed it. He is now grown into a man, and the exhortation is practical and full of activity walk.


The Christian man is to put out and use the strength and grace which he hath received. The pith of the exhortation lies in the last words, Walk before me, by which I understand an habitual sense of the presence of God, or doing the right thing and shunning the wrong, out of respect to the will of God; a consideration of God in all actions, public and private. Brethren, I deeply regret when I see Christian men, even in religious societies, in their calculations leaving out the greatest item in the whole calculation namely, the divine element, the divine power and faithfulness. Of the most of mankind I may say, without being censorious, that if there were no God their course of action would not be different from what it is, for they do not feel themselves either restrained or constrained by any sense of the divine presence. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. (Psalm 36:1-note) But this is the mark of the truly sanctified man of God, that he lives in every place as standing in the presence chamber of the divine Majesty; he acts as knowing that the eye which never sleeps is always fixed on him.

His hearts desire is that he may never do the wrong thing, because he has respect to worldly greatness, and may never forget the right thing because he is in evil company, but may reckon that God being everywhere, he is always in company where it would be impudent rebellion to sin. The saint feels that he must not, dare not, transgress, because he is before the very face of God. This is the model of the sanctified character, for a man to realize what the Lord is, and then to act as in the immediate presence of a holy and jealous God.

The next words are, and be thou perfect. Brethren, does this mean absolute perfection? I shall not controvert the belief of some, that we may be absolutely perfect on earth. Freely do I admit that the model of sanctification is perfection. It were inconsistent with the character of God for Him to give us any other than a perfect command, and a perfect standard. No law but that of absolute perfection could come from a perfect God, and to give us a model that were not absolutely perfect, were to ensure to us superabundant imperfections, and to give us an excuse for them. God sets before his servants no rule of this kind, Be as good as you can, but this, Be you perfect, even as your Father which is in heaven is perfect. (Mt 5:48-note) Hath any man ever attained to it? Truly we have not, but for all that, every Christian man aims at it.

I would far rather my child had a perfect copy to write by, though he might never write equal to it, than that he should have an imperfect copy set before him, because then he would never make a good writer at all. Our heavenly Father has given us the perfect image of Christ to be our example, his perfect law to be our rule, and it is for us to aim at this perfection in the power of the Holy Spirit, and, like Abram, to fall upon our faces in shame and confusion of face, when we recollect how far we have come short of it. Perfection is what we wish for, pant after, and shall at the last obtain. We do not want to have the law toned down to our weakness. Blessed be God, we delight in the perfection of that law. We say with Paul, The law is holy, and just, and good, but I am carnal, sold under sin. (Ro 7:12-note)

The will of God is that which we would be conformed unto; and if we who are believers had but one wish, and it could be granted to us at once, it should be this, to make us perfect in every good work to do his will, working in us that which is well-pleasing in his sight. (Php 2:13NLT-note) AS TRANSPARENT AS GLASS However, the word perfect, as I have said, bears commonly the meaning of upright, or sincere walk before me, and be thou sincere. No double dealing must the Christian man have, no playing fast and loose with God or man; no hypocritical professions, or false principles. He must be as transparent as glass; he must be a man in whom there is no guile, a man who has cast aside deceit in every shape, who hates it, and loathes it, and walks before God, who sees all things with absolute sincerity, earnestly desiring in all things, both great and small, to commend himself to the conscience of others as in the sight of the Most High. Brethren, here is the model of the consecrated life. Do you not long to attain to it? I am sure every soul that is moved by Gods grace will do so. But if your feeling about it is like mine, it will be just that of Abram in the text, Abram fell on his face before the Lord. For oh, how far short we have come of this! We have not always thought of God as all-sufficient; we have been unbelieving. We have doubted Him here, and doubted Him there. We have not gone to work in this world as if we believed the promise, I will never leave thee, nor forsake thee. We have not been satisfied to suffer, or to be poor, and we have not been content to do his will without asking questions. We might often have had addressed to us the rebuke, Is the Lords hand waxed short? Is his arm shortened at all? Is his ear heavy, that he cannot hear?


Brethren, we have not always walked before the Lord. If one may speak for the rest, we do not always feel the presence of God as a check to us. There are angry words perhaps at the table; there is wrong-doing in the place of business; there are carelessness, worldliness, pride, and I know not what beside of evil to mar the days labor; and when we come back at night we have to confess,

I have gone astray like a lost sheep, I have forgotten my Shepherds presence. I have not always spoken and acted as if I felt that Thou wast always looking upon me. Thus it has come to pass that we have not been perfect. I feel ready to laugh, not the laugh of Abram, but that of thorough ridicule, when I hear people talk about their being absolutely perfect. They must be of very different flesh and blood from us, or rather they must be great fools, full of conceit, and utterly ignorant of themselves; for if they did but look at a single action, they would find specks in it; and if they examined but one single day, they would perceive something in which they fell short, if there were nothing in which they had transgressed.


You see your model, brethren, study it in the life of Christ, and then press forward to it with the zeal of the apostle who said, Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. (See notes Philippians 3:12; 13; 14) (Read the full sermon Consecration to GodIllustrated by Abraham's Circumcision) ><> ><> ><>


Nathan Stone has the following explanation of El Shaddai in his classic work the Names of God (free online version)... DERIVATION AND MEANING OF THE NAME Now what does the term God Almighty mean? We might begin by saying what it does not mean, and by ridding ourselves of a common misconception. True, the word almighty does suggest the all-powerful, the mighty, the power to be able to do anything and everything at any time. Certainly there cannot be anything beyond God's power. But this is indicated in the word God in this name, and not so much in the word we translate "almighty." The word for God here is ElElShaddaiGod Almighty.

In our first study, we discovered that the name Elohim is derived primarily from this word el, and that it stood for might, power, omnipotence, transcendence, the name connected especially with Creation. We learned that the word el itself is translated "God" over 200 times in the Bible with that general significance. "Thou art the El that doest wonders: thou hast made known thy strength among the peoples" (Ps 77:14-note) He is the El of Israel who giveth strength and might to the people (Ps 68:35) And Moses says of Him: What El is there in the heavens or in the earth who can do according to thy works, and according to thy might? (Deut. 3:24). It is the word Isaiah uses in the wonderful fortieth chapter of his prophecy of the mighty, incomparable God. It is the word often used to denote God's power to interpose or intervene. So Nehemiah calls upon the great, the mighty, and the terrible El to intervene in behalf of His people (Neh 9:32). This word el is also translated by such words as "might" and "power," with regard to men. Laban says to Jacob: "It is in the power of my hand to do you hurt" (Ge 31:29). The word for power is el. In Proverbs 3:27 we read: Withhold not good from them to whom it is due, when it is in the power [the el] of thine hand to do it. They practice evil because it is in the power of their hand. (Micah 2:1), The psalmist speaks of Him as the El that girdeth me with strength (Ps 18:32-note) It seems clear, then, with regard to this name God Almighty, or El-Shaddai, that the idea of all might and all power is abundantly expressed in the term God or El. How, then, shall we understand that part of the name called Almighty or Shaddai? In the first place, it is true that there is some difference of opinion as to the root meaning of this word. The translation of it as "almighty" is due to the influence of that ancient Latin version of the Bible called the Vulgate, which dates back to the fourth century A.D., and was written by Jerome. There are some scholars who simply dismiss the matter by saying its derivation is doubtful. Other modern scholars believe it comes from a root meaning strong, powerful, or to do violence, especially in the sense of one who is so powerful as to be able to set aside or do violence to the laws of nature or the ordinary course of nature. It is

true that this is what happened in connection with the revelation of this name to Abraham, for the deadness of their bodies was overcome, and Isaac was born in fulfillment of the promise after their bodies were considered dead. Thus one scholar writes that Elohim is the God who creates nature so that it is and supports it so that it continues, EI-Shaddai the God who compels nature to do what is contrary to itself. And so another says that as El-Shaddai He reveals Himself by special deeds of power. It is quite likely that there is some connection between the name Shaddai and the root from which some modern scholars think it is derived, but in view of the circumstances under which it is often used and in view of the translation of another word almost exactly like it, we believe it has another derivation and a more significant meaning than that of special power. Shaddai itself occurs forty-eight times in the Old Testament and is translated "almighty." The other word so like it, and from which we believe it to be derived, occurs twenty-four times and is translated "breast." As connected with the word breast, the title Shaddai signifies one who nourishes supplies, satisfies. Connected with the word for God, El, it then becomes the "One mighty to nourish, satisfy, supply." Naturally with God the idea would be intensified, and it comes to mean the One who "sheds forth" and "pours" out sustenance and blessing. In this sense, then, God is the all-sufficient, the all-bountiful. For example, Jacob upon his deathbed, blessing his sons and forecasting their future, says in Genesis 49:24, 25, concerning Joseph: the arms of his hands were made strong by the hands of the mighty God of Jacob...even by the God [El] of thy father, who shall help thee; and by the Almighty [Shaddai], who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb." The distinction and significance of names here is quite striking and obvious. It is God as El who helps, but it is God as Shaddai who abundantly blesses with all manner of blessings, and blessings of the breast. This derivation as related to God is even more strikingly brought out in two passages in the Book of Isaiah. In Isa 60:15,16, speaking of the' restoration of the people Israel in the future, Isaiah says: "Whereas thou halt been forsaken and hated . . . I will make thee an eternal excellency, a joy of many generations. Thou shalt also suck the milk of the nations, and shalt suck the breast of kings: and [thus] thou shalt know that I Jehovah am thy Saviour and thy Redeemer, the mighty One of Jacob." Here the idea of bounty under the figure of blessings of the breast is directly associated with God. In Isaiah 66:10, 11, 12, 13, one of the most beautiful passages of Scripture, it is even more directly expressed. In Is 66:10, 11 the prophet calls upon all who love Jerusalem and mourn over her to rejoice and be glad in her redemption and restoration.

That ye may suck and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. In Isa 66:12 he continues: For thus saith Jehovah, Behold, I will extend peace to her like a river, and the glory of the nations like a flowing stream: then shall ye suck.... and in Is 66:13: as one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. The point is that the word translated "breast" in these passages is the Hebrew shad from which is derived Shaddai, the name of God translated "almighty" in our Bibles. In that ancient version of the Bible we call the Septuagint, translated by Jewish scholars from the Hebrew into Greek more than 250 years B.C., this name Shaddai is rendered a number of times by a Greek word hikanos which can be' translated "as self-sufficient." The ancient rabbis also said that the word Shaddai was made up of two particles which, put together, meant "sufficient" or "selfsufficient". Such a conception of a god or deity was not uncommon to, the ancients. The idols of the ancient heathen are sometimes termed sheddinn in the Bible. It is no doubt because they were regarded as the great agents of nature or the heavens, in giving rain, in causing the earth to send forth its springs, to yield its increase, its fruits to maintain and to nourish life. There were many-breasted idols worshiped among the heathen. One historian points out that "the whole body of the Egyptian goddess Isis was clustered over with breasts because all things are sustained or nourished by the earth or nature." The same was true of the idol of the Ephesian goddess Diana in Acts 19, for Diana (aka = Artemis - Ac 19:24, 25, 26, 27, 28, 34, 35) signified nature and the world with all its products. Ancient inscriptions on some of these idols of Diana read: "All-various nature, mother of all things."' It is interesting to observe here that the common Hebrew word for field (sadeh)that is, a cultivated fieldis simply another form of the word Shaddai. It is the field as cultivated earth which nourishes and sustains life. Thus in this name God is seen to be the power or shedder-forth of blessings, the all-sufficient and the all-bountiful One. Of course, the idea of One who is all powerful and all mighty is implied in this; for only an all-powerful One could be all sufficient and all bountiful. He is almighty because He is able to carry out His purposes and plans to their fullest and most glorious and triumphant completion. He is able to triumph over every obstacle and over all opposition; that is, He is sufficient for all these things. He is able, we are told, to subdue all things to Himself. But the word able applied to God refers more than an the ine else to what He wants to be and to do for man. So He is able to save to the uttermost. And He is able to do exceedingly abundantly above all that we can ask or think. From all this it is felt that the name El-Shaddai or God Almighty is much better

understood as that El who is all sufficient and all bountiful, the source of all blessing and fullness and fruitfulness. This leads us to our next consideration.


Let us look again for a moment at the circumstances under which this name was first revealed. To a man who apparently had some measure of understanding about the one true God and who gave some promise of faith; who left a settled and assured abode, comfortable circumstances, and family and friends to go on a long hazardous journey he knew not whither, God made certain promises: the promise of a land, a large posterity, and a spiritual mission. He was fairly well advanced in years when the promise was first made. For many years his faith stood the test of waiting while God repeatedly assured him of the promise. When it appeared, however, that soon it would be too late, humanly speaking, for such a promise to be fulfilled, he took matters into his own hands, and Ishmael was born of Hagar, of the will of man, of the will of the flesh and not of God. God allowed thirteen years more to pass, till it was no longer possible according to the flesh that the child of promise should be born. Then when God appears to him again to repeat the promise of a seed Abraham can only think in terms of Ishmael and begs that he might be allowed to live and the promise made sure in him. Yet he laughs with a mixture of both doubt and hope within that it may yet be true. Perhaps faith predominates as he says in heart: "Shall a child be born to him that is a hundred years old? And shall Sarah that is ninety years old, bear?" (Ge 17:17). It was to this faith in God's promise that Paul refers in Romans 4:1921 that Abraham "staggered not at the promise of God," and did not consider his own body as good as dead or Sarah's, and was fully persuaded that what God promised He was able to perform. And the Epistle to the Hebrews refers to Sarah's faith, who received strength to give birth when past age (He 11:11-note). It is then that God reveals Himself to Abraham as El-Shaddai, mighty in sufficiency and dispensing of His bounty. He is, first of all, sufficient to revive the deadness of the human body in order to show His great power and bounty. It was a staggering promise by the time it was finally repeated, but they did not stagger at it. It is by this new name, in this connection, that God now reveals Himself as the Mighty Promiser and Giver of gifts. Abraham and Sarah had to learn that what God promises only God can give, that the promise was not to be made sure by the works of the flesh. So the bodies of both of them must die first to make them realize that it was all of God. Jacob had to be made lame and halt before he could finally reenter the land of promise, lest he should claim it as acquired by his own hand and cunning, and boast of his own sufficiency. So, too, God's salvation in Christ is His gift to us and not to be earned by anything we may do"not of works lest any man should boast." Thus this name also taught Abraham his own insufficiency, the futility of relying upon his own efforts and the folly of impatiently running ahead of God. Numberless Christian people have been guilty of just this, often to their sorrow and loss. The birth of Ishmael proved to be a sore trial, not only in Abraham's household, but to Abraham's descendants, both physical and spiritual, all through the ages. God as EI-Shaddai is sufficient for all things. Man's meddling

only mars His working. It is significant that with the revelation of this name Abraham is enjoined to "walk before me, and be thou perfect." Instead of perfect, the word complete or wholehearted would much better express what is meant. The point is that Abraham's faith had been marred by the fleshly and selfsufficient expedient to which he had resorted. The mighty all-sufficient One demands and deserves our complete faitha wholehearted faith. Then this name introduces God to us as the all-bountiful in the fullness and fruitfulness He imparts to all who trust Him and wait patiently upon Him. This is most clearly set forth and illustrated in the first few occasions of the use of this name. As God Almighty or El-Shaddai, God changes the name Abram, which means "exalted father," to Abraham, which means "father of a multitude," many nations. "I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee" (Ge 17:6). In blessing Jacob, Isaac says (Ge 28:3): "El-Shaddai bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people." In Genesis 35:11, God Himself says to Jacob: "I am El-Shaddai: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins:" Jacob upon his deathbed repeats the promise of a great posterity made in the name of El-Shaddai (Ge 48:3,4), and in that name pronounces the same blessing upon Joseph, the blessings of Heaven and earth and of the breasts and of the womb (Ge 49:25). It is the name used by Balaam, who, being hired to curse Israel, was compelled to turn it into a blessing. It is the "vision of the Almighty" (Nu 24:4, 16) which makes him see Israel a goodly people, spread out, with its seed in many waters, and as final victor over all its enemies through that Star of Jacob and the Scepter of Israel, its Messiah. Certainly this significance of the name may be gathered from the Book of Job, where it occurs thirty-one out of the forty-eight times it appears in the Old Testament, for the end of Job was even more blessed and abundantly fruitful than his beginning. It is in this connection that another aspect of the name El-Shaddai, as the One who fills and makes fruitful, appears. We have already seen that to experience God's sufficiency one must realize one's own insufficiency. To experience God's fullness one must empty self. It is not easy to empty self. It was never easy to do that. The less empty of self we are, the less of blessing God can pour into us; the more of pride and self-sufficiency, the less fruit we can bear. Sometimes only chastening can make us realize this. Thus it is that the name Almighty God or ElShaddai is used in connection with judging, chastening, purging. Is it not significant that it is in connection with the loss of her home, her husband and her two sons, the fruit of her womb, that Naomi says: "The Almighty [Shaddai] hath dealt very bitterly with me"? "I went out full, and the Lord hath brought me home again empty . . . the Almighty [again Shaddai] hath afflicted me" (Ru 1:20, 21note). And as in the case of Naomi is it not also true of Job that even this "perfect and upright" man was made more upright or whole through sufferings; that he was purged, through chastening, of some imperfections which hindered his fullest blessing and fruitfulness; that this chastening emptied him so completely of self that he could be "filled with all the fullness of God"? (Ep 3:19note). He understood this in the day when he said: "But now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes" (Job 42:5, 6).

Then he received power with God to intercede for his friends, and he was filled with double blessings. The same El-Shaddai of the Old Testament is the One who in the New chastens whom He loves that, being exercised thereby, they may yield the peaceable fruit of holiness or righteousness. He is the same One who has chosen us to bring forth fruit, much fruit, and that this fruit should remain (Jn 15:16). As the all-sufficient One He says, "Without me ye can do nothing" (John 15:5). As the all-abounding One who makes us fruitful with His gifts, He finds it necessary to purge us that we may bring forth more fruit (Jn 15:2). In the Book of Revelation the name Almighty appears in connection with the pouring out of judgments. Of the Lord God Almighty it is said, "True and righteous are thy judgments" (Re 16:7-note). We read of "the war of the great day of God, the Almighty" (Re 16:14-note), and Re 19:15-note speaks of "the fierceness of the wrath of God the Almighty." May it not be that this is simply the opposite aspect of that name which signifies the pouring forth of blessings! Of the new heavens and new earth in Revelation 21 we are told that the Lord God Almighty and the Lamb are its temple (Re 21:22-note), and its glory and light (Re 21:23-note). But the Lamb which was the last word and full manifestation of God's outpouring of love and life upon man is the Lamb slainrejected and slain of man. It is from the wrath of the Lamb that men hide. It is the Lamb, too, who opens the seals and pours out judgment. If man will not receive fullness of love and life from God, he must receive judgment. For He who poured out His blood that men might have life and have it more abundantly must pour out the judgment of sin and death upon all who will not receive it. But even here the ultimate purpose is of love and mercy. The judgment of some is to turn to the mercy of many, that He may see of the travail of His soul and be satisfied, that ten thousand times ten thousand may gather about the throne and sing the song of the all-bountiful, all-merciful God and of the Lamb. So we see that the name Almighty God speaks to us of the inexhaustible stores of His bounty, of the riches and fulness of His grace in self-sacrificing love pouring itself out for others. It tells us that from God comes every good and perfect gift, that He never wearies of pouring His mercies and blessings upon His people. But we must not forget that His strength is made perfect in our weakness; His sufficiency is most manifest in our insufficiency; His fullness in our emptiness, that being filled, from us may flow rivers of living water to a thirsty and needy humanity. (Stone, Nathan: Names of God - free online version)



The goal of this study is to examine the Scriptures that describe Jehovah as our Helper so that we might be equipped to stand fast on this great truth when the storms of life come and we find ourselves in narrow straits and in need of Jehovah's help. (Brooklyn Tabernacle Choir's version "My Help")

Rationale for the Name, "The LORD My Help"

The Hebrew phrase "Jehovah 'Ezer" is translated as the "LORD [my] Help" or the "LORD [our] Help" as discussed below. Strictly speaking "Jehovah 'Ezer" is not one of the classic Names of God, because the Scripture never specifically declares "His Name is Jehovah 'Ezer". The writer of Hebrews however does describe God as "the Lord (is) my Helper" (where the verb "is" has been added by the translators) (see notes Hebrews 13:6). In a manner similar, David describes God as "the LORD (is) my Shepherd" (Jehovah Roi) but does not specifically declare "Jehovah Roi" is His Name. So even as Jehovah is our Shepherd who guides and protects us, so too is He our Helper Who comes to our aid in the time of need. Note: This study of "The LORD My (or our) Help" will make frequent use of the

"LXX", the abbreviation for the Septuagint translation, which represents the Greek translation of the Hebrew Old Testament. The majority of the Old Testament quotations by Jesus, Paul, Peter, etc in the New Testament are quotes from the LXX rather than from the Hebrew OT. The LXX is a rich resource of insight and as such functions much like a "mini-commentary" on the Hebrew Scriptures. For example, see the in depth word study on the Greek word "bo"


by Isaac Watts
Click here to play all 9 stanzas

Our God, our Help in ages past, Our Hope for years to come, Our Shelter from the stormy blast, And our Eternal Home. Our God, our Help in ages past, Our Hope for years to come, Be Thou our Guard while troubles last And our Eternal Home.

I Lift My Eyes Up (You tube) I Lift My Eyes - Bebo Norman (You tube) I Lift My Eyes Up - Ps 121 (Youtube) I Lift My Eyes Up - Annie Buell (Youtube) My Help - Youtube My Help - Brooklyn Tabernacle Choir - Youtube - listen to this one My Help - Brooklyn Tabernacle Choir - Another Video version on Youtube - listen to this one Psalm 121 Sung in Hebrew (Your tube) Psalm 121 German Captions - beautiful piano instrumental (Youtube) Psalm 121 interesting instrumental (Youtube) I Can Only Imagine (You tube)

Solomon records that The name of the LORD is a strong tower. The righteous runs into it and is safe." (Pr 18:10) The Hebrew word for "safe" (sagab) actually refers to height and conveys the connotation of security. The NASB in fact translates sagab with this emphasis in

Psalm 20:1 where David writes May the LORD answer you in the day of trouble! May the Name of the God of Jacob set you securely on high!" This last phrase is the translation of the Hebrew word sagab. Note that David prays that the "Name" set you securely on high, which is a perfect parallel with (Pr 18:10). And so it behooves every saint to know God's "Names" for they speak of His character, His attributes, His provision, etc. It is also worth noting that the Lxx translates "safe" in (Pr 18:10) with the Greek verb, hups, which means to cause something to become high, to raise high, to elevate, to lift up or to exalt. James uses this verb in his command to "Humble yourselves (permit yourselves to be humbled, accept the humbling circumstance) in the presence of the Lord and He will exalt (hups) you." (Js 4:10) The Amplified Version "amplifies" the verb "exalt" as "He will lift you up and make your lives significant." Here is the question: Do you see any parallel between what James commands and what Solomon wrote in (Pr 18:10-note)? When the righteous man or woman runs into the "strong tower" of Jehovah, do they not have to make a choice to do so? Clearly God does not force us to run to Him. And so in a real sense it requires a humbling of one's self, saying in essence "In my own strength I cannot handle this situation, this circumstance, this affliction, this trial, etc". That individual is making a choice to humble themselves before Jehovah, choosing to run and hide in the "strong tower" of Jehovah. What does God promise to do? To exalt you, to lift you up, to bring you to an elevated place. Does that mean the circumstance, trial, affliction, distress or difficulty vanishes? Not necessarily, but it does mean one can view the adverse situation or circumstance from a supernatural perspective. And like Job (see Job 42:5, 6) after God had tried him, we too can come to know Jehovah in a more intimate way then before the trial or difficulty. Then we won't just know His Name and His acts but we, like Moses, will come to know His ways as they experience Him (Ps 103:7-note). Oh, beloved, may you come to know your Father's heart in ever increasing measure as you study and meditate upon His majestic Names. Amen. (See "God's Name A Strong Tower") Where do we encounter the name "the LORD our Help" (Jehovah 'Ezer)?

Ps 33:20 "Our soul waits for the LORD. He is our help (Jehovah 'Ezer) and our shield." (NASB) "Our soul hath waited for Jehovah our Help (Jehovah 'Ezer) and our shield is He." (Young's Literal) Jehovah of course means "I Am" and so what David is saying is that "I Am is (my) Help". Jehovah Who spoke the heavens and earth into existence. He is my Help, my 'Ezer. What can man do to me if I truly receive and believe this truth? The remainder of this study will seek to uncover the rich truths regarding "the LORD our Helper", our Jehovah 'Ezer, so that you might be equipped to "be on the alert, stand firm in the faith, act like men, be strong." (1Cor 16:13-note) First, let's look at a another closely related Biblical name. How does the name "Eliezer" relate to the "LORD our help"? Eliezer is found 15 times in Scripture describing 11 individuals but the most definitive description is by Moses who records that one of his two sons by Zipporah "was named Eliezer, for he said, "The God ('elohim) of my father was my Help ('ezer) and delivered me from the sword of Pharaoh." (Ex 18:4-resources) Eliezer (from 'el = God or 'eli = my God + 'ezer= help) means "God is help", "my God is help", "God of help", "God is (his or my) help" or "My God is (a) Helper" (the specific translation depending on which Bible dictionary you consult). In short Moses' name given to Eliezer is a testimony reflecting his personal experiences with God His Helper. Every time Moses called out His name, he would be saying "God is my Helper". As an aside is should be noted that not every biblical name carries such significance and to attempt to analyze every OT character based solely on the etymology of their name may not lead to accurate interpretations. In the present case, the name Eliezer was given after Moses had killed an Egyptian and escaped Pharaoh's wrath ("delivered...from the sword of Pharaoh", cf Ex 2:15-resources) by fleeing to the wilderness of Midian. After delivering Moses, God helped him, providing a wife, a family and an occupation during his 40 year wilderness sojourn. And thus the name "God is my Helper". Now stop for a moment and think back over your life. Is there some "Eliezer" event in your life? How did you respond to God's help? Maybe you did not even recognize it then but now in retrospect you do see His Helping hand. Stop and offer thanksgiving and praise to your Jehovah 'Ezer, the LORD your Helper, for He is "enthroned upon the praises of" His people. (Ps 22:3-note) Do you think the fact that Moses acknowledged God as His Helper and Deliverer in the past had any bearing on the events that would soon transpire and culminate in Israel's exodus from Egypt? Is it not good to remember the past "helps" and deliverances of Jehovah, so that we might have a firm foundation on which to stand by faith when we encounter future trials? Beloved, let me encourage you when you are faced with undertaking any difficult situation, be it in suffering or service for Christ, choose to recall that God is your Helper and that He has delivered you before and will yet deliver again. The trial won't necessarily disappear but your perspective

concerning the trial will likely be quite different. Now let's examine the word "help" and interweave the great truths concerning this word by looking at the English, Hebrew and Greek meanings. I think you will be intrigued, edified and encouraged as you discover the Biblical truths concerning the "LORD your Helper", Jehovah 'Ezer. (Spurgeon's sermon - Ebenezer) What is does the word "help" mean? The word for help is a common word in the Bible, first introduced as a description of the woman in the Garden. The English word "help" in the verb form means to aid, to lend strength or means towards effecting a purpose, to succor, to lend means of deliverance (as to help one in distress), to give assistance (from from Latin assistere to stand by, from sistere to cause to stand) or support (to carry the weight of, derived from Latin supportre to bring from sub- = up + portre =to carry). Help means to do for someone what he or she cannot do for himself or herself. The word "help" or "Helper" is used over 200 times in the NASB, many of these passages referring to God's help. Thus the concept of "help" forms a foundational biblical doctrine, the doctrine that man is not self-sufficient but in the final analysis requires help from beyond themselves, their ultimate Help/Helper being God Himself. Gen 4:25 From the God of your father who helps you, and by the Almighty who blesses you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts and of the womb. Ex 2:23 Now it came about in the course of those many days that the king of Egypt died. And the sons of Israel sighed because of the bondage, and they cried out; and their cry for help (za'aq) because of their bondage rose up to God. 24 So God heard their groaning; and God remembered His covenant with Abraham, Isaac, and Jacob. 25 And God saw the sons of Israel, and God took notice of them. Dt 33:7 And this regarding Judah; so he said, "Hear, O LORD, the voice of Judah, And bring him to his people. With his hands he contended for them; And mayest Thou be a help against his adversaries." (Click for notes) How are the various Hebrew and Greek words for help used in Scripture? 'Ezer (5828) is the noun (from 'azar, the verb) The Hebrew word for helper (ezer) has particularly rich nuances throughout the OT. For example, of the twenty-one times it is used, fifteen times it refers to divine help. Most of these refer to help in times of despair or distress. As his helper (ezer) woman rescues man from his loneliness and delivers him from his solitude.

Jehovah is the Helper of His people

Deuteronomy 33:26, 29 "There is none like the God of Jeshurun, Who rides the heavens to your help (LXX = boethos = the Lord God "rides the heavens" on hearing the cry of His beloved to give assistance), and through the skies in His majesty. 29 "Blessed are you, O Israel; Who is like you, a people saved by the LORD, Who is the shield of your help ('ezer He is your shield and helper) (LXX = boethos = Jehovah runs on hearing the cry and gives aid), And the sword of your majesty! So your enemies shall cringe before you, And you shall tread upon their high places." (Click note) 2 Chronicles 25:8 "But if you do go, do it, be strong for the battle; yet God will bring you down before the enemy, for God has power to help and to bring down." Psalms 28:7 The LORD is my strength and my shield; My heart trusts in Him, and I am helped; Therefore my heart exults, And with my song I shall thank Him. Psalms 40:17 Since I am afflicted and needy, Let the Lord be mindful of me; Thou art my help and my deliverer; Do not delay, O my God. Psalms 54:4 Behold, God is my helper; The Lord is the sustainer of my soul. Isaiah 50:9 Behold, the Lord GOD helps Me; Who is he who condemns Me? Behold, they will all wear out like a garment; The moth will eat them. ><> ><> ><> There is none like the God of Jeshurun, Who rides the heavens to your help ('ezer), And through the skies in His majesty. The eternal God is a dwelling place, And underneath are the everlasting arms; And He drove out the enemy from before you, And said, Destroy! (Dt 33:26, 27). These verses show that the Lord is above, around, and underneath His saints. Lord, You have been our dwelling place in all generations (Ps 90:1). We are as surrounded by You as the earth is surrounded by the atmosphere: Within Thy circling power I stand, On every side I find Thy hand; Awake, asleep, at home, abroad, I am surrounded still with God. --- Charles Spurgeon I will help you, says the Lord and your Redeemer, the Holy One of Israel (Do not fear, you worm Jacob, you men of Israel; I will help you, declares the Lord, and your Redeemer is the Holy One of Israel.

Isaiah 41:14. (Click note) How can you be afraid when you have this wonderful assurance?

Gems from C H Spurgeon on "HELP"

"Some of you are called to some extraordinary duty and do not feel strong enough. Follow that call, for surely the Lord is in that place. He will help you. His arm will not be far off, so lean on Him. His divine strength is not remote, because surely the Lord is in this place." (CHS comments on Jacob's declaration in Ge 28:16-other resources) ><> ><> ><> "My help cometh from heavens hills: without Jesus I can do nothing. As a branch cannot bring forth fruit except it abide in the vine, no more can I, except I abide in him. What Jonah learned in the great deep, let me learn this morning in my closet: Salvation is of the Lord. (CHS Morning and evening : Daily readings (February 26 AM) ><> ><> ><> "Do you remember how David talked to himself as if he were another person? Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him for the help of His countenance (Ps 42:5-resources). You see, there are two Davids talking and cheering one another. We should always be good company with ourselves. We should always be able to interrogate ourselves, and in deep sorrow we should be able to comfort ourselves." ><> ><> ><> "O poor friend, try your rich God. O helpless one, lean on His help. He has never failed me, and I am sure He will never fail you. Come as a beggar, and God will not refuse you help. Come with no plea but His grace. Jesus is King; will He let you perish of want? What! Did you forget this?" ><> ><> ><> When you are in distress, take a promise and see if it is true. If you have nothing to eat, take this promise: Bread will be given him, his water will be sure (Isaiah 33:16resources). When there is nothing in the kitchen, say, I will see if God will keep this promise. If He does, do not forget it. Set it down in your diary, or mark it in your Bible. Be like the old saint who put T and P beside the promises. She told her pastor that it meant tried and proven. When she was again in distress, she believed that God would help.

><:> ><> ><> It is beautiful to see how the saints of old found comfort in God. When painful difficulties came, when troubles multiplied, when friends failed, and when earthly comforts were removed, they looked to the Lord, to the Lord alone. To them, God was a present reality. They looked to Him as their rock of refuge, their helper, their defense, and their very present help in time of trouble (Ps 46:1-resources). We can learn a valuable lesson from them. Lean on God and hold onto Him when heart and flesh are failing. ><> ><> ><> When you are in trouble, ask God for help. Ask believing that He is able to give it. Ask expecting that He will bestow it. Do not grieve the Spirit of God with doubts and mistrust. These things will be fiery arrows in your soul to drink away the very life of your strength. However hard the struggle, however difficult the trial, seek the Lord, and seek Him in the confidence He deserves. Depend only on the arm invisible, the arm omnipotent. Be a scholar in the school of faith. Become proficient in the divine art of prayer and praise. ><> ><> ><> Remember what God has done for you and then say, Jesus Christ is the same yesterday, today, and forever (He 13:8-note)....After pleading the promise and confessing our condition, we may say, Lord, if help does come, it must come from You. It cannot come from anywhere else, so we look to You. We believe help will come. Though we do not know how it will come, we are looking to You. Though we do not know when, we are looking to You. Though we do not know what You would have us to do, still we are looking to You. Our eyes may be full of tears, but they are on You. My brothers and sisters, may God help us to look to Him. ><> ><> ><> Spurgeon writes "Perhaps you have been reduced to such conditions that all you could do was pray. You wrestled at the throne and sought an answer, but it did not come. You used every effort to extricate yourself, but darkness covered your way again and again; you tried until hope vanished. Adding vows to your prayers, you said in agony, Oh God, if You will deliver me this time, I will never again doubt You. Look back on the path of your pilgrimage. You may be able to count as many blessings as there are mile markers, blessings piled up with oil poured on them places where you said, The Lord has helped me. Look through your diary to see time after time when perils and demands were so great that no earthly source could help and you felt compelled to witness that there is a Goda God who guides your path and is acquainted with all your ways (Psalm 32:8resources)."

The Rejected Help of God (Hosea Series by Doug Goins)


by Martin Luther Click to play A mighty fortress is our God, a bulwark never failing; Our Helper He, amid the flood of mortal ills prevailing: For still our ancient foe doth seek to work us woe; His craft and power are great, and, armed with cruel hate, On earth is not his equal. A mighty fortress is our God, a trusty shield and weapon; He helps us free from every need that hath us now overtaken. The old evil foe now means deadly woe; deep guile and great might Are his dread arms in fight; on Earth is not his equal.

Psalm 12:1
Help, Lord, for the godly man ceases to be, For the faithful disappear from among the sons of men. Spurgeon gives us some interesting and practical insights on David's two word prayer "Help, LORD" writing that... "The prayer itself is remarkable, for it is short, but seasonable, sententious (pithy), and suggestive. David mourned the fewness of faithful men, and therefore lifted up his heart in supplicationwhen the creature failed, he flew to the Creator. He evidently felt his own weakness, or he would not have cried for help; but at the same time he intended honestly to exert himself for the cause of truth, for the word help is inapplicable where we ourselves do nothing. There is much of directness, clearness of perception, and distinctness of utterance in this petition of two words; much more, indeed, than in the long rambling outpourings of certain professors. The Psalmist runs straight-forward to his God, with a well-considered prayer; he knows what he is seeking, and where to seek it. Lord, teach us to pray in the same blessed manner. The occasions for the use of this prayer are frequent. In providential afflictions how suitable it is for tried believers who find all helpers failing them. Students, in doctrinal difficulties, may often obtain aid by lifting up this cry of Help, Lord, to the Holy Spirit, the great Teacher. Spiritual warriors in inward conflicts may send to the throne for reinforcements, and this will be a model for their request.

Workers in heavenly labour may thus obtain grace in time of need. Seeking sinners, in doubts and alarms, may offer up the same weighty supplication. In fact, in all these cases, times, and places, this will serve the turn of needy souls. Help, LORD, will suit us living and dying, suffering or laboring, rejoicing or sorrowing. In Him our help is found, let us not be slack to cry to Him. The answer to the prayer is certain, if it be sincerely offered through Jesus. The Lords character assures us that he will not leave his people; his relationship as Father and Husband guarantee us his aid; his gift of Jesus is a pledge of every good thing; and his sure promise stands, Fear not, I will help thee. (Spurgeon, C. H. Morning and evening : Daily readings: June 17 AM).

Psalm 27:9
Do not hide Thy face from me. Do not turn Thy servant away in anger; Thou hast been my help (help: Heb ='ezra; Gk = boths) Do not abandon me nor forsake me, O God of my salvation! 10 For my father and my mother have forsaken me, But the LORD will take me up. "You have been my Helper" (NIV) "You have always been my Helper." (NLT) ><> ><> ><> The Hebrew reads more literally "Thou my help has become" which speaks of the psalmist's assurance of his past experience with Jehovah. In other words, he is declaring that God was there as his Helper in times past. The psalmist uses his remembrance of God's past "help" as reason why God should befriend him now. When faced with distress, do you recall the past help of Jehovah? It is a good spiritual discipline to develop, for such memories provide a firm ground for boldly approaching His throne of grace. And so the psalmist had reason to conclude "O God of my salvation" for Jehovah had been his help in times past, a present help in time of trouble, and one Whose hand is not so short that it cannot save and Whose power is the ever the same to come to our aid and provide help upon hearing the sound of our cry, be it bold and loud or weak and feeble. He is always attentive to the voice of His dear children, beloved. Perhaps you need to begin a journal today, recording the instances of Jehovah's past help in preparation for the sure need we will all have of calling out for His future help. ><> ><> ><>

C H Spurgeon comments that "In difficult times, a choice of options is not necessarily a benefit. While we are making our selection, the danger may overtake us. While the fox is considering which way to run, the hounds seize him. While the patient is seeking a second opinion, the disease proves fatal. It is good to have only one source of help, provided that help is all we need. Believers are in that exact condition. We must trust God or remain without hope. We dare not look to others, for we have discovered their incompetence. We cannot rely on ourselves, for we have learned by bitter experience the folly of self-confidence. We are compelled to look to the Lord Alone.
Blessed is the wind that drives the ship into the harbor. Blessed is the wave that washes the sailor onto the rock of safety. Blessed is the distress that forces us to rest in our God.

This was Davids condition when he wrote, You have been my help; do not leave me nor forsake me, O God of my salvation (Ps. 27:9). David looked to God alone. Throughout Davids experiences, the Lords goodness shone like the polestar of his lifes voyage. Thus David set his sight on the one sure guiding light and trusted in the God of his salvation. Today, may our prayer be, You have been my help; do not leave me nor forsake me, O God of my salvation. Amen. (Bolding added) ><> ><> ><> Spurgeon goes on to add that When you pray, have a plea ready, a plea that is available under all circumstances and conditions. Have a plea of your own, not one borrowed from others and perhaps only half suited to your specific needs. Have a plea that wells up from your inner consciousness, your personal plea, heavy in your own soul. Have a plea that allows you to come before the throne of grace with confidence and boldness (see note Hebrews 4:16). Have a simple plea, one you can understand. When you are in doubt, you are in a fog and you need a clear chart. When you plead with God during times of trouble, you want your plea to be clear, or else you will be so confused that you will not be able to prevail. Pray like this, You have been my help; do not leave me nor forsake me (Ps 27:9). This is a plain, personal, suitable, simple argument, one that is not fetched from a distance but grown at home in personal experience. What would we have done without the Lords help in time of need? God has greatly displayed His power and His mercy on our behalf. Many of you whose heads are covered with the silver hair of age will say with tearful emphasis, You have been my help. Those of you in middle life, battling with its care and trials, can confess, The Lord has been my helper. Young people, even in their short conflict, have received such aid that they gladly proclaim, You have been my help. Look back on the trouble that God has brought you through. Can you remember the times when your feet had almost gone and your steps had nearly slipped? Then

say, with thankful emotion and confidence, You have been my help. ><> ><> ><> Matthew Henry writing on the LORD's help in the context of verse 10, (specifically that even if my father and my mother have forsaken me, the LORD will take me up" ) writes that "the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing. His time to help those that trust in Him is when all other helpers fail, when it is most for His honour and their comfort." Spurgeon adds that to "take up" means that Jehovah "will espouse my cause, will uplift me from my woes, will carry me in His arms, will elevate me above my enemies, will at last receive me to His eternal dwelling place. Beloved, do you not see that the help that Jehovah promises for His children is more dependable than that provided by any earthly parent?

Psalm 40:13
Be pleased, O LORD, to deliver me. Make haste, O LORD to help me. (Heb = 'ezra; Gk = boetho) More literally the Hebrew in this verse reads "Jehovah ''Ezra". "Help" (Hebrew = 'ezra) "Be pleased" is in the imperative mood (a command) in both Hebrew and Lxx. Commanding God at first may startle you, but in Hebrews we are invited to "draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help (botheia) in time of need." (see note Hebrews 4:16) Deliver in Lxx is very instructive, the verb rhomai (see word study on rhuomai) being used of bringing someone out of severe and acute danger. In the NT rhomai is always with God as the Deliverer and with a person as the object. For example, in the Lord's prayer we beseech God to "not lead us into temptation, but deliver [rhomai] us from evil." (Mt 6.13) Rhomai is a powerful word picture for the tempted or distressed saint for it pictures the deliverer drawing or

snatching the victim to oneself and invariably from a situation of danger, evil or an enemy. Rhomai was used of a soldiers going to a wounded comrade on the battlefield and drawing him to himself and to safety -- he runs to the cry of his comrade to rescue him from the hands of the enemy. In our initial salvation experience God delivered us from the domain of darkness (the right and might that the evil one exerts over the unsaved), and transferred us to the kingdom of His beloved Son. (see note Colossians 1:13)

Psalm 46:1
God is our refuge and strength, A very present help in trouble. (Help: Heb = 'ezra; Gk = boths) 2 Therefore we will not fear, though the earth should change, And though the mountains slip into the heart of the sea; 3 Though its waters roar and foam, Though the mountains quake at its swelling pride. Selah. The Lxx translation reads God is our refuge and strength, a help (boths) in the afflictions that have come heavily upon us. The picture conveyed by the Greek word for "help" (boths) is of the LORD running to our aid upon hearing our cry for help. The Hebrew word for "trouble" is from a root word which refers to anything which is narrow or confining or in plain language a "tight spot". Figuratively, it conveys the picture of a person is severe distress and so experiencing intense inner turmoil. To such a one God Himself will run to aid upon hearing their cry! Note the psalmist's conclusion (introduced by "therefore") - "we will not fear". Spurgeon writes that HELP that is not present when we need it is of small value. The anchor which is left at home is of no use to the seaman in the hour of storm; the money which he used to have is of no worth to the debtor when a writ is out against him. Very few earthly helps could be called very present. They are usually far in the seeking, far in the using, and farther still when once used. But as for the Lord our God, He is present when we seek Him, present when we need Him, and present when we have already enjoyed His aid. He is more than present. He is very present: more present than the nearest friend can be, for He is in us in our trouble; more present than we are to ourselves, for sometimes we lack presence of mind. He is always present, effectually present, sympathetically present, altogether present. He is present now if this is a gloomy season. Let us rest ourselves upon Him. He is our refuge; let us hide in Him. He is our strength; let us array

ourselves with Him. He is our help; let us lean upon Him. He is our very present help; let us repose in Him now. We need not have a moments care or an instants fear. The Lord of hosts is with us; the God of Jacob is our refuge. (Faith's Checkbook. Dec 22) Warren Wiersbe writes that the assurance given by the LORD in (Psalm 46:1) ought to take care of all of our fears and problems. God is our refuge--He hides us. God is our strength--He helps us. These two go together. At times in our lives we need a refuge. The storm is blowing and the battle is raging, and we have to run somewhere to hide. It's not a sin to hide, but it is a sin to stay hidden. God hides us so that He can help us. Then we can return to the battle and face the storm. This is not escape but rejuvenation. The Old Testament contains 21 different Hebrew words for trouble. Here the word trouble means "in tight places." If you are in a tight place today, let me suggest that you run by faith to Jesus. But don't go to Him to escape. Go there and tell Him, "Lord, I want to go back to the battle. I want to go back to my work. I want to carry the burdens of life, but you have to give me the strength." Then you can claim this marvelous promise of verse 1. Notice the conclusion: "Therefore we will not fear" (v2). When God is available as your refuge and your strength, you have nothing to fear. Take time to run to the Lord. Are circumstances overwhelming you? Take refuge in the Lord. He will enable you to continue with renewed strength and confidence." (Wiersbe, Warren: from his devotional entitled "Help in Tight Places" in Prayer, Praise and Promises)


by William Monk
Click to play

All glory unto God we yield, Jehovah is our Help and Shield; All praise and honor will we bring To Israels Holy One, our King.

Psalm 72:12
For He will deliver the needy when he cries for help, The afflicted also, and him who has no helper. (Heb = 'azar; Gk = boths) Spurgeon writes that "THE needy cries; what else can he do? His cry is heard of God; what else need he do? Let the needy reader take to crying at once, for this will be his wisdom. Do not cry in the ears of friends; for even if they can help you, it is only because the Lord enables them. The nearest way is to go straight to God, and let your cry

come up before Him. Straightforward makes the best runner: run to the Lord, and not to secondary causes. Alas! you cry, I have no friend or helper. So much the better; you can rely upon God in both capacitiesas without supplies and without helpers. Make your double need your double plea. Even for temporal mercies you may wait upon God, for He careth for His children in these temporary concerns. As for spiritual necessities, which are the heaviest of all, the Lord will hear your cry and will deliver you and supply you. O poor friend, try your rich God. O helpless one, lean on His help. He has never failed me, and I am sure He will never fail you. Come as a beggar, and God will not refuse you help. Come with no plea but His grace. Jesus is King; will He let you perish of want? What! Did you forget this? (Faith's Checkbook. May 23)

Isaiah 41:10
Do not fear, for I am with you; Do not anxiously look about you, for I am your God. I will strengthen you, surely I will help you, (Help: Heb = 'azar; Gk = boetho) Surely I will uphold you with My righteous right hand. The Lxx translates "help" with "boetho" so we could paraphrase God's promise as " I will strengthen you, surely I will [run on hearing your cry and give assistance] to you". Do you believe this promise, beloved? Read Spurgeon's explanation of what makes this promise so powerful and practical. Spurgeon writes in Faith's Checkbook (Jan 6) that... Yesterdays promise secured us strength for what we have to do, but this guarantees us aid in cases where we cannot act alone. The Lord says, I will help thee. Strength within is supplemented by help from without. God can raise us up allies in our warfare if it seems good in His sight and even if He does not send us human assistance, He Himself will be at our side, and this is better still. Our August (marked by majestic dignity or grandeur) Ally is better than legions of mortal helpers. His help is timely: He is a very present help in time of trouble (Ps 46:1-note). His help is very wise: He knows how to give what is good for us (Jas 1:17-note) His help is effective, though futile is the help of friends. His help is more than help: He carries all the burdens and supplies all the needs. The Lord is my Helper; I will not fear. What can man do unto me? (Heb 13:6-note). Because He has already been our help, we feel confidence in Him for the present and the future. Our prayer is Lord, be my Helper (Ps 30:10-note). Our experience is The Spirit also helps in our weaknesses (Ro 8:26-note) Our expectation is I will lift up my eyes to the hills from whence comes my help? My help comes from the Lord,

Who made heaven and earth (Ps 121:1-note) Our song will be, Thou, O LORD, hast helped me and comforted me." (Ps 86:17-note)


by Thomas Haweis Click to play Christ hath the ransom paid; The glorious work is done; Oh Him our help is laid; By Him our victory won. Refrain Captivity is captive led; For Jesus liveth that was dead.

Hebrews 13:6
5 Let your character be free from the love of money, being content with what you have; for He Himself has said, I will never desert you, nor will I ever forsake you, 6 So we may confidently say, "The LORD is my Helper. I will not be afraid." (Gk = boetheia) When God Almighty is our Helper, none can harm us beyond what He decrees. Paul adds that "If God is for us, who can be against us?" (see note Romans 8:31) Spurgeon writes that BECAUSE God will never leave nor forsake us, we may well be content with such things as we have. Since the Lord is ours, we cannot be left without a friend, a treasure, and a dwelling place. This assurance may make us feel quite independent of men. Under such high patronage, we do not feel tempted to cringe before our fellow men and ask of them permission to call our lives our own; but what we say, we boldly say and defy contradiction. He who fears God has nothing else to fear. We should stand in such awe of the living Lord that all the threats that can be used by the proudest persecutor should have no more effect upon us than the whistling of the wind. Man in these days cannot do so much against us as he could when the apostle wrote the verse at the head of this page. Racks and stakes are out of fashion. Giant Pope cannot burn the pilgrims now. If the followers of false teachers try cruel mockery and scorn, we do not wonder at it, for the men of this world cannot love the heavenly seed. What then? We must bear the worlds scorn. It breaks no bones. God helping us, let us be bold; and when the world rages let it rage, but let us not fear it."

(Faith's Checkbook. May 10)


(Click title to play hymn)

O God, the Help of All Thy Saints O God, the help of all Thy saints, Our hope in time of ill: We trust Thee, though Thy face be hid, And seek Thy presence still. All our desires to Thee are known; Thy help is ever near; O first prepare our hearts to pray, And then accept our prayer! How Pleasant, How Divinely Fair Blessd are the men whose hearts are set To find the way to Sions gate; God is their strength, and through the road They lean upon their Helper God. Fierce Was the Storm of Wind So now, when depths of sin, Our souls with terrors fill, Arise, and be our Helper, Lord, And speak Thy Peace, be still. My Light and My Salvation Hear now my voice and answer; be merciful I pray. Your face, Lord, I seek daily; do not turn me away. For You have been my Helper; do not reject me, God. Though family may forsake me, I know that you will not. A Shelter in the Time of Storm O Rock divine, O Refuge dear, A Shelter in the time of storm; Be Thou our Helper ever near, A Shelter in the time of storm. We Pray Thee, Heavenly Father

Be Thou our Guide and Helper, O Jesu Christ, we pray; So may we well approach Thee, if Thou wilt be the Way: Thou, very Truth, hast promised to help us in our strife, Food of the weary pilgrim, eternal Source of life. Why Should Cross and Trial Grieve Me? Though a heavy cross Im bearing And my heart feels the smart, Shall I be despairing? God, my Helper, Who doth send it, Well doth know all my woe And how best to end it. Lift Up Your Heads, Ye Mighty Gates Lift up your heads, ye mighty gates; Behold, the King of glory waits; The King of kings is drawing near; The Savior of the world is here! A Helper just He comes to thee, His chariot is humility, His kingly crown is holiness, His scepter, pity in distress. Father, Who Art Alone Father, Who art alone Our Helper and our Stay; O hear us! as we plead For loved ones far away; And shield with Thine almighty hand Our wanderers by sea and land. Awhile in Spirit, Lord, to Thee O Thou once tempted like as we, Thou knowest our infirmity; Be Thou our Helper in the strife, Be Thou our true, our inward Life. What Time I Am Afraid In God I put my trust, I neither doubt nor fear, For man can never harm With God my Helper near.

O Lord, by Thee Delivered What profit if I perish, if life Thou dost not spare? Shall dust repeat Thy praises, shall it Thy truth declare? O Lord, on me have mercy, and my petition hear; That Thou mayst be my Helper, in mercy, Lord, appear. Jehovah, My God, on Thy Help I Depend Jehovah, my God, on Thy help I depend; From all that pursue me O save and defend; Lest they like a lion should rend me at will: While no one is near me their raging to still.

The Righteous Run into the Strong Tower of

Jehovah Jireh
Jehovah Jireh (Youtube)

Refiner's Fire




Ge 22:1 After these things God tested (Hebrew = nacah translated in Septuagint - LXX with Greek verb peirazo [see word study]) Abraham [Note: Not "tempted Abraham". Why not? Read Jas 1:13-note] Why does God test? What do you learn from the following? Ex 20:20 'Moses said to the people "Do not be afraid; for God has come in order to test (nacah) you, and in order that the fear of Him may remain with you, so that you may not sin." Dt 8:2 "And you shall remember all the way which the LORD your God has led you in the wilderness these 40 years, that He might humble (means to be bowed down) you, testing (nacah) you, to know what was in your heart, whether you would keep His commandments or not." Dt 8:16 " In the wilderness He fed you manna which your fathers did not know, that He might humble you and that He might test (nacah) you, to do good for you in the end." What is the purpose of the test in these

Ge 22:1 Here I am (Behold me) How immediate and complete was his surrender? Ge 22:3 Rose early> Saddle> Took> Split Wood > Arose > Went to the place told Ge 22:5 What will they do at Moriah? What does this express about his faith? We will Worship We will Return Delayed obedience equates with disobedience The fact that they will return is clearly an indication Abraham believed God's promise that through Isaac his descendants would be named and that God's promise would not be thwarted. Remember that Abraham is about 115-130 years old (one cannot be dogmatic) so he has walked with Jehovah for at least 40 years and has grown to know and trust God's character and His Faithfulness Abraham understands that covenant calls for withholding nothing from God Explanatory Note: The Hebrew word for "worship" is shachah ( LXX translates with

Ge 22:2 Moriah What do the following passages teach us about Mt Moriah? 2Sam 24:24-25 2Chr 3:1 Site of Solomon's Temple = Temple Mount = same ridge as Golgotha ("skull") (See explanatory note in previous column) What did Abraham believe? What had God promised? He 11:17; 18; 19 By faith Abraham, when he was tested, offered up Isaac; and he who had received the promises was offering up his only begotten son. It was he to whom it was said, IN ISAAC YOUR DESCENDANTS SHALL BE CALLED He considered that God is able (dnamai = possesses inherent ability) to raise men even from the dead; from which he also received him back as a type. (see notes Heb 11:17;18; 19) Philippians 4:19 all of your needsnot all your "greeds" (see note) Jehovah ("I Am"... everything you will ever need) sees our needs & provides for

Faith not shown to be real until it is tested God's ways are so much higher than man's ways -- we tend to look at the temporal when we need to focus on the eternal! Immediate unconditional obedience (absolute surrender, whole hearted response) Delayed obedience = immediate disobedience Partial obedience = complete disobedience Real faith is not believing in spite of the evidence but obeying in spite of the consequences From this study of Jehovah Jireh, how would you define real worship? WORSHIP is surrender of all we are to God. It is holding nothing back. It is obediently giving Him what He wants and trusting Him to supply whatever we might need. 'WORSHIP involves a willingness to surrender all to Him, holding nothing back. How foreign to the modern concept of ''worship'' where one's senses are pampered to rather than having one's heart laid bare, broken and contrite! God did not want

GENESIS 22:1-19
1 Now it came about after these things (Ask "When?", "What things?" time phrases), that God tested (Hebrew = nasah = try, prove, often used in OT of God testing the faith and faithfulness of men; LXX = peirazo [word study]) Abraham, and said to him, "Abraham!" And he said, "Here I am." 2 And He said, "Take now (Not later! Don't debate. Delayed obedience is disobedience!) your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering (Heb = olah = a whole burnt offering, a voluntary offering by fire, the smoke of which ascended as a soothing aroma to the Lord. Nothing was held back. When the person offering the sacrifice laid his hand on the head of the sacrifice, it was accepted as an atonement on his behalf. The Greek or Lxx translates it with = holokautoma = wholly consumed, root of English "holocaust") on one of the mountains of which I will tell you." Comment: Oswald Chambers warns us that "Abraham did not choose what the sacrifice would be. Always guard against self-chosen service for God. Selfsacrifice may be a disease that impairs your service. If God has made your cup sweet, drink it with grace; or even if He has made it bitter, drink it in communion with Him. If the providential will of God means a hard and difficult time for you, go through it. But never decide the place of your own martyrdom, as if to say, "I will only go to there, but no farther." God chose the test for Abraham, and Abraham neither delayed nor protested, but steadily obeyed. If you are not living in touch with God, it is easy to blame Him or pass judgment on Him. You must go through the trial before you have any right to pronounce a verdict, because by going through the trial you learn to know God better. God is working in us to reach His highest goals until His purpose and our purpose become one." from The Supreme Climb [Nov 11] - My Utmost For His Highest. See also another devotional by Chambers of same title The Supreme Climb [April 26] - My Utmost For His Highest 3 So Abraham rose early in the morning and saddled his donkey, and took two of his young men with him and Isaac his son; and he split wood for the burnt offering, and arose and went to the place of which God had told him. Comment: Notice Abraham did not confer with others, not even his own "thoughts" on what was God's will in the matter. When you know God's will, then do it! He never asks us to do what He does not enable us to accomplish. In this way truly it is from Him, through Him and to Him! And so we can rightly exclaim, "To Him be all glory, honor, power and dominion in this age and throughout eternity. Amen!" 4 On the third day Abraham raised his eyes and saw the place from a distance. 5 And Abraham said to his young men, "Stay here with the donkey, and I and the lad will go yonder; and we will worship (shachah = to bow down, prostrate oneself, crouch, to do reverence; English "worship" means to look at someone's "worth-ship", so to worship God is to respect and honor Him for Who He is; Lxx = proskuneo =

2Sa 24:24-25 However, the king said to Araunah (also called "Ornan), "No, but I will surely buy it from you for a price, for I will not offer burnt offerings to the LORD my God which cost me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver. And David built there an altar to the LORD, and offered burnt offerings and peace offerings. Thus the LORD was moved by entreaty for the land, and the plague was held back from Israel. 2Chronicles 3:1 Then Solomon began to build the house of the LORD in Jerusalem on Mt Moriah, where the LORD had appeared to his father David, at the place that David had prepared, on the threshing floor of Ornan the Jebusite. Hebrews 11:17; 18; 19 By faith Abraham, when he was tested (Greek = peirazo [see word study] = a morally neutral word = whether the test results in good or evil depends on the intent of the one giving the test and the response of the recipient to the test) , offered up (prosphero = used over 50 times in Leviticus to refer to offering of sacrifices) Isaac; and he who had received the promises (referring to the Abrahamic Covenant) was offering up his only begotten son (same Greek word is used of Jesus in John 3:16) 18 it was he to whom it was said, "IN ISAAC YOUR DESCENDANTS SHALL BE CALLED (quoting Ge 21:12)."19 He considered (Greek = logizomai [word study]= to think about something in a detailed and logical manner and then drawing conclusions through the use of reason) that God is able (dunatos = pertaining to having the ability to perform some function) to raise men even from the dead; from which he also received him back as a type (parabole from para = alongside, beside + ballo = throw = describes an illustration thrown alongside truth to make the latter easier to understand). (He 11:17; 18; 19-see notes He 11:17; 18; 19) 1Co 10:13 (note) No temptation has overtaken you but such as is common to man & God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also that you may be able to endure it. Philippians 4:19-note And my God shall supply all your needs according to His riches in glory in Christ Jesus. (Click for comments on this verse) Eight Cows On The Altar - Ge 22:1-12 - Pastor Ed Dobson was speaking to a congregation on putting all on the altar in total surrender to Christ. After the service, an old German farmer came forward. He told Dobson that he had eight cows that were dying, which would mean great financial loss, and he had been struggling with accepting this as Gods will. Then he said, Because of your message, I have found peace. Tonight I put them all on the altar. Christs lordship touches every area, every relationship, every concern of our lives. If we are willing to submit to Him, any loss in life will be seen as an opportunity of giving back to God what is rightfully His and trusting Him to provide what is needed. When God told Abraham to sacrifice Isaac, He seemed to be undermining His own purposes. Isaac was the son of promise through whom God would bless the world. Yet Abrahams faith had grown strong over the years, and baffled though he must

have been, he said, God will provide for Himself the lamb (Genesis 22:8). The issue is the same for us. Can we entrust everything to Godour possessions, job, health, family? If we commit ourselves to Him each day and thank Him for every blessing, our confidence in Him will survive any test. Dennis J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) You have longed for sweet peace and for faith to increase, And have earnestly, fervently prayed; But you cannot have rest or be perfectly blest Until all on the altar is laid. Hoffman Submission to God means taking our hands off what belongs to Him. JEHOVAH JIREH - And Abraham said, "My son, God will provide for Himself the lamb for a burnt offering" (Genesis 22:8). Imagine Abraham's feelings when the Lord told him to offer Isaac as a sacrifice. Think of what went through his mind when they climbed Mount Moriah and Isaac asked, "Where is the lamb?" Yet Abraham had faith that God would provide, and he assured Isaac of his confidence. He was right. God pointed out a ram in the thicket. As a result, Abraham called the place Jehovah-Jireh, which means "the Lord will provide." In the centuries that have followed, God has continued to demonstrate that He provides for His own. Dr. Robert Schindler and his wife, Marian, founded a mission hospital associated with radio station ELWA in Monrovia, Liberia. In their book Mission Possible they wrote, "For us, it was a continued exercise of faith that we would have the right drugs and supplies at the right time. We recall how much we counted on our X-ray machine, something we take for granted [at home]. We even had the opportunity to get an extra one when a friend of ours, a doctor with the U.S. Embassy, asked if we could use a portable X-ray machine. . . . But then as the months dragged out, we knew it must be lost at sea. Then one day our big X-ray machine stopped working. We found it was a major problem which would take several months to fix. . . . But that very afternoon, the ELWA truck pulled up to the hospital with a huge crate from port. You guessed itit was the portable X-ray machine! We plugged it in, and it worked! We didn't lose a day for X-rays." Lord, thank You for being our Provider. D. C. Egner (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) God's provisions are always greater than our problems. ><>><>><> Life At Its Best - Ge 22:1-14 - Abraham's heart must have pounded as he stood on

Mount Moriah with his son Isaac. He had offered many sacrifices during his lifetime, but this one was different. God was asking him to place his promised son on the altar and yet retain his confidence in God's love and integrity. When it was clear that Abraham was ready to slay Isaac, an angel stopped him and provided a ram instead. Abraham had totally surrendered his all to the Lord. And his son Isaac was returned to him. This idea of total submission is illustrated in the animal world. When two wolves fight over a territorial boundary, the conflict ends in an unusual way. When one animal realizes he can't win, he indicates surrender by exposing the underside of his neck to the teeth of his adversary. For some unexplainable reason, the victor does not kill him. Instead, he allows the conquered to go free. We must be willing to give to Christ what is most precious to us. He wants more than our spare time and leftover possessions; He wants to be Lord of everything in our lives. Only when we are willing to let go of what we love the most can we experience the freedom that comes by yielding to Him. Surrender is the secret to life at its best! Mart De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) All to Jesus I surrender, All to Him I freely give; I will ever love and trust Him, In His presence daily live. --Van de Venter Let God have your life; He can do more with it than you can! ><>><>><> Jehovah-Jireh - In my early years as a pastor, I served in small churches where finances were often tight. Sometimes our family finances felt the weight of that pressure. On one occasion, we were down to the last of our food and payday was still several days away. While my wife and I fretted about how we would feed our kids in the next few days, our doorbell rang. When we opened the door, we discovered two bags of groceries. We had not told anyone of our plight, yet our provider God had led someone to meet that need. This reminds me of the Old Testament account of Abraham when he was asked to sacrifice his son Isaac. At just the right moment, God provided a ram instead. Abraham called this place Jehovah-Jireh, The-Lord-Will-Provide (Ge. 22:14). He is the One who still cares deeply for His children. Jesus said, Your Father knows the things you have need of before you ask Him (Matt. 6:8). He is constantly caring for and seeking the best for usa reminder that in times of hardship, need, and fear, we have Someone who cares. Peter wrote that we can cast all our cares upon Jesus, because He cares for us (1Peter 5:7). We can

turn to Him in our time of need. Bill Crowder (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) I know not by what methods rare The Lord provides for me; I only know that all my needs He meets so graciously. Adams What God promises, God will provide. ><>><>><> The Father's Love - In his autobiography, a well-known TV personality describes the time when he asked, "If God the Father is so all-loving, why didn't He come down and go to Calvary?" That comment reveals how little he understood the love of a good earthly father and the depth of love revealed in the Trinity. Consider the love an earthly father has for his son. In Genesis 22, we read that God asked Abraham to sacrifice his son Isaac. We can only imagine the agony in his heart as he and the boy climbed the mountain. Surely Abraham must have wished he could take Isaac's place. As a father and grandfather myself, I would choose to die in place of my offspring, if given the choice. Our love as earthly fathers is but a faint reflection of our heavenly Father's love for His Son and for us. Because of the close relationship between the Father and the Son, Jesus could say, "I and My Father are one" (John 10:30). And the Bible tells us that "God was in Christ reconciling the world to Himself" (2Corinthians 5:19). Without a doubt, therefore, the Father did share His Son's pain at Calvary. How wonderful to know that we have a loving Father in heaven! Because Jesus died for us, we can be forgiven and personally experience the Father's love. Herbert Vander Lugt (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Died He for me, who caused His pain? For me, who Him to death pursued? Amazing love! How can it be That Thou, my God, shouldst die for me? Wesley The Father's love knows no limit. ><>><>><> Promises And Commands- Author and pastor Steve Lawson says he often hears a disturbing statement from people involved in a lifestyle that directly contradicts a command of Scripture. In order to justify their actions, they say, "Hey! God wants me

to be happy, and this will make me happy." Apparently these people want to believe God's promises to bless them, but they ignore His commands to be holy. Consider Abraham's response to a difficult situation. He had been promised that he would father a nation of innumerable people. What joy this must have held out for him! Then God commanded that Abraham sacrifice his only son. In the patriarch's mind, the command was in obvious conflict with the promise (Gen. 15:5; 22:2). How could God's promise be fulfilled if Abraham obeyed the command? If he would have reacted like the people Steve Lawson was talking about, he would have told God to forget it. Yet he didn't. He obeyed God's command, and he saw God provide a substitute sacrifice. Abraham obeyed God and the promise was kept. We need to remember that our duty is to obey God's commands. His duty is to keep His promises. In God's way of doing things, those two things never conflict. Dave Branon (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Obeying God at first seems hard Until we come to see That all He asks is for our good And makes life full and free. --DJD The way of obedience is the way of blessing. ><>><>><> A Test of Faith - When I was a boy, I disliked the story of Abraham going to Mount Moriah to sacrifice his son Isaac. Why would God tell Abraham to do such a thing? I was an only son, and I didn't want that happening to me! My parents assured me that God was testing Abraham's faith. And he passed that test. Even with the knife in his hand, Abraham believed God (Gen. 22:8, 9, 10). He had learned that the Lord could be trusted. It is easy to make a profession of faith. But the real test comes when God asks us to lay our dearest treasures on the line. As with Abraham, the issue becomes one of obedience. A businesswoman lost a high-paying job because she wouldn't compromise her standards. And a pastor was driven from his church when he obeyed God's Word and spoke out about racism in his congregation. Shouldn't these people have been rewarded when they did the right thing? Faith meets its toughest test when we feel that the Lord has not rewarded our faithfulness. You may be faced with giving back to God something you feel He has given you. Learn to see this test as an opportunity to demonstrate your faith in the One who always keeps His promiseseven when you don't understand. Haddon W. Robinson (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted

by permission. All rights reserved) Be still, my soulthe Lord is on thy side! Bear patiently the cross of grief or pain; Leave to thy God to order and provide In every change He faithful will remain. von Schlegel Faith is the ability to see God in the dark. ><>><>><> He Will Provide - Pastor Roy S. Nicholson told of a time when he had no money to buy food. Determined to trust God for his needs and not tell anyone, he and his wife presented their case to the Lord in prayer. The next morning he set the table for breakfast, confident that the Lord would provide something to eat. Just then a boy from their Sunday school came to the house with a sack of flour and some milk. Tears welled up in the pastors eyes. No sooner had he left than Granny Turner appeared at the door carrying a large serving tray loaded with Virginia ham, eggs, grits and gravy, hot biscuits, butter, jelly, and coffee. Nicholson was filled with praise to God. Abraham faced an even more serious test of faith. God had told him he would become the father of a great nation, but then God asked him to sacrifice his promised son Isaac on the altar. How could Abraham do such a thing? Many years of trusting God for his long-awaited son had taught him that his confidence in God would be fully rewarded. God will provide for Himself the lamb, he told Isaac. Faith like that is not born in a day. Its the result of years of seeing Gods faithfulness to His promises, and it grows as we daily choose to believe what He says. Dennis J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Prayer - Lord, forgive us for not trusting You more. When we face times of testing, may we follow Abrahams example and believe You will provide exactly what we need. Mans poverty is never a strain on Gods provision. ><>><>><> Lightning and Thunder - When we see lightning flash across the sky, we expect the roar of thunder to follow. If there were no lightning, there would be no thunder because one causes the other. It's like that with faith. Just as thunder always follows lightning, good works always follow true faith.

The relationship between faith and works is explained in the New Testament writings of Paul to the Ephesians, and in a brief letter from James. At first glance, these authors seem to contradict each other. Paul insisted, "By grace you have been saved through faith, . . . not of works" (Eph. 2:8, 9). But James declared, "A man is justified [declared righteous] by works, and not by faith only" (Jas. 2:24). In context though, James wasn't denying that we are saved by faith. He referred to Abraham, saying that he "believed God, and it was accounted to him for righteousness" (Jas 2:23-note). This belief occurred years before Abraham gave evidence of his faith by preparing to offer his son as a sacrifice (Jas 2:21-note). Nor was the apostle Paul denying the value of works, for right after stating that we are saved by faith alone he said that we are saved "for good works" (Eph. 2:10-note). What about you? Has the "lightning" of personal faith in Christ been followed by the "thunder" of good works? Haddon W. Robinson (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) DIGGING DEEPER Read Genesis 15:1, 2, 3, 4, 5, 6 and Genesis 22:1-14. Why did God give righteousness to Abraham? How did Abraham prove his faith? We are saved by faith alone, but faith that saves is never alone. ><>><>><> Not Taken, But Given- All of us hope that we will be the exception to Jesus' words, "In the world you will have tribulation" (Jn. 16:33, cp Acts 14:22, 2Ti 3:12-note, Php 1:29-note). But if we realize that hardship may be our Father's wise plan for our lives, we will not be surprised and shocked when painful difficulty or tragedy occurs. William Sangster (1900-1960), the noted English preacher, visited a young girl in the hospital at a time when doctors were struggling in vain to keep her from becoming blind. With sadness she said to him, "God is going to take away my sight." He listened but at first made no reply. Then he answered compassionately, "Don't let Him, Jessie. Give it to Him." "I don't understand," she responded. So he explained, "Try to pray this prayer: 'Father, if I must lose my sight, help me to give it to You.'" If we know that a loved one will probably die, or if we are told that we may be permanently disabled, let us give it to God as a love-offering. As Abraham surrendered his precious son Isaac on Mount Moriah (Gen. 22:1-14), so let us pray, "Father, I am not clinging fiercely to this cherished person or this rich blessing that has temporarily been mine. I am grateful to You for lending me this life-enriching good, but now I freely give it to You." Vernon C. Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

Some through the waters, some through the flood, Some through the fire, but all through the blood, Some through great sorrow, but God gives a song, In the night season and all the day long. --Young God designs what we go through; we decide how we go through it. In a sermon titled Faith Tested and Crowned on Genesis 22 Alexander Maclaren distinguished between being tempted and being tried. He said that... the former word conveys the idea of appealing to the worst part of man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of man, with the desire that he should stand. "Temptation says, 'Do this pleasant thing; do not be hindered by the fact that it is wrong.' Trial or proving says, 'Do this right and noble thing; do not be hindered by the fact that it is painful.'" Satan tempts us to bring out the worst in us. God tests us to bring out the best, which is exactly the result in Abraham's life in his supreme test in Genesis 22. Joe Stowell... In the Old Testament, one of Gods names is Jehovah Jirehour providerand He always lives up to His name. He stands ready to provide abundant grace so that we can bear up until He has finished His work in the trial (2Co 12:7, 8, 9, 10see notes). He gives us a peace that passes understanding as we trust and rely on Him with a grateful heart (Php 4:6, 7-notes 4:6; notes 4:7). He gives wisdom to see our tough times from His point of view (Jas 1:5-see notes). He gives us the assurance that He will stick it out with us and not leave or forsake us, so that we can confidently say, The Lord is my helper; I will not be afraid. What man can do to me? (He 13:6-see notes). So, chin up! Our troubles and trials have not escaped the notice of the One who comes alongside to help when it seems like the load is too much to bear. The One who knows your load limit promises to limit your load! (Load Limits Strength for the Journey)

Warren Wiersbe adds some practical thoughts on the great Name Jehovah jireh... Two statements reveal the emphasis of this passage: God will provide Himself a lamb for a burnt offering (Genesis 22:8); and Jehovah-jireh (Genesis 22:14), which means, The Lord will see to it, that is, The Lord will provide. As he climbed Mount Moriah with his son, Abraham was confident that God would meet every need. On what could Abraham depend? He certainly could not depend on his feelings, for there must have been terrible pain within as he contemplated slaying his son on the altar. He loved his only son, but he also loved his God and wanted to obey Him. Nor could Abraham depend on other people. Sarah was at home, and the two servants who accompanied him were back at the camp. We thank God for friends and family members who can help us carry our burdens, but there are some trials in life that we must face alone. It is only then that we can see what our Father really can do for us! Abraham could depend on the promise and provision of the Lord. He had already experienced the resurrection power of God in his own body (Ro 4:19; 20; 21-see notes Ro 4:19; 20; 21), so he knew that God could raise Isaac from the dead if that was His plan. Apparently no resurrections had taken place before that time, so Abraham was exercising great faith in God. According to Ephesians 1:19; 20 (see notes) and Ephesians 3:20; 21(see notes), believers today have Christs resurrection power available in their own bodies as they yield to the Spirit of God. We can know the power of His resurrection (Philippians 3:10-note) as we face the daily demands and trials of life. When the situation appears to be hopeless, ask yourself, Is anything too hard for the Lord? (Genesis 18:14) and remind yourself, I can do all things through Christ who strengthens me (Philippians 4:13NKJV-note). God did provide the sacrifice that was needed, and a ram took Isaacs place on the altar (Genesis 22:13). Abraham discovered a new name for GodJehovahjirehwhich can be translated The Lord will see to it or The Lord will be seen. The statement In the mount of the Lord it shall be seen helps us understand some truths about the provision of the Lord. Where does the Lord provide our needs? In the place of His assignment. Abraham was at the right place, so God could meet his needs. We have no right to expect the provision of God if we are not in the will of God. When does God meet our needs? Just when we have the need and not a minute before. When you bring your requests to the throne of grace, God answers with mercy and grace in time of

Below is an excerpt from C H Spurgeon's sermon Jehovah Jireh... I believe that the truth contained in the expression Jehovah-jireh was ruling Abrahams thought long before he uttered it and appointed it to be the memorial name of the place where the Lord had provided a substitute for Isaac. It was this thought, I think, which enabled him to act as promptly as he did under the trying circumstances. His reason whispered within him, If you slay your son, how can God keep his promise to you that your seed shall be as many as the stars of heaven? He answered that suggestion by saying to himself, Jehovah will see to it! As he went upon that painful journey, with his dearly beloved son at his side, the suggestion may have come to him, How will you meet Sarah when you return home, having imbrued your hands in the blood of her son? How will you meet your neighbors when they hear that Abraham, who professed to be such a holy man, has killed his son? That answer still sustained his heart Jehovah will see to it! Jehovah will see to it! He will not fail in his word. Perhaps he will raise my son from the dead; but in some way or other he will justify my obedience to him, and vindicate his own command. Jehovah will see to it. This was a quietus to every mistrustful thought. I pray that we may drink into this truth, and be refreshed by it. If we follow the Lords bidding, He will see to it that we shall not be ashamed or confounded. If we come into great need by following His command, He will see to it that the loss shall he recompensed. If our difficulties multiply and increase so that our way seems completely blocked up, Jehovah will see to it that the road shall be cleared. The Lord will see us through in the way of holiness if we are only willing to be thorough in it, and dare to follow wheresoever He leads the way. We need not wonder that Abraham should utter this truth, and attach it to the spot, which was to be forever famous: for his whole heart was saturated with it, and had been sustained by it. Wisely he makes an altar and a mountain to be memorials of the truth which had so greatly helped him. His trials had taught him more of God, had, in fact, given him a new name for his God; and this he would not have forgotten,

but he would keep it before the minds of the generations following by naming the place Jehovah-Jireh.

Our Fifth Tower is JEHOVAH-JIREH.

"The Lord will provide," The Tower of Trust. by John MacDuff From his book - COMMUNION MEMORIES and the chapter entitled The Great

Resolve It is always desirable for a conquering army either to be near its supplies, or to keep up its line of communication. That broken, all is lost. The Christian has his promise of assured help"My God shall supply all your needs, according to His riches in glory by Christ Jesus" (Phil 4:19). "The Lord will provide." Ah, that future! that unknown, sometimes dark and chequered future, how many a thought it costs! Who can forecast the varying scenes of changeful life? It is like walking up some sequestered dell; every turn in the path presents something new. A cluster of flowers here, a rotten branch or decaying tree therenow a flowing stream, now a quiet pool, now a sprawling cascade; now a gleam of sunlight, now the driving rain or muttering thunder. But each apparently capricious turn in life's way, all its accidents and incidents, are the appointments of Infinite Wisdom and "those who know Your Name shall put their trust in You." Trusttrust in the goodness, and mercy, and faithfulness of God, is surely one at least of the great lessons which a Communion Season inculcates. Looking to these symbols and pledges of unutterable love, you can confidently make the challenge "He who spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Romans 8:32). A child in the midst of the storm can muffle its head in its father's arms and fall asleep. God is your Father! Walk up and down in the strength of that Gospel Name. Every earthly father does in a small scale to his family what the Great Parent does on a large scale to all His people. From that glorious Tower on the Hill of Ordinances you can look through the embrasures behind, as well as before. Survey the landmarks of the bygone pilgrimage! Count up your Ebenezers (Ed: Ebenezer means "Stone of help" [ 1Sa 4:1, 5:1, 7:12] - see Related Study of God's Name Jehovah Ezer: The LORD our Helper)the providential interpositions of the past, and then saytaking these as pledges and guarantees for the time to come, "You have been my helpleave me not, neither forsake me, O God of my salvation." The future, as we have already said, with all its vicissitudes, is in His keeping and ordering. You may work the loom the shuttle may be in your hands but the pattern is all Histhe intermingling threads of varied hue, even what are dark and somber. Talk not of a tangled web, when it is that of the Great Craftsman. Confide in that heart of Infinite Love. Shall we dream of being wiser than God? Shall we dream of correcting His Book of Sovereign decrees? of altering the building-plans of the Divine Architect? No! trust His loving heart, where sense cannot trace His hand. Trust is a staff not for level plains and smooth highways. It is the alpenstock, the pilgrim prop for the mountaineer, for the rugged ascent, the slippery path, the glacier crevasse. As the El-Shaddaithe All-sufficient, God has said, "I will never leave you, I will (in the redundant emphasis and energy of the original) "never, never, never forsake you." He is a Rich Provider, a Sure Provider, a Willing Provider, a Wise Provider. JEHOVAH-JIREH! "We will walk in this name of the Lord our God forever and ever."

John MacDuff

"This is the resting place, let the weary rest; and this is the place of repose" "The Lord will provide." Genesis 22:14 The Elim-palms only environed Israel's temporary resting-placemarked one of the many wilderness camping-grounds on the way to Canaan. In the very next words after the recorded tent-pitching by the twelve wells, we read, "Then they left Elim" (Ex. 16:1). If "Get up, go away! For this is not your resting place," be the watchword for all God's pilgrims still, what, it may be asked, of the untrodden journey? What of tomorrow's march? What of the unknown future? "The Lord will provide!" That future is in the keeping of the God of the pillar-cloud, and we may well leave it there. These refreshing palm-groves at one encampment may well be taken as pledges of His faithfulness and loving care, until the last stage of the wilderness journey be reached, and 'the fields of living green' appear in view. How beautiful the impress of the Divine hand in the works of outer nature. Every blade of grass, every forest leaf, how perfect, in symmetry of form, and in tenderness of color! With what exquisite elegance He has pencilled every flower, delicately poised it on its stalk, or spread a pillow for its head on the tender sod! The God who has "so clothed the grass of the field," will not be forgetful of the lowliest of His covenant family. It is for us to say, as we lie passive in His hands, "O Lord, come to my aid!" He, portioning out for us as He sees fit, and having His own infinite reasons for what may appear perplexing to uswe, with an unquestioning and unreasoning faith, fully trusting His power, tenderness, vigilance, love. He does not consult our short-sighted wisdom in what He does. The clouds do not consult the earth as to when they shall visit its fruits and flowersits cornfields and forests, with their watery treasures. The pining plant does not dictate to the cloud-reservoirs as to when they shall unseal their hidden stores. These give a kindly and needful supply "in due season," and the earth has never yet (for six thousand years) had to complain of them as miserly distributors of their Creator's bounty. So it is with the soul. He who makes the clouds His chariotwho opens and shuts at will the windows of heavenlocking and unlocking the springs of the great deep says to all His people, 'Trust Me; I will give you all needed present blessings; I will come to you like the winter rains, like the spring rains that water the earth. I do not pledge myself as to how or when the rain shall fallbut I will send down showers in season; there will be showers of blessing.' Happy for us, if we are able to respond with a declaration of entire confidence in a present, personal God, in whom we live, and move, and have our being! Behold the sun of the natural heavens, the great central luminarya dumb unfeeling mass of matterholding its dependent planets in their orbits, controlling their unerring movements; they, in calm, silent submission, yielding obedience to the will of this

sovereign lord! How much more may we hold on our way in the orbit of undeviating obedience, exulting in Jehovah's ever-present power and love; so that in the most remote solitude, as well as the most dense crowd, we can say, 'Alone, yet not alone, for my Father is with me!' And if we thus confide in God, He will confide in us. Beautiful are the words of the prophet, "You meet him who rejoices and works righteousness; those that remember You in Your ways." Those that remember You and confide in You, "You meet them!" The Lord comes out halfway to meet the confiding heart. Let us listen to the words of Him who spoke as never man spoke, "Take no thought" (that is to say, Do not be over-anxious or over-careful) "for tomorrow." That 'tomorrow' is in the hands of One boundless in His resources, infinite in His compassion. He not only distributes the destiny of His people, but He molds and adapts them for their lots and positions in life. Just as in outer nature He adapts the varied classes in the vegetable world for different climates. As the palm was the tree of the desert, the olive that of Palestine, the cedar, of Lebanonso is it with every tree of righteousness. They too are "the planting of the Lord;" and wherever planted, there, in their varied ways, they may 'glorify' Him. Do not charge God with insincerity, when He declares, through His inspired Apostle, that all things work together for good to those who love Him. "No good thing will He withhold from those who walk uprightly." If He leads you along a rough and thorny road, hear His loving voice thus reassuring your faith and lulling your misgivings, 'Your heavenly Father knows that you have need of all these things.' He foresees and anticipates every emergency that can overtake you. He can ward off every danger, and disarm every foe. As you may be now surveying the yet-untrodden road, leading 'uphill and downhill, to the city of habitation,' remember the words of Him who has said, "I will never leave you, nor forsake you." "Leave, oh leave your fond aspirings, Bid your restless heart be still; Cease, oh cease your vain desirings, Only seek your Father's will. Leave behind your faithless sorrow, And your every anxious care; He who only knows the morrow Can for you its burden bear. Leave the darkness gathering o'er thee, Leave the shadow land behind; Realms of glory lie before thee, Enter in, and welcome find." "Commit your way to the Lord; trust also in Him, and He shall bring it to pass." Psalm 37:5


William S. Plumer, 1865 Abraham named the place "Jehovah-jireh." (The Lord Will Provide) This name has now become a proverb: "On the mountain of the Lord it will be provided." Genesis 22:14 I would assert eternal Providence, And justify the ways of God to men. "Our God is in heaven and does whatever He pleases!" Psalm 115:3 "For I know that the Lord is great; our Lord is greater than all gods. The Lord does whatever He pleases in heaven and on earth, in the seas and all the depths!" Psalm 135:5-6 "Hallelujah! For the Lord our God, the Almighty, reigns!" Revelation 19:6 Providence Asserted Providence Defined God's Providence Results from His Nature. It is Holy, Just, Benevolent, Wise, Supreme and Sovereign, Sure and Stable, Powerful and Irresistible God's Providence is Universal Practical Remarks on the Nature of Providence God's Providence is Retributive Some Explanation of the Delays of Providence in Punishing the Wicked How Divine Forbearance Should Be Regardedand How it May Be Abused Several Principles of the Doctrine of Providence over Wicked Men Illustrated in the Life and End of Judas Iscariot The Mysteries of God's Providence Practical Remarks on the Mysteries of God's Providence The Special Kindness of Providence Towards Godly Men Practical Remarks on the Special Kindness of Providence Towards Godly Men Alternate Light and Darkness in Providence,, Illustrated in the Case of Job God's Providence Towards His Church Renders Unnecessary All

Tormenting Fears Respecting Her Safety and Final Triumph God's Providence over Nations Providence Punishes Nations for Their Sins Providences are long chains with many links in them. If one link were missing, the event would fail. But it is God's chain and God's plan. The thing is fixed. The outcome is not doubtful. "I know that You can do all things; no plan of Yours can be thwarted." Job 42:2 "My purpose will stand, and I will do all that I please. What I have said, that will I bring about; what I have planned, that will I do." Isaiah 46:10-11 "The plan of Him who works out everything in conformity with the purpose of His will." Ephesians 1:11 "This is the plan determined for the whole world." Isaiah 14:26 Matthew Henry on Genesis 22... A new name is given to the place, to the honour of God, and for the encouragement of all believers, to the end of the world, cheerfully to trust in God in the way of obedience: Jehovah-jireh, The Lord will provide (v. 14), probably alluding to what he had said (v. 8), God will provide himself a lamb. I was not owing to any contrivance of Abraham, nor was it in answer to his prayer, though he was a distinguished intercessor; but it was purely the Lord's doing. Let it be recorded for the generations to come, 1. That the Lord will see; he will always have his eye upon his people in their straits and distresses, that he may come in with seasonable succour in the critical juncture. 2. That he will be seen, be seen in the mount, in the greatest perplexities of his people. He will not only manifest, but magnify, his wisdom, power, and goodness, in their deliverance. Where God sees and provides, he should be seen and praised. And, perhaps, it may refer to God manifest in the flesh.

Jehovah-Jireh The Lord Will Provide

Olney Hymns, William Cowper The saints should never be dismayd, Nor sink in hopeless fear;

For when they least expect His aid, The Saviour will appear. This Abraham found: he raised the knife; God saw, and said, Forbear! Yon ram shall yield his meaner life; Behold the victim there. Once David seemd Sauls certain prey; But hark! the foes at hand; Saul turns his arms another way, To save the invaded land. When Jonah sunk beneath the wave, He thought to rise no more; But God prepared a fish to save, And bear him to the shore. Blest proofs of power and grace divine, That meet us in His Word! May every deep-felt care of mine Be trusted with the Lord. Wait for His seasonable aid, And though it tarry, wait; The promise may be long delayd, But cannot come too late.

Other Related Music...

Youtube - Jehovah Jireh

The Lord Will Provide

Click to play hymn In some way or other the Lord will provide; It may not be my way, It may not be thy way; And yet, in His own way, The Lord will provide. Refrain Then, well trust in the Lord, And He will provide; Yes, well trust in the Lord, And He will provide. At some time or other the Lord will provide;

It may not be my time, It may not be thy time; And yet, in His own time, The Lord will provide. Despond then no longer; the Lord will provide; And this be the token No word He hath spoken Was ever yet broken: The Lord will provide. March on then right boldly; the sea shall divide, The pathway made glorious, With shoutings victorious Well join in the chorus, The Lord will provide.

Jehovah Jireh
My feeble hope in miracles had waned, My faith that He would soon provide was strained, Then, prompted by His Spirit, my heart cried, Jehovah Jireh! My Savior will provide. My needs were great but greater than my need Was HeJehovah Jireh, so quick to heed And help, to hold, to hide me from the storm And shelter through the darkest night till morn. --Charles U. Wagner



(The Great Physician)
See column on context for additional truths about God


How does Israel respond to the first trial? Ex 14:10, 11: As Pharaoh drew near, the sons of Israel looked *, and behold, the Egyptians were marching after them, and they became very frightened; so the sons of Israel cried out to the LORD. Then they said to Moses, "Is it because * there were no graves in Egypt that you have taken us away to die in the wilderness ? Why have you dealt with us in this way, bringing us out of Egypt ?


What is the Progressive Revelation of God's Names? Genesis 1 - Elohim Creator - He created you for His glory & you are His workmanship created for good works in Christ Jesus Genesis 2 - Jehovah - I Am that I Am - see Exodus 3:1-14 Genesis 14 - El Elyon - God Most High - Sovereign & In Control of every event in your life, all filtered through His fingers of love & designed to conform you to the image of His Son Genesis 15 - Adonai Lord, Master, Owner for you are not your own but bought with a price Genesis 16 - El Roi God Who Sees All your trials & afflictions. Angel of Jehovah appears Genesis 17 - EL Shaddai - God

What kind of disease does Jehovah Rapha heal? What does "RAPHA" encompass? The answer to this question can be discerned from a survey of the 60+ uses of "rapha" the Hebrew word for "heal". The 1st use (Ge 20:17) refers to PHYSICAL healing (of barrenness) by Elohim in answer to Abraham's prayer (The effective prayer of a righteous man can accomplish much. Jas 5:16b, Spurgeon) The next use is translated "physicians" in (Ge 50:2). In 1Ki 18:30 we get a picture of what rapha means when Elijah "repaired (rapha) the altar of the Jehovah which had been torn down". In a scene similar to that at Marah's bitter waters Elisha "went out to the spring of water & threw salt in it & said, "Thus says the Jehovah, 'I have purified (rapha) these waters; there shall not be from there death or unfruitfulness any longer." (2Ki 2:21) So clearly rapha conveys the idea of restoring something to its "normal" or useful state. In (2Chr 7:14) we see the famous statement "I will hear from heaven, will forgive their sin & will heal their land" So the land polluted by the sin of idolatry could be "healed" & made

Wilderness Journey click map to enlarge How does Israel arrive at bitter waters in Ex 15:22ff? Was it by "chance"? Ex 13:18, 21, 22: Hence Elohim led the people around by the way of the wilderness to the Red Sea & the sons of Israel went up in martial array from the land of Egypt.... Jehovah was going before them in a pillar of cloud by day to lead them on the way, & in a pillar of fire by night to give them light, that they might travel by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by

Almighty - All Sufficient & able to complete His good work in you Genesis 22 -

night, from before the people."

Jehovah Jireh God Will See & Provide the sacrificial offering Exodus 3:14 Jehovah the great I
Am Who is anything & everything I will ever need Exodus 12 - Passover Lamb - Redeemed by the blood of the lamb Exodus 15 - Jehovah Rapha - God your healer of all your diseases Exodus 17 - Jehovah Nissi - Lord Your Banner Who wins the victory Exodus 31:13, Lv 20:8, 21:8,15,23, 22:9,16,32 - Jehovah Mekeddeshem Lord Who Sanctifies You & makes you holy unto Himself Judges 6 - Jehovah Shalom - LORD is your peace even in the midst of tumult & distress The longer Israel journeyed with God, the more He revealed to them His character & His ways a progressive revelation. When He delivered them from Egypt, Israel came to know God as Jehovah Who heard & responded to their cry for deliverance because

So clearly Israel is not at Marah by "chance" but by providence, being led by El Roi Who sees all things, even before they happen & Who as El Elyon is in total control of every detail even whether the water tastes bitter or sweet. So the question is "Why did God allow this situation?" The key is in Ex 15:25: "there He tested them"- How? With bitter water to see if they would trust Him as Jehovah Jireh their provider or whether in unbelief they would grumble! These same tests are allowed into our lives as believers. Will we trust Him? We must remember that the disappoints are also God's appointments & every extremity is an opportunity to see God's great & mighty deeds & to learn something about ourselves. Why does God test His children? Pr17:3 The refining pot is for silver & the furnace for gold but Jehovah tests hearts (Mt Henry) Ps 66:10-note For

So we see that from the outset many in the camp had a grumbling, murmuring spirit, reflecting the fact that they really did not trust Jehovah to deliver them out of this "tight spot".

useful & fruitful by Jehovah Rapha (in answer to repentant prayer). In (2Chr 30:20) after Hezekiah prayed "Jehovah heard Hezekiah & healed the people." In context this clearly refers to "spiritual" healing as they had been remiss in celebrating the LORD's Passover (cf 2Chr 30:5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20) Eliphaz trying to "comfort" Job reminds him of the Almighty (Shaddai) saying "He inflicts pain & gives relief. He wounds & His hands also heal." (Job 5:18, cf Dt 32:39; Isa 30:26; Hos 6:1) Clearly God alone is the Source of all healing (even if He chooses to use human vessels or other means). Echoing a similar usage of rapha in the Psalms, David cries out to Jehovah Rapha "O Jehovah, be gracious to me. Heal (rapha) my soul, for I have sinned against You." (Ps 41:4-note), here referring to SPIRITUAL healing. And in (Ps 107:20-note) we see Jehovah answer sinful Israel's cry of distress -- "He sent His word & healed them & delivered them from their destructions" In (Ps 147:3note) we see the tenderness & compassion of Jehovah Rapha Who "heals the brokenhearted & binds up their wounds." referring to EMOTIONAL (spiritual) healing. (Je 6:14) speaks of false healing "They have healed the brokenness of My people superficially, Saying, 'Peace, peace,' but there is no peace." (Click Jer for all 11 uses). The 5 uses of rapha in Hosea refer primarily to spiritual healing of apostate Israel.

How often we too are like Israel, having experienced Jehovah's redemption & deliverance from bondage & yet quickly shrinking back into unbelief thinking that the next trial is too big for Him to handle &/or why did He even allow it in the first place? As the last notes of the glorious song of victory fade away...we come to the next scene... How does Israel respond to the next "wilderness test"? Ex 15:22, 23, 24 Then Moses led Israel from the Red Sea & they went out into the wilderness of Shur ("wall") & they went 3 days in the wilderness & found no water. When they came to Marah, (means "bitter" Ru1:20) they could not drink the waters of Marah, for they were bitter; therefore it was named Marah. So the people grumbled at Moses, saying, "What shall we drink ?" (cf other grumbling (cf. Ex. 14:10, 11, 12; 16:2; 17:3; Nu 14:2; 16:11, 41). Are you surprised that when after great victory, you experience defeat, discouragement,

In sum Jehovah Rapha, the Great Physician heals physical, spiritual & emotional ills. Although physical healing is important, man's greater need is for healing of relationships & our spiritual disease called sin. All around us we see the ravages of sin & the need for healing. The need today is not much different from Isaiah's time as described in (Is 1:5, 6note) where Isaiah describes Israel as a physical body sick from head to heart to toe. How wonderful in that same chapter (Isa 1:16, 17, 18, 19, 20-note) Isaiah gives preview of a clear prophecy that

of His covenant with Abraham (Ge 15:13-21; Ex 2:24; 3:7, 8; 6:5) What is the context for the revelation of Jehovah Rapha? What had just transpired? The Lord's Passover Ex 12:7,11,23,27 'Moreover, they shall take some of the blood & put it on the two doorposts & on the lintel of the houses in which they eat it....Now you shall eat it in this manner: with your loins girded, your sandals on your feet, & your staff in your hand; & you shall eat it in haste --it is the Jehovah's Passover. (Jehovah Pesach)..."For Jehovah will pass through to smite the Egyptians & when He sees (cf El Roi, Jehovah Jireh) the blood on the lintel & on the two doorposts, Jehovah will pass over the door & will not allow the destroyer to come in to your houses to smite you....'It is a Passover sacrifice to Jehovah Who passed over the houses of the sons of Israel in Egypt when He smote the Egyptians, but spared our homes.' " & the people bowed low and worshiped. So Israel learned as Abraham had in Genesis 22 that God was Jehovah Jireh, the

You have tried us, O God; You have refined us as silver is refined. Spurgeon) (cf Isa 48:10 Spurgeon) (Job 23:10) For additional insight on the "thorny" topic of tests, see Torrey's Topic "Afflictions Can Be Beneficial" Other times of testing: Ge 22:1, Ex 16:4, 20:20, Dt 8:2,16, 13:3 // Jdg 2:22,3:1,4, Ps 81:7-note, Je 9:7,Jas1:3-note, 1Pe 1:6,7-note God had one Son without sin, but He never had sons without trials. It is not known what quality grapes yield until they come to the wine press. When we are squeezed what comes out indicates what's on the inside! When you came to "Marah" this week, what came out? Grumbling like Israel or crying out like Moses? What was Jehovah Jireh's provision for bitter water? What greater provision did it foreshadow? Ex 15:25 Jehovah showed him a tree & he threw it into the waters & the waters became sweet. There is little doubt that the "healing" of the bitter waters by a tree foreshadowed another "healing" tree, the "tree" of Calvary. The Greek

dissension or depression? Have you noticed how the spiritual "attacks" of the enemy (which are allowed by God) are intensified immediately after we experience spiritual victory? Be alert. So here we find Israel, 3 days after victory and in a "no water" situation with parched & burning. Their physical plight made it easy to forget the past mercy & provision of Jehovah which are "new every morning." When the pain comes it is easy to let your mind slip from the truth of past provisions isn't it? Israel's physical condition began to impact their spiritual joy. Nothing is more paralyzing than thirst. Place yourself in their sandals: dust & rocks everywhere, children crying, nothing but sand & more sand in your path & then on the horizon the hope of water as someone sees a palm grove. Your expectations are high. Your anticipation almost uncontrollable. You bring the cool water to your lips & spit it our because it is so bitter. All hope destroyed, what else is left but to grumble at Moses. But Who were they really grumbling against? Obviously Jehovah Who had led them by the "pillar of cloud by day & the pillar of fire by night". (See

by Messiah's "scourging we are healed" (Isa 53:5) Peter reaffirms this great truth in (1Pe 2:24note) - "He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed." It follows then that...

Jehovah Rapha
is our

Lord Jesus Christ

How should we respond when we find ourselves drinking from the waters of Marah? Ken Hemphill in his excellent book [which I highly recommend] The Names of God answers with the following practical suggestions: "First, listen earnestly to the voice of God. What is God trying to say to you in your present circumstances? Sometimes we tend to hear God clearly when we are on the mountaintop of spiritual victory. When we get to Marah, we must tune our ears attentively to the voice of the Lord. Ask yourself what God is saying through your circumstances. What does God want to do in your life? What have you learned about God from these events? Second, do what is right. In other words, behave righteously. Instead of responding by grumbling & complaining when you find yourself at Marah, do what is right. You can overcome your circumstances by focusing on the reliability of the nature of God. Because He never changes, you can know that He is loving & trustworthy & will meet your every need. Third, obey God's commands. When you find yourself with bitter waters, look to see if there are areas of disobedience in your life. Our desire to obey Him emerges from the fact that we know His character. Thus our obedience is the response of joyous

Shekinah glory of the LORD) It's God's

fault we're in this fine mess! How would you characterize Israel's spiritual walk at this

LORD Who provided the sacrifice they needed to be redeemed from slavery - the Passover Lamb. How do John, Paul & Peter explain the OT Passover lamb? Jn1:29 he saw Jesus coming to him & said, "Behold, the Lamb of God Who takes away the sin of the world" 1Co 5:7b "Christ our Passover also has been sacrificed" 1Pe 1:18, 19-note ...you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished & spotless, the blood of Christ. Torrey's Ref's Paschal Lamb as type of Christ

Septuagint translates the Hebrew for "tree" with xulon, which is used in... 1Pe2:24-note "He Himself bore our sins in His body on the cross ("tree" xulon), so that we might die to sin & live to righteousness; for by His wounds you were HEALED." And not coincidentally the same Greek word (xulon) is used for the "tree of life" in Gen 2:9 & Rev 22:2,14 which also was for healing!

Rev 22:2b "the leaves of the tree were for the healing of the nations" Not everyone agrees with this explanation of the tree -- in the "Shabbat Shalom" column in the Jerusalem Post (2/7/02) Rabbi Riskin writes "Clearly the tree... is a symbolic reference to Torah [The Law] as well as to perfection" To which Paul would respond... "The sting of death is sin, and the power of sin is the law [Torah] but thanks be to God, Who gives us the victory through our Lord Jesus Christ" (1Co 15:56, 57) "Christ redeemed us from the curse of the

time? Most of Israel was walking by sight (& sense) & not by faith. They were aggravated & probably felt a bit mocked by God. They were free from slavery to Egypt but not to the lusts of their flesh & they looked at their circumstances rather than to the God of all circumstances. An easy trap for us all to fall into. How ironic that Israel fail to believe that He who could hold back the walls of water in the Red Sea could also provide a cup of water to drink. Who do I look to when the "bitter" trial comes? To God or to myself or anything but God? An "uplook" can make all the difference in the world on your "outlook". How easy it is for us all to forget that God is "with us" and "for us" when difficulties arise. "Life is a great laboratory, and each experience xrays our hearts to reveal what we really are. The waters of Marah revealed that the Jews were worldly, thinking only of bodily satisfaction; they were walking by sight, expecting to be satisfied by the world; they were ungrateful, complaining to God when trials came their way." Wiersbe's expository
outlines on the Old Testament


Truth to Remember About Illness & Healing (1). Sickness can be related to personal sin. Ps 38:3-note There is no soundness in my flesh because of Thine indignation. There is no health (shalom) in my bones because of my sin. (read context of Ps 38:3-11-note Spurgeon's note) Ps 38:18-note For I confess my iniquity. I am full of anxiety because of my sin. There is a direct correlation between sin & sickness, sickness not just of the body but of the soul (see Spurgeon's sermon below). Don't misunderstand - as shown by the Scriptures below not every physical illness is a reflection of personal sin. In fact personal sin may not even be a contributing factor. Nevertheless, because unconfessed sin is at least a possible contributor in some instances of physical illness we should be willing to ask God to search our hearts as in Psalm 139 below... Ps 139:23, 24-note Search me O God, & know my heart. Try me & know my anxious thoughts & see if there be any hurtful way in me & lead me in the everlasting way (Spurgeon #1; #2) If sin is discovered or uncovered we should deal with it immediately. To not do so can have consequences as shown by Solomon's counsel in Proverb 28... Pr 28:13,14 He who conceals his transgressions will not prosper, but he who confesses and forsakes (leaves behind, departs from) them will find compassion (mercy, pity, tender affection). How blessed is the man who fears always, But he who hardens his heart will fall into calamity. (adversity, affliction, distress)

What was Jehovah Jireh's next provision in Exodus 14? Ex 14:10, 13, 14, 31 As Pharaoh drew near, the sons of Israel looked & behold, the Egyptians were marching after them & they became very frightened; so the sons of Israel cried out to Jehovah... But

When life gives you lemons make lemonade God's way - Cry out to Jehovah Rapha

Unforgiveness is an example of a sin that can lead to one being given over to the "torturers" (Mt 18:34,35). John MacArthur comments that...

Moses said to the people, "Do not fear! Stand by & see the salvation of Jehovah which He will accomplish for you today for the Egyptians whom you have seen today you will never see them again forever Jehovah will fight for you while you keep silent... When Israel saw the great power which Jehovah had used against the Egyptians, the people feared Jehovah, & they believed in Jehovah & in His servant Moses How did Israel respond to Jehovah giving them victory over Pharaoh? Ex 15:1, 2, 3, 11, 17, 21: Then Moses & the sons of Israel sang this song to Jehovah & said, "I will sing to Jehovah for He is highly exalted. The horse & its rider He has hurled into the sea. Jehovah is my strength & song & He has become my salvation; This is my Elohim & I will praise Him, My father's Elohim & I will extol Him. Jehovah is a warrior; Jehovah is His name... "Who is like Thee among the gods, O Jehovah? Who is like Thee, majestic in holiness, awesome in praises, working wonders... "You will bring them & plant them in the mountain of Your inheritance, the place, O Jehovah which You have made for Your dwelling, the sanctuary, O Adonai, which Your hands have

Law, having become a curse for us--for it is written, "CURSED IS EVERYONE WHO HANGS ON A TREE " (xulon)" (Ga 3:13). What other truth is revealed about God in Ex 15:26? And He said "If you will give earnest heed to the voice of Jehovah your Elohim & do what is right in His sight & give ear to His commandments & keep (guard as a watchman, protect, treasure) all His statutes I will put none of the diseases on you which I have put on the Egyptians (cf Dt 28:60, 61, 62, 7:15); for I, Jehovah, am your healer." Jehovah Rapha (Rophe) (yhwh ropecha) See Spurgeon's sermon - Jehovah Rophi Under what conditions would Jehovah Heal Israel or exempt them from the plagues of Egypt? (1) Listen (give earnest heed) (2) Obey (do what is right) (3) Seek truth (give ear to His commandments) (4) Watch over His word, treasuring it, preserving it (Keep all His statutes). Health, illness & Obedience go together

How did Moses react to the "bitter" water trial Ex15:25? Then he cried out to the Jehovah, and Jehovah showed him a tree & he threw it into the waters & the waters became sweet. There He made for them a statute & regulation & there He tested them. When we experience difficult circumstances & come to a place where disillusionment, despair, disappointment, or bitterness fill the "wells" of our life, we need to remember that God has the power to make the bitter into sweet. And remember that our bitter circumstances are there to test us & to teach us to trust the Almighty God to meet every need (cf Php 4:19-note), but not every "want". Contrast: Bitter circumstances drove Israel to grumbling & Moses to prayer. Where do they drive us? Moses Cried to LORD (He Prayed) He threw tree in water (he Obeyed what he heard) Note progression of water: Too much water (Red Sea) > No water > Bitter Water Warren Wiersbe writes The people went from rejoicing to complaining! It is easy to sing when the circumstances are comfortable, but it takes faith to sing when you are suffering. God tests us in the everyday experiences

When believers forget their own divine forgiveness by God and refuse to extend human forgiveness to fellow believers, the Lord puts them under such torturers (the word can refer to inquisitors) as stress, hardship, pressure, or other difficulties until the sin is confessed and forgiveness is granted. As James tells us, Judgment will be merciless to one who has shown no mercy (Jas 2:13). (Matthew 16-23) Wiersbe says that... The worlds worst prison is the prison of an unforgiving heart. If we refuse to forgive others, then we are only imprisoning ourselves and causing our own torment. (Bible Exposition Commentary) Craig Blomberg adds... Counselors often discover that a clients unwillingness to forgive someone lies deep at the heart of all kinds of personal problems. (The New American Commentary) Related Resource: Links related to forgiveness/unforgiveness
(2). Although in one sense all illness is the consequence of the fall of man & sin entering the world, not all disease is directly related to personal sin. Jn 9:1, 2, 3 "As He passed by, He saw a man blind from birth. & His disciples asked Him "Rabbi, who sinned, this man or his parents, that he would be born blind ? Jesus answered "It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him." Jn 11:4b referring to Lazarus' illness Jesus said "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it."

established... Miriam answered them, Sing to Jehovah for He is highly exalted. The horse & his rider He has hurled into the sea." What an incredible praise chorus. Imagine you were there & had just seen the entire Egyptian army destroyed... as Israel reached the other side of the shore they began to sing this song extolling Jehovah's for His great & marvelous deliverance. Is He still the same Deliverer? How does my life show I truly believe that? What thought do I need to take captive & replace with the truth that He is able to deliver me either in the trial or through the trial? (cf Da 3:17,18) How does faith relate to worship? Click Here

& give us the principle: Obedience brings Blessing & Disobedience brings judgment even as Pharaoh's rebellion against God brought 10 plagues. John MacArthur ... "Since this is what He is, Jehovah-Rapha, obedience to divine instruction and guidance will obviously bring healing, not the consequence of plagues like those visited upon Egypt. This promise is limited in context to Israel, most likely for the duration of the Exodus only. The MacArthur Study Bible -----------------------Although I agree with the above comment, an application of this truth is that God will be as "Jehovah Rapha", the LORD Who heals, to everyone who trusts in Him as their "Healer" for Isaiah prophecies that "by His scourging we are healed." (rapha) (Isa 53:5) for "all of us like sheep have gone astray, Each of us has turned to his own way; But Jehovah has caused the iniquity of us all To fall on Him." (Isa 53:6) & so He is the "Healer" to all who take refuge in Him. (Note "rapha" can be translated "Physician" so this passage gives support to the phrase "The Great Physician" The test Israel faced in the wilderness is the same one believers face today: They & we

of life to see whether we will obey Him. He is able to change our circumstances, but He would rather change us (Php 4:10-note, Php 4:11, 12-note, Php 4:13note)." J. Vernon McGee in his unique style wrote: "Friend, there are many frustrations, disappointments, and sorrows in life. Your plans can be torn up like a jigsaw puzzle. You may have a little grave on a hillside somewhere. I have. May I say that we all have our Marahs. You will not bypass them. You cannot detour around them, skip over them, or tunnel under them. God uses a branding iron. I remember West Texas, in the spring of the year when the calves were branded. As a boy I would see the branding iron put down on a little fellow. Oh, how he bellowed! It made me feel sort of sad to hear him cry. But from then on everyone knew to whom he belonged. After a calf was branded, it would not get lost. God does that for us today" ------------------------Every complaint against our circumstances, every grumble about the weather, our job, our parents, our health, our foes, ultimately is directed against the El Elyon, God Most High Who works all things after the counsel of His will (Eph 1:11, Spurgeon) This is the mistake Israel

(3) Christians can be weak, sick or sleep if they are careless taking communion 1Cor 11:23-34, 29, 30 "For he who eats and drinks, eats & drinks judgment to himself if he does not judge the body rightly. For this reason many among you are weak & sick, and a number sleep. (metaphor for death)" Jehovah Rapha Who heals is also the One Who must judge sin, even in the life of a child of God who will not judge it himself. (see Dt 32:39, Isa 45:6, 7) (4) The Cross (tree) is source of healing for sins Isa 53:5b The chastening for our well-being fell upon Him, And by His scourging we are healed [rapha]. 1Peter 2:24-note and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. Gal 3:13 Christ redeemed us from the curse of the Law, having become a curse for us--for it is written, "CURSED IS EVERYONE WHO HANGS ON A TREE" Rev 22:2-note On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every * month; and the leaves of the tree were for the healing of the nations.

The bitterness caused by sin can be healed by the Cross of Christ Who became a curse for us on the Tree & made available the Tree of Life forever. (5). Confession & prayer for one another can bring healing Jas 5:16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. (6) The Word of God is the source of healing Ps 107:19-note, Ps 107:20-note "Then

have to listen to the voice of God, do what is right & obey His commandments. This is the pattern for victory when we face bitter circumstances which might otherwise bring discouragement & disillusionment. Listen to God & obey His commandments. From Ex 15:26 Who will put the diseases on whom? Clearly in context Jehovah Rapha, the same God who gives healing. How does the above truth parallel the scriptures below? Dt 32:39 'See now that I, I am He, And there is no god besides Me; It is I who put to death & give life. I have wounded & it is I who heal (rapha), & there is no one who can deliver from My hand. Isa 45:6, 7 That men may know from the rising to the setting of the sun That there is no one besides Me. I am Jehovah & there is no other, The One forming light & creating darkness, causing well-being (shalom = health, peace) & creating calamity. I am Jehovah Who does all these. These verses show that as El Elyon, the sovereign Most High God holds the power to "put plagues" on anyone He chooses but it is always in the light

made at Marah. Because their eyes were not on Jehovah (and they literally should have been since He was there in a pillar of fire by night & smoke by day), they grumbled and blamed God's appointed leader Moses for the bitter water. Doesnt that sound familiar? When God surely and wisely leads us to a Marah experience our response is a telltale indication of where our eyes are. When they are not on the Lord, we grumble loudly and blame our wife, our employer, our friend, or our government. Who have you blamed this week? Cry out to Jehovah Rapha & then cling to the Tree He made available at Calvary.

they cried out to Jehovah in their trouble. He saved them out of their distresses. He sent His WORD & healed (rapha) them & delivered them from their destructions" Pr 4:20, 21, 22 My son, give attention to my WORDS. Incline your ear to my sayings. Do not let them depart from your sight. Keep them in the midst of your heart. For they are life to those who find them & HEALTH to all their body. (Health is Hebrew "marpe" derivative of "rapha") (7) Fear of the LORD is associated with healing Mal 4:2 But for you who fear My name, the sun of righteousness will rise with healing in its wings; & you will go forth and skip about like calves from the stall. Pr 3:7, 8 Do not be wise in your own eyes. Fear Jehovah & turn away from evil. It will be healing to your body & refreshment to your bones. (8) Jehovah Rapha heals the brokenhearted & the souls of men Ps 147:3-note "He heals the brokenhearted & binds up their wounds." Ps 41:4-note As for me I said "O Jehovah, be gracious to me. Heal my soul, for I have sinned against Thee." (Spurgeon) There is healing for your deepest pains & disappointments. There is victory over addictions, past hurts as well as past failures. There is physical but even better spiritual healing available by running to the strong tower of Jesus your Jehovah rapha. If you have become sidetracked at Marah, bitter in soul & spirit, feeling that life is unfair or God is unfair, the only way to go from Marah to Elim & find sweet water is to run to Jehovah rapha, the God Who heals. OTHER RESOURCES Spurgeon's sermon - Jehovah Rophi Jehovah Rophe - by Nathan Stone Commentary on Exodus 15 by Bob Deffinbaugh (click here for his thought provoking applications)

of His perfect justice. He also has the mercy to heal whoever He chooses (Ps 103:3note, Spurgeon (1), (2) .

J.C. Ryle - Sickness (including "general benefits which sickness confers on mankind" Michael Brown in Israel's Divine Healer however says Ryle "overly extols the positive benefits of sickness" so read with Biblical discernment!) Israel's Divine Healer by Michael Brown and Walter Kaiser - In the search box enter the term "rope" (their term for Jehovah rapha) and you will retrieve multiple entries (although some cannot be read because it is a "Preview")

What can we learn from the next place God led them? Ex 15:27 Then they came to Elim (Palm) where there were twelve springs of water & seventy date palms, & they camped there beside the waters. God tested Israel who responded by testing God & yet God still in His kindness led them to a "rest stop" of water & palm trees. God's "Elim's" are not far from the "Marah's" -- there will times of trial, but there will also be seasons of restoration. Weeping may endure for a night, but joy cometh in the morning.

-------------Warren Wiersbe adds "Life is not always battles and bitter waters. God brings us to the refreshing oases from time to time, and for this we should praise Him. However, we can never claim our inheritance if we linger at Elim. We are pilgrims, not residents. Life is a combination of the bitter and the sweet, triumphs and trials. If we are following God, however, we never

need fear what comes our way. And after the trial there is often a spiritual Elim where God refreshes us. We must accept the bitter waters with the sweet, knowing that God knows what is best for us."

Here are all 62 verses in the NAs that use rapha - Take some time and study these passages to increase your understanding of this beautiful Hebrew word. Note that you can click on each link to read the verse in context and some of these passages are associated with sermons (see right hand side of page). You may have to click the "back arrow" twice to return to this page. Gen 20:17; 50:2; Ex 15:26; 21:19; Lev 13:18, 37; 14:3, 48; Num 12:13; Deut 28:27, 35; 32:39; 1 Sam 6:3; 1 Kgs 18:30; 2 Kgs 2:21, 22; 8:29; 9:15; 20:5, 8; 2 Chr 7:14; 16:12; 22:6; 30:20; Job 5:18; 13:4; Ps 6:2; 30:2; 41:4; 60:2; 103:3; 107:20; 147:3; Eccl 3:3; Isa 6:10; 19:22; 30:26; 53:5; 57:18, 19; Jer 3:22; 6:14; 8:11, 22; 15:18; 17:14; 19:11; 30:17; 33:6; 51:8, 9; Lam 2:13; Ezek 34:4; 47:8, 9, 11; Hos 5:13; 6:1; 7:1; 11:3; 14:4; Zech 11:16 Note that many of the uses of rapha refer to spiritual healing and specifically spiritual healing of the nation of Israel (eg, Hosea 14:4). Jehovah Rapha will bring about her healing at the Second Coming when all Israel will be saved. (See Ro 11:25, 26, 27-notes) Genesis 20:17 Abraham prayed to God, and God healed Abimelech and his wife and his maids, so that they bore children. Genesis 50:2 Joseph commanded his servants the physicians to embalm his father. So the physicians embalmed Israel. Exodus 15:26 And He said, "If you will give earnest heed to the voice of the LORD your God, and do what is right in His sight, and give ear to His commandments, and keep all His statutes, I will put none of the diseases on you which I have put on the Egyptians; for I, the LORD, am your healer."

Exodus 21:19 if he gets up and walks around outside on his staff, then he who struck him shall go unpunished; he shall only pay for his loss of time, and shall take care of him until he is completely healed. Leviticus 13:18 "When the body has a boil on its skin and it is healed, Leviticus 13:37 "If in his sight the scale has remained, however, and black hair has grown in it, the scale has healed, he is clean; and the priest shall pronounce him clean. Leviticus 14:3 and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the leper, Leviticus 14:48 "If, on the other hand, the priest comes in and makes an inspection and the mark has not indeed spread in the house after the house has been replastered, then the priest shall pronounce the house clean because the mark has not reappeared. Numbers 12:13 Moses cried out to the LORD, saying, "O God, heal her, I pray!" Deuteronomy 28:27 "The LORD will smite you with the boils of Egypt and with tumors and with the scab and with the itch, from which you cannot be healed. Deuteronomy 28:35 "The LORD will strike you on the knees and legs with sore boils, from which you cannot be healed, from the sole of your foot to the crown of your head. Deuteronomy 32:39 'See now that I, I am He, And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand. 1 Samuel 6:3 They said, "If you send away the ark of the God of Israel, do not send it empty; but you shall surely return to Him a guilt offering. Then you will be healed and it will be known to you why His hand is not removed from you." 1 Kings 18:30 Then Elijah said to all the people, "Come near to me." So all the people came near to him. And he repaired the altar of the LORD which had been torn down. 2 Kings 2:21 He went out to the spring of water and threw salt in it and said, "Thus says the LORD, 'I have purified these waters; there shall not be from there death or unfruitfulness any longer.'" 22 So the waters have been purified to this day, according to the word of Elisha which he spoke. 2 Kings 8:29 So King Joram returned to be healed in Jezreel of the wounds which the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel because he was sick.

2 Kings 9:15 but King Joram had returned to Jezreel to be healed of the wounds which the Arameans had inflicted on him when he fought with Hazael king of Aram. So Jehu said, "If this is your mind, then let no one escape or leave the city to go tell it in Jezreel." 2 Kings 20:5 "Return and say to Hezekiah the leader of My people, 'Thus says the LORD, the God of your father David, "I have heard your prayer, I have seen your tears; behold, I will heal you. On the third day you shall go up to the house of the LORD. 2 Kings 20:8 Now Hezekiah said to Isaiah, "What will be the sign that the LORD will heal me, and that I shall go up to the house of the LORD the third day?" 2 Chronicles 7:14 and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land. 2 Chronicles 16:12 In the thirty-ninth year of his reign Asa became diseased in his feet. His disease was severe, yet even in his disease he did not seek the LORD, but the physicians. 2 Chronicles 22:6 So he returned to be healed in Jezreel of the wounds which they had inflicted on him at Ramah, when he fought against Hazael king of Aram. And Ahaziah, the son of Jehoram king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick. 2 Chronicles 30:20 So the LORD heard Hezekiah and healed the people. Job 5:18 "For He inflicts pain, and gives relief; He wounds, and His hands also heal. Job 13:4 "But you smear with lies; You are all worthless physicians. Psalm 6:2 Be gracious to me, O LORD, for I am pining away; Heal me, O LORD, for my bones are dismayed. Psalm 30:2 O LORD my God, I cried to You for help, and You healed me. Psalm 41:4 As for me, I said, "O LORD, be gracious to me; Heal my soul, for I have sinned against You." Psalm 60:2 You have made the land quake, You have split it open; Heal its breaches, for it totters. Psalm 103:3 Who pardons all your iniquities, Who heals all your diseases; Psalm 107:20 He sent His word and healed them, And delivered them from their destructions.

Psalm 147:3 He heals the brokenhearted And binds up their wounds. Ecclesiastes 3:3 A time to kill and a time to heal; A time to tear down and a time to build up. Isaiah 6:10 "Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed." Isaiah 19:22 The LORD will strike Egypt, striking but healing; so they will return to the LORD, and He will respond to them and will heal them. Isaiah 30:26 The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up the fracture of His people and heals the bruise He has inflicted. Isaiah 53:5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. Isaiah 57:18 "I have seen his ways, but I will heal him; I will lead him and restore comfort to him and to his mourners, 19 Creating the praise of the lips. Peace, peace to him who is far and to him who is near," Says the LORD, "and I will heal him." Jeremiah 3:22 "Return, O faithless sons, I will heal your faithlessness." "Behold, we come to You; For You are the LORD our God. Jeremiah 6:14 "They have healed the brokenness of My people superficially, Saying, 'Peace, peace,' But there is no peace. Jeremiah 8:11 "They heal the brokenness of the daughter of My people superficially, Saying, 'Peace, peace,' But there is no peace. Jeremiah 8:22 Is there no balm in Gilead? Is there no physician there? Why then has not the health of the daughter of my people been restored? Jeremiah 15:18 Why has my pain been perpetual And my wound incurable, refusing to be healed? Will You indeed be to me like a deceptive stream With water that is unreliable? Jeremiah 17:14 Heal me, O LORD, and I will be healed; Save me and I will be saved, For You are my praise. Jeremiah 19:11 and say to them, 'Thus says the LORD of hosts, "Just so will I break this people and this city, even as one breaks a potter's vessel, which cannot again be repaired; and they will bury in Topheth because there is no other place for burial.

Jeremiah 30:17 'For I will restore you to health And I will heal you of your wounds,' declares the LORD, 'Because they have called you an outcast, saying: "It is Zion; no one cares for her."' Jeremiah 33:6 'Behold, I will bring to it health and healing (marpe), and I will heal them; and I will reveal to them an abundance of peace and truth. Jeremiah 51:8 Suddenly Babylon has fallen and been broken; Wail over her! Bring balm for her pain; Perhaps she may be healed. 9 We applied healing to Babylon, but she was not healed; Forsake her and let us each go to his own country, For her judgment has reached to heaven And towers up to the very skies. Lamentations 2:13 How shall I admonish you? To what shall I compare you, O daughter of Jerusalem? To what shall I liken you as I comfort you, O virgin daughter of Zion? For your ruin is as vast as the sea; Who can heal you? Ezekiel 34:4 "Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them. Ezekiel 47:8 Then he said to me, "These waters go out toward the eastern region and go down into the Arabah; then they go toward the sea, being made to flow into the sea, and the waters of the sea become fresh. Ezekiel 47:9 "It will come about that every living creature which swarms in every place where the river goes, will live. And there will be very many fish, for these waters go there and the others become fresh; so everything will live where the river goes. Ezekiel 47:11 "But its swamps and marshes will not become fresh; they will be left for salt. Hosea 5:13 When Ephraim saw his sickness, And Judah his wound, Then Ephraim went to Assyria And sent to King Jareb. But he is unable to heal you, Or to cure you of your wound. Hosea 6:1 "Come, let us return to the LORD. For He has torn us, but He will heal us; He has wounded us, but He will bandage us. Hosea 7:1 When I would heal Israel, The iniquity of Ephraim is uncovered, And the evil deeds of Samaria, For they deal falsely; The thief enters in, Bandits raid outside, Hosea 11:3 Yet it is I who taught Ephraim to walk, I took them in My arms; But they did not know that I healed them. Hosea 14:4 I will heal their apostasy, I will love them freely, For My anger has

turned away from them. Zechariah 11:16 "For behold, I am going to raise up a shepherd (the Antichrist) in the land who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs. The NAS translates rapha as -- become fresh(3), completely healed(1), heal(24), healed(22), healer(1), healing(2), heals(3), physician(1), physicians(4), purified(2), reappeared(1), repaired(2), take care(1). The KJV translates rapha as - heal 57, physician 5, cure 1, repaired 1, misc 3; 67 Brown and Kaiser remark that the root Hebrew rp'... fundamentally means "to heal"....The Lord as rope' (rapha) could be supplicated to make infertile wombs fruitful, mend earthquake-torn lands, make poisonous waters wholesome or restore an apostate people....the Hebrew usage of rp' (includes ideas) such as "heal, fix, mend, restore, repair, remit, make wholesome/fresh,", etc....Thus in Ex 15:26..."I am the LORD your Healer"...fits quite naturally in a context that recounts (a) the Lord's making undrinkable waters wholesome (Ex 15:22, 23, 24), and (b) His promise to keep obedient Israel free of all the "sickness" (mahala) he inflicted on Egypt (including, presumably, making the Nile waters undrinkable, along with smiting Egypt's land, people, cattle). Clearly, He was more than Israel's "Great Physician," in twentieth-century, Western terms. Rather, He was the Restorer, the One Who made them whole. Thus one of the reasons why I translate yhwh rope 'eka as "the LORD your Healer" is that "Healer" conveys a wider ranger of meanings than do the terms physician, doctor, Arzt (German), or medecin (French). (Israel's Divine Healer) W E Vine writes that rapha means... To heal may be described as restoring to normal, an act which God typically performs. Thus, appeals to God for healing are common (Ps. 6:2 Jer. 17:14). Not only are human diseases healed, but bad water is restored to normal or healed (2Ki 2:22); salt water is healed or made fresh (Ezek 47:8); even pottery is healed or restored (Je 19:11). A large number of the uses of rapha express the healing of the nationsuch healing not only involves Gods grace and forgiveness, but also the nations repentance. Divine discipline leads to repentance and healing: (Hos 6:1). God promises: (Je 30:17). Even foreign cities and powers can know Gods healing if they repent (Je 51:8, 9). False prophets are condemned because they deal only with the symptoms and not with the deep spiritual hurts of the people: They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace (Je 6:14; Je 8:11). (Vine, W E: Vine's Complete Expository Dictionary of

Old and New Testament Words. 1996. Nelson) William White says that rapha means... The meaning is straightforward in virtually all passages. In the initial occurrence (Gen 20:17) in which God heals Abimelech, the Qal stem is employed. The root is also used of human healing, as a substantive, physician (Ge 50:2). Rapha is also used of the healing and forgiveness of Gentile nations (Isa 19:22; 57:18). In the Piel and Hithpael stems the causative aspect is foremost (1Kgs 18:30), He healed (repaired) the altar. However, a human subject is generally the object of the healing (Ex 21:19), He shall cause him to be thoroughly healed. The Hithpael has the passive mood characteristic of the stem (2Kgs 8:29; 9:15), In order that he could be healed. The other occurrence of the Hithpael is 2Chr 22:6. Possibly the most significant usage is in the Niphal stem (1Sa 6:3), Then you shall be healed; (Dt 28:27), of which you cannot be healed. The stem is also used for the restoration of objects (Je 19:11); the turning of salt water into fresh (2Kgs 2:22). The themes of healing and restoration as connotations of rapha are combined in the usage of Isa 53:5, With his stripes we are healed. In many of the occurrences, it is God who causes healing or afflicts with disease or catastrophes which cannot be healed but by divine intervention. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press or Logos software version) Baker adds that rapha is... A verb meaning to heal, to make fresh. It describes the process of healing, being restored to health, made healthy, usable, fertile (Baker, W.. The Complete Word Study Dictionary : Old Testament. Page 1070. Chattanooga, TN: AMG Publishers)

Jehovah-Rophi. I Am the Lord That Healeth Thee

by William Cowper Heal us, Emmanuel! here we are, Waiting to feel Thy touch: Deep-wounded souls to Thee repair And, Saviour, we are such. Our faith is feeble, we confess, We faintly trust Thy word; But wilt Thou pity us the less? Be that far from Thee, Lord! Remember him who once applied, With trembling, for relief; "Lord, I believe," with tears he cried,

"Oh, help my unbelief!" She too, who touch'd Thee in the press, And healing virtue stole, Was answer'd, "Daughter, go in peace, Thy faith hath made thee whole." Conceal'd amid the gathering throng, She would have shunn'd Thy view; And if her faith was firm and strong, Had strong misgivings too. Like her, with hopes and fears we come, To touch Thee, if we may; Oh! send us not despairing home, Send none unheal'd away! What do you learn from Miriam's being smitten with leprosy? for context read entire chapter Numbers 12:1-16 "So the anger of the LORD burned against them and He departed. 10 But when the cloud had withdrawn from over the tent, behold, Miriam was leprous, as white as snow. As Aaron turned toward Miriam, behold, she was leprous. 11 Then Aaron said to Moses "Oh, my lord, I beg you, do not account this sin to us, in which we have acted foolishly and in which we have sinned. 12 "Oh, do not let her be like one dead, whose flesh is half eaten away when he comes from his mother's womb!" 13 Moses cried out to Jehovah, saying, "O Elohim, heal (rapha) her, I pray!" King Hezekiah's Illness: 2 Kings 20:1-6: "In those days Hezekiah became mortally ill. And Isaiah the prophet the son of Amoz came to him and said to him, "Thus says the LORD, 'Set your house in order, for you shall die and not live.' (2) Then he turned his face to the wall and prayed to the LORD, saying, (3) "Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight." And Hezekiah wept bitterly (4) Before Isaiah had gone out of the middle court, the word of the LORD came to him, saying, (5) "Return and say to Hezekiah the leader of My people, 'Thus says the LORD, the God of your father David, "I have heard your prayer, I have seen your tears; behold, I will heal (rapha) you. On the third day you shall go up to the house of the LORD. (6) "I will add fifteen years to your life, and I will deliver you and this city from the hand of the king of Assyria; and I will defend this city for My own sake and for My servant David's sake". God's Appearance to Solomon after the dedication of the Temple of God: 2Chronicles 7:12, 1314: "Then the LORD appeared to Solomon at night and said to him, "I have heard

your prayer and have chosen this place for Myself as a house of sacrifice. 13 "If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among My people, 14 and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal (rapha) their land. A "Negative" Example on the occasion of the Word of God coming to King Asa through the prophet Hanani on the occasion of King Asa's failure to rely on Jehovah to fight the Arameans (contrast King David's example below) 2 Chronicles 16:9, 10, 11, 12: "For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars." 10 Then Asa was angry with the seer and put him in prison, for he was enraged at him for this. And Asa oppressed some of the people at the same time. 11 Now, the acts of Asa from first to last, behold, they are written in the Book of the Kings of Judah and Israel. 12 In the thirty-ninth year of his reign Asa became diseased in his feet. His disease was severe, yet even in his disease he did not seek Jehovah, (as Jehovah Rapha) but the physicians (rapha)." Contrast King David with King Asa above Psalm 30:2 "O Jehovah my Elohim, I cried to Thee for help, and Thou didst heal (rapha) me." "David sent up prayers for himself and for his people when visited with the pestilence. He went at once to head quarters, and not roundabout to fallible means. God is the best physician, even for our bodily infirmities. We do very wickedly and foolishly when we forget God. It was a sin in Asa that he trusted to physicians and not to God. If we must have a physician, let it be so, but still let us go to our God first of all; and, above all, remember that there can be no power to heal in medicine of itself; the healing energy must flow from the divine hand. If our watch is out of order, we take it to the watchmaker; if our body or soul be in an evil plight, let us resort to him who created them, and has unfailing skill to put them in right condition. As for our spiritual diseases, nothing can heal these evils but the touch of the Lord Christ: if we do but touch the hem of his garment, we shall be made whole, while if we embrace all other physicians in our arms, they can do us no service. "O Lord my God." Observe the covenant name which faith uses -- "my God." Thrice happy is he who can claim the Lord himself to be his portion. Note how David's faith ascends the scale; he sang "O Lord" in the first verse, but it is "O Lord my God," in the second. Heavenly heart music is an ascending thing, like the pillars of smoke which rose from the altar of incense. I cried unto thee. I could hardly pray, but I cried; I poured out my soul as a little child pours out its desires. I cried to my God: I knew to whom to cry; I did not cry to my friends, or to any arm of flesh. Hence the sure and satisfactory result -Thou hast healed me. I know it. I am sure of it. I have the evidence of spiritual

health within me now: glory be to thy name! Every humble suppliant with God who seeks release from the disease of sin, shall speed as well as the Psalmists did, but those who will not so much as seek a cure, need not wonder if their wounds putrefy and their soul dies. (Treasury of David) How is Israel's sin described by Isaiah? Isaiah 1:4-note, Is 1:5, 6-note "Alas, sinful nation, People weighed down with iniquity, offspring of evildoers, sons who act corruptly! They have abandoned the Jehovah. They have despised the Holy One of Israel. They have turned away from Him. 5 Where will you be stricken again, as you continue in your rebellion? The whole head is sick And the whole heart is faint. 6 From the sole of the foot even to the head there is nothing sound in it, only bruises, welts and raw wounds, not pressed out or bandaged, nor softened with oil. God's Words to Jeremiah regarding His promises to Israel for future restoration (physical & spiritual healing): Jeremiah 30:13, 14, 15, 16, 17 (Read entire chapter of Jeremiah 30:1-24 for proper context): 'There is no one to plead your cause. No healing (participle of rapha) for your sore, no recovery for you. 14 'All your lovers have forgotten you, They do not seek you; for I have wounded you with the wound of an enemy (cf Dt 32:39) , With the punishment of a cruel one, because your iniquity is great & your sins are numerous. 15 'Why do you cry out over your injury ? Your pain is incurable. Because your iniquity is great & your sins are numerous, I have done these things to you. 16 'Therefore all who devour you will be devoured & all your adversaries, every one of them, will go into captivity & those who plunder you will be for plunder, And all who prey upon you I will give for prey. 17 'For I will restore you to health & I will heal (rapha) you of your wounds,' declares the Jehovah, (Jehovah Rapha) 'because they have called you an outcast, saying: "It is Zion; no one cares for her." The prophet is reminding Israel of her sin and its consequences comparing it to the metaphor of an incurable wound & yet promising future restoration to the land of Israel and spiritual healing by Jehovah Rapha. Notice the order in Ps 103:3 - pardoning precedes healing: "Who pardons all your iniquities, Who [Jehovah] heals (rapha) all your diseases." C H Spurgeon commenting on this verse notes that... When the cause is gone, namely, iniquity, the effect ceases. Sicknesses of body and soul came into the world by sin, and as sin is eradicated, diseases bodily, mental, and spiritual will vanish, till "the inhabitant shall no more say, I am sick." Many-sided is the character of our heavenly Father, for, having forgiven as a judge, he then cures as a physician. He is all things to us, as our needs call for

him, and our infirmities do but reveal him in new characters. "In him is only good, In me is only ill, My ill but draws his goodness forth, And me he loveth still." God gives efficacy to medicine for the body, and his grace sanctifies the soul. Spiritually we are daily under his care, and he visits us, as the surgeon does his patient; healing still (for that is the exact word) each malady as it arises. No disease of our soul baffles his skill, he goes on healing all, and he will do so till the last trace of taint has gone from our nature. The two alls of this verse are further reasons for all that is within us praising the Lord. (Treasury of David)

One Other Tower... JEHOVAH-ROPHI

"The Lord will provide," The Tower of Healing by John MacDuff From his book - COMMUNION MEMORIES and the chapter entitled The Great Resolve Among those who partook of the Holy Sacrament, doubtless there were not a few members of the ever wide family of affliction. Some, experiencing soul-sorrows hidden, unspoken griefs, too deep for utterance or for tears. In the case of others, trials, the nature of which is only too patent to fellow-worshipers and fellowcommunicants, from the sable attire and symbols of mourning. It is blessed for you to think of Him whose love you commemorated, as Himself the King of sorrowsthe Prince of suffererswho, just because He was thus "acquainted with grief," is preeminently able to heal the broken in heart, and to bind up their wounds. He proclaims as His Name (and He suffered, and wept, and bled, and died, that He might have a right to say it) JEHOVAH-ROPHI," I am the Lord that heals you." He is the true "Healing-tree," which, cast into your bitterest Marah-pool, will make its waters sweet. Brethren, if other earthly portions have perished, cleave to Him Who is unfailing and imperishable (Joshua 1:5)Whose Name survives, when prized earthly names have either faded in oblivion, or are whispered through tears. When, let me ask, is the name of God most comforting? "I have remembered," says the Psalmist, "Your name, O Lord, in the night" (Ps.119:55). It was at Jacob's fierce struggle-hour, as at many of our own, he was led to prompt the earnest question to Him who was wrestling with him, "What is your name?" And, as with the Patriarch, He blesses us there. That Name of God is like a lighthouse, with its six-sided revolving lamps, it shines brightest in the gloom of trial. If some of the loopholes of your Tower be darkenedif the sun has set; and the midnight sky be over and around you; be it yours to sing"You will light my candle, the Lord my God will enlighten my darkness," "God our Maker gives songs in the night."

My closing communion wish and prayer is, that that Name, which is above every name, may be to all of you as "Ointment poured forth." "The name of the Lord!" it is spoken of as the badge at a more enduring Feast in the Church of the glorified. "His name," we read, "shall be upon their foreheads." No more; that Name is to form the theme of the saints' everlasting song. For what is the ascription of the Church triumphantthe ransomed conquerors beheld by John in vision, standing on the sea of glass, having the harps of God? "Who shall not fear You, O Lord, and glorify YOUR NAME?" O Father, Son, and Holy Spirit! Three in One in covenant for our salvationSend us help from the Sanctuary, and strengthen us out of Zion! that the resolve following a transient season of Communion on earth, may form at once the vow and the joy of Eternity

"We will walk in the name of the Lord our God forever and ever." (Micah 4:5)
From Henry Law (1877)... A Shepherd heals the ailments of the sheep. His heart is tender love. It is, moreover, skillful care. The flock is subject to variety of ills. Inclement seasons bring disease: contagion may be contracted; injuries from accidents occur, and sickness from many causes weakens. The well-trained Shepherd knows how to use the suitable relief. He watches anxiously, he diligently tends, he wisely nurses, he administers right remedies, and so effects a cure. It is his pride to have a healthy flock. Here the Good Shepherd cannot be hidden. Jehovah-Rophi"I am the Lord who heals you"is His chosen name. (Ex 15:26) Is it not written, "Who heals all your diseases." (Ps 103:3-note) And again, "He heals the broken in heart, and binds up their wounds." (Ps 147:3-note) In the kingdom of grace the lament is never heard, "Is there no balm in Gilead? is there no physician there? why then is there no healing for the wound of my people?" (Je 8:22) Over His flock the Sun of Righteousness ever "shines with healing in His wings." (Mal 4:2) When He came to procure for His people everlasting health, miracles of bodily

healing were foremost in His credentials. His reply to the disciples of John is, "Go your way, and tell John what things you have seen and heard; how the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised." (Lk 7:22) At His word all maladies took flight. No case was too inveterate or too severe. As many as touched the very hem of His garment were made perfectly whole. So, also, He heals the sickness of the soul. His present kingdom is a spiritual Bethesda. "From the sole of the foot even to the head there is no soundness in it: but wounds, and bruises, and putrefying sores." (Isa. 1:6) Each believer is in himself loathsome, as the man "full of leprosy." (Lk 5:12) But let the cry ascend, "Lord, if You will, You can make me clean." "Heal me, and I shall be healed; save me, and I shall be saved for You are my praise." (Je 17:14) The Good Shepherd will put forth His power, and spiritual health shall be restored. (Gleanings from the Book of Life -see chapter on God as our Shepherd) ADDITIONAL NOTES ON

The first time we see Jehovah rapha mentioned it is in connection with BITTERNESS in Exodus 15. This is a bitter situation -- do you see how this is so applicable to real life situations? It doesn't matter whether it is physical, emotional or spiritual. Bitter is still bitter. And then the tree in the water makes the water sweet. How does this relate to (Ga 3:13)? As discussed above the Greek word xulon (word study) used to translate the Hebrew word for "tree" in Ex 15:25 is also used for the Cross of Christ n the NT(1Pe2:24-note). So the picture in the bitter situation in Exodus 15 certainly seems to foreshadow the healing power of the Cross in the NT. It seems fair to suggest that when we encounter a bitter situation and flee to the cross of Jesus Christ, then the bitter can be made "sweet" by Jehovah Rapha. The circumstances may still be present but remember what Paul said in Ro 8 that "IN all these things we overwhelmingly conquer through Him who loved us." Jehovah Rapha desires for us all to be "super conquerors" even IN THE MIDST of those situations that can otherwise potentially produce bitterness in our soul and spirit (see Ro 8:35) So anytime I have "sickness" of spirit, soul, mind or body, I should to run into is the strong tower of Jehovah Rapha. Run to the Great Physician and to the "tree", the Cross, where He Who knew no sin was made sin for us. This does not mean to suggest that we should never go to human physicians. In fact we should always seek wise counsel from trained medical practitioners in these situations. The point is don't bypass the Great Physician on your way to the doctor's office. And

remember you can get an appointment with the Great Physician Jehovah Rapha anytime day or night and He always makes "house calls"! All through Jeremiah we find the phrase "you did not listen" (click link for examples) (compare "if you give earnest heed" in Ex15:26?). How often we too are like Judah, unable to hear the voice of the Lord. Instead they listened to false prophets who had "healed the brokenness of My people superficially, saying, 'Peace, peace,' but there is no peace." (Jer 6:11, 8:14). The balm of Gilead is needed. "Is there no balm in Gilead? Is there no physician there? Why then has not the health of the daughter of my people been restored? (Jer 8:22) God was not the problem. Judah was. They refused to listen to God or His prophet. Gilead was a city of refuge, where fugitives could go to find refuge. Balm was used for medicinal purposes and cosmetic purposes. Take the balm of Gilead and you not only heal a sin sick soul but you have a beauty which shows forth on that person's countenance. Is there a balm in Gilead? Yes, there is. The "balm" that is always available to the humble heart, the one who has ears to hear His Word and the truth about Jehovah Rapha Who healed Israel when they cried out by sending "balm" in the form of His word (Ps107:19, 20). So what do we do when we need healing? If we are hurtingbitterness, trauma, even from the sins we have committed. Run to Jehovah Rapha, to Calvary and find the "balm in Gilead". And lay hold of the "balm" -- lay hold of truth in His Word (the "balm of Gilead"), truth like "God causes all things to work together for good" (Ro 8:28) and then hold fast the Word of life for it is your balm that brings healing to your soul and spirit. When you need healing from bitterness -- Run to Jehovah Rapha. Go to Him first. Cry out to Him "God what shall I do? Is there sin I am unaware of" (Ps 139:23, 24, 1Cor4:4). If so, confess and forsake the sin (Pr 28:13, 1Jn1:9). Go to His Word of promise (Ro 9:9) and saturate yourself with the "balm" of His Word, laying hold of His "precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust." (2Peter 1:4)

Effects of Sin on Mankind's "Health"

from Names of God by Nathan Stone - see below The moral & spiritual sickness of mankind is an open, running sore. The heart of man is desperately sick, says Jeremiah ("The heart is more deceitful than all else & is desperately sick; who can understand it? Jer 17:9). Herein its fundamental disease - the sin which alienates it from God-the sin which manifests itself in open and secret evil of every sort, in high places and in low, which brought the judgment of Jehovah in times of old, and ever since, and must

yet. How sorely mankind is in need of a healer, a physician! The world lies in the bitterness and bond of iniquity. It is like the waters of Marah to which the children of Israel came in the wilderness. It is not sweetness and life but bitterness and death. Yet the antidote to its poison, the remedy for its sickness, is ever near-even at hand, as it was near the waters of Marah. For there God performed His miracle of healing by means of a tree growing nearby. It was the tree of God cast into the waters there that healed and sweetened them....Now Marah may stand for disappointment and bitter experiences in the life of God's children, who have been redeemed, as was Israel in Egypt through the Passover Lamb, and snatched by divine power from the terrible pursuing enemy; who meet, like Israel at Marah, with severe testing and trial, and in their disappointment and discouragement sometimes murmur with a bitter and faithless complaint, forgetting the great salvation and power of God. Certainly Marah stands for the sweetening of those bitternesses, the curing of the ills to which both flesh and spirit are heir. True, God has implanted healing properties in waters and drugs even to the present day for the healing of bodily ills. He has made man capable of wresting secrets from nature which have marvelously advanced the art of healing. It is true that His is the healing hand behind it all. But this incident is intended chiefly as a lesson and warning against that sin and disobedience which lie at the root of all sorrow, suffering, and sickness in the world. The tree there cast into the waters is obviously a figure of the tree on which hung the Jehovah of the New Testament-even Jesus, the only remedy for the cure of mankind's ills-and which alone can sweeten the bitterness of human experience through that forgiveness of sin and sanctifying of life which it accomplished. Names of God (online)

JEHOVAH-ROPHE by Nathan Stone

Names of God
highly recommended

THE NAME Jehovah-rophe (rapha, rophi) means Jehovah heals. It is the second of the compound names of Jehovah. The name Jehovah-jireh arose out of the incident of Jehovah's provision of a substitute in place of Isaac whom He had commanded Abraham to sacrifice upon the altar. We learned that it stands for Jehovah's great provision for man's redemption in the sacrifice of His only begotten Son, our Lord Jesus Christ, who was the Lamb of God who taketh away the sin of the world, and who was offered up on the very spot where Abraham had predicted--"In the mount of the Lord it shall be seen" --that is, Mount Moriah in Jerusalem, the scene of Calvary. There is a wonderful and significant order in these compound names of Jehovah as they appear in the Scriptures (in contrast to the waste and desolation which certain critics have wrought upon the Scriptures; whose "assured results" have only obscured the light for those who accept them). In these names there is a progressive revelation of Jehovah meeting every need as it arises in the experience of His redeemed people--saving, sustaining, strengthening, sanctifying, and so on; and not only for the redeemed of that day but for God's saints in all ages. The things that

happened to Israel, the apostle Paul tells us, were our examples (1Cor 10:6) "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come," he again remarks in 1Cor 10:11. For this name of God, Jehovah-rophe, arises out of one of Israel's earliest experiences in the wilderness as told in Exodus 15:22, 23, 24,25, 26. Indeed it was their first experience after the crossing of the Red Sea and the singing of the great song of triumph. But the same chapter which records Israel's triumphant song also records the first murmurings of discontent and bitterness. In Exodus 15:22 we read: "So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water." In the first flush of victory they went along joyfully the first day, and perhaps even the second day. But the way was hot and weary, and their water was giving out. The third day was well along and still there was no water. Their throats were parched. They felt their plight becoming desperate. They forgot the might and mercy of the God who had so marvelously delivered them. In their anxiety and anger they murmured against Moses in bitter complaint. Then in Ex 15:23: "And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah" (which means bitter). We can imagine their feelings of relief and joy as they first came in sight of this well, but what angry disillusionment when they find the waters bitter--an aggravation and a mockery of their thirst. They were maddened by this setback to their hope and expectation. What were they to do? Were they and their children to die there of thirst? Then God showed Moses a certain tree, which, when cast into the waters, turned them from bitterness to sweetness so that the people drank. They were refreshed and strengthened and heartened for the journey ahead. Their murmuring was turned to praise as their confidence in Jehovah and His servant Moses was renewed. But it was not God who was there on trial. It was the people. He was proving them, and saying to them (Ex 15:26) : "If thou wilt diligently hearken to the voice of Jehovah thy God, and wilt do that which is right in his sight . . I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am Jehovah that healeth thee" (i.e., Jehovah-rophe) The word rophe/rapha (see word study) appears some sixty or seventy times in the Old Testament, always meaning to restore, to heal, to cure, or a physician, not only in the physical sense but in the moral and spiritual sense also. As out of Abraham's trying experience in the mount there came a new and comforting name of God, Jehovah Jireh, so out of Israel's bitter experience in the wilderness there

comes another new and comforting name of God, Jehovah-rophe, Jehovah heals. And Jehovah here pledged Himself on condition of their obedience to be always their Healer.


Perhaps the first lesson we may draw from this story, since these events are all examples to us, is humanity's need of healing, of a physician--even in a physical sense. The Old Testament reveals a number of instances in which God's power is manifested, even though sometimes by natural means, to heal the bodies of men. A notable instance is that of King Hezekiah who was not only healed but granted a definite additional span of years to live. Nothing is more obvious and tragic and costly than the toll which sickness has exacted from human life and happiness. Disease is rife and often rampant the world over and has wrought untold havoc. It is no respecter of persons and stretches out its tentacles into all classes and communities and climes. It is a grim fact of human existence with which mankind has always had to cope and which has called for the exercise of its best brains, and effort, and resourcefulness. Terrible plagues and scourges have at times threatened the existence of an entire continent and have actually destroyed large portions of populations. Yes, mankind is physically sick and is in constant need of a physician, of healing. According to the Old Testament, God, Himself the one who heals, has used sickness and disease present in the earth as an instrument of judgment upon sin. For David's sin against Him, God otters him the choice of one of three punishments. The responsibility of the terrible choice involved is so great that David simply places it in the hands of God who chooses to bring pestilence (1Chr 21:12, 13, 14). The many hospitals and asylums and institutions everywhere, built and maintained at great cost, bear witness to the prevalence and tragedy of sickness in the world. What a mass of disease and sickness upon the earth when the Great Physician walked upon it in the flesh. Healing is certainly a great and noble and effective part of the missionary enterprise of the Church. How appropriate to the physical need of men is the name Jehovah-rophe! But man's need of healing is even greater in the moral and spiritual realm. For here the ravages of sin are even more grim and obvious. The tragedy and sorrow and pain and woe are even greater. In a figure of the physical the prophet Isaiah describes the moral and spiritual condition of his own people: "The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment" (Isaiah 1:5, 6). The moral and spiritual sickness of mankind is an open, running sore. The heart of man is desperately sick, says Jeremiah 17:9. Herein is its fundamental disease--the sin which alienates it from God--the sin which manifests itself in open and secret evil of every sort, in high places and in low, which brought the judgment of Jehovah in

times of old, and ever since, and must yet. How sorely mankind is in need of a healer, a physician! The world lies in the bitterness and bond of iniquity. It is like the waters of Marah to which the children of Israel came in the wilderness. It is not sweetness and life but bitterness and death. Yet the antidote to its poison, the remedy for its sickness, is ever near-even at hand, as it was near the waters of Marah. For there God performed His miracle of healing by means of a tree growing nearby. It was the tree of God cast into the waters there that healed and sweetened them.


This brings us to the second point, that Jehovah is the great Healer of men. He alone has the remedy that can heal the spirits of men. He is the remedy for the healing of man. And the Gospel is concerned primarily and chiefly with the moral and spiritual sickness and healing of mankind, for behind all the evils and physical sickness is sin. The importance of Marah in Israel's and human experience is attested by the fact that God gave Himself this new name here--Jehovah, who heals. The significance of the name Jehovah must be recalled here as "used in connection with beings who can apprehend and appreciate the Infinite." Therefore this name first appears in connection with His dealings with men. We learned that the title Jehovah and its use suggest moral and spiritual attributes in God--righteousness, holiness, love; that He holds man, created in the image of God, responsible for such moral and spiritual qualities. Man's sin and fall therefore called forth the judgment of Jehovah. But the love of Jehovah triumphs over judgment in providing a redemption, as we saw in the name Jehovah Jireh. So, too, the One who heals from the sin which mars and corrupts mankind is again Jehovah, as distinguished from His other names. Now Marah may stand for disappointment and bitter experiences in the life of God's children, who have been redeemed, as was Israel in! Egypt through the Passover Lamb, and snatched by divine power from the terrible pursuing enemy; who meet, like Israel at Marah, with severe testing and trial, and in their disappointment and discouragement sometimes murmur with a bitter and faithless complaint, forgetting the great salvation and power of God. Certainly Marah stands for the sweetening of those bitternesses, the curing of the ills to which both flesh and spirit are heir. True, God has implanted healing properties in waters and drugs even to the present day for the healing of bodily ills. He has made man capable of wresting secrets from nature which have marvelously advanced the art of healing. It is true that His is the healing hand behind it all. But this incident is intended chiefly as a lesson and warning against that sin and disobedience which lie at the root of all sorrow, suffering, and sickness in the world. The tree there east into the waters is obviously a figure of the tree on which hung the Jehovah of the New Testament--even Jesus, the only remedy for the cure of mankind's ills--and which alone can sweeten the bitterness of human experience through that forgiveness of sin and sanctifying of life which it accomplished. Certainly God could and did heal physical maladies in the Old Testament whenever

it pleased Him. Moses cried out to Jehovah in behalf of Miriam smitten with leprosy: "Heal her now, O God, I beseech thee" (Nu 12:13). The Old Testament clearly reveals God's anxious desire and purpose to heal the hurt of His people, and the wounds and sorrows of all mankind. Certainly God removed plagues and pestilences. But the fact that He visited such plagues and pestilences as punishment is evidence of the underlying root of it all sin. The psalmist acknowledges this when he says: "Bless the Lord, O my soul ... who [first] forgiveth all thine iniquities and [then] healeth all thy diseases" (Ps 103:2, 3). Other Scriptures state this even more strongly. "Why criest thou for thine affliction? Thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee" (Jer 30:15). "Hast thou utterly rejected Judah? Hath thy soul loathed Zion? Why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good; and for the time of healing, and behold trouble! We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee" (Jer 14:19, 20). Then many references to sickness and wounds are simply figurative expressions of moral and spiritual ills, so that it is rather in this sense that God is known as Jehovah-rophe--Jehovah who heals. This is what Jeremiah means when he says: "For I will restore health unto thee, and I will heal thee of thy wounds, saith Jehovah" (Je 30:17) and again: "Return, ye backsliding children and I will heal your backslidings" (Je 3:22). So Isaiah speaks of the day in which "Jehovah bindeth up the breach of his people, and healeth the stroke of their wound" (Is 30:26). He predicts the coming of One upon whom the Spirit of Jehovah God will rest in order, among other things, to bind up the brokenhearted (Is 61:1). The will, and the power, and the longing are present in Jehovah to heal. The only obstacle in the way is man himself. The remedy is there--near at hand--as near as the tree at Marah's waters. "The word is very nigh unto thee, in thy mouth, and in thy heart," says Moses

(Deut 30:14), There is salvation for every sin, healing for every evil. The remedy only awaits acknowledgment or application. This, man has often been unwilling to do. A king of Judah smitten with a disease, evidently and appropriately because of a certain evil act, sought not to the Lord, but to the physicians (2Chr 16:12). It was because of sin that the remedy lay for him in Jehovah's hand alone, even though physicians may have been sufficient for the cure otherwise. For the hurt of his people, brought about by sin, Jeremiah asks: "Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of my people recovered?" (Jer 8:21, 22). The remedy was there--in Jehovah Himself--but they went on and on refusing it "till there was no remedy" (or healing) (2Chr 36:16). And centuries later the word of the Lord Jesus to His people was, "Ye will not come to me, that ye might have life" (Jn 5:40).


The Jehovah who heals in the Old Testament is the Jesus who heals in the New. The ministry of the Lord Jesus began with healing, In the synagogue at Nazareth, having returned in the power of the Spirit from His great temptation, He opened His public ministry by quoting Isaiah 61:1: "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised" (Luke 4:18). In Luke 4:23 we find Him saying to them: "Ye will surely say unto me this proverb, Physician, heal thyself: Whatsoever we have heard done in Capernaum, do also here in thy country." The reference was to acts of healing which the Lord Jesus had performed there. In the same chapter various acts of healing are recorded--the healing of fevers, the cleansing of leprosy, the casting out of demons, So He continued all through His ministry. They brought to Him all that were diseased. And He went about "teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people" (Matthew 4:23). These miracles of healing constantly amazed the people and He cited them as

proofs of His identity and mission. When John in prison doubts His identity, He sends back word: "Go and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them" (Matthew 11:4, 5). "The same works that I do bear witness of me, that the Father hath sent me," He said (John 5:36). But as with Jehovah of the Old, so with Jesus of the New Testament, physical healing was only incidental to His chief object, which was the healing of the souls of men. His opening words in the synagogue at Nazareth declared His mission to be to preach the Gospel, to preach deliverance, to set at liberty (Ed: Cf Jn 8:31, 32, 36 see related word studies on eleutheroo = set free, emancipate, set at liberty and eleutheria - freedom, liberty). His miracles of healing were proof of His identity and mission--His credentials. Healing men's bodies was a great and blessed work, indeed. Yet many of the sicknesses He healed were striking symptoms of that dark, dread disease which has its roots in the soul of men and not in the body-the disease of sin. How often He cast out demons! And what does demon-possession stand for but sin-possession? How often He healed the leper! And what is leprosy but a type of sin in its foulness and vileness. The Old Testament is clearest in its teaching of this truth. How often He said to those He healed, "Sin no more!" or "Thy sins he forgiven thee!" And He silences His carping critics and accusers with the words: "They that be whole need not a physician, but they that are sick" (Mt 9:12); and connecting the idea of sickness and healing with sin, He continues: "for I am not come to call the righteous, but sinners to repentance" (Mt 9:13). True, He went about healing bodies and doing good, but His invitation ever was: "Come unto me and I will give you rest"--"rest [or cure] unto your souls." (Mt 11:28, 29, 30) Then the Lord Jesus consummated His ministry by becoming that tree which made the bitter pools of human existence waters of life and healing and sweetness. The teaching of Marah is wonderfully fulfilled in Him. There they were taught the corruption and the bitterness of the purely natural waters which are only an aggravation of the soul's sickness and need. Only the tree of God's provision and choice could purify and sweeten and satisfy. To the woman at the well the Lord Jesus said: "Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall he in him a well of water springing up into everlasting life" (Jn 4:13, 14).

On a great feast day in the Temple at Jerusalem He cried: "If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water" (Jn 7:37, 38, ASV). The Lord Jesus is both the tree and the waters. "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness; by whose stripes ye were healed." He is the Well of salvation (Isa 12:3), the Water of life, sweet, saving and satisfying. In Him the tree of life and the river of life in Eden's garden are free and accessible once more to Adam's sons. This is the picture presented to us in the closing scene of the Book of Revelation: "And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations" (Rev 22:1, 2). The Word of Jehovah which He spoke by His messenger, the prophet Malachi, has found glorious fulfillment and awaits a yet more glorious fulfillment. "But unto you that fear my name shall the Sun of righteousness arise with healing in his wings" (Mal 4:2). What Jehovah was to Israel at Marah, so the Lord Jesus is to all who will receive and obey Him, the Great Physician. How sad, that, like Israel of old who refused Jehovah till there was no remedy, multitudes today have refused the healing sacrifice and ministry of Jehovah-Jesus! And along with many who call themselves by His name, they prefer other physicians and remedies to Him--culture, science, philosophy, social improvement--forgers of lies and physicians of no value, as Job calls them (Job 13:4). But praise God for the multitudes who have received Him, and applied His remedy, and have been made whole, and "take the water of life freely" (Rev 22:17). (from Nathan Stone's recommended book on the Names of God)

NO. 1664 DELIVERED ON LORDS-DAY MORNING, JUNE 11TH, 1882, BY C. H. SPURGEON AT THE METROPOLITAN TABERNACLE, NEWINGTON. I am the Lord that healeth thee.-Exodus 15:26. WE shall consider this passage in its connection, for I have no doubt that the miracle

at Marah was intended to be a very instructive illustration of the glorious title which is here claimed by the covenant God of Israel,- I am Jehovah-Rophi, the Lord that healeth thee. The illustration introduces the sermon of which this verse is the text. The healing of the bitter waters is the parable of which the line before us is the lesson. How different is the Lord to his foes and to his friends. His presence is light to Israel and darkness to Egypt. Egypt only knew Jehovah as the Lord that plagueth and destroyeth those who refuse to obey him. Is not this the Lords memorial in Egypt that he cut Rahab and wounded the dragon? He overthrew their armies at the Red Sea, and drowned their hosts beneath the waves; but to his own people, in themselves but very little superior to the Egyptians, God is not the terrible avenger consuming his adversaries, but Jehovah that healeth thee. Their mental and moral diseases were almost as great as those of the Egyptians whom the Lord cut off from before him, but he spared his chosen for his covenant sake. He bared the sword of justice against rebellious Pharaoh, and then he turned his tender, healing hand upon his own people, to exercise towards them the heavenly surgery of his grace. Israel knew him as the Lord that heals, and Egypt knew him as the Lord that smites. Let us adore the grace which makes so wide a difference, the sovereign grace which brings salvation unto Israel, and let us confess our own personal obligations to the mercy which has not dealt with us after our sins, nor rewarded us according to our iniquities. Again, how differently does God deal with his own people from what we should have expected. He is a God of surprises, he does things which we looked not for. God deals with us not according to our conception of his ways, but according to his own wisdom and prudence: for as the heavens are high above the earth so high are his thoughts above our thoughts. You would not have supposed that a people for whom God had given Egypt as a ransom would have been led into the wilderness of Shur; neither would you have guessed that a people so near to him that he cleft the sea and made them walk between two glassy walls dry shod, would have been left for three days without water. You naturally expect to see the chosen tribes brought right speedily into a condition of comfort; or, if there must be a journey ere they reach the hind that floweth with milk and honey, you look at once for the smitten rock and the flowing stream, the manna and the quails, and all things else which they can desire. How singular it seems that after having done such a great marvel for them the Lord should cause them to thirst beneath a burning sky, and that too when they were quite unprepared for it, being quite new to desert privations, having lived so long by the river of Egypt, where they drank of sweet water without stint. We read at other times, Thou, Lord, didst send a plenteous rain, whereby thou didst refresh thine inheritance when it was weary ; but here we meet with no showers: no brooks gushed forth below, and no rain dropped from above. Three days without water is a severe trial when the burning sand is below and the blazing sky is above. Yet the Lords people in some way or other are sure to be tried; theirs is no holiday parade, but a stern march by a way which flesh and blood would never have chosen. The Egyptians found enough water, and even too much of it, for they were drowned in the sea, but the well-beloved Israelites had no water at all. So is it with the wicked man; he often has enough of wealth, and too much of it, till he is drowned in sensual

delights and perishes in floods of prosperity. He has his portion in this life, and in that portion he is lost, like Pharaoh in the proud waters. Full often the Lords people are made to know the pinch of poverty; their lives are made wretched by sore bondage, and they faint for a morsel of bread: they drink from a bitter fountain, which fills their inward parts with gall and wormwood. They are afflicted very much, almost to the breaking of their hearts. One of them said, All the day long have I been plagued, and chastened every morning. They lie at the rich mans gate full of sores, while the ungodly man is clothed in scarlet, and fares sumptuously every day. This is Gods strange way of dealing with his own people. He himself hath said, As many as I love I rebuke and chasten. He scourgeth every son whom he receiveth. Thus he made his people know that the wilderness was not their rest, nor their home: for they could not even find such a common necessary as water wherewith to quench their thirst. He made them understand that the promised brooks that flowed with milk and honey were not in the wilderness, but must be found on the other side of Jordan, in the land which God had given to their fathers, and they must journey thither with weary feet. This is not your rest, was the lesson of their parched lips in the three days march. You know what teaching there is in all this, for your experience answers to it. Do not marvel, beloved, if with all your joy over your vanquished sin, which shall be seen by you no more for ever, you yet have to lament your present grievous want. The children of Israel cried, What shall we drink? This was a wretched sequel to Sing unto the Lord, for he hath triumphed gloriously. Have you never made the same descent? If you are in poverty you are, no doubt, tempted to put that trinity of questions, What shall we eat? What shall we drink? and wherewithal shall we be clothed? You are not the first to whom this temptation has happened. Do not marvel at all if up from the triumph of the Red Sea, with a song in your mouth and a timbrel in your hand, you ascend into the great and terrible wilderness, and enter upon the land of drought. This way lies Canaan, and this way you must go. Through much tribulation we must enter the kingdom, and therefore let us set our minds to it. By this grievous test the Lord was proving his people, and causing them to see what was in their hearts. They would have known no wilderness without if there had not been a wilderness within, neither had there been a drought of water for their mouths if the Lord had not seen a drought of grace in their souls. We are fine birds till our feathers are ruffled, and then what a poor figure we cut! We are just a mass of diseases and a bundle of disorders, and unless grace prevents we are the sure prey of death. O Lord, we pray to be proved, but we little know what it means! Let this suffice for an introduction, and then let our text come in with comfort to our hearts, I am the Lord that healeth thee. It was to illustrate this great name of God that the tribes were brought into so painful a condition; and indeed all the experience of a believer is meant to glorify God, that the believer himself may see more of God, and that the world outside may also behold the glory of the Lord. Therefore the Lord leadeth his people up and down in the wilderness, and therefore he makes them cry out because there is no water; all to make them behold his power, and his goodness, and his wisdom. Our lives are the canvas upon which the Lord paints his own character. We shall try this morning to set forth before you, by the help of the divine Spirit, this grand character of God, that he is the God that healeth us. First, we shall notice the

healing of our circumstances, dwelling upon that in order the better to set forth the greater fact, I am the Lord that healeth thee. Secondly, we shall remember the healing of our bodies which is here promised to obedient Israel, and we shall set forth that truth, in order to bring out our third point, which is the healing of our souls: I am the Lord that healeth thee,-not thy circumstances only, nor thy bodily diseases only, but thyself, thy soul, thy truest self; for there is the worst bitterness, there is the sorest disease, and there shall the grandest power of God be shown to thee, and to all who know thee. I. The Glorious Jehovah Shows His Healing Power Upon Our Circumstances. The fainting Israelites thought that when they came to Marah they should slake their thirst. Often enough the mirage had mocked them as it does all thirsty travelers: they thought that they saw before them flowing rivers and palm trees, but as they rushed forward they found nothing but sand, for the mirage was deluding them. At last, however, the waters of Marah were fairly within sight, and they were not a delusion: here was real water, and they were sure of it. No doubt they rushed forward helterskelter, each man eager to drink, and what must have been their disappointment when they found that they could not endure it. A thirsty man will drink almost anything, but this water was so bitter that it was impossible for them to receive it. I do not read that they had murmured all the three days of their thirsty march, but this disappointment was too much for them. The relief which seemed so near was snatched away: the cup was dashed from their lips, and they began to murmur against Moses, and so in truth against God. Here was the proof of their imperfection: they were impatient and unbelieving. Have we not too often fallen into the same sin? Brethren, let your conscience answer! When you have felt a sharp affliction, and it has continued long, and you have been wearied out with it, you have at length seen a prospect of escape, but that prospect has completely failed you. What woe is this! When the friend you so surely relied upon tells you that he can do nothing; when the physician upon whom you put such reliance informs you that his medicine has not touched the malady, when the last expedient that you could adopt to save yourself from bankruptcy, the last arrow in your quiver has missed the mark-how your spirit has sunk within you in dire despair! Then your heart has begun to wound itself, like the scorpion, with its own sting. You have felt as if you were utterly spent and ready for the grave. The last trial was too much for you, you could bear up no longer. Happy have you been if under such conditions you have not been left to give way to murmuring against God. These poor Israelites were in a very pitiable condition. There was the water before them, but its horrible flavour made them shrink from a second taste. Have you not experienced the same? You have obtained that which you thought would deliver you, but it has not availed you. You looked for light, and beheld darkness; for refreshment, and beheld an aggravated grief. The springs of earth are brackish until Jehovah heals them; they increase the thirst of the man who too eagerly drinks of them. Cursed is he that trusteth in man, and maketh flesh his arm. Now, dear friends, in answer to prayer God has often healed your bitter waters and made them sweet. I am about to appeal to your personal experience, you that are

truly pilgrims under the guidance of your heavenly Lord. Has it not been so with you? I should have no difficulty in refreshing your memories about Marah, for very likely its bitterness is in your mouth even now, and you cannot forget your sorrow. But just now I wish to refresh your memories about what came of that sorrow. Did not God deliver you? Did he not, when you cried to him, come to your rescue? I appeal to facts, which may be stubborn things, but they are also rich encouragements. Has not the Lord ofttimes made our bitter waters sweet by changing our circumstances altogether? When the poor in heart have been oppressed, God has taken away the oppressor, or else taken the heart away from the oppression. When you have been in great straits and could not see which way to steer, has not the Lord Jesus seemed to open before you a wider channel, or himself to steer your vessel through all the intricacies of the narrow river, and bring you where you would come? Have you not noticed in your lives that most remarkable changes have taken place at times when anguish took hold upon you? I can bear my witness, if you cannot, that the Lord has great healing power in the matter of our trials and griefs. He has changed my circumstances in providence, and in many ways altered the whole aspect of affairs. On other occasions the Lord has not removed the circumstances, and yet he has turned sorrow into joy, for he has put into them a new ingredient, which has acted as an antidote to the acrid flavour of your affliction. You were not allowed to leave the shop, but there came a fresh manager, who shielded you from persecution: you were not permitted to quit your business, but there came a wonderful improvement in your trade, and this reconciled you to the long hours. You were not made to he perfectly healthy, but you were helped to a medicine which much assuaged the sharpness of the pain; thus has your Marah been sweetened. Have you not found it so? The weight of your affliction was exceeding great, but the Lord found a counterpoise, and by placing a weight of holy joy in the other scale he lifted up your load, and its weight was virtually taken away. You have been at Marah, but even there you have been able to drink, for a something has been put into the waters of afflictive providence which has made them endurable. And where this has not been done the Lord has by a heavenly art made your bitter waters sweet by giving you more satisfaction with the divine will, more submission, more acquiescence in what the Lord has ordained. After all, this is the most effectual remedy. If I cannot bring my circumstances to my mind, yet if God helps me to bring my mind to my circumstances the matter is made right. There is a degree of sweetness about pain, and poverty, and shame when once you feel, The loving Lord ordained all this for me: my tribulation is of his appointing. Then the soul, feeling that the affliction comes from a Fathers hand, accepts it, and kicks against the pricks no longer. Surely, then, the bitterness of life or of death will be past when the mind is subdued to the Eternal will. These people said, What shall we drink? and they would have concluded that Moses was mocking them if he had answered, You shall drink the bitter water. They would have said, We cannot bear it; we remember the sweet water of the Nile; and we cannot endure this nauseous stuff. But Moses would have said, Yes, you will drink that, and nothing else but that, and it will become to you all that you want. Even so, beloved, you may have quarreled with your circumstances, and said, I must have a change; I cannot longer bear this

trial. Has not the Lord of his grace changed your mind, and so influenced your will that you. have really found comfort in that which was uncomfortable, and content in that which made you discontented? Have you never said when under tribulation, I could not have believed it: I am perfectly happy under my trial, and yet when I looked forward to it I dreaded it beyond measure. I said it would be the death of me, but now I find that by these things men live, and in all this is the life of my spirit. We exclaim with Jacob, All these things are against me, but the Lord gives us more grace, and we see that all things work together for good, and we bless the Lord for his afflicting hand. So you see the Lord Jehovah heals our bitter waters, and makes our circumstances endurable to our sanctified minds. Brethren, all this which you have experienced should be to you a proof of Gods power to make everything that is bitter sweet. The depravity of your nature will yet yield to the operations of his grace: the corruptions that are within you will yet be subdued, and you shall enter into the fullest communion with God in Christ Jesus. I know you shall, because the Lord is unchangeable in power, and what he has done in one direction he can and will do in another. Your circumstances were so terrible, and yet God helped you; and now your sins, your inbred sins, which are so dreadful, he will help you against them, and give you power over them. You shall overcome the power of evil: by his grace you shall be sanctified, and you shall manifest the sweetness of holiness instead of the bitterness of self. Cannot you believe it? Does not Gods power exhibited in providence around you prove that he has power enough to do great things within you by his grace? Moreover, should not this healing of your circumstances be to you a pledge that God will heal you as to your inner spirit? He that brought you through the sea and drowned your enemies will also drown your sins, till you shall sing, The depths have covered them: there is not one of them left. He that turned your Marah into sweetness will yet turn all your sense of sin into a sense of pardon: all the bitterness of your regret and the sharpness of your repentance shall yet be turned into the joy of faith, and you shall be full of delight in the perfect reconciliation which comes by the precious blood of Christ. Sustaining providences are to the saints sure pledges of grace. The sweetened water is a picture of a sweetened nature: I had almost said it is a type of it. God binds himself by the gracious deliverances of his providence to give you equal deliverances of grace. It is joyous to say, He is the Lord that healed my circumstances, but how much better to sing of his name as The Lord that healeth thee. Do not be contented till you reach to that; but do be confident that he who healed Marah will heal you; he that has helped you to rejoice in him in all your times of trouble will sustain you in all your struggles with sin, till you shall more sweetly and more loudly praise his blessed name. II. Let us now proceed a step further. As we have spoken of Gods healing our circumstances, so now we have to think of The Lords Healing Our Bodies. Why are diseases and pains left in the bodies of Gods people? Our bodies are redeemed, for Christ has redeemed our entire manhood, but if Christ be in us the body is still dead because of sin, even though the spirit is alive because of righteousness. It is not till the resurrection that we shall enjoy the full result of the

redemption of the body. Resurrection will accomplish for our bodies what regeneration has done for our souls. We were born again. Ay, but that divine work was exercised only upon our spiritual nature; our bodies were not born again: hence they still abide under the liability of disease, decay, and death, though even these evils have been turned into blessings. This frail, sensitive, and earthly frame, which Paul calls this vile body, grows weary and worn, and by-and-by it will fade away and die, unless the Lord shall come; and even if he should come this feeble fabric must be totally changed, for flesh and blood as they now are cannot inherit the kingdom of God, neither can corruption dwell with incorruption. Even unto this day the body is under death because of sin, and is left so on purpose to remind us of the effects of sin, that we may feel within ourselves what sin has done, and may the better guess at what sin would have done if we had remained under it, for the pains of hell would have been ours for ever. These griefs of body are meant, I say, to make us recollect what we owe to the redemption of our Lord Jesus, and so to keep us humble and grateful. Aches and pains are also sent to keep us on the wing for heaven, even as thorns in the nest drive the bird from its sloth. They make us long for the land where the inhabitant shall no more say, I am sick. Yet the Lord does heal our bodies. First he heals them by preventing sickness. A prevention is better than cure. The text says, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee. It is concerning this selfsame healing Lord that we read, Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked. Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling. Do we sufficiently praise God for guarding us from disease? I am afraid that his preserving care is often forgotten. Men will go thirty or forty years almost without an illness, and forget the Lord in consequence. That which should secure gratitude creates indifference. When we have been ill we come up to the house of the Lord and desire to return thanks because of our recovery; ought we not to give thanks when we are not ill, and do not need to be recovered? Should it not be to you healthy folk a daily cause of gratitude to God that he keeps away those pains which would keep you awake all night, and wards off those sicknesses which would cause your beauty to consume away like the moth? But we see this healing hand of the Lord more conspicuously when, like Hezekiah we have been sick, and have been restored. Sometimes we lie helpless and hopeless like dust ready to return to its fellow dust; we are incapable of exertion, and ready to be dissolved. Then if the Lord renews our youth and takes away our sickness, we do praise his name; and so we ought, for it is not the doctor, it is not the medicine,-these are but the outward means; it is the Lord who is the true Physician, and unto Jehovah-Rophi be the praise. I am the Lord that healeth thee. Let those of us that have been laid aside, and have been again allowed to walk abroad, lift up our hearts and our voices in thanksgiving to the Lord who forgiveth all our iniquities, who

healeth all our diseases. According to the analogy of the healing of Marah, the Lord does this by means: for he cast a tree into the water. Those who will use no medicine whatever certainly have no Scriptural warrant for their conduct. Even where cures are given to faith, yet the Apostle says, Is any sick? Let him send for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. The anointing with oil was the proper medicine of the day, and possibly a great deal better medicine than some of the drugs which are used nowadays. To the use of this anointing the promise is given, and the prayer of faith shall raise the sick. Hezekiah was miraculously healed, but the Lord said, take a lump of figs, and lay it upon the sore. God could have spoken a word and turned Marah sweet, but he did not choose to do so: he would exercise the faith and obedience of his people by bidding them cast a tree into the waters. The use of means is not to hinder faith, but to try it. Still, it is the Lord who works the cure, and this is the point which is so often forgotten. Oh, come let us sing unto Jehovah who hath said,- I am the Lord that healeth thee. Do not attribute to secondary means that which ought to be ascribed to God alone. His fresh air, and warm sun, or bracing wind and refreshing showers do more for our healing than we dream of, or if medicine be used, it is he who gives virtue to the drugs, and so by his own Almighty hand works out our cure. As one who has felt his restoring hand, I will personally sing unto him who is the health of my countenance and my God. Note this, that in every healing of which we are the subjects we have a pledge of the resurrection. Every time a man who is near the gates of death rises up again he enjoys a kind of rehearsal of that grand rising when from beds of dust and silent clay the perfect saints shall rise at the trump of the archangel and the voice of God. We ought to gather from our restorations from serious and perilous sickness a proof that the God who brings us back from the gates of the grave can also bring us back from the grave itself whenever it shall be his time to do so. This should also be a yet further proof to us that if he can heal our bodies the Lord can heal our souls. If this poor worms meat, which so readily decays, can be revived, so can the soul which is united to Christ and quickened with his life; and if the Almighty Lord can cast out evils from this poor dust and ashes, which must ultimately be dissolved, much more can he cast out all manner of evils from that immaterial spirit which is yet to shine in the brightness of the glory of God. Wherefore both from his healing your woes and from his healing your bodies, gather power to believe in the fact that he will heal your mental, moral, and spiritual diseases, and already lift up your hearts with joy as you sing of Jehovah-Rophi, The Lord that healeth THEE. Sinners of old thou didst receive, With comfortable words and kind, Their sorrows cheer, their wants relieve, Heal the diseased, and cure the blind, And art thou not the Savior still, In every place and age the same? Hast thou forgot thy gracious skill,

Or lost the virtue of thy name? Faith in thy changeless name I have; The good, the kind Physician, thou Art able now our souls to save, Art willing to restore them now. Though eighteen hundred years are past Since thou didst in the flesh appear, Thy tender mercies ever last; And still thy healing power is here! Wouldst thou the bodys health restore, And not regard the sin-sick soul? The sin-sick soul thou lovst much more, And surely thou shalt make it whole. The healing of Marah and the healing of the body are placed before the text, and they shed a light upon it. They place this name of the Lord in a golden frame, and cause us to look upon it with the greater interest. III. Now we come to The Healing Of Our Souls. The Lord our God will heal our spirits, and he will do it in somewhat the same manner as that in which he healed Marah. How was that? First, he made the people know how bitter Marah was. There was no healing for that water till they had tasted it, and discovered that it was too brackish to be endured; but after they knew its bitterness then the Lord made it sweet to them. So is it with your sin, my brother. It must become more and more bitter to you. You will have to cry out, O wretched man that I am, who shall deliver me? You will have to feel that you cannot live upon anything that is within yourself. The creature must be made distasteful to you, and all trusts that come of it; for Gods way is first to kill, and then to make alive; first to wound, and then to heal. He begins by making Marah to be Marah, and afterwards he makes it sweet. What next? The next thing was there was prayer offered. I do not know whether any of the people possessed faith in God, but if so they had a prayerless faith, and God does not work in answer to prayerless faith. Oh, says one, I am perfectly sanctified. How do you know? Because I believe I am. That will never do. Is a man rich because he believes he is? Will sickness vanish if I believe myself to be well? Some even think it useless to pray because they feel sure of having the blessing. That putting aside of prayer is a dangerous piece of business altogether. If there is not the cry to God for the blessing, ay, and the daily cry for keeping and for sanctification, the mercy will not come. Again, I say, healing comes not to a prayerless faith. You may believe what you like, but God will only hear you when you pray. Faith must pour itself out in prayer before the blessing will be poured into the soul. Moses cried, and he obtained the blessing: the people did not cry, and they would have been in an evil case had it not been for Moses. We must come to crying and praying before we shall receive sanctification, which is the making whole of our spirits.

Marah became sweet through the introduction of something outside of itself-a tree, I know not of what kind. The rabbis say that it was a bitter tree, and naturally tended to make the water more bitter still. However that may be, I cannot imagine any tree in all the world, bitter or sweet, which could have power to sweeten such a quantity of water as must have been at Marah. The transaction was miraculous, and the tree was used merely as the instrument, and no further. But I do know a tree which, if put into the soul, will sweeten all its thoughts and desires: and Jesus knew that tree, that tree whereon he died and shed his blood as a victim for our sin. If the merit of the cross be imputed to us, and the spirit of the cross be introduced into our nature; if we trust the Lord Jesus, and rest upon him; ay, if we become cross-bearers, and our soul is crucified to the world, then we shall find a marvellous change of our entire nature. Whereas we were full of vice, the Crucified One will make us full of virtue; and whereas we were bitter towards God, we shall be sweet to him, and even Christ will be refreshed as he drinks of our love, as he drinks of our trust, as he drinks of our joy in him. Where all was acrid, sharp, and poisonous, everything shall become pure, delicious, and refreshing. We must first experience a sense of bitterness, then cry out to the Lord in prayer, and then yield an obedient faith which puts the unlikely tree into the stream, and then the divine power shall be put forth upon us by him who saith, I am the Lord that healeth thee. The inner healing is set forth as in a picture in the sweetening of the bitter pools of Marah. I know I am right in saying so, because we are told of Moses, There he made for them a statute and an ordinance, and there he proved them. Again the task of turning Marah sweet was a very difficult one. No human power could have achieved it: and even so the task of changing our nature is not only difficult, but impossible to us. We must be born again, not of the will of man, nor of blood, nor of the will of the flesh, but of God. There was no turning Marah sweet by any means within the reach of Moses or the myriads that came up with him out of Egypt. This wonder must come from Jehovahs hand. So is the change of our nature a thing beyond all human might. Who can make his own heart clean? God must work this marvel. We must be born again from above, or else we shall remain in the gall of bitterness even unto the end. But yet the work was very easy to God. How simple a thing it was just to take a tree and cast it into the bitter water and find it sweet at once. Even so it is an easy thing to God to make us a new heart and a right spirit, and so to incline us to everything that is right and good. What a blessing is this! If I had to make myself holy I must despair; and if I had to make myself perfect and keep myself so it would never be done; but the Lord Jehovah can do it, and has already begun to do it. Things which I once hated I now love: all things have become new. Simple faith in Jesus Christ, the putting of the cross into the stream, does it all, and does it at once, too, and does it so effectually that there is no return of the bitterness, but the heart remains sweet and pure before the living God. The task was completely accomplished. The people came and drank of Marah just as freely as they afterwards drank of Elim or of the water that leaped from the smitten rock. So God can and will complete in us the change of our nature. Paul saith, I am persuaded that he that hath begun a good work in you will perfect it until the day of Christ. The Lord has not begun to sweeten us a little with the intent of

leaving us in a half healed condition, but he will continue the process till we are without trace of defilement, made pure and right in his sight. This work is one which greatly glorifies God. If the change of Marahs water made the people praise God, much more will the change of nature make us adore him for ever and ever. We are going to be exalted, brethren, by-and-by, to the highest place in the universe next to God. Man, poor, sinful man, is to be so changed as to be able to stand side by side with Christ, who has for that very purpose taken upon himself human nature. We are to be above the angels. The highest seraphim shall be less privileged than the heirs of salvation. Now, the tendency to pride would be very strong upon us, only that we shall always recollect what we used to be, and what power it was that has made us what we are. This will make it safe for God to glorify his people. There will be no fear of our sullying Gods honor, or setting ourselves up in opposition to him, as did Lucifer of old. It shall never be said of any spirit washed in the precious blood of Jesus, How art thou fallen from heaven, O son of the morning! for the process through which we shall pass in turning our bitterness to sweetness will fill us with perpetual adoration, and with constant reverence of the unspeakably mighty grace of God. Will it not be so, brethren? Do not your impulses even now lead you to feel that, when you gain your promised crowns, the first thing you will joyfully do will be to cast them at the feet of Jesus, and say, Not unto us, not unto us, but unto thy name be glory for ever and ever. That sweetened Marah was all of God; our renewed nature shall be all of God. We shall not be able to take the slightest particle of credit to ourselves, nor shall we wish to do so. Brethren, the Lord will do it; he will be sure to do it because it will glorify his name. Let us draw comfort from this fact: there will be no interfering with the Lord by a rival claimant to honor, no idolatry in us taking away part of his praises; therefore he will do it, and change our bitterness into perfect sweetness. Blessed be his name, he can do it: nothing will baffle the skill of the Lord that healeth thee. Whenever I am cast down under a sense of corruption, I always like to get a hold of this divine name, The Lord that healeth thee. Thanks be to God who giveth us the victory through our Lord Jesus Christ. Faithful is he that hath called you, who also will do it, says the Apostle. He has not undertaken what he will fail to perform. Jehovah that made heaven and earth has undertaken to make us perfect, and effectually to heal us: therefore let us be confident that it will assuredly be accomplished, and we shall be presented without spot before God. He who healeth us is a God so glorious that he will certainly perform the work. There is none like unto the Omnipotent One! He is able to subdue all things unto himself. His wisdom, power, and grace can so work upon us that where sin abounded grace shall much more abound. Thou canst oercome this heart of mine; Thou wilt victorious prove; For everlasting strength is thine, And everlasting love. Thy powerful Spirit shall subdue Unconquerable sin; Cleanse this foul heart, and make it new, And write thy law within.

He is a God who loves us so, and makes us so precious in his sight, that he gave Egypt for our ransom, Ethiopia and Seba for us. A God so loving will surely perfect that which concerneth us. Moreover, a God so fond of purity, a God who hates sin so intensely, and who loves righteousness so fervently will surely cleanse the blood of his own children. He must and will make his own family pure. This people have I formed for myself: they shall show forth my praise. The devil cannot hinder that decree. They shall, says God, and they shall, too, whatever shall stand in their way. They must and they shall show forth Gods praise. Now, as you have believed in God for your justification and found it in Christ, so believe in God for your sanctification, that he will work in you to will and to do according to his good pleasure; that he will exterminate in you the very roots of sin; that he will make you like himself, without taint or speck, and that, as surely as you are trusting in Christ, you shall be whiter than snow, pure as the infinite Jehovah, and you shall stand with his Firstborn, accepted in the Beloved. My soul seems to grasp this, and to hold it all the more firmly because the Lord has turned my bitter circumstances into sweetness, and he has healed the sickness of my body. Because of these former mercies I know that he will heal the sickness of my spirit, and I shall be whole, that is to say holy, without spot or trace of sin, and so shall I be for ever with the Lord. Wherefore comfort one another with these words. Brethren, if the Lord has taken you into his hospital and healed you, do not forget other sick folk. Freely ye have received, freely give. Give to-day to the hospitals in which so many of the poor are cared for and succored. Do it for Jesus sake, and may the Lord accept your offerings.

Notes on Application of the truth in Exodus 15

by Bob Deffinbaugh From Exodus: The Birth of a Nation: Lesson 8: The Song of the Sea: "While this chapter appears to have two very distinct accounts, there is good reason for the fact that Moses has placed them side by side. The Song of the Sea and the bitter waters of Marah are contrasting accounts, but accounts which have a direct relationship to each other. Two observations are crucial to our understanding the relationship between the praises of Israel in the Song of the Sea (Ex 15:1-21) and the protests of Israel at Marah (Ex 15:22, 23, 24, 25, 26). (1) The Israelites failed to see the relationship between the affirmation of their faith in their worship (Ex 15:1-21) and the application of their faith in their daily walk (Ex 15:22-26). Israel had just proclaimed her faith in God as her warrior (Ex15:3), but she was unable to trust in God as her "Waterer" (Ex 15:22, 23, 24, 25, 26). That God could handle a problem with the water at Marah should not come as any surprise. After all, God had delivered Israel and destroyed the Egyptians by

means of His control of the water in the Red Sea. The winds (which the song describes as coming from the breath of God, v8,10) caused the waters to part. God was able to make the waters congeal, so that there were walls of water on both sides of the Israelites (cf. Ex 15:8). God caused the waters to close in upon the Egyptian army, drowning them all. If God could deal with the waters of the Red Sea, surely He could be trusted to deal with the waters of Marah. Israel should have been able to apply the faith she affirmed in the Song of the Sea to her dilemma at the waters of Marah, but she did not. Lest we become unnecessarily perturbed at the Israelites for their lack of faith, and become a little proud of ourselves, let me suggest that the problem which Israel illustrates is also one of the greatest problems of Christians in every age, including our own. We often fail to apply our faith in God, resulting from one event, to another event which is virtually identical. For example, the feeding of the 5,000 (Mk 6:30-44) should have taught the disciples to trust in the Lord Jesus to feed the multitudes, and yet shortly after this great miracle, the disciples failed to apply their faith to the matter of feeding the 4,000 (Mk 8:1-10). When we gather to worship God, we do not sing the Song of the Sea but we do sing many hymns and choruses which express our faith in God. We sing, Great Is Thy Faithfulness, and then go our ways fretting and worrying about the petty details of our lives, as though God was not faithful at all. We sing, It Is Well With My Soul, but when some little irritation comes along, our faith flounders. We sing, O, for a Thousand Tongues, and then, when someone makes fun of our faith, we are tongue-tied and cannot find any words to say concerning our faith. The point is simply this. It is a great deal easier to affirm our faith in public worship than it is to apply our faith in our daily walk.* Here is the real crunch. Here is where the rubber meets the road. It is not that we need to worship less, it is that we must apply in our daily walk those truths which we affirm in our worship. Just as God led the Israelites to the waters of Marah, so He leads us in such a way as to give us ample opportunity to apply our faith, or at least to reveal our lack of faith. One of the contributing factors to our failure to apply our faith in our daily walk is that we tend to create false distinctions between those areas which are sacred (church, public worship) and those which are secular (work, daily living). The result is that we think of our faith as relevant to our devotional activities, but not to our daily activities. It is my contention that God distinguishes between those matters which are holy and those which are profane, but not between those matters which are sacred and those which are secular. A more careful look at the Law of Moses will reveal that Israels faith was to govern and guide them in the minute details of their (secular) lives. (2) Not only did Israel fail to apply their faith to their situation at Marah, they failed to even see the problem as being spiritual. In the text we read that the Israelites protested against Moses, not against God (v24). They demanded that Moses produce water for them, they did not cry to God for water. It is my contention that they did not see their circumstances as demanding a spiritual solution, but only

as demanding a secular solution. At least when the Israelites were trapped between the Egyptian army and the Red Sea they cried out to God for help (before they began to grumble against Moses, cf. Ex 14:10, 11, 12). Here, at Marah, they immediately confronted Moses, and ignored God altogether. Ironically, the Israelites forgot that the pillar of cloud was still guiding them (cf. Ex 13:21, 22), and that God Himself was present with them in the cloud. If they were wrongly led, God led them wrongly by the cloud.* Imagine the protests of the Israelites, while the cloud hovered over the waters of Marah. The Israelites failed to understand that if God promised to bring them safely out of Egypt and into the land of Canaan, any obstacle which would hinder or prevent them was one with which God was concerned, and which He could overcome. They failed to see bitter water as a matter about which God would be concerned, but He was concerned because water was necessary to preserve His people. At the Red Sea, Israel should have learned that God was able to overcome any obstacle* (such as the Red Sea, which He parted) or any opponent* (such as the Egyptians, which He drowned in the Red Seathe obstacle). Thus, while the Israelites sang that God was going to overcome their opponents (the Canaanites), they did not grasp the fact that He would also overcome all the obstacles to their entrance into Canaan (such as the bitter waters of Marah). How often we fall into the very same trap.* We view God as being concerned only with the big problems of life, those which appear to be spiritual. But anything which hinders our growth, our sanctification, or our ability to do what He has purposed is a matter about which He is concerned, and which He is able to overcome. Frequently, when we encounter a problem in our lives, we do not even consider that it is something about which God is intimately concerned. We immediately begin to turn to secular solutions, without seeking Gods solution. One reason why we fail to view our problems as an occasion for faith is that we have become accustomed to living by scientific principles rather than spiritual principles. The scientific method is a good methodfor matters of science. But it is incompatible when it comes to matters of faith. Here, the scientific method must be set aside (not scrapped, but set aside). Scientific principles are essential for scientific purposes. One does not, for example, design an airplane, load it full of people, and hope that it flies. It must pass a rigorous series of tests and be proven functional and reliable. The scientific method requires that every scientific fact be proven, being performed under controlled conditions, having hard empirical evidence, and being repeatable, time after time. In order for one to accept the account of the Red Sea on scientific grounds, the depth of the sea would have had to have been measured, the velocity of the winds calculated, and all other variables considered. In order to prove that this was something scientifically verifiable, the parting of the sea would have to be repeated time after time. And after being scientifically proven, one could only predict that the event would happen again if it were repeated under identical conditions. Any change in any variable would cause the scientist to question the possibility of

repeating the phenomenon under different conditions. The spiritual method is different.* The spiritual method observes what God has done, accepting the event on face value, governed and qualified by the divine revelation which accompanies the phenomenon. The spiritual method then views the event as a manifestation of the character of God.* On the basis of Gods character (as consistent with biblical descriptions of His character elsewhere), the Christian then looks at any future circumstance as an opportunity* for God to act in such a way as to achieve His purposes by overcoming both obstacles (like the Red Sea, or the hardness of mens hearts) and opponents (like Satan, the antichrist, or the armies of men who have been deceived and used by Satan) [Ed note: or even our indwelling sin nature, the old man or old Adam, the flesh]. Variations in conditions do not change the character of God, nor do they pose a problem to the God who is allpowerful. The reason why we fail to see many circumstances as occasions that require a spiritual solution (and therefore require faith as well) is because we are using the scientific method of reasoning*, rather than the spiritual method of reasoning*, which reasons according to Gods revealed will and in accordance with the character of God, as demonstrated in history. As we come to the conclusion of the message, let me attempt to apply this text to a current problem, which I shall call the charismatic problem. Many contemporary charismatics are inclined to think and to teach that life can and will be lived on the spiritual mountain tops. Thus, we should expect the Israelites to continually experience the euphoria and optimism of the Song of the Sea. Such is not the case, however. God did not allow the Israelites to stay by the sea, singing their glorious song. He did not keep them on the mountain. Instead, God led the Israelites into the desert, allowed them to be thirsty, and gave them bitter water. This adverse situation tested the faith and endurance of the Israelites, and provided the occasion for God to teach His people an important lesson. Expecting to live the Christian life on a continuous high is not only unrealistic, it is unbiblical. Thank God for the times of victory and elation, but do not expect things to stay this way forever. Now a word to my non-charismatic reader. While we often accuse our charismatic brethren of expecting the miraculous and the ecstatic to be the norm, we often have become content to expect that things will always happen according to natural laws and practices, so that we expect miracles not to happen. God is not obliged to work a miracle for our benefit, but He is able to do so, and He sometimes does do so. The Israelites saw the miraculous hand of God at work in their passing through the Red Sea, and they expected His hand to work mightily and miraculously as they entered into the land of Canaan to possess it. We, on the other hand, have convinced ourselves that we ought not expect the miraculous. The conversion of souls is a miracle. If we do not look for God to work in miraculous ways, we may as well stop witnessing and trying to evangelize the lost. The process of sanctification as well as the manifestation of the Spirit in the lives of the saints for ministry is a miracle, and we dare not seek to serve the Lord without asking for His

miraculous power to do so. Frankly, I do not know which is worsethinking miracles should be the rule, or thinking that miracles have been ruled outbut there must be a balance [Ed note: "Amen"!]. The exodus event is a manifestation of Gods miraculous might, employed to achieve His purposes and to fulfill His promises. The Israelites saw the miracle of God accomplished in the past as a guarantee of His intervention in the future. May God give us the faith to look for (but not demand) the miraculous in our lives, when it is required to accomplish the purposes and promises of God.* If you have not personally come to faith in the Lord Jesus Christ, then you have not experienced the miracle of being born again, of having your sins forgiven, your guilt removed, and of the joy of fellowship with God and the hope of heaven. It is only when you experience this miracle of conversion that you will look for the miraculous hand of God to work in your life in the future." * (Bolding added by me)


(Exposition and Commentary on Psalm 23)
Jehovah Roi - Part 1 Continued Jehovah Roi - Part 2




Who wrote Psalm 23? David but it is always intriguing to read liberal commentaries that still question the literal rendering in Hebrew & in the Greek Septuagint "A Psalm of David" When in his life did David write? One cannot be dogmatic but mention of valley of shadow of death & enemies recalls to mine those enemies like Saul (1Sa 18, etc) & Absalom who sought his life (2 Sa 15-17, see "The Darkest Days of Davids Life"). This would at least suggest that this song was written later in his life and not necessarily when he was a shepherd lad pasturing his flocks. He undoubtedly never forgot his "roots". What are David's "credentials"? As alluded to above David was a shepherd (cf 1Sa 16:11 "There remains yet the youngest, & behold, he is tending (shepherding) the sheep." cf also 1Sa 17:15,28, 2Sa 7:8) Did David understand the responsibility the shepherd had to defend his sheep? (see passage below) 1Sa 17:34-37 (explaining to Saul why he should be allowed to defend the" flock" of Israel from the "predator" Goliath) But David said to Saul, "Your servant was tending his father's sheep. When a lion or a bear came and took a lamb from the flock, I went out after him and attacked him & rescued it from his mouth & when he rose up against me, I seized him by his beard & struck him & killed him. Your servant has killed both the lion & the bear & this uncircumcised Philistine will be like one of them, since he has taunted the armies of the living God."

What is the impression of the "God of the Old Testament" in many people's mind? They picture a God Who is fearful, awesome, majestic & Who seems distant & often far removed from their personal life & their everyday trials & afflictions. The LORD (Jehovah) is my Shepherd (Roi). I shall not want (Ps 23:1) How does Psalm 23:1 correct this all too common misconception of a "distant" almost impersonal God in the Old Testament? David describes God not as "a" Shepherd or even "the" Shepherd but as "my" Shepherd, which pictures the personal, intimate concern God has for every aspect of the life of His "sheep". Yes, God is the "high & exalted One Who lives forever, Whose name is Holy" but He draws near to care for His "lowly" sheep. (see Is 57:15) Keep in mind that "shepherds" in the Oriental world were not the most respected profession & yet the One possessing all power & Who knows no limits, deigns to identify with a shepherd. Ken Hemphill adds: The Creator of the universe fashioned each of us distinctively and uniquely to be who we are, but His individual concern did not cease at the point of creation. As the Good Shepherd, He knows His sheep by name. This singular thought is so profound that it defies our comprehension. The personal pronouns in the 23rd Psalm create a unique picture of a shepherd who lives with his flock, serves as their guide,

The "Shepherd's" Name is Jehovah (click Names of God)"I Am" ("I Am your all in all. I Am all you will ever need" [Play & ponder the power & personal presence & concern of your Good Shepherd as you listen to "Do You Not Know/All in All] based in part on Is 40:28, 29) What practical difference does the liberating truth that He is my personal Shepherd make in my life? Will the Shepherd satisfy all of my "wants"? Asked another way, am I seeking to satisfy my "wants" rather than trusting in the Shepherd's perfect provision to supply all of my needs? How does Paul amplify this truth in (Php 4:13-note) "And my God will supply ALL your NEEDS according to His riches in glory in Christ Jesus."? (Click for illustration of the meaning of "according to") Clearly the Good Shepherd's "divine power has granted to us everything pertaining to life & godliness, through the true knowledge of Him Who called us by His own glory & excellence." (2Pe 1:3note) but this does not necessarily include all of our wants. Sometimes sheep try to drink or eat from unclean sources, but the shepherd impedes their partaking of these sources so that they won't become ill. Remember we "sheep" are dumb animals & we sometimes want things we don't need, some of which could ultimately prove very harmful to our [spiritual] life. Remember the maxim: Satiated with the Shepherd provision, we shall not be in want "for Jehovah Elohim is a sun & shield. Jehovah gives grace & glory. No good thing does He withhold from those who walk uprightly." (Ps 84:11, 10, 12, -Spurgeon devotional) Which "sheep" can confidently call Jehovah their personal Shepherd ("my shepherd")? Are we the sheep of

Devotional (1): Both devotionals on Isaiah 40:11 are worth reading: "Who is He of Whom such gracious words are spoken? He is THE GOOD SHEPHERD. Why doth He carry the lambs in His bosom? Because He hath a tender heart, and any weakness at once melts His heart. The sighs, the ignorance, the feebleness of the little ones of his flock draw forth His compassion. It is His office, as a faithful High Priest, to consider the weak. Besides, He purchased them with blood, they are His property: He must and will care for that which cost him so dear. Then He is responsible for each lamb, bound by covenant engagements not to lose one. Moreover, they are all a part of His glory and reward. But how may we understand the expression, "He will carry them"? Sometimes He carries them by not permitting them to endure much trial. Providence deals tenderly with them. Often they are "carried" by being filled with an unusual degree of love, so that they bear up and stand fast. Though their knowledge may not be deep, they have great sweetness in what they do know. Frequently He "carries" them by giving them a very simple faith, which takes the promise just as it stands, and believingly runs with every trouble straight to Jesus. The simplicity of their faith gives them an unusual degree of confidence, which carries them above the world. "He carries the lambs in His bosom." Here is boundless affection. Would He put them in His bosom if He did not love them much? Here is tender nearness: so near are they, that they could not possibly be nearer. Here is hallowed familiarity: there are precious lovepassages between Christ and his weak ones. Here is perfect safety: in His bosom who can hurt them? They must hurt the Shepherd first. Here is perfect rest and sweetest comfort. Surely we are not sufficiently sensible of the infinite tenderness of Jesus! (C H Spurgeon, Morning and Evening) ><>><>><> Devotional (2): Another devotional by Spurgeon on Isaiah 40:11: "Our good Shepherd has in His flock a variety of experiences, some are strong in the Lord, and others are weak in faith, but He is impartial in His care for all His sheep, and the weakest lamb is as dear to Him as the most advanced of the flock. Lambs are wont to lag behind, prone to wander, and apt to grow weary, but from all the danger of these infirmities the Shepherd protects them with His arm of power. He finds new-born souls, like young lambs, ready to perish-He nourishes them till life becomes vigorous; He finds weak minds ready to faint and die-He consoles them and renews their strength. All the little ones He gathers, for it is not the will of our heavenly Father that one of them should perish. What a quick eye He must have to see them all! What a tender heart to care for them all! What a far- reaching and potent arm, to gather them all! In His lifetime on earth He was a great gatherer of the weaker sort, and now that He dwells in heaven, His loving heart yearns towards the meek and contrite, the timid and feeble, the fearful and fainting here below. How gently did He gather me to Himself, to His truth, to His blood, to His love, to His church! With what effectual grace did He compel me to come to Himself! Since my first conversion, how frequently has He restored me from my wanderings, and once again folded

me within the circle of His everlasting arm! The best of all is, that He does it all himself personally, not delegating the task of love, but condescending Himself to rescue and preserve His most unworthy servant. How shall I love Him enough or serve Him worthily? I would fain make His name great unto the ends of the earth, but what can my feebleness do for Him? Great Shepherd, add to Thy mercies this one other, a heart to love Thee more truly as I ought." (C H Spurgeon, Morning and Evening) ><>><>><> Spurgeon on Isaiah 53:6 Here a confession of sin common to all the elect people of God. They have all fallen, and therefore, in common chorus, they all say, from the first who entered heaven to the last who shall enter there, "All we like sheep have gone astray." The confession, while thus unanimous, is also special and particular: "We have turned every one to his own way." There is a peculiar sinfulness about every one of the individuals; all are sinful, but each one with some special aggravation not found in his fellow. It is the mark of genuine repentance that while it naturally associates itself with other penitents, it also takes up a position of loneliness. "We have turned every one to his own way," is a confession that each man had sinned against light peculiar to himself, or sinned with an aggravation which he could not perceive in others. This confession is unreserved; there is not a word to detract from its force, nor a syllable by way of excuse. The confession is a giving up of all pleas of self-righteousness. It is the declaration of men who are consciously guilty-guilty with aggravations, guilty without excuse: they stand with their weapons of rebellion broken in pieces, and cry, "All we like sheep have gone astray; we have turned every one to his own way." Yet we hear no dolorous wailings attending this confession of sin; for the next sentence makes it almost a song. "The Lord hath laid on him the iniquity of us all." It is the most grievous sentence of the three, but it overflows with comfort. Strange is it that where misery was concentrated mercy reigned; where sorrow reached her climax weary souls find rest. The Saviour bruised is the healing of bruised hearts. See how the lowliest penitence gives place to assured confidence through simply gazing at Christ on the cross! (C H Spurgeon, Morning and Evening) ><>><>><> Spurgeon on Psalms 23:4 "I will fear no evil: for thou art with me." Behold, how independent of outward circumstances the Holy Ghost can make the Christian! What a bright light may shine within us when it is all dark without! How firm, how happy, how calm, how peaceful we may be, when the world shakes to and fro, and the pillars of the earth are removed! Even death itself, with all its terrible influences, has no power to suspend the music of a Christian's heart, but rather makes that music become more sweet, more clear, more heavenly, till the last kind act which death can do is to let the earthly strain melt into the heavenly chorus, the temporal joy into the eternal bliss! Let us have

confidence, then, in the blessed Spirit's power to comfort us. Dear reader, are you looking forward to poverty? Fear not; the divine Spirit can give you, in your want, a greater plenty than the rich have in their abundance. You know not what joys may be stored up for you in the cottage around which grace will plant the roses of content. Are you conscious of a growing failure of your bodily powers? Do you expect to suffer long nights of languishing and days of pain? O be not sad! That bed may become a throne to you. You little know how every pang that shoots through your body may be a refining fire to consume your dross-a beam of glory to light up the secret parts of your soul. Are the eyes growing dim? Jesus will be your light. Do the ears fail you? Jesus' name will be your soul's best music, and his person your dear delight. Socrates used to say, "Philosophers can be happy without music;" and Christians can be happier than philosophers when all outward causes of rejoicing are withdrawn. In thee, my God, my heart shall triumph, come what may of ills without! By thy power, O blessed Spirit, my heart shall be exceeding glad, though all things should fail me here below. (C H Spurgeon, Morning and Evening)

Part 2


Jehovah Roi - Part 1 Jehovah Roi - Part 1 Continued



Who is the Shepherd in Psalm 23? What was David's profession? Why? Psalm 23:1 (Spurgeon's note) A psalm of David. The LORD is my Shepherd, I shall not want. David depicting himself as a sheep who is totally dependent upon His personal ("my") Shepherd's provision, is saying that he has no lack, no need, no want, for everything he genuinely needs has been provided for by His Shepherd, Who is Jehovah, the selfexistent, self-sufficient God Who Himself needs nothing and thus is able to provide everything and anything His sheep need "pertaining to life and godliness" (see note 2 Peter 1:3).

What do we learn about the "Lamb" in Genesis 22? In Genesis 22:2 God instructs Abraham "Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering" As Abraham and Isaac were walking toward the mount, (7) "Isaac spoke to Abraham his father and said, "My father!" And he said, "Here I am, my son." And he said, "Behold, the fire and the wood, but where is the lamb for the burnt offering ?" "Abraham said, "God will provide (literally "see") for Himself the lamb for the burnt offering, my son." So the two of them walked on together. (8) Later as Abr