Question About God (1)
QUESTION ABOUT GOD
Is God real? How can I know for sure that God is real? (1)
We know that God is real because He has revealed Himself to us in three ways: in creation, in His Word, and in His Son, Jesus Christ.
The most basic proof of God's existence is simply what He has made. "For since the creation of the world God's invisible qualities"his eternal power and divine nature"have been clearly seen, being understood from what has been made, so that men are without excuse" (Romans 1:20). "The heavens declare the glory of God; the skies proclaim the work of his hands." (Psalm 19:1).
If I found a wristwatch in the middle of a field, I would not assume that it just "appeared" out of nowhere or that it had always existed. Based on the watch's design, I would assume it had a designer. But there is far greater design and precision in the world around us. Our measurement of time is not based on wristwatches, but on God's handiwork"the regular rotation of the earth (and the radioactive properties of the cesium-133 atom). The universe displays great design, and this argues for a Great Designer.
If I found an encoded message, I would seek out a cryptographer to help break the code. My assumption would be that there is an intelligent sender of the message, someone who created the code. How complex is the DNA "code" that we carry in every cell of our bodies? Does not the complexity and purpose of DNA argue for an Intelligent Writer of the code?
Not only has God made an intricate and finely tuned physical world; He has also instilled a sense of eternity in the heart of every person (Ecclesiastes 3:11). Mankind has an innate perception that there is more to life than meets the eye, that there is an existence higher than this earthly routine. Our sense of eternity manifests itself in at least two ways: law-making and worship.
Every civilization throughout history has valued certain moral laws, which are surprisingly similar from culture to culture. For example, the ideal of love is universally esteemed, while the act of lying is universally condemned. This common morality"this global understanding of right and wrong"points to a Supreme Moral Being who gave us such scruples.
In the same way, people all over the world, regardless of culture, have always cultivated a system of worship. The object of worship may vary, but the sense of a "higher power" is an undeniable part of being human. Our propensity to worship accords with the fact that God created us "in His own image" (Genesis 1:27).
God has also revealed Himself to us through His Word, the Bible. Throughout Scripture, the existence of God is treated as a self-evident fact (Genesis 1:1; Exodus 3:14). When Benjamin Franklin wrote his autobiography, he did not waste time trying to prove his own existence. Likewise, God does not spend much time proving His existence in His book. The life-changing nature of the Bible, its integrity, and the miracles which accompanied its writing should be enough to warrant a closer look.
The third way in which God revealed Himself is through His Son, Jesus Christ (John 14:6-11). "In the beginning was the Word: the Word was with God, and the Word was God. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth" (John 1:1,14; see also Colossians 2:9).
In Jesus' amazing life, He kept the entire Old Testament law perfectly and fulfilled the prophecies concerning the Messiah (Matthew 5:17). He performed countless acts of compassion and public miracles to authenticate His message and bear witness to His deity (John 21:24-25). Then, three days after His crucifixion, He rose from the dead, a fact affirmed by hundreds of eyewitnesses (1 Corinthians 15:6). The historical record abounds with "proof" of who Jesus is. As the Apostle Paul said, this thing "was not done in a corner" (Acts 26:26).
We realize that there will always be skeptics who have their own ideas concerning God and will read the evidence accordingly. And there will be some whom no amount of proof will convince (Psalm 14:1). It all comes down to faith (Hebrews 11:6).
Why is God a jealous God? (2)
It is important to understand how the word "jealous" is used. Its use in Exodus 20:5 to describe God is different from how it is used to describe the sin of jealousy (Galatians 5:20). When we use the word "jealous," we use it in the sense of being envious of someone who has something we do not have. A person might be jealous or envious of another person because he or she has a nice car or home (possessions). Or a person might be jealous or envious of another person because of some ability or skill that other person has (such as athletic ability). Another example would be that one person might be jealous or envious of another because of his or her beauty.
In Exodus 20:5, it is not that God is jealous or envious because someone has something He wants or needs. Exodus 20:4-5 says, "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God..." Notice that God is jealous when someone gives to another something that rightly belongs to Him.
In these verses, God is speaking of people making idols and bowing down and worshiping those idols instead of giving God the worship that belongs to Him alone. God is possessive of the worship and service that belong to Him. It is a sin (as God points out in this commandment) to worship or serve anything other than God. It is a sin when we desire, or we are envious, or we are jealous of someone because he has something that we do not have. It is a different use of the word "jealous" when God says He is jealous. What He is jealous of belongs to Him; worship and service belong to Him alone, and are to be given to Him alone.
Perhaps a practical example will help us understand the difference. If a husband sees another man flirting with his wife, he is right to be jealous, for only he has the right to flirt with his wife. This type of jealousy is not sinful. Rather, it is entirely appropriate. Being jealous for something that God declares to belong to you is good and appropriate. Jealousy is a sin when it is a desire for something that does not belong to you. Worship, praise, honor, and adoration belong to God alone, for only He is truly worthy of it. Therefore, God is rightly jealous when worship, praise, honor, or adoration is given to idols. This is precisely the jealousy the apostle Paul described in 2 Corinthians 11:2, "I am jealous for you with a godly jealousy..."
What is theology proper / Paterology? (3)
Theology proper is the study of God and His attributes. Theology proper focuses on God the Father. Paterology comes from two Greek words which mean "father" and "word" - which combine to mean "the study of the Father." Theology proper answers several important questions about God:
Does God exist? God exists and ultimately everyone knows that He exists. The very fact that some attempt so aggressively to disprove His existence is in fact an argument for His existence.
What are the attributes of God? In the words of the hymn writer, "immortal, invisible, God only wise"most blessed, most glorious, the Ancient of Days, Almighty, Victorious, thy great name we praise." Knowing God's attributes leads to glorifying and praising Him.
What does the Bible teach about the Trinity? Though we can understand some facts about the relationship of the different persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean it is not true or not based on the teachings of the Bible.
Is God sovereign, or do we have a free will? When we talk about free will, we are usually concerned with the matter of salvation. Few are interested in whether we have the free will to choose salad or steak for our dinner tonight. Rather, we are troubled over who exactly is in control of our eternal destiny.
Theology proper discusses God's omnipresence, omniscience, omnipotence, and eternality. It teaches us about who God is and what He does. Paterology focuses on how God the Father is distinct from God the Son and God the Holy Spirit. Only by knowing who God is and what He does can we properly relate to Him. Many people have unbiblical perceptions about God that affect how they understand Him. Some people see God as a brutal tyrant, with no love or grace. Other people see God as a loving friend, with no justice or anger. Both perceptions are equally incorrect. God is full of mercy, love, and grace - and at the same time righteous, holy, and just. God grants mercy and sends judgment. God punishes sin and forgives sin. God will grant believers entrance into Heaven and send unbelievers to Hell. Theology proper gives us a more complete understanding of who God is and what He does.
Romans 11:33 is perhaps a good summary verse for theology proper / Paterology: "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!"
Is God male or female? (4)
In examining Scripture, two facts become clear. First, God is a Spirit and does not possess human characteristics or limitations. Second, all the evidence contained in Scripture agrees that God revealed Himself to mankind in a male form. To begin, God's true nature needs to be understood. God is a Person, obviously, because God exhibits all the characteristics of personhood: God has a mind, a will, an intellect, and emotions. God communicates and He has relationships, and God's personal actions are evidenced throughout Scripture.
As John 4:24 states, "God is spirit, and his worshipers must worship in spirit and in truth." Since God is a spiritual being, He does not possess physical human characteristics. However, sometimes figurative language used in Scripture assigns human characteristics to God in order to make it possible for man to understand God. This assignment of human characteristics to describe God is called "anthropomorphism." Anthropomorphism is simply a means for God (a spiritual being) to communicate truth about His nature to humanity, physical beings. Since humanity is physical, we are limited in our understanding of those things beyond the physical realm; therefore, anthropomorphism in Scripture helps us to understand who God is.
Some of the difficulty comes in examining the fact that humanity is created in God's image. Genesis 1:26-27 says, "Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." So God created man in his own image, in the image of God he created him; male and female he created them."
Both man and woman are created in the image of God, in that they are greater than all the other creations as they, like God, have a mind, will, intellect, emotions, and moral capacity. Animals do not possess a moral capacity and do not possess an immaterial component like humanity does. The image of God is the spiritual component that humanity alone possesses. God created humanity to have a relationship with Him. Humanity is the only creation designed for that purpose.
That said, man and woman are only patterned after the image of God"they are not tiny "copies" of God. The fact that there are men and women does not require God to have male and female features. Remember, being made in the image of God has nothing to do with physical characteristics.
We know that God is a spiritual being and does not possess physical characteristics. This does not limit, however, how God may choose to reveal Himself to humanity. Scripture contains all the revelation God gave to humanity about Himself, and so it is the only objective source of information about God. In looking at what Scripture tells us, there are several observations of evidence about the form in which God revealed Himself to humanity.
Scripture contains approximately 170 references to God as the "Father." By necessity, one cannot be a father unless one is male. If God had chosen to be revealed to man in a female form, then the word "mother" would have occurred in these places, not "father." In the Old and New Testaments, masculine pronouns are used over and over again in reference to God.
Jesus Christ referred to God as the Father several times and in other cases used masculine pronouns in reference to God. In the Gospels alone, Christ uses the term "Father" in direct reference to God nearly 160 times. Of particular interest is Christ's statement in John 10:30: "I and the Father are one." Obviously, Jesus Christ came in the form of a human man to die on the cross as payment for the sins of the world. Like God the Father, Jesus was revealed to humanity in a male form. Scripture records numerous other instances where Christ utilized masculine nouns and pronouns in reference to God.
The New Testament Epistles (from Acts to Revelation) also contain nearly 900 verses where the word theos"a masculine noun in the Greek"is used in direct reference to God. In countless references to God in Scripture, there is clearly a consistent pattern of His being referred to with masculine titles, nouns, and pronouns. While God is not a man, He chose a masculine form in order to reveal Himself to humanity. Likewise, Jesus Christ, who is constantly referred to with masculine titles, nouns, and pronouns, took a male form while He walked on the earth. The prophets of the Old Testament and the apostles of the New Testament refer to both God and Jesus Christ with masculine names and titles. God chose to be revealed in this form in order for man to more easily grasp who He is. While God makes allowances in order to help us understand Him, it is important to not try to "force God into a box," so to speak, by placing limitations on Him that are not appropriate to His nature.
Is God cruel? (5)
There are atheists and agnostics who argue that the God who is presented in the Bible is cruel. For example, the online Skeptics Annotated Bible has an entire section devoted to biblical passages that, they claim, demonstrate that God is cruel. By labeling God as cruel, they are appealing to our human, moral sensibilities. The word cruelty is defined as "callous indifference to, or pleasure in, causing pain and suffering." The question before us now is, Is God cruel? To answer in the affirmative, we would have to allow that God either doesn't care about pain and suffering, or He actually enjoys watching His creatures suffer.
The atheists / agnostics who claim that God is cruel have a large burden of proof. They are not merely claiming to know about the actions of God; they are also claiming to sufficiently know the circumstances in which He performed those actions, as well as His motivations. Additionally, they are claiming to know the very mind of God, ascribing to Him the attitudes of indifference and/or sadistic pleasure necessary to define Him as cruel. Quite frankly, this is beyond the skeptics" ability to demonstrate"they can't possibly know the mind of God. ""For my thoughts are not your thoughts, neither are your ways my ways," declares the LORD. "As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts"" (Isaiah 55:8-9).
There is no doubt that God both allows and, at times, causes pain and suffering, but God's goodness cannot be impugned because He commits an act that appears cruel to us. While we can't claim to know His reasoning in every circumstance, we do know several reasons for actions that can appear to us to be cruel, especially if we don't know"or don't bother to find out"the circumstances:
1. To mete out just punishment - If a punishment is just, can it be said to be cruel? What critics usually do not understand is that God's love is not diminished when He brings punishment on people. God is able to bring judgment on an evil group of people in order to spare those who are devoted to Him. To allow evil and wrongdoing to go unpunished would indeed be cruel and would indicate a callousness toward the innocent. When God caused the Red Sea to close, drowning Pharaoh's entire army, He was punishing Pharaoh's rebellion against Him and preserving His chosen people from certain slaughter and annihilation (Exodus 14). Wrongdoing that does not result in punishment inevitably results in greater and greater wrongdoing, which benefits no one and is detrimental to the common good. Even when God told the Israelites to completely destroy the enemies of God, including women and children, He knew that to let them live would ensure the existence of future generations devoted to evil idolatrous practices"including in some cases child sacrifices on the altars of false gods.
2. To bring about a greater good- Pain and suffering that produce a greater good sometimes can be brought about by no other means. The Bible tells us that trials and difficulties produce stronger, better Christians, and we should "count it all joy" (James 1:2) when we encounter them. God brings these about for our benefit, in order to refine us like gold in the fire of affliction. The Apostle Paul saw his own suffering"beatings, stonings, shipwrecks, hunger, thirst, cold, imprisonments"as a means of ensuring that he would be ever conscious of his own weakness, would remember always that the power at work in him was from God, not himself, and would never be deluded into relying on his own power (2 Corinthians 1:8-10; 4:7-12). Against nonbelievers, God's justice is vindicated when He causes pain and suffering to them because they deserve it. He demonstrates His mercy to them by warning them repeatedly of the consequences of sin. When, through their own rebellion, they bring upon themselves calamity, this is just punishment, not cruelty. The fact that He lets rebels go on shaking their fists at Him as long as He does indicates His mercy and patience, not cruelty.
3. To glorify Himself - God is glorified by the exhibition of His attributes. We all agree that He looks pretty good to us when His love and mercy are on display, but since each and every attribute is holy and perfect, even the exhibition of His wrath and anger bring Him glory. And that is the ultimate goal"His glory, not ours. Our tiny, finite brains can't even adequately imagine Him, much less call Him into question.
All these are worthy, valid, noble causes for pain and suffering. Contrary to the claims of skeptics, there are good reasons for God's allowing evil and suffering in this world. We are privileged to know some of those reasons, but we do not always know why God allows evil and suffering. To trust God in spite of not knowing the reasons is not a blind leap of faith. Rather, we trust Him with the things we don't understand because we see His faithfulness in those actions which we do understand.
If we read the Bible carefully, rather than seeing God act out of cruelty, we see Him acting out of His love for us. For example, the book of Job is often pointed to as an example of God's sadistic actions against an innocent man. The book declares that Job was innocent of the suffering that came upon him, which appears to favor the claim of the atheist. But to claim that it proves God is sadistic betrays a very superficial understanding of the book of Job.
In the Near East during the time of the patriarchs, a common belief was that God always blessed the righteous and brought suffering on the unrighteous. The book of Job is a polemic against that theology. The story shows that man's view of God's justice needed to be modified. We need to understand that God is not limited to using suffering as a means of retribution. He also uses it to tear people away from the earthly things that so easily entice them. Additionally, Job brings people closer to understanding God's work of atonement on the cross. If mankind continued to think that God couldn't allow an innocent man to suffer, then we would have missed God's plan for redeeming the world. For God allowed the suffering of a perfectly innocent Man (Jesus Christ) in order to bring His own to salvation. So this book of Job ends up being an invaluable contribution to the history of redemption.
In summary, the skeptic must bear a very large burden of proof in claiming that God's actions are characterized by cruelty. In context, the biblical passages which appear to paint God as cruel actually do no such thing. In fact, with a proper understanding of the Scriptures, we see that God's actions are always motivated by, and consistent with, His holy and perfect character.
What is the key to truly knowing God? (6)
Within all of us there exists a strong desire to be known and to know others. More importantly, all people desire to know their Creator, even if they are not professed believers in God. Today we are bombarded with advertising that promises many ways to satisfy our cravings to know more, have more, be more. However, the empty promises that come from the world will never satisfy in the way that knowing God will satisfy. Jesus said, 'Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent' (John 17:3).
So, 'what is the key to truly knowing God?' First, it is imperative to understand that man, on his own, is incapable of truly knowing God because of man’s sinfulness. The Scriptures reveal to us that we are all sinful (Romans 3) and that we fall well short of the standard of holiness required to commune with God. We are also told that the consequence of our sin is death (Romans 6:23) and that we will perish eternally without God unless we accept and receive the promise of Jesus' sacrifice on the cross. So, in order to truly know God, we must first receive Him into our lives. 'As many as received Him, to them He gave the right to become children of God, even to those who believe in His name' (John 1:12). Nothing is of greater importance than understanding this truth when it comes to knowing God. Jesus makes it clear that He alone is the way to heaven and to a personal knowledge of God: 'I am the way, and the truth, and the life; no one comes to the Father, but through Me' (John 14:6).
There is no requirement to begin this journey besides accepting and receiving the promises mentioned above. Jesus came to breathe life into us by offering Himself as a sacrifice so our sins will not prevent us from knowing God. Once we have received this truth, we can begin the journey of knowing God in a personal way. One of the key ingredients in this journey is understanding that the Bible is God's Word and is His revelation of Himself, His promises, His will. The Bible is essentially a love letter written to us from a loving God who created us to know Him intimately. What better way to learn about our Creator than to immerse ourselves in His Word, revealed to us for this very reason? And it is important to continue this process throughout the entire journey. Paul writes to Timothy, 'But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work' (2 Timothy 3:14-16).
Finally, truly knowing God involves our commitment to obey what we read in the Scriptures. After all, we were created to do good works (Ephesians 2:10) in order to be part of God's plan of continuing to reveal Himself to the world. We carry the responsibility to live out the very faith that is required to know God. We are salt and light on this earth (Matthew 5:13-14), designed to bring God's flavor to the world and to serve as a shining light in the midst of darkness. Not only must we read and understand God's Word, we must apply it obediently and remain faithful (Hebrews 12:1-3). Jesus Himself placed the greatest importance on loving God with all we are and loving our neighbor as ourselves (Matthew 22). This command is impossible to keep without the commitment to reading and applying His truth revealed in His Word.
These are the keys to truly knowing God. Of course, our lives will involve much more, such as commitment to prayer, devotion, fellowship, and worship. But those can only follow making a decision to receive Jesus and His promises into our lives and accepting that we, on our own, cannot truly know God. Then our lives can be filled with God, and we can experience knowing Him intimately and personally.
What do LORD, GOD, Lord, God, etc., stand for in the Bible? Why are they used in place of God's name? (7)
It can be very confusing to understand how the different titles used for God are used in the Bible. Part of the problem is that different Bible translations use the terms somewhat differently. The primary reason for the use of LORD in place of God's Hebrew name is to follow the tradition of the Israelites in not pronouncing or spelling out God's name. So, when God's Hebrew name "YHWH" is used in the Old Testament, English translations usually use "LORD" in all caps or small caps. Also, since ancient Hebrew did not use vowels in its written form, it is not entirely clear how God's name should be spelled or pronounced. It could be Yahweh, or Jehovah, or Yehowah, or something else.
As stated above, when "LORD" in all caps or small caps occurs in the Old Testament, it is a replacement for an occurrence of God's Hebrew name "YHWH," also known as the Tetragrammaton. This is fairly consistent throughout all the different English translations of the Bible. When "Lord" occurs in the Old Testament, referring to God, it is usually a rendering of "Adonai," a name/title of God that emphasizes His lordship. LORD/YHWH and Lord/Adonai are by far the two most consistent renderings throughout all the different English Bible translations.
In the Old Testament, when "God" is used, it is usually a rendering of the general Hebrew word for God, "Elohim." When "LORD GOD" or "Lord GOD" occurs, it is usually a rendering of a dual name for God "Adonai YHWH." The Hebrew term "YHWH Sabaoth" is usually rendered "Lord of Hosts." The Hebrew term "YHWH Shaddai" is usually rendered "LORD Almighty." The Old Testament uses many different names and titles to refer to God, to emphasize certain aspects of His person and attributes. This can result in confusion in translation, but in the original Hebrew, it was done entirely in an effort to glorify and magnify God's name.
The usage of "Lord" and "God" in the New Testament is much less complicated. Almost universally, "God" is a translation of "theos," the general Greek word for deity. Also almost universally, "Lord" is a translation of "kurios," the general Greek word for a master. The key point in all of this is that whether we use His actual Hebrew name, or refer to Him as God, or Lord, or Lord God, we are to always show reverence to Him and His name.
Why did God love Jacob and hate Esau (Malachi 1:3; Romans 9:13)? (8)
Malachi 1:2-3 declares, “’I have loved you,’” says the LORD. But you ask, 'How have you loved us?' ‘Was not Esau Jacob's brother?’ the LORD says. ‘Yet I have loved Jacob, but Esau I have hated, and I have turned his mountains into a wasteland and left his inheritance to the desert jackals.’” Malachi 1:3 is quoted in Romans 9:10-13, “Not only that, but Rebekah's children had one and the same father, our father Isaac. Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: not by works but by him who calls—she was told, ‘The older will serve the younger.’ Just as it is written: ‘Jacob I loved, but Esau I hated.’” Why did God love Jacob and hate Esau? If God is love (1 John 4:8), how could He hate anyone?
When studying the Bible, it is critically important to always study the context of a particular Bible verse or passage. In these instances, the prophet Malachi and the apostle Paul are using the name “Esau” to refer to the Edomites, who were the descendants of Esau. Isaac and Rebekah had two sons, Esau and Jacob. God chose Jacob (whom He later renamed “Israel”) to be the father of His chosen people, the Israelites. God rejected Esau (who was also called “Edom”) and did not choose him to be the father of His chosen people. Esau and his descendants, the Edomites, were in many ways blessed by God (Genesis 33:9; Genesis chapter 36).
So, considering the context, God loving Jacob and hating Esau has nothing to do with the human emotions of love and hate. It has everything to do with God choosing one man and his descendants and rejecting another man and his descendants. God chose Abraham out of all the men in the world. The Bible very well could say, “Abraham I loved, and every other man I hated.” God chose Abraham’s son Isaac instead of Abraham’s son Ishmael. The Bible very well could say, “Isaac I loved, and Ishmael I hated.” Romans chapter 9 makes it abundantly clear that loving Jacob and hating Esau was entirely related to which of them God chose. Hundreds of years after Jacob and Esau had died, the Israelites and Edomites became bitter enemies. The Edomites often aided Israel’s enemies in attacks on Israel. Esau’s descendants brought God’s curse upon themselves. Genesis 27:29 tells Israel, “May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed.”
What is the Moral argument for the existence of God? (9)
The moral argument begins with the fact that all people recognize some moral code (that some things are right, and some things are wrong). Every time we argue over right and wrong, we appeal to a higher law that we assume everyone is aware of, holds to, and is not free to arbitrarily change. Right and wrong imply a higher standard or law, and law requires a lawgiver. Because the Moral Law transcends humanity, this universal law requires a universal lawgiver. This, it is argued, is God.
In support of the moral argument, we see that even the most remote tribes who have been cut off from the rest of civilization observe a moral code similar to everyone else's. Although differences certainly exist in civil matters, virtues like bravery and loyalty and vices like greed and cowardice are universal. If man were responsible for that code, it would differ as much as every other thing that man has invented. Further, it is not simply a record of what mankind does'rarely do people ever live up to their own moral code. Where, then, do we get these ideas of what should be done? Romans 2:14-15 says that the moral law (or conscience) comes from an ultimate lawgiver above man. If this is true, then we would expect to find exactly what we have observed. This lawgiver is God.
To put it negatively, atheism provides no basis for morality, no hope, and no meaning for life. While this does not disprove atheism by itself, if the logical outworking of a belief system fails to account for what we instinctively know to be true, it ought to be discarded. Without God there would be no objective basis for morality, no life, and no reason to live it. Yet all these things do exist, and so does God. Thus, the moral argument for the existence of God.
What are the different names of God, and what do they mean? (10)
Each of the many names of God describes a different aspect of His many-faceted character. Here are some of the better-known names of God in the Bible:
EL, ELOAH [el, el-oh-ah]: God 'mighty, strong, prominent' (Nehemiah 9:17; Psalm 139:19) – etymologically, El appears to mean “power” and “might” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of “might” remains.
ELOHIM [el-oh-heem]: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – the plural form of Eloah, which accommodates the doctrine of the Trinity. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1).
EL SHADDAI [el-shah-dahy]: “God Almighty,” “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5) – speaks to God’s ultimate power over all.
ADONAI [ˌædɒˈnaɪ; ah-daw-nahy]: “Lord” (Genesis 15:2; Judges 6:15) – used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men. In the Old Testament, YHWH is more often used in God’s dealings with His people, while Adonai is used more when He deals with the Gentiles.
YHWH / YAHWEH / JEHOVAH [yah-way / ji-hoh-veh]: “LORD” (Deuteronomy 6:4; Daniel 9:14) – strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai, “Lord.” The revelation of the name is given to Moses “I Am who I Am” (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:3).
YAHWEH-JIREH [yah-way-ji-reh]: 'The Lord Will Provide' (Genesis 22:14) – the name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac.
YAHWEH-RAPHA [yah-way-raw-faw]: 'The Lord Who Heals' (Exodus 15:26) – “I am Jehovah who heals you” both in body and soul. In body, by preserving from and curing diseases, and in soul, by pardoning iniquities.
YAHWEH-NISSI [yah-way-nee-see]: 'The Lord Our Banner' (Exodus 17:15), where banner is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17.
YAHWEH-M'KADDESH [yah-way-meh-kad-esh]: 'The Lord Who Sanctifies, Makes Holy' (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that He alone, not the law, can cleanse His people and make them holy.
YAHWEH-SHALOM [yah-way-shah-lohm]: 'The Lord Our Peace' (Judges 6:24) – the name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him.
YAHWEH-ELOHIM [yah-way-el-oh-him]: 'LORD God' (Genesis 2:4; Psalm 59:5) – a combination of God’s unique name YHWH and the generic “Lord,” signifying that He is the Lord of Lords.
YAHWEH-TSIDKENU [yah-way-tzid-kay-noo]: 'The Lord Our Righteousness” (Jeremiah 33:16) – As with YHWH-M’Kaddesh, it is God alone who provides righteousness to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that we might become the Righteousness of God in Him” (2 Corinthians 5:21).
YAHWEH-ROHI [yah-way-roh-hee]: 'The Lord Our Shepherd' (Psalm 23:1) – After David pondered his relationship as a shepherd to his sheep, he realized that was exactly the relationship God had with him, and so he declares, “Yahweh-Rohi is my Shepherd. I shall not want” (Psalm 23:1).
YAHWEH-SHAMMAH [yah-way-sham-mahw]: 'The Lord Is There” (Ezekiel 48:35) – the name ascribed to Jerusalem and the Temple there, indicating that the once-departed glory of the Lord (Ezekiel 8—11) had returned (Ezekiel 44:1-4).
YAHWEH-SABAOTH [yah-way-sah-bah-ohth]: 'The Lord of Hosts' (Isaiah 1:24; Psalm 46:7) – Hosts means “hordes,” both of angels and of men. He is Lord of the host of heaven and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that He is able to accomplish what He determines to do.
EL ELYON [el-el-yohn]: “Most High' (Deuteronomy 26:19) – derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. El Elyon denotes exaltation and speaks of absolute right to lordship.
EL ROI [el-roh-ee]: 'God of Seeing' (Genesis 16:13) – the name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1-14). When Hagar met the Angel of the Lord, she realized she had seen God Himself in a theophany. She also realized that El Roi saw her in her distress and testified that He is a God who lives and sees all.
EL-OLAM [el-oh-lahm]: 'Everlasting God' (Psalm 90:1-3) – God’s nature is without beginning or end, free from all constraints of time, and He contains within Himself the very cause of time itself. “From everlasting to everlasting, You are God.”
EL-GIBHOR [el-ghee-bohr]: “Mighty God” (Isaiah 9:6) – the name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15).
Is God real? How can I know for sure that God is real? (1)
We know that God is real because He has revealed Himself to us in three ways: in creation, in His Word, and in His Son, Jesus Christ.
The most basic proof of God's existence is simply what He has made. "For since the creation of the world God's invisible qualities"his eternal power and divine nature"have been clearly seen, being understood from what has been made, so that men are without excuse" (Romans 1:20). "The heavens declare the glory of God; the skies proclaim the work of his hands." (Psalm 19:1).
If I found a wristwatch in the middle of a field, I would not assume that it just "appeared" out of nowhere or that it had always existed. Based on the watch's design, I would assume it had a designer. But there is far greater design and precision in the world around us. Our measurement of time is not based on wristwatches, but on God's handiwork"the regular rotation of the earth (and the radioactive properties of the cesium-133 atom). The universe displays great design, and this argues for a Great Designer.
If I found an encoded message, I would seek out a cryptographer to help break the code. My assumption would be that there is an intelligent sender of the message, someone who created the code. How complex is the DNA "code" that we carry in every cell of our bodies? Does not the complexity and purpose of DNA argue for an Intelligent Writer of the code?
Not only has God made an intricate and finely tuned physical world; He has also instilled a sense of eternity in the heart of every person (Ecclesiastes 3:11). Mankind has an innate perception that there is more to life than meets the eye, that there is an existence higher than this earthly routine. Our sense of eternity manifests itself in at least two ways: law-making and worship.
Every civilization throughout history has valued certain moral laws, which are surprisingly similar from culture to culture. For example, the ideal of love is universally esteemed, while the act of lying is universally condemned. This common morality"this global understanding of right and wrong"points to a Supreme Moral Being who gave us such scruples.
In the same way, people all over the world, regardless of culture, have always cultivated a system of worship. The object of worship may vary, but the sense of a "higher power" is an undeniable part of being human. Our propensity to worship accords with the fact that God created us "in His own image" (Genesis 1:27).
God has also revealed Himself to us through His Word, the Bible. Throughout Scripture, the existence of God is treated as a self-evident fact (Genesis 1:1; Exodus 3:14). When Benjamin Franklin wrote his autobiography, he did not waste time trying to prove his own existence. Likewise, God does not spend much time proving His existence in His book. The life-changing nature of the Bible, its integrity, and the miracles which accompanied its writing should be enough to warrant a closer look.
The third way in which God revealed Himself is through His Son, Jesus Christ (John 14:6-11). "In the beginning was the Word: the Word was with God, and the Word was God. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth" (John 1:1,14; see also Colossians 2:9).
In Jesus' amazing life, He kept the entire Old Testament law perfectly and fulfilled the prophecies concerning the Messiah (Matthew 5:17). He performed countless acts of compassion and public miracles to authenticate His message and bear witness to His deity (John 21:24-25). Then, three days after His crucifixion, He rose from the dead, a fact affirmed by hundreds of eyewitnesses (1 Corinthians 15:6). The historical record abounds with "proof" of who Jesus is. As the Apostle Paul said, this thing "was not done in a corner" (Acts 26:26).
We realize that there will always be skeptics who have their own ideas concerning God and will read the evidence accordingly. And there will be some whom no amount of proof will convince (Psalm 14:1). It all comes down to faith (Hebrews 11:6).
Why is God a jealous God? (2)
It is important to understand how the word "jealous" is used. Its use in Exodus 20:5 to describe God is different from how it is used to describe the sin of jealousy (Galatians 5:20). When we use the word "jealous," we use it in the sense of being envious of someone who has something we do not have. A person might be jealous or envious of another person because he or she has a nice car or home (possessions). Or a person might be jealous or envious of another person because of some ability or skill that other person has (such as athletic ability). Another example would be that one person might be jealous or envious of another because of his or her beauty.
In Exodus 20:5, it is not that God is jealous or envious because someone has something He wants or needs. Exodus 20:4-5 says, "You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God..." Notice that God is jealous when someone gives to another something that rightly belongs to Him.
In these verses, God is speaking of people making idols and bowing down and worshiping those idols instead of giving God the worship that belongs to Him alone. God is possessive of the worship and service that belong to Him. It is a sin (as God points out in this commandment) to worship or serve anything other than God. It is a sin when we desire, or we are envious, or we are jealous of someone because he has something that we do not have. It is a different use of the word "jealous" when God says He is jealous. What He is jealous of belongs to Him; worship and service belong to Him alone, and are to be given to Him alone.
Perhaps a practical example will help us understand the difference. If a husband sees another man flirting with his wife, he is right to be jealous, for only he has the right to flirt with his wife. This type of jealousy is not sinful. Rather, it is entirely appropriate. Being jealous for something that God declares to belong to you is good and appropriate. Jealousy is a sin when it is a desire for something that does not belong to you. Worship, praise, honor, and adoration belong to God alone, for only He is truly worthy of it. Therefore, God is rightly jealous when worship, praise, honor, or adoration is given to idols. This is precisely the jealousy the apostle Paul described in 2 Corinthians 11:2, "I am jealous for you with a godly jealousy..."
What is theology proper / Paterology? (3)
Theology proper is the study of God and His attributes. Theology proper focuses on God the Father. Paterology comes from two Greek words which mean "father" and "word" - which combine to mean "the study of the Father." Theology proper answers several important questions about God:
Does God exist? God exists and ultimately everyone knows that He exists. The very fact that some attempt so aggressively to disprove His existence is in fact an argument for His existence.
What are the attributes of God? In the words of the hymn writer, "immortal, invisible, God only wise"most blessed, most glorious, the Ancient of Days, Almighty, Victorious, thy great name we praise." Knowing God's attributes leads to glorifying and praising Him.
What does the Bible teach about the Trinity? Though we can understand some facts about the relationship of the different persons of the Trinity to one another, ultimately, it is incomprehensible to the human mind. However, this does not mean it is not true or not based on the teachings of the Bible.
Is God sovereign, or do we have a free will? When we talk about free will, we are usually concerned with the matter of salvation. Few are interested in whether we have the free will to choose salad or steak for our dinner tonight. Rather, we are troubled over who exactly is in control of our eternal destiny.
Theology proper discusses God's omnipresence, omniscience, omnipotence, and eternality. It teaches us about who God is and what He does. Paterology focuses on how God the Father is distinct from God the Son and God the Holy Spirit. Only by knowing who God is and what He does can we properly relate to Him. Many people have unbiblical perceptions about God that affect how they understand Him. Some people see God as a brutal tyrant, with no love or grace. Other people see God as a loving friend, with no justice or anger. Both perceptions are equally incorrect. God is full of mercy, love, and grace - and at the same time righteous, holy, and just. God grants mercy and sends judgment. God punishes sin and forgives sin. God will grant believers entrance into Heaven and send unbelievers to Hell. Theology proper gives us a more complete understanding of who God is and what He does.
Romans 11:33 is perhaps a good summary verse for theology proper / Paterology: "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!"
Is God male or female? (4)
In examining Scripture, two facts become clear. First, God is a Spirit and does not possess human characteristics or limitations. Second, all the evidence contained in Scripture agrees that God revealed Himself to mankind in a male form. To begin, God's true nature needs to be understood. God is a Person, obviously, because God exhibits all the characteristics of personhood: God has a mind, a will, an intellect, and emotions. God communicates and He has relationships, and God's personal actions are evidenced throughout Scripture.
As John 4:24 states, "God is spirit, and his worshipers must worship in spirit and in truth." Since God is a spiritual being, He does not possess physical human characteristics. However, sometimes figurative language used in Scripture assigns human characteristics to God in order to make it possible for man to understand God. This assignment of human characteristics to describe God is called "anthropomorphism." Anthropomorphism is simply a means for God (a spiritual being) to communicate truth about His nature to humanity, physical beings. Since humanity is physical, we are limited in our understanding of those things beyond the physical realm; therefore, anthropomorphism in Scripture helps us to understand who God is.
Some of the difficulty comes in examining the fact that humanity is created in God's image. Genesis 1:26-27 says, "Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground." So God created man in his own image, in the image of God he created him; male and female he created them."
Both man and woman are created in the image of God, in that they are greater than all the other creations as they, like God, have a mind, will, intellect, emotions, and moral capacity. Animals do not possess a moral capacity and do not possess an immaterial component like humanity does. The image of God is the spiritual component that humanity alone possesses. God created humanity to have a relationship with Him. Humanity is the only creation designed for that purpose.
That said, man and woman are only patterned after the image of God"they are not tiny "copies" of God. The fact that there are men and women does not require God to have male and female features. Remember, being made in the image of God has nothing to do with physical characteristics.
We know that God is a spiritual being and does not possess physical characteristics. This does not limit, however, how God may choose to reveal Himself to humanity. Scripture contains all the revelation God gave to humanity about Himself, and so it is the only objective source of information about God. In looking at what Scripture tells us, there are several observations of evidence about the form in which God revealed Himself to humanity.
Scripture contains approximately 170 references to God as the "Father." By necessity, one cannot be a father unless one is male. If God had chosen to be revealed to man in a female form, then the word "mother" would have occurred in these places, not "father." In the Old and New Testaments, masculine pronouns are used over and over again in reference to God.
Jesus Christ referred to God as the Father several times and in other cases used masculine pronouns in reference to God. In the Gospels alone, Christ uses the term "Father" in direct reference to God nearly 160 times. Of particular interest is Christ's statement in John 10:30: "I and the Father are one." Obviously, Jesus Christ came in the form of a human man to die on the cross as payment for the sins of the world. Like God the Father, Jesus was revealed to humanity in a male form. Scripture records numerous other instances where Christ utilized masculine nouns and pronouns in reference to God.
The New Testament Epistles (from Acts to Revelation) also contain nearly 900 verses where the word theos"a masculine noun in the Greek"is used in direct reference to God. In countless references to God in Scripture, there is clearly a consistent pattern of His being referred to with masculine titles, nouns, and pronouns. While God is not a man, He chose a masculine form in order to reveal Himself to humanity. Likewise, Jesus Christ, who is constantly referred to with masculine titles, nouns, and pronouns, took a male form while He walked on the earth. The prophets of the Old Testament and the apostles of the New Testament refer to both God and Jesus Christ with masculine names and titles. God chose to be revealed in this form in order for man to more easily grasp who He is. While God makes allowances in order to help us understand Him, it is important to not try to "force God into a box," so to speak, by placing limitations on Him that are not appropriate to His nature.
Is God cruel? (5)
There are atheists and agnostics who argue that the God who is presented in the Bible is cruel. For example, the online Skeptics Annotated Bible has an entire section devoted to biblical passages that, they claim, demonstrate that God is cruel. By labeling God as cruel, they are appealing to our human, moral sensibilities. The word cruelty is defined as "callous indifference to, or pleasure in, causing pain and suffering." The question before us now is, Is God cruel? To answer in the affirmative, we would have to allow that God either doesn't care about pain and suffering, or He actually enjoys watching His creatures suffer.
The atheists / agnostics who claim that God is cruel have a large burden of proof. They are not merely claiming to know about the actions of God; they are also claiming to sufficiently know the circumstances in which He performed those actions, as well as His motivations. Additionally, they are claiming to know the very mind of God, ascribing to Him the attitudes of indifference and/or sadistic pleasure necessary to define Him as cruel. Quite frankly, this is beyond the skeptics" ability to demonstrate"they can't possibly know the mind of God. ""For my thoughts are not your thoughts, neither are your ways my ways," declares the LORD. "As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts"" (Isaiah 55:8-9).
There is no doubt that God both allows and, at times, causes pain and suffering, but God's goodness cannot be impugned because He commits an act that appears cruel to us. While we can't claim to know His reasoning in every circumstance, we do know several reasons for actions that can appear to us to be cruel, especially if we don't know"or don't bother to find out"the circumstances:
1. To mete out just punishment - If a punishment is just, can it be said to be cruel? What critics usually do not understand is that God's love is not diminished when He brings punishment on people. God is able to bring judgment on an evil group of people in order to spare those who are devoted to Him. To allow evil and wrongdoing to go unpunished would indeed be cruel and would indicate a callousness toward the innocent. When God caused the Red Sea to close, drowning Pharaoh's entire army, He was punishing Pharaoh's rebellion against Him and preserving His chosen people from certain slaughter and annihilation (Exodus 14). Wrongdoing that does not result in punishment inevitably results in greater and greater wrongdoing, which benefits no one and is detrimental to the common good. Even when God told the Israelites to completely destroy the enemies of God, including women and children, He knew that to let them live would ensure the existence of future generations devoted to evil idolatrous practices"including in some cases child sacrifices on the altars of false gods.
2. To bring about a greater good- Pain and suffering that produce a greater good sometimes can be brought about by no other means. The Bible tells us that trials and difficulties produce stronger, better Christians, and we should "count it all joy" (James 1:2) when we encounter them. God brings these about for our benefit, in order to refine us like gold in the fire of affliction. The Apostle Paul saw his own suffering"beatings, stonings, shipwrecks, hunger, thirst, cold, imprisonments"as a means of ensuring that he would be ever conscious of his own weakness, would remember always that the power at work in him was from God, not himself, and would never be deluded into relying on his own power (2 Corinthians 1:8-10; 4:7-12). Against nonbelievers, God's justice is vindicated when He causes pain and suffering to them because they deserve it. He demonstrates His mercy to them by warning them repeatedly of the consequences of sin. When, through their own rebellion, they bring upon themselves calamity, this is just punishment, not cruelty. The fact that He lets rebels go on shaking their fists at Him as long as He does indicates His mercy and patience, not cruelty.
3. To glorify Himself - God is glorified by the exhibition of His attributes. We all agree that He looks pretty good to us when His love and mercy are on display, but since each and every attribute is holy and perfect, even the exhibition of His wrath and anger bring Him glory. And that is the ultimate goal"His glory, not ours. Our tiny, finite brains can't even adequately imagine Him, much less call Him into question.
All these are worthy, valid, noble causes for pain and suffering. Contrary to the claims of skeptics, there are good reasons for God's allowing evil and suffering in this world. We are privileged to know some of those reasons, but we do not always know why God allows evil and suffering. To trust God in spite of not knowing the reasons is not a blind leap of faith. Rather, we trust Him with the things we don't understand because we see His faithfulness in those actions which we do understand.
If we read the Bible carefully, rather than seeing God act out of cruelty, we see Him acting out of His love for us. For example, the book of Job is often pointed to as an example of God's sadistic actions against an innocent man. The book declares that Job was innocent of the suffering that came upon him, which appears to favor the claim of the atheist. But to claim that it proves God is sadistic betrays a very superficial understanding of the book of Job.
In the Near East during the time of the patriarchs, a common belief was that God always blessed the righteous and brought suffering on the unrighteous. The book of Job is a polemic against that theology. The story shows that man's view of God's justice needed to be modified. We need to understand that God is not limited to using suffering as a means of retribution. He also uses it to tear people away from the earthly things that so easily entice them. Additionally, Job brings people closer to understanding God's work of atonement on the cross. If mankind continued to think that God couldn't allow an innocent man to suffer, then we would have missed God's plan for redeeming the world. For God allowed the suffering of a perfectly innocent Man (Jesus Christ) in order to bring His own to salvation. So this book of Job ends up being an invaluable contribution to the history of redemption.
In summary, the skeptic must bear a very large burden of proof in claiming that God's actions are characterized by cruelty. In context, the biblical passages which appear to paint God as cruel actually do no such thing. In fact, with a proper understanding of the Scriptures, we see that God's actions are always motivated by, and consistent with, His holy and perfect character.
What is the key to truly knowing God? (6)
Within all of us there exists a strong desire to be known and to know others. More importantly, all people desire to know their Creator, even if they are not professed believers in God. Today we are bombarded with advertising that promises many ways to satisfy our cravings to know more, have more, be more. However, the empty promises that come from the world will never satisfy in the way that knowing God will satisfy. Jesus said, 'Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent' (John 17:3).
So, 'what is the key to truly knowing God?' First, it is imperative to understand that man, on his own, is incapable of truly knowing God because of man’s sinfulness. The Scriptures reveal to us that we are all sinful (Romans 3) and that we fall well short of the standard of holiness required to commune with God. We are also told that the consequence of our sin is death (Romans 6:23) and that we will perish eternally without God unless we accept and receive the promise of Jesus' sacrifice on the cross. So, in order to truly know God, we must first receive Him into our lives. 'As many as received Him, to them He gave the right to become children of God, even to those who believe in His name' (John 1:12). Nothing is of greater importance than understanding this truth when it comes to knowing God. Jesus makes it clear that He alone is the way to heaven and to a personal knowledge of God: 'I am the way, and the truth, and the life; no one comes to the Father, but through Me' (John 14:6).
There is no requirement to begin this journey besides accepting and receiving the promises mentioned above. Jesus came to breathe life into us by offering Himself as a sacrifice so our sins will not prevent us from knowing God. Once we have received this truth, we can begin the journey of knowing God in a personal way. One of the key ingredients in this journey is understanding that the Bible is God's Word and is His revelation of Himself, His promises, His will. The Bible is essentially a love letter written to us from a loving God who created us to know Him intimately. What better way to learn about our Creator than to immerse ourselves in His Word, revealed to us for this very reason? And it is important to continue this process throughout the entire journey. Paul writes to Timothy, 'But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work' (2 Timothy 3:14-16).
Finally, truly knowing God involves our commitment to obey what we read in the Scriptures. After all, we were created to do good works (Ephesians 2:10) in order to be part of God's plan of continuing to reveal Himself to the world. We carry the responsibility to live out the very faith that is required to know God. We are salt and light on this earth (Matthew 5:13-14), designed to bring God's flavor to the world and to serve as a shining light in the midst of darkness. Not only must we read and understand God's Word, we must apply it obediently and remain faithful (Hebrews 12:1-3). Jesus Himself placed the greatest importance on loving God with all we are and loving our neighbor as ourselves (Matthew 22). This command is impossible to keep without the commitment to reading and applying His truth revealed in His Word.
These are the keys to truly knowing God. Of course, our lives will involve much more, such as commitment to prayer, devotion, fellowship, and worship. But those can only follow making a decision to receive Jesus and His promises into our lives and accepting that we, on our own, cannot truly know God. Then our lives can be filled with God, and we can experience knowing Him intimately and personally.
What do LORD, GOD, Lord, God, etc., stand for in the Bible? Why are they used in place of God's name? (7)
It can be very confusing to understand how the different titles used for God are used in the Bible. Part of the problem is that different Bible translations use the terms somewhat differently. The primary reason for the use of LORD in place of God's Hebrew name is to follow the tradition of the Israelites in not pronouncing or spelling out God's name. So, when God's Hebrew name "YHWH" is used in the Old Testament, English translations usually use "LORD" in all caps or small caps. Also, since ancient Hebrew did not use vowels in its written form, it is not entirely clear how God's name should be spelled or pronounced. It could be Yahweh, or Jehovah, or Yehowah, or something else.
As stated above, when "LORD" in all caps or small caps occurs in the Old Testament, it is a replacement for an occurrence of God's Hebrew name "YHWH," also known as the Tetragrammaton. This is fairly consistent throughout all the different English translations of the Bible. When "Lord" occurs in the Old Testament, referring to God, it is usually a rendering of "Adonai," a name/title of God that emphasizes His lordship. LORD/YHWH and Lord/Adonai are by far the two most consistent renderings throughout all the different English Bible translations.
In the Old Testament, when "God" is used, it is usually a rendering of the general Hebrew word for God, "Elohim." When "LORD GOD" or "Lord GOD" occurs, it is usually a rendering of a dual name for God "Adonai YHWH." The Hebrew term "YHWH Sabaoth" is usually rendered "Lord of Hosts." The Hebrew term "YHWH Shaddai" is usually rendered "LORD Almighty." The Old Testament uses many different names and titles to refer to God, to emphasize certain aspects of His person and attributes. This can result in confusion in translation, but in the original Hebrew, it was done entirely in an effort to glorify and magnify God's name.
The usage of "Lord" and "God" in the New Testament is much less complicated. Almost universally, "God" is a translation of "theos," the general Greek word for deity. Also almost universally, "Lord" is a translation of "kurios," the general Greek word for a master. The key point in all of this is that whether we use His actual Hebrew name, or refer to Him as God, or Lord, or Lord God, we are to always show reverence to Him and His name.
Why did God love Jacob and hate Esau (Malachi 1:3; Romans 9:13)? (8)
Malachi 1:2-3 declares, “’I have loved you,’” says the LORD. But you ask, 'How have you loved us?' ‘Was not Esau Jacob's brother?’ the LORD says. ‘Yet I have loved Jacob, but Esau I have hated, and I have turned his mountains into a wasteland and left his inheritance to the desert jackals.’” Malachi 1:3 is quoted in Romans 9:10-13, “Not only that, but Rebekah's children had one and the same father, our father Isaac. Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: not by works but by him who calls—she was told, ‘The older will serve the younger.’ Just as it is written: ‘Jacob I loved, but Esau I hated.’” Why did God love Jacob and hate Esau? If God is love (1 John 4:8), how could He hate anyone?
When studying the Bible, it is critically important to always study the context of a particular Bible verse or passage. In these instances, the prophet Malachi and the apostle Paul are using the name “Esau” to refer to the Edomites, who were the descendants of Esau. Isaac and Rebekah had two sons, Esau and Jacob. God chose Jacob (whom He later renamed “Israel”) to be the father of His chosen people, the Israelites. God rejected Esau (who was also called “Edom”) and did not choose him to be the father of His chosen people. Esau and his descendants, the Edomites, were in many ways blessed by God (Genesis 33:9; Genesis chapter 36).
So, considering the context, God loving Jacob and hating Esau has nothing to do with the human emotions of love and hate. It has everything to do with God choosing one man and his descendants and rejecting another man and his descendants. God chose Abraham out of all the men in the world. The Bible very well could say, “Abraham I loved, and every other man I hated.” God chose Abraham’s son Isaac instead of Abraham’s son Ishmael. The Bible very well could say, “Isaac I loved, and Ishmael I hated.” Romans chapter 9 makes it abundantly clear that loving Jacob and hating Esau was entirely related to which of them God chose. Hundreds of years after Jacob and Esau had died, the Israelites and Edomites became bitter enemies. The Edomites often aided Israel’s enemies in attacks on Israel. Esau’s descendants brought God’s curse upon themselves. Genesis 27:29 tells Israel, “May nations serve you and peoples bow down to you. Be lord over your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed and those who bless you be blessed.”
What is the Moral argument for the existence of God? (9)
The moral argument begins with the fact that all people recognize some moral code (that some things are right, and some things are wrong). Every time we argue over right and wrong, we appeal to a higher law that we assume everyone is aware of, holds to, and is not free to arbitrarily change. Right and wrong imply a higher standard or law, and law requires a lawgiver. Because the Moral Law transcends humanity, this universal law requires a universal lawgiver. This, it is argued, is God.
In support of the moral argument, we see that even the most remote tribes who have been cut off from the rest of civilization observe a moral code similar to everyone else's. Although differences certainly exist in civil matters, virtues like bravery and loyalty and vices like greed and cowardice are universal. If man were responsible for that code, it would differ as much as every other thing that man has invented. Further, it is not simply a record of what mankind does'rarely do people ever live up to their own moral code. Where, then, do we get these ideas of what should be done? Romans 2:14-15 says that the moral law (or conscience) comes from an ultimate lawgiver above man. If this is true, then we would expect to find exactly what we have observed. This lawgiver is God.
To put it negatively, atheism provides no basis for morality, no hope, and no meaning for life. While this does not disprove atheism by itself, if the logical outworking of a belief system fails to account for what we instinctively know to be true, it ought to be discarded. Without God there would be no objective basis for morality, no life, and no reason to live it. Yet all these things do exist, and so does God. Thus, the moral argument for the existence of God.
What are the different names of God, and what do they mean? (10)
Each of the many names of God describes a different aspect of His many-faceted character. Here are some of the better-known names of God in the Bible:
EL, ELOAH [el, el-oh-ah]: God 'mighty, strong, prominent' (Nehemiah 9:17; Psalm 139:19) – etymologically, El appears to mean “power” and “might” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of “might” remains.
ELOHIM [el-oh-heem]: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – the plural form of Eloah, which accommodates the doctrine of the Trinity. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1).
EL SHADDAI [el-shah-dahy]: “God Almighty,” “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5) – speaks to God’s ultimate power over all.
ADONAI [ˌædɒˈnaɪ; ah-daw-nahy]: “Lord” (Genesis 15:2; Judges 6:15) – used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men. In the Old Testament, YHWH is more often used in God’s dealings with His people, while Adonai is used more when He deals with the Gentiles.
YHWH / YAHWEH / JEHOVAH [yah-way / ji-hoh-veh]: “LORD” (Deuteronomy 6:4; Daniel 9:14) – strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai, “Lord.” The revelation of the name is given to Moses “I Am who I Am” (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:3).
YAHWEH-JIREH [yah-way-ji-reh]: 'The Lord Will Provide' (Genesis 22:14) – the name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac.
YAHWEH-RAPHA [yah-way-raw-faw]: 'The Lord Who Heals' (Exodus 15:26) – “I am Jehovah who heals you” both in body and soul. In body, by preserving from and curing diseases, and in soul, by pardoning iniquities.
YAHWEH-NISSI [yah-way-nee-see]: 'The Lord Our Banner' (Exodus 17:15), where banner is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17.
YAHWEH-M'KADDESH [yah-way-meh-kad-esh]: 'The Lord Who Sanctifies, Makes Holy' (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that He alone, not the law, can cleanse His people and make them holy.
YAHWEH-SHALOM [yah-way-shah-lohm]: 'The Lord Our Peace' (Judges 6:24) – the name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him.
YAHWEH-ELOHIM [yah-way-el-oh-him]: 'LORD God' (Genesis 2:4; Psalm 59:5) – a combination of God’s unique name YHWH and the generic “Lord,” signifying that He is the Lord of Lords.
YAHWEH-TSIDKENU [yah-way-tzid-kay-noo]: 'The Lord Our Righteousness” (Jeremiah 33:16) – As with YHWH-M’Kaddesh, it is God alone who provides righteousness to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that we might become the Righteousness of God in Him” (2 Corinthians 5:21).
YAHWEH-ROHI [yah-way-roh-hee]: 'The Lord Our Shepherd' (Psalm 23:1) – After David pondered his relationship as a shepherd to his sheep, he realized that was exactly the relationship God had with him, and so he declares, “Yahweh-Rohi is my Shepherd. I shall not want” (Psalm 23:1).
YAHWEH-SHAMMAH [yah-way-sham-mahw]: 'The Lord Is There” (Ezekiel 48:35) – the name ascribed to Jerusalem and the Temple there, indicating that the once-departed glory of the Lord (Ezekiel 8—11) had returned (Ezekiel 44:1-4).
YAHWEH-SABAOTH [yah-way-sah-bah-ohth]: 'The Lord of Hosts' (Isaiah 1:24; Psalm 46:7) – Hosts means “hordes,” both of angels and of men. He is Lord of the host of heaven and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that He is able to accomplish what He determines to do.
EL ELYON [el-el-yohn]: “Most High' (Deuteronomy 26:19) – derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. El Elyon denotes exaltation and speaks of absolute right to lordship.
EL ROI [el-roh-ee]: 'God of Seeing' (Genesis 16:13) – the name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1-14). When Hagar met the Angel of the Lord, she realized she had seen God Himself in a theophany. She also realized that El Roi saw her in her distress and testified that He is a God who lives and sees all.
EL-OLAM [el-oh-lahm]: 'Everlasting God' (Psalm 90:1-3) – God’s nature is without beginning or end, free from all constraints of time, and He contains within Himself the very cause of time itself. “From everlasting to everlasting, You are God.”
EL-GIBHOR [el-ghee-bohr]: “Mighty God” (Isaiah 9:6) – the name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15).
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