By Nathan J Stone
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Sample text
All the nations had their elohim: and even had they retained the true and only Elohim in their knowledge, He would still have been to them chiefly Elohim. But the Elohim of Israel (when they were not backsliding) was Jehovah, who had especially revealed Himself to them. Thus the constant cry of the faithful Israelite was, "O Jehovah, thou art our Elohim" (II Chron. 14:11), "Thou art Elohim alone" (Ps. 86:10). It is interesting, as one writer points out, to note the change of these two names of the Deity throughout the Old Testament beyond Exodus 6:3.
The theory was carried to such lengths of absurdity that it was far more difficult to believe than the simple, plain declaration of the Bible itself that Moses wrote these things. And indeed who, of all people, could have been in a better position and better able to write them than he? One can only think of many of these scholars that much learning hath made them mad. The point is that they could see no other basis, no other significance for the use of different names for God in the Old Testament than a literary basis—a literary significance—which is no significance at all for the spiritual mind.
Look unto me and be ye saved all the ends of the earth.... Only in Jehovah is righteousness and strength; even to him shall men come" (Isa. 45:22, 24). "Blessed," indeed, "the people who know the joyful sound: O Jehovah in the light of thy countenance they shall walk. In thy name [Jehovah] they shall rejoice all the day: and in thy righteousness they shall be exalted" (Ps. 89:15, 16). 3 el-shaddai In our discussion of the name Jehovah it was discovered that the first great revelation of the significance of that name was given to Israel in Egypt.