Tuesday, August 19, 2014 - Name of God - Scriptures

Devotion/Prayer

The names of God - Scriptures

(1) Abraham called on the name of the Lord

NAME OF THE LORD

Gen. 12:8; 13:4

Genesis 12:8Amplified Bible (AMP)

⁸ From there he pulled up [his tent pegs] and departed to the mountain on the east of Bethel and pitched his tent, with Bethel on the west and Ai on the east; and there he built an altar to the Lord and called upon the name of the Lo

Genesis 13:4Amplified Bible (AMP)

⁴ Where he had built an altar at first; and there Abram called on the name of the Lord.

Ex. 33:19; 34:5

(2) The Lord proclaimed His own name before Moses

Exodus 33:19Amplified Bible (AMP)

¹⁹ And God said, I will make all My goodness pass before you, and I will proclaim My name, The Lord, before you; for I will be gracious to whom I will be gracious, and will show mercy and loving-kindness on whom I will show mercy and loving-kindness.

Exodus 34:5Amplified Bible (AMP)

⁵ And the Lord descended in the cloud and stood with him there and proclaimed the name of the Lord.

(3) Israel was warned against profaning the name of the Lord 

Leviticus 13:21Amplified Bible (AMP)

²¹ But if the priest examines it and finds no white hair in it and it is not lower than the skin but appears darker, then the priest shall bind it up for seven days.

Leviticus 22:2Amplified Bible (AMP)

² Say to Aaron and his sons that they shall stay away from the holy things which the Israelites dedicate to Me, that they may not profane My holy name; I am the Lord.

Monday, August 18, 2014 - The Names of God

AM Exercise - Legs and Back  P90x

Morning Devotion - The Names of God
https://bible.org/article/names-god

Names of God

The great purpose of man, especially the believer in Christ, is to glorify God. “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Corinthians 10:31). Essential to our ability to glorify God is the knowledge of God and knowing Him personally in view of that knowledge.

The word “glory” in the Greek New Testament is doxa which means an opinion, an estimation, or reputation in which one is held. It refers to that which should accrue to God as praise, thanksgiving, obedience, reverence, and service because of who God is and what God does (past, present, and future). In other words, giving glory to God is tied in with the knowledge of God (revelation of God), and knowing God personally (response to God).

The Lord Jesus said in John 17:3, “And this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent.” The many names in Scripture constitute additional revelation of God’s character, His works, and His relationship to us based on His character and works. The names which God chose for Himself and which are ascribed to Him in the Word of God are additional revelations of the who and what of God that we may know and relate to God.

Note David’s declarations about God’s name and word in Psalm 138:1-2. God’s name declares much about His person, but it is God’s Word that reveals God and His name.

We know what God is like, not only by His perfections and works, but also by His names. They tell us many things about God’s care and concern for his own. This is one of the fascinating studies of Scripture. The various circumstances which bring forth each of the names of God are important.1

The Significance of 
the Names of God in Scripture

In our twentieth century Western culture, personal names are little more than labels to distinguish one person from another. Sometimes nicknames are chosen which tell something about a person, but even this is a poor reflection of the significance of names in the Bible.

Unfortunately, to many the names God or Lord convey little more than designations of a supreme being. It says little to them about God’s character, His ways, and what God means to each of us as human beings. But in Scripture, the names of God are like miniature portraits and promises. In Scripture, a person’s name identified them and stood for something specific. This is especially true of God. Naming carried special significance. It was a sign of authority and power. This is evident in the fact that God revealed His names to His people rather than allowing them to choose their names for Him. This is also seen in the fact that God often changed the names of His people: Abram to Abraham, Sarai to Sarah, Jacob to Israel. Note also how this concept of authority and power is seen when Nebuchadnezzar changed the names of Daniel and his three friends.

The Name of God in General

There are a number of instances where no name of God is employed, but where simply the term “name” in reference to God is used as the point of focus:

(1) Abraham called on the name of the Lord (Gen. 12:8; 13:4).

(2) The Lord proclaimed His own name before Moses (Ex. 33:19; 34:5).

(3) Israel was warned against profaning the name of the Lord (Lev. 13:21; 22:2, 32).

(4) The name of the Lord was not to be taken in vain (Ex. 20:7; Deut. 5:11).

(5) The priests of Israel were to minister in the name of the Lord (Deut. 18:5; 21:5).

(6) The name of God is called “wonderful” in Judges 13:18.

(7) To call on the name of the Lord was to worship Him as God (Gen. 21:33; 26:25).

Consequently, from this we can conclude that such phrases as “the name of the LORD” or “the name of God” refer to God’s whole character. It was a summary statement embodying the entire person of God.2

When we turn to the New Testament we find the same. The name Jesus is used in a similar way to the name of God in the Old Testament:

(1) Salvation is through His name (John 1:12).

(2) Believers are to gather in His name (Matt. 18:20).

(3) Prayer is to be made in His name (John 14:13-14).

(4) The servant of the Lord who bears the name of Christ will be hated (Matt. 10:22).

(5) The book of Acts makes frequent mention of worship, service, and suffering in the name of Jesus Christ (Acts 4:18; 5:28, 41; 10:43; 19:17).

(6) It is at the name of Jesus that every knee will one day bow and every tongue confess that Jesus Christ is Lord (Phil. 2:10-11).

So, just as the name of God in the Old Testament spoke of the holy character of God the Father, so the name of Jesus in the New Testament speaks of the holy character of God the Son.3

Overview of the 
Names of God in Scripture

(1) Elohim: The plural form of EL, meaning “strong one.” It is used of false gods, but when used of the true God, it is a plural of majesty and intimates the trinity. It is especially used of God’s sovereignty, creative work, mighty work for Israel and in relation to His sovereignty (Isa. 54:5; Jer. 32:27; Gen. 1:1; Isa. 45:18; Deut. 5:23; 8:15; Ps. 68:7).

Compounds of El:

• El Shaddai:“God Almighty.” The derivation is uncertain. Some think it stresses God’s loving supply and comfort; others His power as the Almighty one standing on a mountain and who corrects and chastens (Gen. 17:1; 28:3; 35:11; Ex. 6:1; Ps. 91:1, 2).
• El Elyon:“The Most High God.” Stresses God’s strength, sovereignty, and supremacy (Gen. 14:19;Ps. 9:2; Dan. 7:18, 22, 25).
• El Olam:“The Everlasting God.” Emphasizes God’s unchangeableness and is connected with His inexhaustibleness (Gen. 16:13).

(2) Yahweh (YHWH): Comes from a verb which means “to exist, be.” This, plus its usage, shows that this name stresses God as the independent and self-existent God of revelation and redemption (Gen. 4:3; Ex. 6:3 (cf. 3:14); 3:12).

Compounds of Yahweh: Strictly speaking, these compounds are designations or titles which reveal additional facts about God’s character.

• Yahweh Jireh (Yireh):“The Lord will provide.” Stresses God’s provision for His people (Gen. 22:14).
• Yahweh Nissi:“The Lord is my Banner.” Stresses that God is our rallying point and our means of victory; the one who fights for His people (Ex. 17:15).
• Yahweh Shalom:“The Lord is Peace.” Points to the Lord as the means of our peace and rest (Jud. 6:24).
• Yahweh Sabbaoth:“The Lord of Hosts.” A military figure portraying the Lord as the commander of the armies of heaven (1 Sam. 1:3; 17:45).
• Yahweh Maccaddeshcem: “The Lord your Sanctifier.” Portrays the Lord as our means of sanctification or as the one who sets believers apart for His purposes (Ex. 31:13).
• YahwehRo’i: “The Lord my Shepherd.” Portrays the Lord as the Shepherd who cares for His people as a shepherd cares for the sheep of his pasture (Ps. 23:1).
• Yahweh Tsidkenu: “The Lord our Righteousness.” Portrays the Lord as the means of our righteousness (Jer. 23:6).
• Yahweh Shammah: “The Lord is there.” Portrays the Lord’s personal presence in the millennial kingdom (Ezek. 48:35).
• Yahweh Elohim Israel:“The Lord, the God of Israel.” Identifies Yahweh as the God of Israel in contrast to the false gods of the nations (Jud. 5:3.; Isa. 17:6).

(3) Adonai: Like Elohim, this too is a plural of majesty. The singular form means “master, owner.” Stresses man’s relationship to God as his master, authority, and provider (Gen. 18:2; 40:1; 1 Sam. 1:15; Ex. 21:1-6; Josh. 5:14).

(4) Theos: Greek word translated “God.” Primary name for God used in the New Testament. Its use teaches: (1) He is the only true God (Matt. 23:9; Rom. 3:30); (2) He is unique (1 Tim. 1:17; John 17:3; Rev. 15:4; 16:7); (3) He is transcendent (Acts 17:24; Heb. 3:4; Rev. 10:6); (4) He is the Savior (John 3:16; 1 Tim. 1:1; 2:3; 4:10). This name is used of Christ as God in John 1:1, 18; 20:28; 1 John 5:20; Tit. 2:13; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1.

(5) Kurios: Greek word translated “Lord.” Stresses authority and supremacy. While it can mean sir (John 4:11), owner (Luke 19:33), master (Col. 3:22), or even refer to idols (1 Cor. 8:5) or husbands (1 Pet. 3:6), it is used mostly as the equivalent of Yahweh of the Old Testament. It too is used of Jesus Christ meaning (1) Rabbi or Sir (Matt. 8:6); (2) God or Deity (John 20:28; Acts 2:36; Rom. 10:9; Phil. 2:11).

(6) Despotes: Greek word translated “Master.” Carries the idea of ownership while kuriosstressed supreme authority (Luke 2:29; Acts 4:24; Rev. 6:10; 2 Pet. 2:1; Jude 4).

(7) Father:A distinctive New Testament revelation is that through faith in Christ, God becomes our personal Father. Father is used of God in the Old Testament only 15 times while it is used of God 245 times in the New Testament. As a name of God, it stresses God’s loving care, provision, discipline, and the way we are to address God in prayer (Matt. 7:11; Jam. 1:17; Heb. 12:5-11; John 15:16; 16:23; Eph. 2:18; 3:15; 1 Thess. 3:11).

Tuesday, August 5, 2014 - The Need for Forgiveness 2 Corinthians 1:23-2:17

AM Devotion/ Prayer

You Cover Me by Word Church
https://www.youtube.com/watch?v=pnNP_fVjB9Y

Exercise: Lower Body

Golden Text: 2 Corinthians 2:10
Read: 2 Corinthians 1:23-2:17

Sunday School Lesson - Aug 10, 2014
The Need for Forgiveness 2 Corinthians 1:23-2:17

2 Corinthians 1:23-2:17Amplified Bible (AMP)

23 But I call upon God as my soul’s witness: it was to avoid hurting you that I refrained from coming to Corinth—

24 Not that we have dominion [over you] and lord it over your faith, but [rather that we work with you as] fellow laborers [to promote] your joy, for in [your] faith ([a]in your strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation in the kingdom of God) you stand firm.

2 But I definitely made up my mind not to grieve you with another painful anddistressing visit.

2 For if I cause you pain [with merited rebuke], who is there to provide me enjoyment but the [very] one whom I have grieved and made sad?

3 And I wrote the same to you so that when I came, I might not be myself pained by those who are the [very] ones who ought to make me glad, for I trusted in you all andfelt confident that my joy would be shared by all of you.

4 For I wrote you out of great sorrow and deep distress [with mental torture and anxiety] of heart, [yes, and] with many tears, not to cause you pain but in order to make you realize the overflowing love that I continue increasingly to have for you.

5 But if someone [the one among you who committed incest] has caused [all this] griefand pain, he has caused it not to me, but in some measure, not to put it too severely, [he has distressed] all of you.

6 For such a one this censure by the majority [which he has received is] sufficient [punishment].

7 So [instead of further rebuke, now] you should rather turn and [graciously] forgive and comfort and encourage [him], to keep him from being overwhelmed by excessive sorrowand despair.

8 I therefore beg you to reinstate him in your affections and assure him of your love for him;

9 For this was my purpose in writing you, to test your attitude and see if you would stand the test, whether you are obedient and altogether agreeable [to following my orders] in everything.

10 If you forgive anyone anything, I too forgive that one; and what I have forgiven, if I have forgiven anything, has been for your sakes in the presence [and with the approval] of Christ (the Messiah),

11 To keep Satan from getting the advantage over us; for we are not ignorant of his wiles and intentions.

12 Now when I arrived at Troas [to preach] the good news (the Gospel) of Christ, a door of opportunity was opened for me in the Lord,

13 Yet my spirit could not rest (relax, get relief) because I did not find my brother Titus there. So I took leave from them and departed for Macedonia.

14 But thanks be to God, Who in Christ always leads us in triumph [as trophies of Christ’s victory] and through us spreads and makes evident the fragrance of the knowledge of God everywhere,

15 For we are the sweet fragrance of Christ [which exhales] unto God, [discernible alike] among those who are being saved and among those who are perishing:

16 To the latter it is an aroma [wafted] from death to death [a fatal odor, the smell of doom]; to the former it is an aroma from life to life [a vital fragrance, living and fresh]. And who is qualified (fit and sufficient) for these things? [Who is able for such a ministry? We?]

17 For we are not, like so many, [like hucksters making a trade of] peddling God’s Word [shortchanging and adulterating the divine message]; but like [men] of sincerity andthe purest motive, as [commissioned and sent] by God, we speak [His message] in Christ (the Messiah), in the [very] sight and presence of God.