ELOHIM

God chose this name, Elohim, as the first revelation of His person in the Scripture. This tells us something about the purpose of creation.

Then God (Elohim) said, "Let us make man in our image, in our likeness..." Genesis 1:26

When the Scriptures repeatedly affirm that there is only one God, why would these Old Testament authors consistently use a plural form for God? Does it mean, as some say, that this is evidence of the trinity? Or, does it mean, as others say, that the authors used the name to show deference, respect, by addressing the king in the plural form?

In an issue of this magnitude, one must speak very carefully. The evidence is given some direction by the fact that in Genesis 1:26 the name "Elohim" is in the plural, but the rest of the sentence is in the singular. Jewish scholars will hold this as evidence that there is one God, not three. Christian scholars usually hold that this is clear reference to the Trinity - three in one.

"Elohim" refers to the powerful God of Mercy.

"Jehovah" refers to the eternal God of Justice.

It will be clear, as we proceed, that there are times when "Elohim" is used in a situation where justice is being meted out. At the same time, there are many instances where the name "Jehovah" is used when mercy is being expressed. Nevertheless, the general understanding is true.

Having made this distinction, we must identify, in more careful terms, what the authors referred to as they used these titles. There are literally several hundred verses in which the name "Elohim" is used. These verses help us to understand who God is and what He does.

In the beginning God (Elohim) created the heavens and the earth. Genesis 1:1

God could have chosen to say, "In the beginning Almighty God created." This would stress the idea that creation was intended to demonstrate the unique power of God. That was not the case. God said, through the author, "In the beginning God (Elohim-the God of Mercy) created..." There is unique power involved in creation, but the stress is on God's mercy. It is a way of saying God in mercy chose to create the universe and share with us His power.

Mercy, however, must never be misunderstood for weakness. God is merciful, but He also rules.

The Lord (Jehovah) God (Elohim) took the man and put him in the Garden of Eden to work it and take care of it. And the Lord (Jehovah) God (Elohim) commanded the man, "You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die." Genesis 2:15-17

The author appropriately captures the understanding that there is a balance in the mercy of God. It was in love He created, but His law is not less firm.

God's actions also reveal His priorities. God was determined to create and to rule, to control nature and to redeem. He was just as determined, however, to walk with those who love Him. Walking is less an action of the feet than a relationship of the heart.

And after he became the father of Methuselah, Enoch walked with God (Elohim) 300 years and had other sons and daughters. Genesis 5:22

We do not know how, but somehow Enoch learned to walk with God. In Genesis 3:8, God came seeking the fellowship of the pinnacle of His creation - people. Enoch learned to share with God as God had intended at creation. The opportunity of walking with God is as available to us as it was to Enoch. In the flurry of activities of creating, redeeming, forgiving and judging, a top priority in the mind of God is still that personal relationship of walking with His people.

In the midst of God's self-disclosure as "Elohim", the God of Mercy, there are a number of pictures of God which describe what that means to us.

In Genesis you will find these words:

Then God (Elohim) 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." Genesis 1:26

This is evidence of a power that is generous with His authority. He purposes to share His power to rule with the people whom He created.

Again the author of Genesis quotes God,

Then God (Elohim) said, "I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food." Genesis 1:29

This suggests the provident nature of God. He did not just create us, but carefully provided for our every need.

After more than a century of patiently enduring the rebellion of His creation, God brought judgment upon that creation.

Noah was six hundred years old when the floodwaters came on the earth. And Noah and his sons and his wife and his sons' wives entered the ark to escape the waters of the flood. Pairs of clean and unclean animals, of birds and of all creatures that move along the ground, male and female came to Noah and entered the ark, as God (Elohim) had commanded Noah. And after the seven days, the floodwaters came on the earth. Genesis 7:6-10

Notice, however, that God prepared a safe place for Noah, his family and the animals, even when He was about to destroy the evil ones. God showed great mercy in the midst of the necessary judgment He had to use. This is primary to an understanding of who God is.

Jacob said to Rachel and Leah, his wives,

I see that your father's attitude toward me is not what it was before, but the God (Elohim) of my father has been with me. Genesis 31:5

The reference to "the God of my father" is much the same as the Scriptural formula " the God of Abraham, Isaac and Jacob." It is a reference to the fact that God is eternal. He was present before creation and after creation ceases, God will not have changed.

In the same chapter, God said,

I am the God (Elohim) of Bethel, where you anointed a pillar and where you made a vow to me. Now leave this land at once and go back to your native land. Genesis 31:13

This is a picture of Elohim who faithfully kept His promise and covenant He made with Jacob at Bethel. Prior to this verse, in Genesis 28:10-22, God promised to make Jacob great in Canaan. Now in a time of stress, God remembered His promise. In this context, God pointed out to Jacob that the mating process was taking place in such a way that the strongest and greatest number of young sheep and goats were being born streaked, speckled and spotted. This meant that these animals would belong to Jacob, not Laban. God is faithful.

Jacob spoke to Esau about the graciousness of God.

Please accept the present that was brought to you, for God (Elohim) has been gracious to me and I have all I need. And because Jacob insisted, Esau accepted it. Genesis 33:11

Joseph spoke of God in a very special way when he resisted the invitations of Potiphar's wife.

No one is greater in this house than I am. My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God (Elohim)? Genesis 39:9

In the book of Judges there is a picture of the long-suffering of God. Each time God delivered them, they returned to their evil ways. Nevertheless, God continued to hear and deliver when they cried out in distress.

Exodus 34 portrays God (Elohim) as a jealous husband.

Do not worship any other god (elohim), for the Lord (Jehovah) whose name is jealous, is a jealous God (Elohim). Exodus 34:14

Another view of Elohim shows Him as a powerful God.

When they learned that the ark of the Lord (Jehovah) had come into the camp, the Philistines were afraid. "A god (elohim) has come into the camp," they said, "We're in trouble! Nothing like this has happened before. Woe to us! Who will deliver us from the hand of these mighty gods (elohim)?" I Samuel 4:6b-8

When the Ark was among the Philistines, devastation happened wherever it was taken and they realized this great power was again turned against them.

This powerful God enters into personal relationships with His people.

This is what the Lord (Jehovah), the God (Elohim) of Israel, says: "I brought Israel up out of Egypt, and I delivered you from the power of Egypt and all the kingdoms that oppressed you. But you have now rejected your God (Elohim), who saves you out of all your calamities and distresses. And you have said 'No, set a king over us.' So now present yourselves before the Lord (Jehovah) by your tribes and clans." I Samuel 10:18,-19

Though God is the creator and controller of the universe, He also enters into very personal relationships. The risk of personal relationships is that they can be rejected. God leaves Himself open to this risk of rejection in order to sustain an honest relationship with us.

David had entered into covenant with Jonathan concerning how things would be when he was king and Saul's family was no longer in power. David said,

Is there no one still left of the house of Saul to whom I can show God's (Elohim) kindness? II Samuel 9:3

David understood that his greatest kindness to Jonathan's crippled son was something like the kindness of God. With all his faults, David knew God very well.

It is not a contradiction to say that God is a God of Mercy, and then say He is also a God of Justice. Nehemiah understood this very well.

You warned them to return to your law, but they became arrogant and disobeyed your commands. They sinned against your ordinances, by which a man will live if he obeys them. Stubbornly they turned their backs on you, became stiff-necked and refused to listen. For many years you were patient with them. By your spirit you admonished them through your prophets. Yet they paid no attention, so you handed them over to the neighboring peoples. But in your great mercy you did not put an end to them or abandon them, for you are a gracious and merciful God (Elohim). Nehemiah 9:29-31

Nehemiah was able to see that God had shown great patience and longsuffering with Israel. The time had come when His holiness demanded that judgment be given. Even in His judgment, God was merciful. Judgment was not a venting of the divine anger so much as it was an effort to move Israel back to Himself.

In Psalm 7, David prayed under threatening circumstances. He trusted God to do right and in effect asked Him to judge his actions, that if he had done wrong, then let his enemies succeed.

O righteous God, (Elohim) who searches minds and hearts, bring to an end the violence of the wicked and make the righteous secure. My shield is God (Elohim) Most High, who saves the upright in heart. Psalm 7:9, 10

What a commitment! David knew that God was a righteous God. He could be trusted to judge him fairly.

In Psalm 36, David reflects on the designs of the wicked. In spite of these evil plans, David can rejoice.

How priceless is your unfailing love! Both high and low among men find refuge in the shadow of your wings. They feast on the abundance of your house; you give them drink from your rivers of delight. For with you is the fountain of life; in your light we see light. Psalm 36:7-9

David can speak of God's unfailing love, His bountiful provision, His righteousness and justice. These are the ingredients of God's lovingkindness and David had experienced them all many times.

Again, in Psalm 86, David reflects on his knowledge of God. He was aware that the greatness of God's power had no equal in all the world. At the same time, God's loving concern and compassion were as great as His power.

But you, O Lord (Jehovah), are a compassionate and gracious God (Elohim), slow to anger, abounding in love and faithfulness. Turn to me and have mercy on me; grant your strength to your servant and save the son of your maidservant. Psalm 86:15, 16

There are those who are strong, but have no compassion. They are frightening. There are those who are compassionate, but powerless. They are not helpful. God, in the total expression of His power, is full of compassion for those in their need.

The minor prophets are not usually thought of as showing tenderness. Malachi is no exception. In spite of this, he shows a tender spirit even in his denunciations.

"You place defiled food on my altar. But you ask, 'How have we defiled you?' "By saying that the Lord's table is contemptible. When you bring blind animals for sacrifice is that not wrong? When you sacrifice crippled or diseased animals, is that not wrong. Try offering them to your governor! Would he be pleased with you? Would he accept you?" says the Lord Almighty. "Now implore God (Elohim) to be gracious to us. With such offerings from your hands, will he accept you?" says the Lord Almighty. Malachi 1:7-9

Malachi chastised them for bringing blind, crippled and diseased animals as sacrifices to God. They knew better. They knew that only the very best, the flawless animal was good enough to be a gift to God. There is sarcasm in Malachi's denunciation as he said, "Try offering them to your governor!" The reference to the governor put the whole experience in a perspective they could understand very well.

Yet, Malachi concludes this scathing attack on their devious attitude toward the tithe and the table of God by urging them to implore God to be gracious. Malachi knew God was a firm judge, but he also knew that underneath the firm justice was the tender heart of a gracious God.

THE ACTIONS OF THE GOD OF MERCY

For many, the mention of the God of Mercy conjures up an image of the meek, the weak and helpless. Fortunately, this is not the case. In the hundreds of verses in which this name appears, there is a host of things that God does. We can gain a glimpse of His character and purpose as we review His deeds.

God does not divide life into neat categories of spiritual and physical. God views all of life from a spiritual perspective. This is very clear in the books of the Old Testament.

There is a natural series of events which one can anticipate in the circumstances of life. If an army captures a city, no one will be surprised if they break down the walls, burn the building, take the stored food, kill the men and ravish the women. There is evidence in Scripture, however, that God became involved in this process and altered what would otherwise have taken place. This was true even when God was the One who destroyed the city.

So when God (Elohim) destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe that overthrew the cities where Lot had lived. Genesis 19:29

Another example of this is found in the Exodus. God ordained that the firstborn of people and animals would die throughout the land. God interrupted that process by making provision for the firstborn of Israel to escape this tragedy.

When the kings came from the North and destroyed Sodom and Gomorrah, taking Lot and his family captive (Genesis 14), God enabled Abraham and his small band of men to defeat these kings and rescue Lot.

In the story of Joseph, there is an outstanding illustration of the intervention of God into civic events. All through his life, it seems that everyone he met used Joseph poorly. The climax of the book of Genesis, the ultimate picture of the sovereignty of God, took place when the patriarch Israel had died and his sons feared Joseph's revenge. He said to them,

"Don't be afraid. Am I in the place of God? You intended to harm me, but God (Elohim) intended it for good to accomplish what is now being done, the saving of many lives. So then, don't be afraid. I will provide for you and your children." And he reassured them and spoke kindly to them. Genesis 50:19-21

On one occasion, Sennacherib, king of Assyria, was waging war in one city after another in Palestine. He sent messengers to talk to the soldiers on the wall of Jerusalem, to undermine their morale by saying:

Who of all the gods (elohim) of these nations that my fathers destroyed has been able to save his people from me? How then can your god (Elohim) deliver you from my hand? II Chronicles 32:14

Under any other circumstances it would have been appropriate for Sennacherib to make this claim. He forgot one thing. Despite his military superiority, God had decreed that Hezekiah should survive this attack. Sennacherib's officer had described this situation in spiritual terms by pointing out what Sennacherib had done to the idols of the other nations. He asked what the God of Israel could do to deliver them from the hand of Sennacherib. This was now a spiritual battle and God would demonstrate that He would be victor over idols and infidels, as the following verse in II Chronicles verifies:

And the Lord sent an angel, who annihilated all the fighting men and the leaders and officers in the camp of the Assyrian king. So he withdrew to his own land in disgrace. And when he went into the temple of his god, some of his sons cut him down with the sword. II Chronicles 32:21

God delivers His people from proud kings who trust only in their weapons and their idols.

When it appeared that Saul had cornered David so that he could finally get rid of him, God intervened. Saul was determined to exterminate David, but God was determined to make David king. Of course, God prevailed. David reflected on this in Psalm 18.

He is the God (Elohim) who avenges me, who saves me from my enemies. You exalted me above my foes; from violent men you rescued me. Psalm 18:47, 48

Avenging is a passionate act of overturning the evil designs of one's enemies and in some instances doing worse to them. God is the avenger of His people.

God also intrudes in the decisions of nations to give favor to His people. There are several biblical illustrations of this truth.

Now God (Elohim) had caused the official to show favor and sympathy to Daniel. Daniel 1:9

Three Hebrew men had taken a stand that placed them on collision course with Nebuchadnezzar. The king demanded that they bow down and worship him. They refused. God had to rescue them from the furnace, and He did (Daniel 3:29).

God also judges the nations and His people. The army of Israel started treating the Ark like a good luck charm, and God allowed the Philistines to capture it. They viewed this as a victory for their god Dagan over the God of Israel. But God humiliated their worship of Dagan and brought sickness upon anyone in whose care the Ark was placed (I Samuel 6:20). Elohim is the God of Mercy, but He judges the nations who stand against Him or seek to harm His people.

God is the protector of the helpless. Joseph, of course, is another illustration of this truth. Joseph's brothers tried to get rid of him because of their jealous anger. God took this evil design and used it as a way to protect the very ones who wanted to harm His choice servant Joseph.

But God (Elohim) sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance" Genesis 45:7

Were He not the God of Mercy, God might have made Joseph great and destroyed the brothers, but He didn't. In the same way, God protects us, especially when we do not deserve it.

Because Elohim is God, He is the recipient of the worship and adoration of His people.

Then God (Elohim) said to Jacob, "Go up to Bethel and settle there, and build an altar there to God (Elohim), who appeared to you when you were fleeing from your brother Esau." Genesis 35:1

God does many things. At the heart of every deed and relationship is the desire to receive the praise and adoration of His people.

At the time of the giving of the Ten Commandments, Moses spoke to the people.

Do not be afraid, God (Elohim) has come to test you, so that the fear of God (Elohim) will be with you to keep you from sinning. Exodus 20:20

There is a difference between testing and tempting. The difference lies in the intent. A temptation is a tool of the enemy to destroy one's faith. A test is a tool of God designed to show us our own strength or weakness in order to help us grow in faith. God tests His people to help them grow.

The God of Mercy is a God who loves. When the Queen of Sheba visited Solomon, she exalted the greatness of his kingdom and rule, and she spoke of God in these words:

Praise be to the Lord your God (Elohim), who has delighted in you and placed you on the throne as king to rule for the Lord (Jehovah) your God (Elohim). Because of the love of your God (Elohim) for Israel and his desire to uphold them forever, he has made you king over them to maintain justice and righteousness. II Chronicles 9:8

She was acclaiming God (Elohim) as the God who loves Israel.

Nehemiah returned to the devastated city of Jerusalem to rebuild the walls. Neighboring people, however, did not want to see the walls rebuilt. They threatened to attack. Nehemiah knew that they had to spread out across the city in order to work on the wall. They also needed to be as close to each other as possible for mutual protection.

Wherever you hear the sound of the trumpet, join us there. Our God (Elohim) will fight for us! Nehemiah 4:20

Nehemiah was convinced that rebuilding the wall was the Lord's doing. He expected God to fight for them against their enemies.

The God of Mercy also leads His people. He instructs them concerning the things they should do.

So my God (Elohim) put it into my heart to assemble the nobles, the officials and the common people for registration by families. I found the genealogical record of those who had been the first to return. Nehemiah 7:5

This registration is an act of mercy, not a rigid control.

Because of the way God deals with us, He is the source of our hope.

Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God (Elohim), for I will yet praise him, my savior and my God (Elohim). Psalm 42:5

God is also the source of our joy.

Then I will go to the altar of God, (Elohim), to God (El), my joy and my delight. I will praise you with the harp, O God (Elohim), my God (Elohim). Psalm 43:4

God is the security of His people.

God (Elohim) is our refuge and strength, an ever-present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea. Psalms 46:1, 2

Isaiah understood the parental quality of God.

Comfort, comfort my people, says your God (Elohim). Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for. Isaiah 40:1, 2a

If we reflect upon the character and actions of God, we can detect some helpful information:

· The character of the God of Mercy is reflected in His actions. There is no contradiction between the character and the actions of God. There is no trait of His character that is missing in His actions, and the actions of God reflect no trait inconsistent with His character and His mercy.

· There is no character trait of the God of Mercy which cannot be reflected in the lives of His people.

· There is no action of the God of Mercy which He cannot reflect in the lives of His people if they are willing to be used by Him without limitation or restriction.