God is righteous
God is righteous
God is righteous. This is the nature of God in His Divine goodness (CP Jn 17:23). The righteousness of God means essentially the same as the truthfulness of God (CP Ro 3:3-4). God's righteousness is His faithfulness to His own nature and promises, His moral self-consistency, exemplified in Christ … my righteous servant (CP Isa 53:11) … the Lord our righteousness (CP Jer 23:5-6; 33:16) … the Just one (CP Ac 3:14; 7:52; 22:14). Just means righteous. Through Christ, God imputes His righteousness to those who receive Christ as their Saviour. It is only through the finished work of Christ that man can attain God's righteousness (CP Ro 3:23-26; 5:6-11; 2Cor 5:18-21; Col 1:20-22). This righteousness is proclaimed by Jesus as a gift to those who are granted the Kingdom of God (CP Mt 5:6). Since God Himself is the standard for Christians, the righteousness of God means God-like righteousness. This is the righteousness that God requires of man (CP Mt 6:33; Mk 10:29-30; 2Cor 6:14; Eph 4:24; 1Ti 4:8; He 12:5-11).
completes our study on the nature of God. To summarise it we have learnt that in His essential nature God is spirit, omnipresent, omnipotent, omniscient, triune, immutable, self-existent, infinite, love, a consuming fire, light, truth, holy, wisdom, righteous. Opinions vary among bible scholars as to what comprises the nature of God as opposed to His attributes, so it is not inconceivable that some will disagree with this study on the nature of God. In that case let us agree to disagree in love.
Now to look at the names of God. For the purpose of this study we will examine them in their scriptural order. Elohim is the name of God used first in scripture, indicating God's power and pre-eminence (CP Gen 1:1). Elohim is a plural noun, proving the Christian Doctrine of the Trinity - the three-in-one Godhead of Christianity (for a more detailed presentation of this subject, refer "God is Triune" in study on the nature of God, in previous section). Jesus is quoted as using a form of Elohim when He cried out in despair to God for forsaking Him on the cross (CP Mt 27:46; Mk 15:34). The name of God used next in scripture is Jehovah (CP Gen 6:5). Jehovah is the Jewish national name for God. It means self-existent or eternal one, indicating God's unoriginated, immutable, eternal and self-sustained existence. Let us look at those scriptures again that teach this (CP Gen 21:33; Ex 3:13-15; Psa 90:2; 102:24-27; 145:13; Isa 43:10: 44:6; 57:15; Rev 1:4; 22:13).
The name Jehovah is combined with other words in scripture which form what is known as the Jehovah titles, of which there are sixteen in all. The are Jehovah-Elohim, which means the eternal creator (CP Gen 2:4-25); Adonai-Jehovah, which means the Lord our Sovereign (CP Gen 15:1-8, 18; De 3:24; 9:26); Jehovah-Jireh, which means the Lord will provide (CP Gen 22:1-14); Jehovah-Raphah, which means the Lord our healer (CP Ex 15:26; Psa 103:2-3); Jehovah-Nissi, which means the Lord our banner (CP Ex 17:8-15); Jehovah-Eloheka, which means the Lord thy God (CP Ex 20:1-7); Jehovah-Mekaddishkem, which means the Lord our sanctifier (CP Ex 31:13; Lev 20:8; 21:8; 22:9, 15-16, 32; Eze 20:12); Jehovah-Shalom, which means the Lord our peace (CP Judg 6:22-24); Jehovah-Saboath, which means the Lord of hosts (CP 1Sam 1:3); Jehovah-Elyon, which means the Lord most high (CP Psa 7:17; 47:2); Jehovah-Rohi, which means the Lord my shepherd (CP Psa 23:1); Jehovah-Hoseenu, which means the Lord our maker (CP Psa 95:6); Jehovah-Eloheenu, which means the Lord our God (CP Psa 99:5, 8-9); Jehovah-Tsidkeenu, which means the Lord our righteousness (CP Jer 23:5-6; 33:15-16); Jehovah-Shammah, which means the Lord is present (CP Eze 48:35); Jehovah-Elohay, which means the Lord my God (CP Zech 14:3-5).
The name of God used next in scripture is El, which signifies strong, first, showing God to be the mighty one, the first cause of everything. El combines with other words in the Old Testament to reveal the character of God (CP Gen 14:18-20). Here the most high God is El-Elyon. Melchizedek blessed Abraham in the name of El-Elyon possessor of heaven and earth, so identifying El-Elyon as the supreme God. (Melchizedek was a Gentile whose priesthood is eternal in Christ (CP Psa 110:1-7; He 5:10; 6:20; 7:1-28)). Next is El-Owlam - everlasting God (CP Gen 21:33); El-Qanna - jealous God (CP Ex 20:5); El-Rachuwm - merciful God (CP De 4:31); El-Aman - faithful God (CP De 7:9); El-Gadowl - mighty God (CP De 7:21), and great God (CP De 10:17). Lord here is Adon, another name of God in the Old Testament. Lord is also Adonai (CP Nu 14:17). The next El word combination is El-Shaddai - the almighty God (CP Gen 17:1-5). El-Shaddai pictures God as the all-bountiful, all-sufficient one, the supplier of the needs of His people. Abraham only knew God as El-Shaddai when God made His covenant with him (CP Ex 6:1-4). The name of God used next in scripture is Eloahh, which means Deity, God, the Divine One (CP De 32:15; Neh 9:16-17; Psa 139:19; Pr 30:5). Next we come to Elah (CP Ezra 4:24; Dan 3:15-29), Tsur, meaning strength (CP Psa 18:2; 19:14; 73:26; 144:1; Isa 26:4). Last, but by no means least, is Jah (CP Psa 77:1; 104:35; 105:7; 118:5, 14, 17-19; Isa 12:2).
In the New Testament there is only one main word for God, Theos, which means Deity, the supreme God (CP Mt 1:23; 3:9, 16; 4:3-10; 5:8, etc). Theos is used nearly one thousand three hundred times. The only other word used for God in the New Testament is Kurios, which means supreme in authority, Lord, Master. It is used only once (CP Ac 19:20). In most other places in the New Testament Kurios is used for both God and Jesus as Lord (CP Mk 12:29-30, 36-37; Lu 6:5), and Jesus as Master (CP Jn 13:13-14). There are still places however in the New Testament where Kurios is used to call men lord and master.
There are many symbolic and other names of God in scripture illustrative of His character (CP Gen 15:1). Here God is symbolised as a shield - protector and defender of the righteous (CP De 33:29; Psa 84:11; Pr 30:5). In Psa 84:11 God is symbolised as a Sun which illuminates, invigorates, warms and sustains life, and again as a shield to protect and defend the righteous. He is symbolised many times in scripture as a rock: the stable and strong one (CP De 32:4; Psa 19:14; Isa 17:10; 26:4). Strength in Psa 19:14 and Isa 26:4 means rock (CP De 32:15; Psa 40:1-2). Here God is the rock of salvation. He "begat" Israel with the gospel (CP De 32:18 with Ga 3:8 and He 4:2). God is the rock that sold Israel (CP De 32:30). This means that God permitted Israel to be defeated (CP De 28:68; Judg 2:14; 1Sam 12:9). God is the rock of Israel (CP 2Sam 23:3). The Psalmist calls God the rock of my refuge (CP Psa 94:22). Rock is also used as a symbol of Christ in scripture. He was the spiritual rock from which the Jews got water during their sojourn in the wilderness (CP Ex 17:1-6; Nu 20:1-8 with 1Cor 10:4). Christ was also referred to in scripture as a stumbling stone and a rock of offence (CP Gen 49:24; Psa 118:22; Isa 8:13-15; 28:16; Mt 21:42; Ro 9:33; 1Pe 2:4-8).