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Scripture Reading: Exo. 3:13-18
There are many precious portions in the Bible. This morning God has given me light from this portion of the word and has nourished me. I would like, therefore, to share with you what I have received.
One thing that we should notice in the Bible is that God's name is not used carelessly. Every time God mentions His name, it is with a purpose. Every time God uses His name, it is not used carelessly. Even the name Jesus is very meaningful and is not used haphazardly. For example, there is Jesus Christ, there is Christ Jesus, and there is the Lord Jesus Christ, etc. If we change Jesus Christ to Christ Jesus, we will be wrong doctrinally. The same is true of the name which God reveals to man. In Exodus 3:13-18 God purposely points out that besides being God, His name is Jehovah. This reveals His relationship with Israel. What is the difference between God and Jehovah? Let us first consider how God revealed Himself through His name in Genesis. From this we can find out the meaning of His names. From Genesis to Exodus 3, God used different names to reveal Himself. He used at least three names to reveal himself. In Genesis 1 He uses the name God. In Genesis 2 He uses a different name — not God, but Jehovah God. Why does Genesis 1 use God while Genesis 2 uses Jehovah God? The amazing thing is that God did not tell man the meaning of the name Jehovah. Although Abraham knew the name (because God told him once that His name was Jehovah), he never knew the meaning of the name. Not until Exodus 3:14-15 did God begin to tell man the meaning of the name Jehovah.
Why does Genesis 1 not mention Jehovah or Jehovah God, but only God? The name God — Elohim — means the strong and mighty One. The name God has to do with the creatures; it refers to His relationship with the creation. But Jehovah is a name that is related to man. Genesis 2 speaks of the relationship between God and man. Therefore, Jehovah God is mentioned right away. This speaks of God's relationship with man. In Genesis 1 we do not see man. Even when the creation of man is mentioned on the sixth day, the emphasis is still on creation. This is why the name God is used. In Genesis 2 we see man, and so it speaks of Jehovah God. Every time the word Jehovah God is used, it denotes God having a relationship with man. Every time the word God is used, it implies His power and His relationship with the creation. Let us now consider a few portions of the Word to show the difference between God and Jehovah.
"And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord [i.e. Jehovah] shut him in" (Gen. 7:16). Can you see the difference here? All those that went in the ark went in male and female, as God had commanded, and Jehovah shut Noah in the ark. Can we change it around? No, we cannot. It was God who commanded. A command has to do with God's authority. Therefore, the name God is used here. But after man came, Jehovah rather than God shut him in. This is because shutting in has to do with God's care. This shows a difference in usage between God and Jehovah.
"This day will the Lord [i.e. Jehovah] deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcasses of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel" (1 Sam. 17:46). Here it says that Jehovah would "deliver thee into mine hand," for the purpose that "all the earth may know that there is a God in Israel." Does it say that "God will deliver thee into mine hand...that all the earth will know that there is a Jehovah?" No! The reason is that Jehovah is related to us; He cares for us and delivers the enemy into our hand. Moreover, God does not tell all the earth, those outside Israel, that He is Jehovah; He only shows them that He is God. Jehovah speaks of a relationship with those who are close to God, while God speaks of a relationship with ordinary men, in which He reveals His power to men.
"And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the Lord [Jehovah] helped him; and God moved them to depart from him" (2 Chron. 18:31). The One who helped Jehoshaphat was Jehovah, while the One who moved his enemy was God. Jehovah helped Jehoshaphat because he was close to God and intimate with God. God used the title God to Jehoshaphat's enemy because they had no relationship with Him. This is another example.
God is the common name, while Jehovah is the name of intimacy. God refers to His power, while Jehovah refers to His love. God refers to creation, while Jehovah refers to His intimacy. Genesis 1 does not mention Jehovah because it covers the creation. Even when chapter one mentions man, it is in relation to creation and power. Genesis 2 speaks of God's intimacy with man and His relationship with man; therefore, it mentions Jehovah God. Why does it say Jehovah God in chapter two, instead of just Jehovah? This proves that the Jehovah in chapter two is the God in chapter one. Jehovah God is not only the One who is powerful, but is also the One who draws near to man. However, even though the name Jehovah is used from Genesis 2 until Exodus 3, the meaning of the name Jehovah is not explained until Exodus 3:14.
"And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations" (Exo. 3:14-15). This was God's response to Moses' question about what he should say to the Israelites if they asked about the name of the God of their forefathers when he told them that the God of their forefathers had sent him to them. God told Moses that He is "I am that I am" (i.e., Jehovah), which means the self-existing and the ever-existing One. It was Jehovah who had sent Moses. What was His name? His name was "I am that I am." Who had sent Moses? The "I am" had sent him.
I am! I am that I am! Brothers and sisters, do you see the preciousness in this name? I feel its preciousness particularly today. I am... I am... I am... How wonderful! I am... Do you realize that God is...? God's Word is most amazing. What He says is most amazing, and what He has not said is also most amazing. What God has fully said is amazing, and what He has not fully said is also amazing. What He has spelled out is most amazing, and what He has only half-uttered is also most amazing. What God has said forthrightly is amazing, and what He has said hesitantly is also most amazing. Here God does not say fully what He is. He merely says that He is... This implies that there is something not yet said. The "I am" has sent Moses. On that day Moses received God's revelation.
If God adds the word power to the words I am, then He is not love. If He adds love to the first words, then He is only love and not power, wisdom, righteousness, sanctification, redemption, comfort, protection, a high tower, and shelter. God only says that He is, without saying what He is. This allows those who believe in Him to add in other terms; actually, they are not terms, they are spiritual realities! We can add in whatever we want by faith. If we have the need and faith, we can add whatever we need to the words God is and receive God's answer to our need. If we need comfort, God is our comfort. If we need a shelter, God is our shelter. If we need a high tower, God is our high tower. If we need victory, God is our victory. If we need holiness, God is our holiness. If we need a way, God is our way (John 14:6). If we need light, God is our light. If we need the bread of life, God is our bread of life. Whatever you need can be added to His name. We should not have any doubt. We can add whatever we want to His name.
This is like a checkbook with signatures on all the checks. When the checkbook is given to you, you can put in whatever amount you want. If you tear out one check and write one thousand on it, you will have one thousand. If you write ten thousand on it, you will have ten thousand. Since someone has signed them, all you have to do is write what you need on one of them. Many people do not know God, and many people do not know Jehovah. I feel that the length, the breath, the height, and the depth of this name are sufficient to include everything.
After seeing this, it is no wonder that those who know God say that the name of the Lord is a strong tower, and the righteous runs into it and is safe (Prov. 18:10). After we understand the meaning of this name, we will proclaim with David that "And those who know Your name put their trust in You" (Psa. 9:10). Because the Old Testament saints knew God's name as Jehovah, they were able to pray, "For the sake of Your name, O Jehovah, / Pardon my iniquity, for it is great" (25:11); "save me, O God, by thy name" (54:1); "do thou for me, O God the Lord, for thy name's sake" (109:21). They also proclaimed, "Through thy name will we tread them under that rise up against us" (44:5); "He guides me in the paths of righteousness for His name's sake" (23:3); "I will lift up my hands in thy name" (63:4). This is why they could praise, saying, "According to thy name, O God, so is thy praise" (48:10); "in thy name shall they rejoice all the day" (89:16); "sing unto God, sing praises to his name...his name JAH" (68:4). God Himself also declared, "I will set him on high, because he hath known my name" (91:14).
God's name reveals God Himself. God's name is the foundation of our faith. If we can enter the reality of God's name in the power of the Holy Spirit, extraordinary things can be accomplished through God's name.
Some are ignorant about this matter; they think that Jehovah is God's revelation in the Old Testament and wonder if we can enjoy the benefit of this name in the New Testament. We thank God! Jehovah in the Old Testament is the Jesus in the New Testament. The meaning of Jesus is Jehovah our Savior.
When the Lord Jesus was on earth, He admitted that He was the Jehovah in the Old Testament. He said, "Unless you believe that I am, you will die in your sins" (John 8:24). In this verse the Lord Jesus tells us that He is the "I am."
A little later He said, "When you lift up the Son of Man, then you will know that I am" (v. 28). "Truly, truly, I say to you, Before Abraham came into being, I am" (v. 58). The Lord Jesus clearly said that He was Jehovah. The Jews understood what this meant; therefore, "they picked up stones to throw at Him" (v. 59).
We can rejoice because our Lord Jesus is the I am. He is! He is everything for our sake. He is the I am! He says of Himself that He is the life, He is the resurrection, He is the light of the world, He is the bread of life, and He is the good shepherd. We can derive all kinds of supply from the Lord's name. Once we have His name, we have everything. We thank the Lord that He has given this name to us.
"Go, and gather the elders of Israel together, and say unto them, The Lord [Jehovah] God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: and I have said, I will bring you up out of the affliction of Egypt unto the land of the Cannanites...unto a land flowing with milk and honey" (Exo. 3:16-17). This name was especially used during the journey from Egypt to Canaan. During this journey the name "I am" is used. From the time we were saved until the time of the kingdom, no matter how many tribulations we pass through, Jehovah is still the I am. He is the one that is called "I am that I am." Friends, during the journey that began at the time we were saved until the coming kingdom, Jehovah's name is enough to lead us through everything. Jehovah is not God's name in creation. Jehovah is God's name for the believers in the wilderness. It is the name in the wilderness and the name that will bring us through the wilderness into Canaan.
What effect does the name Jehovah have on the Israelites? It makes the Israelites responsible before God for their conduct.
God does not reason. If God ever reasoned with man, man would never prevail against God. One prophet in the Old Testament said that God overcomes even when He is judged (Rom. 3:4). God's reasoning is too deep, and man can never come up to it. God does not reason; He Himself is the reason. We can consider a few examples from Leviticus and Numbers:
"You shall do My ordinances and keep My statutes to walk in them: I am Jehovah your God" (Lev. 18:4).
"You shall keep My statutes and My ordinances, which if a man do he shall live by them: I am Jehovah" (18:5).
"I am Jehovah" (18:6b).
"I am Jehovah your God" (18:30b).
"Speak to all the congregation of the sons of Israel and say to them, You shall be holy, for I, Jehovah your God, am holy" (19:2).
"Do not turn to idols, or make for yourselves molten gods: I am Jehovah your God" (19:4).
"You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the alien: I am Jehovah your God" (19:10).
"And you shall not swear falsely by My name, and so profane the name of your God: I am Jehovah" (19:12).
"You shall not curse the deaf, or put a stumbling block before the blind, but you shall fear your God: I am Jehovah" (19:14).
"You shall not go about as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am Jehovah" (19:16).
"You shall not take vengeance, or bear a grudge against the sons of your people, but you shall love your neighbor as yourself: I am Jehovah" (19:18).
"I am Jehovah your God" (19:25b).
"You shall not make any cuttings in your flesh for the dead, neither shall you put any tattoos on you: I am Jehovah" (19:28).
"You shall keep My sabbaths, and you shall reverence My sanctuary; I am Jehovah" (19:30).
"Do not turn to the mediums and spiritists; do not seek them out to be defiled by them: I am Jehovah your God" (19:31).
"You shall rise up before the greyheaded, and honor the aged; you shall fear your God: I am Jehovah" (19:32).
"The alien who sojourns with you shall be to you as the native among you; you shall love him as yourself, for you were aliens in the land of Egypt: I am Jehovah your God" (19:34).
"You shall observe all My statutes and all My ordinances and do them: I am Jehovah" (19:37).
"Take the Levites instead of all the firstborn among the sons of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be Mine: I am Jehovah" (Num. 3:45).
Is there any reason to God's command? You must not sin, "for I am Jehovah"! There is no other reason! I will scourge you and chastise you, because "I am Jehovah." "The Levites shall be Mine," because the Israelites owed God something? No, it is because "I am Jehovah." You shall not curse the deaf, because "I am Jehovah." You cannot this or that, because "I am Jehovah." There is no other reason. If anyone among us obeys God because He has said "I am that I am," he is blessed and will not sin. He can find many reasons in the world to sin. But because of one great reason: "I am that I am," he will not sin and will be blessed!
Simply put, there are two reasons for God being "I am that I am."
(1) I am; I am the powerful One. Therefore you cannot do it. I am; I am your power, protection, holiness, righteousness, and supply. Why do you have to sin? You may say, "I have lust within me." Jehovah says, "I am. I am righteousness and holiness. Why do you have to sin?" You may say, "I do not have money, therefore I have to borrow." Jehovah will say, "I am the One who supplies you. Why do you have to borrow? If you sin, it is not because I will not help you nor because I cannot protect you from sin. I am that I am. I can protect you. You sin because you want to sin."
(2) I am that I am. "I am not only power, wisdom, and the one who loves you and has chosen you. I am not only these. I am that I am, I am Jehovah, I am your God. If you do not do well, I will discipline you and chastise you. If you sin, I will chastise you." In the first point, He is the power. In the second point, He will judge. In the first case, He shows us that He is man's holiness and righteousness. In the second case, He shows us that Jehovah Himself is holy and righteous. He will judge us according to His holiness and righteousness. In using this name, it seems as if He will not reason with us. He told His people, "I am Jehovah, I am the Lord, therefore you cannot sin. I am Jehovah. I have brought you out of Egypt. I am Jehovah. I will bring you into Canaan. I am Jehovah, therefore you must not do any of these things."
"And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations" (Exo. 3:15).
Here is another matter. Who is this Jehovah your God? He is the God of Abraham, Isaac, and Jacob. As far as He is concerned, God is Jehovah, the I am. As far as man is concerned, Jehovah is the God of Abraham, Isaac, and Jacob. On God's side, God is God, that is, Jehovah. This is God's revelation to man of what He is in Himself. On man's side, God revealed Himself through Abraham, Isaac, and Jacob. In the same way that He was powerful in them, He is powerful in us.
Why did God not say, He is the God of Adam? Adam had sin, but so had Abraham. Why did He not call Himself the God of Adam? Why did He not call Himself the God of Abel, the descendant of Adam? Why did He rather say He is the God of Abraham, Isaac, and Jacob? Why was the Lord Jesus a descendant of Abraham according to the flesh? Why did God call Himself the God of these three men among so many other men? Is it because these three men were somewhat different from others? In addition to the fact that God made a covenant with these three men, which made them special, they were representatives of men. God chose these three men to represent three kinds of people on earth today.
What kind of person was Abraham? He was a giant in faith. He was an uncommon and extraordinary person. God is the God of Abraham, meaning that God is the God of extraordinary and outstanding persons. But thank God, He is not only the God of Abraham. If God were only the God of Abraham, we would be disappointed, because none of us is an extraordinary and outstanding person. God is also the God of Isaac. What kind of person was Isaac? Isaac was an ordinary man. He was a man who would eat when you gave him food, who would sleep when you gave him a bed. He was not an extraordinary person. Nor was he an evil person. But God is also the God of ordinary persons. What a comfort this is to us! However, God is not just the God of ordinary men. He is also the God of evil men. He is the God of Jacob. Jacob is the most crafty man in the Bible. Through these three persons, God tells us that He is the God of Abraham (the best persons), the God of Isaac (the common persons), and the God of Jacob (the evil persons). He is God to those who are outstanding in their faith. He is God to those who are merely ordinary people. He is also God to the vilest among all men such as the robbers, the thieves, and the prostitutes. If I am one like Abraham, He is God to an extraordinary person like me. If I am an ordinary person like Isaac, He is also God to an ordinary person like me. If I am an evil person from my mother's womb, one who would argue with my brother, and who is evil from my youth, He will say that He is also God to an evil person like me. God is not just the God of Abraham. He is not just the God of Isaac. God is also the God of Jacob. Are you exceptionally good? God has a way with you. Are you an ordinary person? God has a way with you. Are you a particularly evil person? God also has a way with you.
From that day until now, God has always called Himself by this name; He has never changed. Even when the Lord Jesus was about to die, He declared that God is the God of Abraham, the God of Isaac, and the God of Jacob. God is the God of the living, and that is why man will resurrect. Here the Lord added another meaning to the name. God called Himself this to show that He is the God of resurrection. Although Abraham was good, he still died and stunk. However, God will resurrect him. An ordinary person like Isaac also died and stunk. But God will also resurrect him. Although Jacob was crafty, he also died and stunk. But God will resurrect him also. In the realm of resurrection, all natural things will pass away. God is the God of the living; He is not the God of the dead, nor the God of those who are about to die. He is God to these three persons in the realm of resurrection. Therefore, every Christian is destined to deterioration, no matter how talented he is, how common he is, or how evil he is. Our God wants to reconstitute us, so that we will receive something new in Him. Although by our natural constitution we have many differences, God will not obliterate these things; He will be God to us just the same. He knows that what He sees is not our natural self, but the life that He gives us. Naturally speaking, there are many differences between Abraham, Isaac, and Jacob. But in resurrection, they have all received the life of God. God does not care for our natural constitution; He only cares for His own work in grace. Therefore, He can give grace to, use, and perfect men who are entirely different, treating them as if there were no difference at all among them.
What is the meaning of resurrection? It means the passing away of the natural and the coming of the supernatural. It means the passing away of the first and the coming of the second. Whether you are a talented person, an ordinary person, or a crafty and evil person, your eyes need not be set on your talent, your unattractiveness, or your craftiness. God can give you something new in His Son. God is showing us that everything natural and of man is useless. Only that which is supernatural and of God is useful. He said that He is the God of Abraham, the God of Isaac, and the God of Jacob because His eyes are on resurrection.
"This is my name for ever, and this is my memorial unto all generations" (Exo. 3:15). This is My name forever. This means that I forever am. With Me, there is only one "I am." In this verse, the name Jehovah speaks of two things:
(1) I forever am Jehovah. As My name is, so will I be forever.
(2) My memorial. This is to make you remember that I am Jehovah forever, and I will also remember that I am Jehovah unto all generations. Unless God has forgotten that He Himself is Jehovah, and unless we also forget that He is Jehovah, He will forever be I am to us — He will be all that we need. Hallelujah!
