By Nathan J Stone
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There are many ways, of course, in which we may study God. The God who of old time spoke, "unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken to us in his Son," the epistle to the Hebrews tells us. " (John 17:6). "And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them" (John 17:26). True, it is in the face of Jesus Christ we best see the glory of God; yet while we are in the flesh we can only know in part at most.
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. They were the people of His covenant with Abraham, and Isaac, and Jacob, a separated people through whom a righteous and holy God would work out His purpose of redemption for mankind. In Exodus 3:14, 15, He thus revealed Himself: "I am that I am ... " It was suggested that by this it was meant that the Patriarchs had not understood the full significance of that name.
On the other hand, the strong theocratic and historical books relating to Israel, such as Joshua, Judges, Samuel, Kings, have chiefly Jehovah. The same is true of the Psalms, which may be divided on this basis into two parts. Psalms 42 to 84 almost exclusively use Elohim and other compound names of God: while the other psalms use chiefly Jehovah. It is not merely a matter of difference of authors, for psalms in both sections are ascribed to David. It is rather a difference of purpose. Thus to Israel, the medium of the revelation of Himself through the Word—the written Word—and the medium also of the revelation of Himself in the flesh—the living Word—He is especially Jehovah, the God of revelation, the ever-becoming One.