Jehovah

“That they may know that you alone, whose name is the LORD, are the Most High over all the earth” (Psalm 83:18).

Among all the names of God, perhaps the most complete is Jehovah. This name means the self- existing One, “I AM.” It reveals what God is. At times, additional names are given to show specific aspects of His character: Jehovah-jireh — The Lord will provide.

Jehovah-nissi — The Lord is my banner.

Jehovah-shalom — The Lord is our peace.

Jehovah-tsidkenu — The Lord is our righteousness.

Jehovah-shammah — The Lord is there.

These names were discovered in times of need. When Abraham was about to sacrifice his son and saw no way out, God provided a lamb. Abraham then understood that God provides for His people.

This truth is repeated in the New Testament: “Your heavenly Father knows that you need them all” (Matthew 6:32).

If God sees and knows our needs, He will certainly provide for them.

Over and over our Lord urges us not to be anxious, because God cares for us. “Your heavenly Father knows,” He says, “that you need them all.” (Holy Bible, Matthew 6:32). If the Lord sees and knows our need, it will naturally follow that He will provide for it.

Being our Father, He could not do otherwise. As soon as a good mother sees that her child needs anything, she immediately sets about supplying that need. She does not even wait for the child to ask; the sight of the need is enough. Being a good mother, she could not act differently. When God, therefore, says to us, “I am he who sees your need,” He is in reality also saying, “I am he who provides,” for He cannot see and fail to provide.

“Why do I not have everything I want, then?” you may ask. Only because God sees that what you want is not really what you need, but probably the exact opposite. Often, in order to give us what we need, the Lord must keep from us what we want. “Your heavenly Father knows what you need before you ask him.” (Matthew 6:8). You do not know; and if all your wants were granted, it might be that all your real needs would be left unmet. It ought surely to be enough for us that our God is Jehovah-jireh, the Lord who sees and therefore provides.

But I am afraid that many Christians today have never made Abraham’s discovery, and do not know that the Lord is truly Jehovah-jireh. They may trust Him to save their souls in the future, but they never imagine that He wants to carry their cares for them here and now. They are like a man I have heard of, with a heavy load on his back, who was given a lift by a friend and gladly accepted it. He climbed into the carriage but kept his burden on his back, sitting there bent under its weight. “Why do you not put your burden down on the floor of the carriage?” his friend asked.

“Oh,” replied the man, “it is already a great deal for you to carry me, and I could not ask you to carry my burden as well.” You may wonder how anyone could be so foolish, and yet are you not doing the same? Are you not trusting the Lord to take care of you, while still carrying your burdens yourself? Which is more foolish—that man or you?

Jehovah-nissi, that is, “The Lord my banner,” was a discovery made by Moses when Amalek came to fight against Israel at Rephidim, and the Lord gave Israel a great victory. Moses realised that the Lord was fighting for them, and he built an altar and called its name, “The Lord Is My Banner” (Exodus 17:15). The Bible is full of expressions of this truth. “The LORD is a man of war; the LORD is his name.” (Exodus 15:3). “The LORD your God who goes before you will himself fight for you.” (Deuteronomy 1:30). “The LORD will fight for you, and you have only to be silent.” (Exodus 14:14). “Do not be afraid and do not be dismayed at this great horde, for the battle is not yours but God’s.” (2 Chronicles 20:15). “God himself has been with us as our head.”

(2 Chronicles 13:12).

Nothing is more clearly shown in the Bible than this: the Lord will fight for us if we will only let Him. He knows that we have no strength against our spiritual enemies; and, like a tender mother when her helpless children are attacked, He fights for us. All He asks is that we remain still and allow Him to act. This is the only kind of spiritual conflict that ever succeeds. But we are slow to learn this. When temptations come, instead of handing the battle over to the Lord, we gather all our strength to fight them ourselves. We may believe that the Lord is nearby and will help if things become desperate; but for the most part, we feel that we must do all the fighting ourselves.

Our way of fighting usually consists of repeated repentance, making resolutions and promises, struggling hard for victory, and then failing again; followed by more repentance, more resolutions, more promises, and renewed struggle—over and over again. Each time we tell ourselves that now we will surely succeed, and each time we fail, often worse than before. This may continue for weeks, months, or even years, without any real or lasting deliverance.

But you may ask, “Are we not to fight at all?” Of course we are to fight, but not in this way. We are to fight “the good fight of the faith” (1 Timothy 6:12), and the fight of faith is not a struggle of effort, but a struggle of trust. It is like the fight of King Hezekiah, when he and his people faced their enemy and found that “when they began to sing and praise, the LORD set an ambush… so that they were routed” (2 Chronicles 20:22). Our part is to hand the battle over to the Lord and trust Him for the victory.

There is nothing here about promises or resolutions; nothing about hours or days of agonising struggles or bitter remorse. “In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one” (Holy Bible, Ephesians 6:16). Above all, faith.

Faith is the one essential thing, without which everything else is useless. It means that we must not only hand the battle over to the Lord, but also leave it with Him, and have complete confidence that He will win.

This is where the real struggle lies. It feels unsafe to be still and simply trust the Lord, and the temptation to take the battle back into our own hands is often very strong. Keeping our hands off in spiritual matters is as difficult for us as it is for a drowning person to stop struggling against the one trying to rescue them. We all know how impossible it is to save someone who is drowning if they fight their rescuer, and it is just as impossible for the Lord to fight our battles for us when we insist on trying to fight them ourselves. It is not that He is unwilling, but that He cannot. Our interference hinders His work. Spiritual forces cannot operate while earthly efforts are taking over.

Our Lord tells us, “apart from me you can do nothing” (John 15:5), and we have read and repeated these words many times; but does anyone truly believe them? If we were honest about our hidden thoughts, would we not find something like this: “When Christ said those words, He surely meant that we cannot do much on our own, or at least nothing great. But nothing at all— that cannot be right. We are not helpless children, and we are surely meant to use all the strength we have to fight our enemies; and when that strength fails, then we can ask the Lord for help.”

Despite all our failures, we still tend to think that if we just tried harder and persevered more, we could succeed in any situation. But we completely overlook the crucial truth that our natural abilities are of no use in spiritual matters or against spiritual enemies.

The grub of a dragonfly, living at the bottom of a pond, may be strong and well developed for its environment; but when it becomes a dragonfly, the abilities that helped it crawl through the mud are useless for flying in the open air. In the same way, just as our ability to walk on the ground would be useless if we needed to fly, our natural abilities are of no use in spiritual warfare. In fact, if we rely on them, they become real obstacles—just as trying to walk would hinder us if we were meant to float or fly.

We can see, then, that trusting in ourselves when facing spiritual enemies has serious consequences. It not only leads to failure, but ultimately leads to rebellion. Much of what is called “spiritual conflict” would be more accurately described as “spiritual rebellion”. God has told us to stop relying on our own efforts and to hand our battles over to Him, yet we refuse to obey. We do fight, but it is not a fight of faith; it is a fight of unbelief. The “wrestling” we are often proud of is not wrestling for God against His enemies, but wrestling against Him alongside His enemies. We allow doubts and fears to grow, and as a result we fall into darkness, turmoil, and inner struggle. Then we label this “spiritual conflict” and consider ourselves a special or unusual case. But the single word that explains this condition is unbelief, and the simple cure is faith.

You may ask about Jacob’s wrestling—did he not gain victory through struggle? In fact, he gained victory by becoming too weak to struggle any longer. It was not Jacob wrestling with the angel, but the angel wrestling with Jacob. Jacob was the one who needed to be overcome. When the angel saw that Jacob’s resistance was too strong to overcome, he touched his hip and put it out of joint; and then the victory was achieved. As soon as Jacob was too weak to resist, he prevailed with God. He gained strength when he lost it. He overcame when he could no longer fight.

Jacob’s experience reflects our own. The Lord wrestles with us to bring us to complete dependence on Him. We resist as long as we have strength, until at last He brings us to a place of helplessness where we must yield; and then we conquer through that very surrender. Our victory is always a victory of weakness. Paul understood this when he wrote: “But he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.’ Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me… For when I am weak, then I am strong” (2 Corinthians 12:9–10).

Who could ask for a more glorious victory than this?

And this victory will be ours if we take the Lord as our Banner and commit all our battles to Him. The name Jehovah-shalom, meaning “The Lord is peace,” was discovered by Gideon when the Lord called him to a task for which he felt completely unqualified. He said, “Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house” (Judges 6:15). And the Lord said to him, “But I will be with you, and you shall strike the Midianites as one man” (Judges 6:16)… “Peace be to you. Do not fear; you shall not die” (Judges 6:23). Then Gideon believed the Lord; and although the battle had not yet been fought and no victory had yet been seen, by faith he saw peace already secured. He built an altar to the Lord and called it “The LORD Is Peace” (Judges 6:24).

Of all the needs of the human heart, none is greater than the need for peace, and none is more fully promised in the gospel. “Peace I leave with you; my peace I give to you… Let not your hearts be troubled, neither let them be afraid” (John 14:27). And again, “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33).

We often think peace must come from outward calm—that all enemies must disappear and all troubles must end. But the Lord speaks of an inner peace that can exist even in the middle of turmoil and rise above it. The foundation of this peace is not that we have overcome the world, or ever could, but that Christ has overcome it. Only the conqueror can declare peace, and those for whom He has fought can only enter into it. They cannot create it or destroy it. But they can refuse to believe it, and so fail to let it rule in their hearts. You may hesitate to believe that Christ has made peace for you, and so continue in a restless state of conflict; yet He has already done it, and your continued struggle is unnecessary.

The Bible tells us that Christ Himself is our peace (Ephesians 2:14). Therefore, whether I feel peaceful or not, peace is already mine in Him, and I must take hold of it by faith. Faith simply believes and declares what God has said. If He says there is peace, faith affirms it and enters into it. If He has declared peace in Scripture, I must declare it in my own heart, regardless of appearances. “For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (Romans 14:17), and anyone who has not entered into peace has not yet fully entered into this kingdom.

In practice, we can always enter into peace by simply obeying Philippians 4:6–7: “do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus”. The steps are very clear, and there are only two: first, give up all anxiety; second, hand your cares over to God. Then remain firmly there— peace must come. It must, because nothing else can take its place.

The name Jehovah-tsidkenu, meaning “The Lord our righteousness,” was revealed by the Lord through the prophet Jeremiah when he spoke of the coming of Christ: “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch… And this is the name by which he will be called: ‘The LORD is our righteousness’” (Jeremiah 23:5–6).

Greater than any other need is our need for righteousness. Most of the struggles and conflicts in our Christian life come from our battles with sin and our efforts to become righteous. And it hardly needs to be said how often we fail. As long as we try to overcome sin or gain righteousness by our own efforts, we are bound to fail. But if we discover that the Lord is our righteousness, we will have found the secret of victory.

In the Lord Jesus Christ we have a fuller revelation of this wonderful name of God. The apostle Paul, speaking as an ambassador for Christ, declares that “for our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (Holy Bible, 2 Corinthians 5:21). And again he says, “And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30).

I am afraid that very few Christians truly understand what this means. We repeat these words as part of our religious language, and in a vague way think of them as belonging to Christ’s salvation; but what they really mean, or how they apply in daily life, we scarcely understand.

To me, this name of God—“The Lord our righteousness”—is of such practical importance that I want, if possible, to make it clear. It is not easy, and I cannot explain it theologically. But in experience, it seems to be like this: we are not meant to store up righteousness within ourselves, as if we could draw from it when needed. Instead, we are to receive a continual fresh supply as we need it from the righteousness that is stored up for us in Christ.

In other words, if we need any kind of righteousness—patience, humility, love—it is useless to look within ourselves, hoping to find it there, for we never will. Instead, we must simply take it by faith, as something already given to us in Christ, who is our righteousness. I may not be able to explain exactly how this works, but I know from experience that it does, and that the results are real and powerful. I have seen gentleness and kindness poured like sunlight into hearts that were once bitter and dark, when faith reached out to take them as a present possession in Christ. I have seen harsh words become gentle, anxious hearts become calm, and restless spirits become quiet through this simple act of faith—taking the righteousness that is ours in Christ.

The apostle, after showing in Romans chapter 3 that it is impossible for us to gain righteousness through the law—that is, through our own efforts—goes on to say: “But now the righteousness of God has been manifested apart from the law… the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction” (Romans 3:21–22).

It is faith, and faith alone, that receives this righteousness that is ours in Christ. Just as we receive forgiveness by faith, so we must also receive patience, gentleness, meekness, long- suffering, or any other virtue we need—by faith. Our own efforts cannot produce righteousness any more than they can produce forgiveness. And yet, how many Christians still try!

Paul describes such people when he says: “For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:2–4).

If only all such earnest souls could discover this wonderful name of God—“The Lord our righteousness”—and would stop trying to establish their own righteousness, and instead submit to the righteousness of God. The prophet tells us that even our best righteousness is like “a polluted garment” (Isaiah 64:6). And Paul expresses his desire to “be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Philippians 3:9).

Do we truly understand what this means? And are we ready to embrace it with all our hearts? If so, our struggle to become righteous will come to an end. Jehovah-tsidkenu will meet every need.

The name Jehovah-shammah, meaning “The Lord is there,” was revealed to the prophet Ezekiel when he was shown in a vision, in the twenty-fifth year of the captivity, what would be the future home of the children of Israel. He described the land and the city of Jerusalem, and ended by saying: “And the name of the city from that time on shall be, The LORD Is There” (Ezekiel 48:35).

To me, this name includes all the others. Wherever the Lord is, everything must be right for His children. Where a good mother is, things go well for her children, as far as she is able to provide.

How much more is this true of God. His presence alone is enough.

We can all remember how, as children, the simple presence of our mother was enough for us. All the comfort, rest, and help we needed seemed assured just by her being there—sitting in her usual place with her work or her book—while we came to her with our troubles. If we could only realise that God’s presence gives the same assurance—only infinitely greater—a deep well of joy would open in our spiritual lives, driving out every trace of fear and distress.

All through the Old Testament, the Lord’s answer to the fears and anxieties of Israel was simply this: “I will be with you” (Exodus 3:12). Nothing more needed to be said. His presence was a complete guarantee that all their needs would be met; and once they were sure of it, they were no longer afraid to face even the fiercest enemy. You may say, “Ah, yes, if the Lord would only say the same thing to me, I should not be afraid either.” Well, He has said it, and He has said it in unmistakable terms. When the “angel of the Lord” announced to Joseph the coming birth of Christ, he said: “‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us)” (Matthew 1:23). In this short sentence is revealed to us the grandest fact the world can ever know—that God, the Almighty God, the Creator of Heaven and earth, is not a far-off God, dwelling in a Heaven of unapproachable glory, but has come down in Christ to dwell with us right here in this world, in the midst of our poor, ignorant, helpless lives, as close to us as we are to ourselves. If we believe in Christ at all, we are forced to believe this, for this is His name, “God with us.”

Both these names then, Jehovah-shammah and Emmanuel, mean the same thing. They mean that God is everywhere present in His universe, surrounding everything, and sustaining everything, and holding all of us in His safe and blessed keeping. They mean that we can find no place in all His universe of which it cannot be said, “The Lord is there.” The psalmist says: “Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me” (Psalm 139:7-10).

We cannot drift from the love and care of an ever-present God. And those Christians who think He has abandoned them, and who cry out for His presence, are crying out in ignorance of the fact that He is always and everywhere present with them. In truth, they cannot get out of His presence, even if they tried. Oh, that they knew this wonderful and satisfying name of God!

Speak to Him, for He hears; and spirit may meet with spirit; He is closer than breathing, and nearer than hands and feet.

Let us sum up, once more, the teaching of these five names of God. What is it they say to us?

Jehovah-jireh, i.e., “I am he who sees your need, and therefore provides for it.”

Jehovah-nissi, i.e., “I am the captain, and your banner, and he who will fight your battles for you.”

Jehovah-shalom, i.e., “I am your peace. I have made peace for you, and my peace I give to you.”

Jehovah-tsidkenu, i.e., “I am your righteousness. In me you will find all you need of wisdom, and righteousness, and sanctification, and redemption.”

Jehovah-shammah, i.e., “I am with you. I am your ever-present, all-encompassing God and Saviour. I will never leave you nor forsake you. Wherever you go, I am there, and there shall my hand hold you, and my right hand lead you.”

All this is true, whether we know it and recognise it or not. We may never have dreamed that God was such a God as this, and we may have gone through our lives until now starved, and weary, and wretched. But all the time we have been starving in the midst of plenty. The fullness of God’s salvation has awaited our faith; and “the abundance of grace and the free gift of righteousness” (Romans 5:17) have awaited our receiving.

I wish I could believe that for some of my readers all this was ended, and that from now on they would see that these all-embracing names of God leave no tiny corner of their need unsupplied.

Then they would be able to testify with the prophet to everyone around them: “Behold, God is my salvation; I will trust, and will not be afraid; for the Lord God is my strength and my song, and he has become my salvation. With joy you will draw water from the wells of salvation” (Isaiah 12:2-3).