We considered in the previous chapter the two principal sources from which the knowledge of God may be derived: nature and the Holy Scriptures. We will now proceed with a consideration of God Himself. This is a task which we must undertake with trembling, so that on the one side we may avoid entertaining unbecoming thoughts about God, and on the other side we may be properly exercised in response to appropriate considerations of God. May the Lord guide me as I write and may He reveal Himself to everyone who reads this chapter or hears it read. May this chapter also be to the establishment of professors of the truth and be a rebuttal against Socinians, Arminians,1 and other proponents of error. Most importantly, may it guide us in the way of salvation.
As we consider the doctrine of God, we will discuss His Names, His divine essence, His attributes, and His divine Persons. Additionally, we will also consider the works of God: His intrinsic and extrinsic works as well as His works in the realm of nature and the realm of grace.
The Names of God
In order to speak about God to others, it is necessary to have a word to indicate of whom we are speaking—although it should be clear that such description is not needed to distinguish God from other gods as there is but one God. As it was sufficient for the first human to have but one name, “man,” there being no other creature like him, and as the Savior had no need of any other name but “Jesus,” that is, Savior, there being but one such Savior, likewise God has no need for any other name but “God.”
The Name JEHOVAH
Although a name cannot possibly express the infinite Being, it has pleased the Lord to give Himself a name by which He wishes to be called—a name which would indicate His essence, the manner of His existence, and the plurality of divine Persons. The name which is indicative of His essence is יהוה or Jehovah, it being abbreviated as יה or Jah. The name which is indicative of the trinity of Persons is יהוה or Elohim. Often there is a coalescence of these two words resulting in יהוה or Jehovi. The consonants of this word constitute the name Jehovah, whereas the vowel marks produce the name Elohim. Very frequently these two names are placed side by side in the following manner: Jehovah Elohim, to reveal that God is one in essence and three in His Persons.
The Jews do not pronounce the name Jehovah. This practice of not using the name Jehovah initially was perhaps an expression of reverence, but later became superstitious in nature. In its place they use the name אדני or Adonai, a name by which the Lord is frequently called in His Word. Its meaning is “Lord.” When this word is used in reference to men, it is written with the letter patach, which is the short “a” vowel. When it is used in reference to the Lord, however, the letter kametz is used, which is the long “a” vowel. As a result all the vowels of the name Jehovah are present. To accomplish this the vowel “e” is changed into a chatef-patach which is the shortest “a” vowel, referred to as the guttural letter aleph. Our translators, to give expression to the name Jehovah, use the name Lord, which is similar to the Greek word κύριος (kurios), the latter being a translation of Adonai rather than Jehovah. In Rev 1:4 and 16:5 the apostle John translates the name Jehovah as follows: “Him which is, and which was, and which is to come.” This one word has reference primarily to being or essence, while having the chronological connotation of past, present, and future. In this way this name refers to an eternal being, and therefore the translation of the name Jehovah in the French Bible is l’Eternel, that is, the Eternal One.
The name Jehovah is not to be found at all in the New Testament, which certainly would have been the case if it had been a prerequisite to preserve the name Jehovah in all languages. To maintain that this name cannot be pronounced in Greek confirms our view rather than renders it ineffective. Even though the transliteration of Hebrew words would conflict with the common elegance of the Greek language, it is nevertheless not impossible. Since they can pronounce the names Jesus, Hosanna, Levi, Abraham, and Hallelujah, they are obviously capable of pronouncing the name Jehovah. I am not suggesting that the name Jehovah may not be used, but one may not make its use a prerequisite, as if its use were indicative of a higher level of spirituality and of superior wisdom. It is carnal to use this Name to draw attention to one’s self, and thereby to display one’s theological sentiments. Jehovah is not a common name, such as “angel” or “man”—names which can be assigned to many by virtue of being of equal status. On the contrary, it is a proper Name which uniquely belongs to God and thus to no one else, as is true of the name of every creature, each of which has his own name.