The name by which the Deity wills to be known is neither God nor Lord, but YAHWEH or YAH, commonly pronounced Jehovah and Jah, — “Extol him that rideth upon the heavens by His name Yah” (Psa. 68:4). The memorial He ordained as the basis of His name is Ehyeh asher Ehyer. I WILL BE who I WILL BE; not as in the English version, “I am that I am;” I who speak to thee, Moses, WILL BE manifested in the seed or nature of Abraham.
When the Eternal Creator should be thus manifested, the flesh-manifestation would be the Christ, Messiah, or YAHWEH-NAME. This name was manifested four years before the Common Era, and was called by divine command, by the Hebrew name YASHUA, he who shall be, the Saviour, rendered into Greek Yai-sous, or Jesus. This manifestation of Elohim, was “perfected” on the third day after crucifixion, and taken up again into glory forty days after being “made perfect.”
The manifestation of the YAHWEH-NAME is the development, during the times of the Gentiles, of “a people for the name” by the “obedience of faith,” and the perfecting of this doctrinal and ecclesial manifestation, in the subjects thereof, being made like to what Jesus Christ is now, after their emergence from their graves: “the manifestation of the sons of the Deity,” at the near and thief -like advent of CHRIST THE KING.
These all constitute the one YAHWEH ELOHIM, or Christ and his brethren, “the Saints;” as saith Moses, “Hear, O Israel, YAHWEH (He who shall be) our ELOHIM (Mighty ones) is ONE YAHWEH.” The ultimate, complete, and final manifestation of the YAHWEH-NAME is the development, during the thousand years at the end of the times of the Gentiles, of an intelligent, faithful and righteous multitude, which shall attain to perfection at the end thereof — “the Deity, the Father of all, over all, through all, and in all men.”
“The name of Jesus Christ” is a phrase expressive of the things which make up the Scripture character styled JESUS. “The name of Yahweh, saith Isaiah, “cometh from afar.” The prophetic and apostolic testimony concerning the Christ, or Messiah (in English, the ANOINTED ONE) is the description of this name, because Christ is “Deity manifested in flesh.”
To “believe on his name” is to believe intelligently that testimony concerning the Christ, and that Jesus is he. “The blood of Jesus Christ, Son of God, cleanseth from all sin;” and he is the covering for sins, through faith in his blood, for the remission of sins that are past. This sin-cleansing quality makes the name of Jesus the Christ purifying to all the believers of the gospel of the kingdom upon whom it is Scripturally named.
The Deity, then, in a multitude is a prominent element of biblical teaching. It is not “One God in three Gods,” and “Three Gods in One;” but one Deity in a countless multitude revealed in the memorial name, and explained in the mystery of godliness.
This multitudinous manifestation of the one Deity – one in many, and many in one, by His spirit – was proclaimed to the Hebrew nation in the formula of Deut. 6:4, “Hear, O lsrael, YAHWEH our ELOHIM is the ONE YAHWEH;” that is, “He who shall be our Mighty Ones is the One who shall be.” Certain Mighty Ones are promised to Israel – pastors according to YAHWEH’s heart, who shall feed them with knowledge and understanding; – they will be spirit, because “that which is born of the spirit is spirit.” He, the Spirit, the AIL, or Power of the universe, self-styled YAHWEH, is their Divine Father. His nature will be theirs; so that they will be consubstantial with Him, as all children are consubstantial with their parents. The Deity will then be manifested in the Sons of Deity; He in them, and they in Him, by the one spirit. And this company of sons, led to glory by the captain of their salvation, is “the ONE who shall be,” or “the ONE YAHWEH.”
[Proof: Exod. 3:13-15; 6:2-3; Isa. 7:14; 9:6-7; 30:27-28; Jer. 23:6; Luke 1:31; 13:32; John 20:17; Heb. 2:10; 5:9; John 17:5, 24; Acts 1:3, 11; 1 Tim. 3:16; Acts 15:14; John 5:29; Rom. 1:5; 8;19, 23; 14:10, 12; 1 Cor. 15:28; Eph. 4:6; Rev. 21:3; Rom. 3:25; 1 John 1:7; 2:2]
The name of Yahweh is constantly associated with other terms, the most usual being the combination Yahweh Elohim. Together they mean he who shall (or will) be Mighty Ones, and may be taken as a description of the ideas concerning the multitudinous manifestation of the divine name.
The first occurrence of Yahweh Elohim is very significant. “These are the generations of the heavens and of the earth when they were created, in the day that Yahweh Elohim made the earth and the heavens” (Gen 2:4). It is in the section thus commenced, and which reaches to Gen 3:24, that sin and redemption are referred to for the first time. The combination is constantly used in this section, whereas it only occurs nine times in the remainder of the book of Genesis. Such a remarkable fact must be intentional.
The entrance of sin into the world marked the apparent failure of the work of the Elohim. Man, who had been created in their image failed to reflect their moral likeness, and was sentenced to return to the dust from which he had been formed. But the failure was not to be the end. Indeed, God’s purpose cannot fail, and that truth is involved in the very title used. “I will be mighty ones,” it declares, and in the section it is indicated how this shall be. “I will put hostility between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel” (Gen 3:15).
It was not much in itself, but later revelation enables us to construct the plan whereby the man whom Yahweh made strong for Himself (Ps 80:17), was the Arm of Yahweh to bring salvation to a multitude who should attain unto more than Adam forfeited by his sin. He lost life and the possession of a perfect human organisation. They attain unto life eternal and a participation in the Divine nature.
They will then be partaker of the Divine nature,’ having been called out from the mass of mankind to be a people for the Name (Acts 15:14). Each saint attaining unto that position will be an Eloah, or a Mighty One; whilst combined they will constitute Elohim, or Mighty Ones. These titles will be applied to them because they will manifest the Divine power. Thus Isaiah represents the nations making supplication unto Cyrus (who was a type of Christ) saying: “Surely God (El – the Divine power) is in you” (Isa 45:14; Ps 82:6; Rom 5:2 1 John 3:2; John 17:24; Rom 8:17; 2 Pet 1:4)
The title, “Lord of hosts”, or “Lord Almighty”, “Yahweh Sabaoth”, is perhaps best understood as a general reference to the sovereignty of God over all powers in the universe. In the account of establishment of kingship in Israel it became particularly appropriate as a reference to God as the God of armies — both of the heavenly army (Deu 33:2; Jos 5:14; Psa 68:17; Hab 3:8) and of the army of Israel (1 Sam 17:45).
The word “Sabaoth” which comes from a root meaning to mass, whether it be an army or servants, but particularly the former. It is defined as a mass of persons, especially regiments organised for war; and it is constantly associated with such an idea when it is used in relation to God.
The word signifies an army, so that this is the military title of Deity. The invisible presence of that army was obvious throughout Israel’s history, overshadowing the nation so as to protect it from its enemies when circumstances demanded it, or delivering it up to punishment when such was justified.
The title also points forward to the future when another Divine army will be manifested, for Sabaoth being appended to Yahweh proclaims that He will be manifested in an army.
The recruiting of that army has proceeded throughout the centuries (see 2 Tim. 2:4), and its manifestation in the future is predicted in Revelation 19:11-15: “I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war ….
And the armies which were in heaven (the ruling places of the Age to come) followed him . . . And out of his mouth goes a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron.”
The future work of Christ as Commander of this host (Isa. 55:4), is indicated in Isaiah 9:6 where the “increase of his government and peace upon the throne of David,” is attributed to “the zeal of Yahweh Sabaoth.”
It will be the army of the holy ones, then constituted as such, which will accomplish this (Zech. 14:3,5). It will then be acknowledged that it is not by fleshly “might, nor by the power of man, but by my spirit, says Yahweh Sabaoth,” that His purpose will be brought about.
The time is at hand when those “who have overcome” will “have the name of God written upon them” (Rev 3:12), and will exercise “power over the nations, ruling them with a rod of iron” (Rev 2:26-27). Then, every accepted saint will be an Eloah, and combined they will constitute the Elohim (Mighty Ones), Shaddai (Destroyers or Nourishers as the case might be), and Adonai (Rulers) of the Age to come.
The divine El or Power will be manifested through them, and as they go forth to “execute the judgments written” (Psalm 149:9), they will do so as Yahweh Sabaoth.
the holy ones as the Elohim of hosts in the divine name will constitute “the armies of the heaven” following the Word of God (Rev 17 and 19).
Yahweh Sabaoth proclaims that He will be manifested in an army, and being prophetic, points to the time when the Lord Jesus shall lead the holy ones, as the army of Yahweh, against the world of darkness.
Lord GOD of Hosts — Adon, Yahweh Sabaoth: The Ruler, He who will be manifested in Armies (Isa. 19:4).
The Lord of Hosts the God of Israel — Yahweh Sabaoth Elohim Israel: He who will be manifested as armies of the Mighty Ones of Israel (Isa. 37:16).