The Holy & Righteous One



God is the God of Holiness, Justice and Righteousness!

King Uzziah had a vision of God in Isaiah 6:1-8.

King Uzziah reigned 767-742 BC, a long reign of 27 years — nearly a whole generation. In his later years he had leprosy. He headed an alliance that stood against the influence in Palestine of the Assyrian super power. When he died, it seemed like a great man had fallen.

That same year, about 742 BC, Isaiah had a vision of God in all his majesty seated on his throne in the Temple. The picture is one of unbelievable glory and exaltation.

“In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying.” (Isaiah 6:1-2)

Many ancient near eastern monarchs had images of winged creatures that guarded their thrones. But those surrounding God’s throne were living.

Their voices of worship resonated with great might—so much so that the temple shook and was filled with smoke

“And they were calling to one another:

‘Holy, holy, holy is the LORD of hosts;     the whole earth is full of his glory.’

At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” (Isaiah 6:3-4)

They address God as Yahweh of hosts, or Yahweh commander of the heavenly armies. But their word of worship is the thrice-repeated word, “Holy,” which is repeated again before God’s throne in Revelation 4:8.

“Holy” is qādōsh, “holy, Holy One, saint.” The root idea “connotes the state of that which belongs to the sphere of the sacred. Thus it is distinct from the common or profane.” The meaning seems to be something like “to separate.”1 When priests or articles for the temple, for example, are cleansed and consecrated to God, they become holy, distinct, and can no longer be touched by unclean people or be used for the profane. People consecrated to God are separated unto God exclusively for his service. They are holy, in that they belong to God and are dedicated to his service.

Holiness signifies separation from any kind of pollution, not just ceremonial, but especially moral pollution. God’s character is totally good and entirely without evil. He is pure, unadulterated moral purity.

In Isaiah 6:5-7

The appearance of God in his holiness and exaltation is too much for Isaiah. He sees his own sins and where he falls short of God’s standard, and he panics:

“‘Woe to me!’ I cried. ‘I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD of hosts.'” (Isaiah 6:5)

” While there were many kinds of ritual defilement, Isaiah is talking about uncleanness of his lips, probably referring to his words, the expression of a heart and mind that do not belong to God. “The prophets, in denouncing moral uncleanness, used ritual uncleanness as a metaphor for the wickedness which only God can cleanse.”3 Not only was Isaiah acutely conscious of his sins that displeased God, he was afraid that anyone who saw God would die. Isaiah’s repentance and unspoken request for atonement is immediately answered.

6Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.” (Isaiah 6:6-7)

This deals with both Isaiah’s guilt4, which is taken away5 and sin,6 which is atoned for.7

God deals with sin, and Isaiah responds with his heart to God’s call:

“Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’ And I said, ‘Here am I. Send me!'” (Isaiah 6:8)

God, give each of us faith and readiness to answer your call!

Gods Holiness sets HIM apart from all others!



Is “Holy” or “Holy One” a name, a title, a metaphor, or a descriptor? Technically, it’s probably a descriptor, a noun or adjective that describes God’s person and character.

It was Isaiah’s vision of the throne of God and his absolute holiness that is behind the strong identification of God in the prophecy of Isaiah as the Holy One of Israel. The phrase occurs 26 times in Isaiah and six times in other parts of the Old Testament. For example:

On that day people will regard their Maker, and their eyes will look to the Holy One of Israel.” (Isaiah 17:7)

It is not occasional in Isaiah; the phrase is used continually, pounding into the consciousness of Israel that their God is holy and cannot be trifled with. If they are to follow the Holy One of Israel, they too must be holy in the way they live.

Sometimes Holy One is used by itself, without the modifier “of Israel”:

O LORD, are you not from everlasting? My God, my Holy One, we will not die. O LORD, you have appointed them to execute judgment.” (Habakkuk 1:12)

“I am the LORD, your Holy One, Israel’s Creator, your King.” (Isaiah 43:15)

Also Job 6:10; Psalm 22:3; Proverbs 9:10; 30:3; Isaiah 10:17; 40:25; 43:15; Ezekiel 39:7; Hosea 11:9, 12; Habakkuk 3:3; and Revelation 16:5.

But God’s holiness is nothing to take lightly. After the ark was captured by the Philistines and finally returned to Israelite territory, men from Bethshemesh looked into the ark — against the warnings of the Torah — and died. The others sent the ark away to another town in fear: “Who is able to stand before the LORD, this holy God” (1 Samuel 6:20; NIV, NRSV; KJV “this holy LORD God“).

Holiness is awesome but it is also God’s glory.

“Who among the gods is like you, O LORD? Who is like you — majestic in holiness, awesome in glory, working wonders?” (Exodus 15:11)

The core idea of holiness is distinct, set apart But when applied to Yahweh, the concept of “holiness” takes on his own moral righteousness. While the idea of righteousness is present in the accounts of Noah and Abraham, God reveals this aspect of his character to Moses in a very memorable way on Mt. Sinai. God puts Moses in the cleft of a rock and covers him so Yahweh’s glory will not overwhelm him.

“Then the LORD came down in the cloud and stood there with him and proclaimed his name, the LORD. And he passed in front of Moses, proclaiming, ‘The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation.'” (Exodus 34:5-7)

Notice the combination of mercy and righteous judgment? We humans have a very difficult time getting the right balance between love and judgment, but this balance is built into God’s own character.

God is called the Righteous One.

“The Righteous One observes the house of the wicked; he casts the wicked down to ruin.” (Proverbs 21:12, NRSV)

From the ends of the earth we hear songs of praise, of glory to the Righteous One…” (Isaiah 24:16a, NRSV, cf. NIV)

“Righteous” is the Hebrew tsaddîq, from the root tsādēq, “be just, be righteous,” which connotes conformity to an ethical or moral standard.” The word “refers to an ethical, moral standard and, of course, in the Old Testament that standard is the nature and will of God.”8 In Yahweh, righteousness and holiness are united. “The LORD is righteous (tsaddîq) in all his ways and holy in all his works” (Psalm 145:17). God declares what is right and keeps to that standard himself. Jesus prayed to him as “Righteous Father” (John 17:25) and “Holy Father” (John 17:11).

In Job 34:17 the NIV, at least, sees God as the Just and Mighty One:

Can he who hates justice govern? Will you condemn the Just (tsaddîq) and Mighty10 One?” (Job 34:17)

It shouldn’t surprise us that our generation is 180° opposed to God’s righteousness. . America, especially, is infected with an idea that truth is relative and that each person should do what is right for him or her. But a denial of absolute truth is also a denial of the Righteous One and his ethical standards of uprightness. One who sets his own rules cannot follow One who is the Ethical Standard in and of himself.

The LORD is also the Upright One:

The path of the righteous is level; O Upright One, you make the way of the righteous smooth.” (Isaiah 26:7)

“Upright One” (NIV) or “Just One” (NRSV) is a synonym, yāshār, “(up)-right.” The verb means literally, “to go straight or direct in the way.” It is used figuratively in the Old Testament of ethical behavior. “It is a quality of heart and mind which enables a man to keep loyally to any legally binding agreement.”9 For the people of the Covenant, that meant keeping God’s commands in the Torah. In Isaiah 26:7, “O Upright One,” God is the ultimate upright person whom all his subjects must emulate.




The Jerusalem Bible translates Jeremiah 50:7 naming Yahweh as “the home of justice,” following the KJV “habitation of righteousness.” However, the context of lost sheep led astray by their shepherds strongly suggests a translation of Yahweh as “the true pasture” (NIV, NRSV).

The LORD our Righteousness (Yahweh-Tsidkenu)

A couple of compound names of Yahweh are related to his righteousness.

“‘The days are coming,’ declares the Lord, ‘when I will raise up to David a righteous (tsaddîq) Branch, a King who will reign wisely and do what is just and right in the land.

In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The LORD Our Righteousness.'” (Yahweh-Tsidkenu) (Jeremiah 23:5-6)

This phrase, sometimes rendered Jehovah-Tsidkenu, is from the noun tsedeq, “justice, rightness,” and the possessive pronoun suffix -nu (“our”). This is a Messianic passage where the Righteous Branch is one of the names of the expected Messiah (Isaiah 4:2; 11:1; 53:2; Zechariah 3:8; 6:12). When he comes, he will be called Yahweh Our Righteousness. Indeed, the New Testament calls Jesus, “Our righteousness, holiness, and redemption” (1 Corinthians 1:30) and the Righteous One (Acts 3:14; 7:52; 22:14; 1 John 2:1).

The LORD Who Sanctifies You (Yahweh-M’Kaddesh)

Another compound name is found in Leviticus:

You shall consecrate (qādōsh) yourselves therefore and be holy (qādōsh), for I am the LORD your God. And you shall keep my statutes and practice them; I am the LORD who sanctifies you.” (Yahweh-meqaddesh) (Leviticus 20:7-8)

The verb “sanctifies” (qādōsh) is from the same root as the word “holy” (qādōsh), which we considered above. In the Qal stem it means “to be holy.” In the Piel and Hiphil stems it adds the causative idea, “set apart as sacred, consecrate, dedicate,” here, “to consecrate by purification.”11 A similar phrase of God sanctifying his people is found a number of times in the Pentateuch (Exodus 31:13; Leviticus 21:8; 21:15, 23; 22:9, 16, 32; also Ezekiel 20:12; 37:28).

Isn’t it wonderful that God makes us holy, for though we can act in holy ways, there is no way we can cleanse and purify ourselves. It is the Lord who does this for us! Hallelujah!

Yahweh Our Lawgiver

For the LORD is our Judge, the LORD is our Lawgiver, the LORD is our King; it is he who will save us.” (Isaiah 33:22)

“There is only one Lawgiver and Judge, the one who is able to save and destroy. But you–who are you to judge your neighbor?” (James 4:13)

It only stands to reason that if God is the standard of righteousness, that he is also the lawgiver,12 especially on Mount Sinai, where he gave Moses the Ten Commandments and the rest of the Law.

Yahweh Our Judge

In the Lord there is no separation of powers. Isaiah 33:22 above calls him Judge, Lawgiver, and King — that is, he combines the three branches of US government — judiciary, legislative, and executive, though the ancients made no such distinction. Let’s consider Yahweh as Judge. The root is shāpat, “to exercise the processes of government … govern, rule.” In the period of the Judges, the judges would settle cases, lead the army in battle, and whatever else was needed. Especially, shāpat means “to decide cases of controversy as judge in civil, domestic, and religious cases.” In such cases it was the judge’s duty specifically to judge with mishpāt (judgment, justice) and sedeqsedāqā (righteousness) (Psalm 72:2-4) and, in case of charges, “they shall justify the righteous and condemn the wicked” (Deut. 25:1).13 In the New Testament the Greek noun is kritēs.

There are a number of times God is referred to as Judge, in addition to Isaiah 33:22 and James 4:12.

I have not wronged you, but you are doing me wrong by waging war against me. Let the LORD, the Judge, decide the dispute this day between the Israelites and the Ammonites.” (Judges 11:27)

“Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day — and not only to me, but also to all who have longed for his appearing.” (2 Timothy 4:8)

“I could only plead with my Judge for mercy.” (Job 9:15)

“Rise up, O Judge of the earth; pay back to the proud what they deserve.” (Psalm 94:2)

Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” (Genesis 18:25)

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all….” (Hebrews 12:23)

“God is a righteous judge, a God who expresses his wrath every day.” (Psalm 7:11)

“Don’t grumble against each other, brothers, or you will be judged. The Judge is standing at the door!” (James 5:9)

Protector of Widows, Helper of the Fatherless

As Judge, God is the Protector of Widows, a legal role that protects the rights of the poor so that others do not exploit them.

Father of orphans and protector of widows is God in his holy habitation.” (Psalm 68:5, NRSV)

“Protector” (NRSV), “defender” (NIV), and “judge” (KJV) is dayyān, “judge.” As far as the small number of occurrences allows a test, the range of meanings is exactly the same shāphat to govern, in the whole range of activities of government: legislative, executive, judicial or otherwise.”14

“The victim commits himself to you; you are the helper of the fatherless.” (Psalm 10:14)

A similar legal responsibility is as Helper of the fatherless. “Helper” (āzar) means, “to help,” most often referring to military assistance.15 Like widows, orphans sometimes had no one to help them, and were the target of unscrupulous people who would try to take their family land and exploit them. God stands for the helpless. When God enabled the Israelites to vanquish the attacking Philistines, Samuel erected a stone monument in commemoration and called it “Ebenezer” (“stone of help”), saying “Thus far has the LORD helped (āzar) us” (1 Samuel 7:12).





Vengeance and Justice

He is not only the judge, he is the one who brings vengeance. In our day, “vengeance” has a bad connotation. But the English meaning of vengeance is “punishment inflicted in retaliation for an injury or offense.” Perhaps we confuse it with revenge, “an act or instance of retaliating in order to get even.”16 Forgiveness is a better than revenge, we tell ourselves, and cite the Paul’s instruction to us:

“Do not take revenge, my friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.” (Romans 12:19, quoting Deuteronomy 32:35)

This is important counsel, because it’s too easy for us to mix hurt and hatred with supposed justice, with the result that our revenge is selfish, harsh, and often excessive. However, God does not forgive the guilty and unrepentant. He holds them accountable and as judge, punishes them as they deserve.

It’s strange, but because of a misunderstanding of the Christian message of forgiveness, ideas of punishment, retribution, and just vengeance are rejected by liberal penologists. Instead of seeing prison justified by an action, they see it justified only as a way to protect society and/or to rehabilitate the offender.

The Scriptural guideline, “An eye for an eye and a tooth for a tooth” (Exodus 21:24) is considered by these penologists as mean-spirited and excessive, though in context it was designed as a protection against excessive retribution by a family.

Let us be very clear: justice according to the Bible means giving someone what they deserve — no less, no more. It is the job of a righteous judge not to let criminals off with a slap on the wrist, but to give a fair and equitable sentence. This is not wrong, but right. “Let the punishment fit the crime.”

Justice vs. Mercy

Having clarified what justice is, we must equally clarify what mercy is. Forgiveness is not justice; it is mercy — not giving someone the punishment they deserve. But if God lets sinners off without assessing punishment appropriate for their crimes, then he is not just. That is what the cross is about. The Bible puts the matter very clearly:

“But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed…. For he bore the sin of many, and made intercession for the transgressors.” (Isaiah 53:5, 12)

“For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

“He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.” (1 Peter 2:24)

The just sentence due to us for our sin was carried out in full measure upon Jesus, who voluntarily took our sins upon him and was punished with death on our behalf.

Justice is vital to a fair and orderly society. But mercy is vital if we are to have the barrier of our sins taken away so we can know God.

God Our Avenger

Having clarified that vengeance is the fair execution of justice, we rejoice that God is our Avenger.

O LORD our God, you answered them; you were a forgiving God to them, but an Avenger of their wrongdoings.” (Psalm 99:8, NRSV)

“The LORD is a jealous and avenging God;      the LORD takes vengeance and is filled with wrath.” (Nahum 1:2)

God the righteous Avenger is the answer to the prayers of the martyrs in Revelation, who call out, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” (Revelation 6:10). They call for justice from God, and God will answer in righteous justice, if the rest of the Book of Revelation is any indication!






The Awe-Inspiring God

We’ve considered the Holy God, the Holy One of Israel, in all his awesome and fearful holiness. It is God’s mercy that we are not destroyed before him. With that in mind, let’s consider a few miscellaneous titles and metaphors for God that inspire awe. Jacob (son of Isaac and grandson of Abraham) says to his father-in-law Laban, who seeks to do him harm:

“If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, you would surely have sent me away empty-handed. But God has seen my hardship and the toil of my hands, and last night he rebuked you.” (Genesis 31:42, cf. 53)

This should probably be understood as “the One of Isaac who inspires dread” rather than “the One whom Isaac dreads,” so perhaps the Dreaded One of Isaac17 or perhaps the Awesome One of Isaac18 is a better translation.

Along the same line is the Angel of the Lord who appears to Manoah, Sampson’s father, and gave instructions about Sampson’s dedication as a Nazirite after his birth. Manoah asks the Angel’s name:

“And the angel of the LORD said to him, ‘Why do you ask my name, seeing it is Wonderful (pil’î )?’ So Mano’ah took the kid with the cereal offering, and offered it upon the rock to the LORD, to him who works wonders (pālā’).” (Judges 13:18-19a, RSV)

Pil’î is translated “wonderful” by the RSV, NKJV, ASV, and NASB; “beyond understanding” (NIV), “secret” (KJV), and “too wonderful” (NRSV). The word is similar to pālā’, which in the Qal stem means “to be wonderful” and in the Hiphil “to cause a wonderful thing to happen.”19

God of Glory and Light

A couple more descriptors may fit in this category of the holy and awesome God:

“He who is the Glory20 of Israel does not lie or change his mind; for he is not a man, that he should change his mind.” (1 Samuel 15:29, “Strength of Israel,” KJV)

But thou, O LORD, art a shield for me; my glory (kābôd), and the lifter up of mine head. (Psalm 3:3, KJV)

“The Light of Israel will become a fire, their Holy One a flame; in a single day it will burn and consume his thorns and his briers.” (Isaiah 10:17, compare Psalm 27:2)

Here the Light of Israel is illumination. But Isaiah sees the Holy One as a burning lamp, a flame. His light is also a fire that will burn and consume his enemies, which are counted as mere thorns and briars.

Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our ‘God is a consuming fire.'” (Hebrews 12:28-29)

We have glimpsed the awesomeness of our Holy and Righteous God. We have seen him as Sanctifier and the LORD our Righteousness. He is Judge and Avenger, Lawgiver and Protector of Widows and the Fatherless. The truly amazing thing is that he actually loves us and desires us to be his children — that he sent Jesus to die for our sins that we might be forgiven and brought close to his bosom. He is truly an Awesome God!

WOW  Truly God is so much in our lives! Worship Him in Awesomeness!


Heavenly Father, thank you for your great mercy. Though you are Holy and Righteous, Judge, Avenger, and Protector, you have declared us righteous through the blood of Jesus Christ our Lord. You have made us holy. Help us to live in holiness and righteousness before you all the days of our lives. In Jesus’ name, we pray. Amen.


This study was taken from Names and Titles of God by Ralph Wilson

God Our Creator


The very first verse in the Bible identifies God as the Creator:

“In the beginning God created the heavens and the earth.” (Genesis 1:1, NIV)

The Bible tells us that he created it from nothing, and moved from primitive to advanced– man. God continued to create daily until he rests on the seventh day (Genesis 1:1-2:4).

Although we didnt start this study  with creation, to know God, you must know and believe HE created it all!

Paul says in Romans:

“What may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made….” (Romans 1:19-20)

God is the  Creator, Builder, Architect, God of heaven, Maker of heaven and earth, and Potter.

Isaiah 45: 5-12 introduces us to God the Creator!

I am the LORD, and there is no other;
apart from me there is no God.
I will strengthen you,
though you have not acknowledged me,
so that from the rising of the sun
to the place of its setting
men may know there is none besides me.
I am the LORD, and there is no other. (Isaiah 45:5-6)

“I form (yāṣar) the light and create (bārā’) darkness,
I bring (‘āśā) prosperity and create (bārā’) disaster;
I, the LORD, do all these things.” (Isaiah 45:7)

The point of this verse is that God can bring either wealth or poverty, good circumstances or bad. There is not a good god and a bad god at work. The one God is the only GOD!

God’s heart is love, his preferred means is through blessing. But while God can bring difficult circumstances to bear, we must realize that we have an enemy, who actively seeks the harm of God’s people. God has chosen to “allow” or “permit” the enemy to work on earth for a limited time, but ultimately he will be overthrown and destroyed! We know that all things work together for good for those who love God, who are called according to his purpose” (Romans 8:28).

God created the heavens and the earth. He created man IN HIS IMAGE. So that means we are valuable, worthy and great masterpieces

Never let anyone tell you any different!

Be Blessed today and always

Prayer: God I thank you for being the Creator. I am grateful that I am fearly and wonderfully made. I embrace my uniqueness today and everyday!!


Yahweh, I am the Eternal God, El’Olam


Yahweh is the Hebrew name of God in the Bible.Composed of four Hebrew consonants (YHWH, known as the Tetragrammaton) which the prophet Moses revealed to his people. As the name of the supreme being was considered too holy to be spoken, the consonants YHWH were used to remind one to say the word `adonai’ (lord) in place of the god’s name (King). Yahweh was a desert god who, led his chosen people from captivity in Egypt to the `promised land’ of Canaan. The meaning of the name `Yahweh’  has been interpreted as “He Who Makes That Which Has Been Made” or “He Brings Into Existence Whatever Exists”, though other interpretations have been offered by many scholars.  In the late middle ages, `Yahweh’ came to be changed to `Jehovah’ by Christian monks, a name commonly in use today.

God’s revels his name to Moses at the Burning Bush, in Exodus 3:1-15

1Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God. 2There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. 3So Moses thought, “I will go over and see this strange sight — why the bush does not burn up.”

4When the LORD saw that he had gone over to look, God called to him from within the bush, “Moses! Moses!”

And Moses said, “Here I am.”

5″Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” 6Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God.

7The LORD said, “I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. 8So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey — the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. 9And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing them. 10So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt.”

11But Moses said to God, “Who am I, that I should go to Pharaoh and bring the Israelites out of Egypt?”

12And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.”

13Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?”

14God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.'”

15God also said to Moses, “Say to the Israelites, ‘The LORD, the God of your fathers — the God of Abraham, the God of Isaac and the God of Jacob — has sent me to you.’ This is my name forever, the name by which I am to be remembered from generation to generation.

When Moses ask God ‘ “Who shall I say sent me?” God takes the question of his name seriously and answers — but maybe not what Moses expected:

God (elohim) said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you.'” (3:14)

God reveals to Moses his name in a new way: “I AM WHO I AM.” What does it mean? The phrase consists of three words in Hebrew: the verb “to be” (hāyā)10 occurs twice, and sandwiched between them ashar, a “particle of relation,” that can be translated “that,” “who,” etc., depending on the context.11 Since both verbs are in the Hebrew imperfect tense they can be translated either:

I AM WHO I AM “He who is,” the “Self-Existent One”
I WILL BE WHO I WILL BE “He who will continue to be (present with his people).

In context the idea is to encourage the people that God has not forgotten them but is always with them, the Covenant God. In all subsequent Israelite history God would be known as the One who brought Israel from Egypt (Exodus 20:2). The revelation of the name therefore is not merely a deep theological truth, it is a call to the response of faith by Moses and by Israel.”

But the idea of eternity is clearly present also. Since the idea of “to be” can refer to God’s indefinite existence in the past, present, and future, we see in the Book of Revelation: “‘I am the Alpha and the Omega,” says the Lord God, ‘who is, and who was, and who is to come, the Almighty.'” Jesus’ audacious claim to the Pharisees clearly uses the “I AM” statement in a striking way: “‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!'” (John 8:58). They were so offended by his assertion and use of the Divine Name they picked up stones to stone him.


Another way in which he is known is as the Everlasting God, the Eternal God (’el ‘ōlām). ‘Ôlām means, “forever, ever, lasting, evermore, perpetual, old, ancient, world, etc.” It doesn’t quite equate to our English word “eternal.” It can apply to the indefinite future and past, but in the past can point to things long ago, rather than necessarily to a limitless past.18

“Abraham planted a tamarisk tree in Beersheba, and there he called upon the name of the LORD, the Eternal God (’ēl ‘ōlām).” (Genesis 21:33)

“Do you not know? Have you not heard?
The LORD is the everlasting God (’elohi ‘ôlām),
the Creator of the ends of the earth.” (Isaiah 40:28)

“But the LORD is the true God;
he is the living God, the eternal (‘ôlām) King.” (Jeremiah 10:10)

“The eternal God (’elohim qedem19) is a dwelling place,
And underneath are the everlasting (‘ôlām) arms.” (Deuteronomy 33:27)

“Before the mountains were born
or you brought forth the earth and the world,
from everlasting (‘ôlām) to everlasting (‘ôlām) you are God.” (Psalm 90:2)

“… But now revealed and made known through the prophetic writings by the command of the eternal God….” (Romans 16:26)

“Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.” (1 Timothy 1:17)

Another Hebrew word is used to express eternity as well: ‘ad, “perpetuity, continuing future.”20 In Isaiah 9:7, the Messiah is called “the everlasting (‘ad) Father.” The NIV translates Isaiah 26:4, “the LORD, is the Rock eternal (‘ad).” In Isaiah God identifies himself this way:

For thus says the high and lofty one who inhabits eternity (‘ad), whose name is Holy…” (Isaiah 57:15, RSV).

Meditate on this a moment. What does it mean to inhabit perpetuity? Never ending, never changing time? If time can ever be any real measure of eternity. God inhabits a different plane than we do.

In the last chapter of Revelation, Jesus identifies himself: “I am the Alpha and the Omega, the First and the Last, the Beginning and the End” (Revelation 22:13). In Isaiah, God is identified in a similar way, suggesting eternity:

“Who has done this and carried it through,
calling forth the generations from the beginning?
I, the LORD–with the first of them
and with the last — I am he.” (Isaiah 41:4)

However, in two verses close by there is also an emphasis on exclusivity. Yahweh is the first God and the last one too. There is no other god but he.

“Thus says the LORD, the King of Israel,
and his Redeemer, the LORD of hosts:
I am the first and I am the last;
besides me there is no god.” (Isaiah 44:6)”Listen to Me, O Jacob, even Israel whom I called;
I am He, I am the first, I am also the last.” (Isaiah 48:12)

Finally, in Revelation we read:

Finally, we come full circle to the Living God. If the essential meaning of Yahweh is being and presence and life for all time (I AM THAT I AM), then the Name speaks of the One who lives forever and ever:

“I blessed the Most High,
and praised and honored the one who lives forever.
For his sovereignty is an everlasting sovereignty,
and his kingdom endures from generation to generation.” (Daniel 4:34)

He is the Living God. If the key verb for Yahweh is hāyā, “to be,” then the key verb for the Living God is chāyā, “live, have life, remain alive, sustain life, live prosperously, live forever.” Also “be quickened, revive from sickness, discouragement, or even death.” The related adjective is chay, “living.”23 Again and again we see God in the dynamic descriptor of the Living God beginning in the Pentateuch and continuing through the New Testament.

The descriptor or title the Living God seems to carry a sense of might and awe. This is no dead idol, but the God who lives and is the essence of life itself (2 Corinthians 6:16).24 Woudstra comments, “As living God, God stands opposed to, and is different from, the gods of the nations who are always portrayed as unable to act or to save (Psalm 96:5; 115:3-7). These other gods are idols (Leviticus 19:4). They are nothing but breath (Deuteronomy 32:21; Jeremiah 8:19). This living God is among Israel, which indicates his active presence with his people (Deuteronomy 6:15).”25

“For what mortal man has ever heard the voice of the living God speaking out of fire, as we have, and survived?” (Deuteronomy 5:26)

You can almost feel the intensity and surety of the indignant faith that rises in the heart of David as a teenager as he sees the armies of Israel paralyzed in fear of the giant Goliath, similar to Hezekiah’s prayer in the face of the Assyrian armies (2 Kings 19:16; cf; 19:4; cf; Isaiah 37:4, 17):

“Who is this uncircumcised Philistine that he should defy the armies of the living God?” (1 Samuel 17:26; cf. verse 36)

David’s heart longs for the reality and soul-quenching experience of knowing God — the God of life, the God who is alive forever.

“My soul thirsts for God, for the living God.
When can I go and meet with God?” (Psalm 42:3)

“My soul yearns, even faints,
for the courts of the LORD;
my heart and my flesh cry out
for the living God.” (Psalm 84:2)

Gentiles who had no god and were not God’s people have been blessed:

“In the place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.'” (Hosea 1:10; quoted in Romans 9:26)

The Living God in Peter’s confession seems to resound with power and majesty and solemnity:

“Simon Peter answered, ‘You are the Christ, the Son of the living God.'” (Matthew 16:16)

Finally, the author of Hebrews reminds us:

“It is a fearful thing to fall into the hands of the living God.” (Hebrews 10:31)

Living God is also found in Joshua 3:10; Psalm 18:46 = 2 Samuel 22:47; Jeremiah 10:10; 23:36; Daniel 6:20, 26; Matthew 26:63; Acts 14:15; 2 Corinthians 3:3; 1 Timothy 3:15; 4:10; Hebrews 3:12; 9:14; Hebrews 12:22; Revelation 7:2.26

Wow what a revelation of a God that remains the same! It gives us understanding that what God did before, he can do again! He is eternal, nothing can stop our God. He is not going anywhere!!

Prayer: Lord, what an incredible privilege we have to know you. And to have crossed the bridge from the limitations of our own mortality to the limitlessness of your eternal life. Thank you. Let us live with the perspective of eternity so that our moments here on earth count for your eternal purposes. In Jesus’ name, we pray. Amen.

Be blessed


The God of Might- El Shaddai


Almighty God is the next great name that Abraham knew God as. The Israelite’s knew God as a Mighty Warrior!

“Almighty” is the way the early Greek Septuiagint translators of the Old Testament, understood it. They translated the Hebrew noun shadday with the Greek word pantokratōr — literally “he who holds sway over all things, the ruler of all (from pas, “all” + krateō, “to have power, be master of, rule”).

God first revealed himself as El Shaddai to both Abraham and Jacob.

When Abram was ninety-nine years old, the LORD appeared to him and said, “I am God Almighty; walk before me and be blameless. I will confirm my covenant between me and you and will greatly increase your numbers.” (Genesis 17:1-2)

“And God said to him, “I am God Almighty; be fruitful and increase in number. A nation and a community of nations will come from you, and kings will come from your body. (Genesis 35:11)

Testament is as “The LORD of hosts” (Yahweh-Sabaoth), which appears nearly 250 times. The plural Hebrew noun is ṣebā’ōt, “armies, hosts.” It’s quite possible that Yahweh-Sabaoth became a technical term that referred to Yahweh the mightiest Warrior or Yahweh the all-powerful King,6 which explains the consistent NIV translation as “LORD Almighty.” However you take the term, Yahweh-Sabaoth portrays God as a mighty war commander, able to bring to bear innumerable hosts or armies wherever and whenever he desires!!!!

Look at Joshua 5:13-6:2. It takes place just before the march around Jericho. Though the Israelites have defeated kings on the east side of Jordan, Jericho is the city they must take if they are to conquer Canaan. It is a fortified, walled city, and its king has spared no effort to prepare its defenses against the Israelites who have been encamped a few miles east of Jordan for many months. To take this stronghold will require a miracle of God!

5:13Now when Joshua was near Jericho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua went up to him and asked, ‘Are you for us or for our enemies?’

14’Neither,’ he replied, ‘but as commander of the army of the LORD I have now come.’ Then Joshua fell face down to the ground in reverence, and asked him, ‘What message does my Lord have for his servant?’

15The commander of the Lord’s army replied, ‘Take off your sandals, for the place where you are standing is holy.’ And Joshua did so.

6:1Now Jericho was tightly shut up because of the Israelites. No one went out and no one came in.

2Then the LORD said to Joshua, ‘See, I have delivered Jericho into your hands, along with its king and its fighting men.'” (Joshua 5:13-6:2)

The Commander’s words are nearly identical to those of Yahweh to Moses out of the burning bush a full forty years before (Exodus 3:5). The Commander is none other than God himself — God the Warrior.

When Joshua challenges him with, “Friend or foe?” why does the Commander answer, “Neither”? Isn’t he for the cause of Israel’s army? No. Israel’s army must be enlisted in his cause. He is the Commander, not they. When things are difficult we wonder, “Is God on my side?” When we really should be asking is, “Am I on God’s side?”

Some people argue that it could not have been God the Father who Joshua saw, scripture may not be specific, but clearly it is God’s presence Joshua feels and he knows it full well. Like his forefathers Abraham, Isaac, and Jacob, God had now appeared to him and he lies prostrate on the ground before his Lord.

When Joshua gets up from the ground the Commander is gone. But Joshua can now go into battle assured, because he knows that God will be with him who told him, “Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go” (Joshua 1:9). God has made that same promise to us in the New Testament, “I will never leave you or forsake you” (Hebrews 13:5). But sometimes we doubt. Where are you God? Where are you when I need you? Have you left me? Will you save me from this thing I am going through?

The Commander was at the Battle of Jericho was with Joshua. And though unseen, he crumpled the walls, destroyed the city, and crushed the army, leaving only a little for Joshua’s army to finish. Our Commander is with us in that very same way!

What is the significance of the Commander’s presence? He identifies himself as Commander of the host or army  of the LORD. Here is the supreme commander of the heavenly host, the angelic army that has appeared in God’s behalf throughout history. Here are a few of the many passages in Scripture referring to the LORD of hosts and the armies of heaven:

“Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim” (Genesis 32:1-2).

“Then Micaiah said, “Therefore hear the word of the LORD: I saw the LORD sitting on his throne, with all the host of heaven standing beside him to the right and to the left of him.'” (1 Kings 22:19,)

“And suddenly there was with the angel a multitude of the heavenly host, praising God and saying….” (Luke 2:13)

“Lift up your heads, O gates!
and be lifted up, O ancient doors!
that the King of glory may come in.
Who is the King of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.
Lift up your heads, O gates!
and be lifted up, O ancient doors!
that the King of glory may come in.
Who is this King of glory?
The LORD of hosts,
he is the King of glory.” (Psalm 24:7-10)

“Listen, a tumult on the mountains
as of a great multitude!
Listen, an uproar of kingdoms,
of nations gathering together!
The LORD of hosts is mustering
an army for battle.
They come from a distant land,
from the end of the heavens,
the LORD and the weapons of his indignation,
to destroy the whole earth.” (Isaiah 13:4-5)

“But David said to the Philistine, ‘You come to me with sword and spear and javelin; but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied.'” (1 Samuel 17:45)

This phrase “the LORD of hosts” is used in most translations. The NIV translates it “the LORD Almighty,” which captures some of the greatness and glory of God!

Almighty God is also a Mighty Warrior.

Rather early in Israel’s history we find a very vivid statement in the Song of Moses celebrating God’s victory over the Egyptian army at the Red Sea.

“The LORD is a warrior; the LORD is his name.” (Exodus 15:3).

“Warrior” here is made up of two words, îsh, “man” and milḥāmā, “war, battle.” Several modern translations  render it quite appropriately as “warrior.” Others retain the more literal but less vivid phrase “man of war”

When Jeremiah becomes fearful of those who ridicule him and want to destroy him for prophesying, he remembers the Lord who is by his side:

“But the LORD is with me like a mighty warrior;
so my persecutors will stumble and not prevail.” (Jeremiah 20:11a)

The phrase “mighty warrior”  “dread warrior” , or “dread champion”  here consists of two words: gibbôr, “mighty, strong, valiant, mighty man … heroes or champions among the armed forces;”7 and ‘ārīs, ” mighty, awe-inspiring, in great power, strong, terrible, violent,”8 “inspiring, terror-striking.”

“The LORD, your God, is in your midst,
a warrior who gives victory” (Zephaniah 3:17)

Finally, we see the wonderful image of God as a victorious king returning home from war, before whom the city gates are opened. This king is the  valiant warrior, the champion, the same as the LORD of hosts (24:10)

“Who is this King of glory?
The LORD strong and mighty,
the LORD mighty  in battle.” (Psalm 24:8)

When God calls Israel to arms against an enemy, it is because of the enemy’s moral degradation. In such conflicts, it is the Lord who does battle on Israel’s behalf. The battle is the Lord’s! Nevertheless, the soldiers of the physical army must also join the battle and fight alongside the Lord. Even though their land has been deeded to them as an inheritance, they must conquer it in battle (Exodus 23:27-33)

What good does it do to learn about God as El Shaddai, Almighty God, LORD of hosts, Mighty Warrior, Yahweh-nissi? None, unless it inspires us to take action. There are two important lessons that disciples must learn from these names of God:

  1. The battle is the Lord’s. He will fight for us.
  2. We, too, must prepare ourselves to fight

The Lord will fight for us!. Again and again the Israelites made the mistake of trusting in their own military might to save them. Again and again, God taught them the important lesson: the battle is the Lord’s. He will fight for us.

David to Goliath: “And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD’S, and he will give you into our hands.” (1 Samuel 17:47)

A prophet to Jehosaphat: “This is what the LORD says to you: ‘Do not be afraid or discouraged because of this vast army. For the battle is not yours, but God’s.” (2 Chronicles 20:15b)

Hezekiah to people: “With him is only the arm of flesh, but with us is the LORD our God to help us and to fight our battles.” (2 Chronicles 32:8)

“You are my King and my God;
you command victories for Jacob.
Through you we push down our foes;
through your name we tread down our assailants.
For not in my bow do I trust,
nor can my sword save me.
But you have saved us from our foes….” (Psalm 44:4-7a)

“The horse is prepared against the day of battle: but safety is of the LORD.” (Proverbs 21:31)

“Jonathan said to the young man who carried his armor, ‘Come, let us go over to the garrison of these uncircumcised; it may be that the LORD will act for us; for nothing can hinder the LORD from saving by many or by few.'” (1 Samuel 14:6)

“But I will have pity on the house of Judah, and I will save them by the LORD their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.” (Hosea 1:7)

See also Exodus 14:14, 25; Deuteronomy 1:30; 3:22; Joshua 10:14, 42; Jeremiah 21:5; Nehemiah 4:14; and 2 Chronicles 20:29.

Never the less, we must participate in the battle. We are called to war against the spiritual enemies of God that we face. So many Christians are passive in the face of a still-strong foe. We must be armed spiritually; we must be ever-wakeful, ready to fight with God at our head!. In the New Testament sleep and lethargy are the opposites of vigilance. In the Garden of Gethsemane, Jesus roused his disciples: “Why are you sleeping? Get up and pray so that you will not fall into temptation” (Luke 22:46). These New Testament passages summon us to the battle:

Fight the good fight of faith.” (1 Timothy 6:12, cf. 1:18)

“I have fought the good fight, I have finished the race, I have kept the faith.” (2 Timothy 4:7)

“Endure hardship with us like a good soldier of Christ Jesus. No one serving as a soldier gets involved in civilian affairs — he wants to please his commanding officer.” (2 Timothy 2:3-4)

“For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds.” (2 Corinthians 10:3-4)

“Put on the full armor of God so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.” (Ephesians 6:11-13 and through verse 17)

“The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light.” (Romans 13:12)

“… In truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left.” (2 Corinthians 6:7)

“But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet.” (1 Thessalonians 5:8)

We will follow our God, the Mighty Warrior, Almighty God (El-Shaddai), the Commander of the Armies of the LORD, the LORD of Hosts (Yahweh-Sabaoth). And he shall win the battle!

Prayer: Almighty God, we put our trust in your might and power. We feel safe from the enemy with you on our side. Help us to arm and be part of the battle, your battle, ever trusting in you, the Commander of the armies of the LORD. In Jesus’ mighty name, we pray. Amen.

Stand!! Never be fearful, never falter for God is strong and mighty in and onyour behalf!


Some aspects of this study are taken from Ralph Wilsons “Names and Titles of God”

God Most High-(El Elyon), the Exalted God!



The Most High God! The Exalted God!

We are starting our Names of God Bible Challenge today! I’m excited to learn more about the God we serve. I will post twice a week and I hope you will read and study the scriptures and pray to ask God to give you more revelation on every word! Today we look at the name El Elyon, first lets take a look at the definition..

El- Strong in Power

Elohim- Plural form , used particularly of Israel’s God. Plural of majesty, plural of deliberation, perhaps plural of fullness or duality within the Godhead.

The Most High God (El Elyon)

Genesis 14:17-24

The earliest specific name by which Abraham worshipped the true God was as the “Most High God” (’El ‘Elyon). If you remember in Genesis, Abraham’s ancestors were idolaters and polytheists , they worshipped many gods. Joshua reminds the people, “Long ago your forefathers, including Terah the father of Abraham and Nahor, lived beyond the River and worshiped other gods” (Joshua 24:2).

Remember when Jacob’s wife Rachel, who probably grew up with Terah’s religion, stole her father’s “household gods” in Genesis 31:32-35; 35:2-4?

By the time we see Abraham in Genesis 12, he is a monotheist, a worshipper of one God. He believed God to be :

the Lord of the earth (Genesis 14:22; 24:3),

supreme judge of mankind (Genesis 15:14;18:25),

controller of nature (Genesis 18:14; 19:24; 20:17),

highly exalted (Genesis 14:22),

and eternal (Genesis 21:33).

Whenever God spoke to him, he obeyed immediately in faith! Because HE knew the God He served!

Abraham’s relationship with God was personal rather than formal. However, Abraham and the other patriarchs practiced various forms of worship, including building altars, offering sacrifices, calling on the name of the Lord, circumcision, prayer, making vows, and tithing — as well as planting trees and setting up monuments.

Look at Genesis 14:17-24:

Abraham’s nephew and other residents of Sodom have been kidnapped as slaves, a prize of war, by a coalition of Macedonian kings that has conducted raids in the region. Abraham gathers his men, stages a night-time raid, and rescues both the kidnapped Sodomites as well as all the booty which had been plundered from the city. On the road back to his home in Hebron, Abraham comes to Salem (now Jerusalem), to the Valley of Shaveh, just south of present-day Jerusalem.10

17After Abram returned from defeating Kedorlaomer and the kings allied with him, the king of Sodom came out to meet him in the Valley of Shaveh (that is, the King’s Valley).

18Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, 19and he blessed Abram, saying,

‘Blessed be Abram by God Most High,
Creator of heaven and earth.
20And blessed be God Most High,
who delivered your enemies into your hand.’

Then Abram gave him a tenth of everything.

21The king of Sodom said to Abram, ‘Give me the people and keep the goods for yourself.’

22But Abram said to the king of Sodom, ‘I have raised my hand to the LORD, God Most High, Creator of heaven and earth, and have taken an oath 23that I will accept nothing belonging to you, not even a thread or the thong of a sandal, so that you will never be able to say, “I made Abram rich.” 24I will accept nothing but what my men have eaten and the share that belongs to the men who went with me–to Aner, Eshcol and Mamre. Let them have their share.'” (Genesis 14:17-24

Just who is this “God Most High”? Melchizedek’s name for God is a pair of words, Hebrew ’el ‘elyôn (found also in Psalm 78:35). ’ēl, as we have seen, is the generic term for God.

The Hebrew word ‘elyôn, means “most high,” (from the root ‘ālā, “go up, climb, ascend). It expresses, “the exaltedness and overwhelming majesty of God. ‘elyôn, as a divine name signifying the supremacy of the deity!

Although we may not know the religion of Melchizedek, we do know that he sees ’El Elyon as being “Creator of heaven and earth”  in the same way as Abraham does  — in other words, both Melchizedek and Abraham see ’El Elyon as totally supreme over everything in earth and heaven,11— total supremacy. This is trumpeted by the Psalmist:

“Let them know that thou alone,
whose name is the LORD,
art the Most High over all the earth.” (Psalm 83:18)

Abraham clearly identifies ’El Elyon with Yahweh in Genesis 14:22 and seems to welcome Melchizedek’s blessing. Melchizedek is a priest serving the same God that Abraham himself serves.

God revealed himself to Abraham as that Supreme King, God Most High. Thus Abraham no longer worshipped other gods but the Most High God only. The Ten Commandments require: “You shall have no other gods before me” (Exodus 20:3). Later God reveals that these other so-called gods are not gods at all and have no power and that the Lord is the one and only God:  Take a look at the following scriptures…

  • “You were shown these things so that you might know that the LORD is God; besides him there is no other.” (Deuteronomy 4:35, cf. verse 39)
  • “Hear, O Israel: The LORD our God, the LORD is one.” (Deuteronomy 6:4)
  • “See now that I myself am He! There is no god besides me.” (Deuteronomy 32:39)
  • “Let them know that you, whose name is the LORD
    that you alone are the Most High over all the earth.” (Psalm 83:18)
  • “This is what the LORD says–
    Israel’s King and Redeemer, the LORD Almighty:
    I am the first and I am the last;
    apart from me there is no God.” (Isaiah 44:6)

“So then, about eating food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one.” (1 Corinthians 8:4)


The term “Most High” is found a number of places in both the Old and New Testaments, especially in the poetic books.  Most often the phrase “Most High” stands alone as the title of God. Here are a few well-known passages where the title occurs:

“You who live in the shelter of the Most High,
who abide in the shadow of the Almighty….” (Psalm 91:1)

“Glory to God in the highest, and on earth peace among men with whom he is pleased!” (Luke 2:14, RSV) The NRSV interprets this “in the highest heaven.”

He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David … The angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God'” (Luke 1:32, 35).

“And you, child, will be called the prophet of the Most High;
for you will go before the Lord to prepare his ways….” (Zechariah’s prophecy in Luke 1:76)

But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. (KJV “Highest”) (Luke 6:35)

God is  supreme over all other gods and HE should be EXAULTED above all other gods! Exaltation is being lifted up above all others, living on high!

“For You are the LORD Most High over all the earth;
You are exalted far above all gods.” (Psalm 97:9)


As you worship God, never forget his supremacy and his exaltation! No demon in hell can compare to the Lord Most High. His glory spills over onto us as we behold him (2 Corinthians 3:18)

Allow his glory to fill you!  God’s overwhelmingly bright glory appears in a cloud (Exodus 16:10), fills the tabernacle (Exodus 40:34), and Ezekiel’s temple (Ezekiel 9:3). His glory fills the earth (Isaiah 6:3).

In your prayers, acknowledge God for who he is, Above any and everything else…nothing is higher than HE. God should be lifted up, and praised for who HE IS! You see when you know that you serve the Lord on High…you can truly believe that anything else that happens daily is irrevelent. The signs of the time wont deter or scare you because you know that the God you serve made it all.

So what does the “Most High God” truly mean to you?

Prayer: Most High God, King of kings and Lord of Lords! To realize that you in your exaltation are my God and seek to bless me boggles my mind. Teach me to worship and exalt you as you deserve. Help me to exult in you, O Most High. In Jesus’ name, I call upon you. Amen

Be Blessed today!



Some information is transcribed from “The Names and Titles of God” by Ralph Wilson