"And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? What shall I say unto them?" The vital question of all ages and of every human heart is here expressed, "What is his name?" The whole fate of humanity hangs on the answer to this question. As we know, the condition of a country depends upon the character of its rulers. The state of an army depends upon the officers who command it. And the more absolute the government, the more is this necessarily the case. We can see how it must be, therefore, that everything in a universe will depend upon the sort of creator and ruler who has brought that universe into existence, and that the whole welfare of the human beings who have been placed there is of necessity bound up with the character of their Creator. If the God who created us is a good God, then everything must of necessity be all right for us, since a good God cannot ordain any but good things. But if He is a bad God, or a careless God, or an unkind God, then we cannot be sure that anything is right, and can have no peace or comfort anywhere. The true ground for peace and comfort is only to be found in the sort of God we have. Therefore, we need first of all to find out what is His name, or, in other words, what is His character -- in short, what sort of a God He is. In Bible language name always means character. Names are not given arbitrarily there, as with us, but are always given with reference to the character or work of the person named. Creden in his Concordance says that the names of God signify that which He really is, and are used throughout the Bible to express His attributes, and His purposes, His glory, His grace, His mercy, and His love, His wisdom, and power, and goodness. A careful study of His names will make this plain. When, therefore, the children of Israel asked, "What is his name?" they meant, "Who and what is this God of whom you speak? What is His character; what are His attributes; what does He do? In short, what sort of a being is He?" The psalmist says, "They that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee." And again he says, "The name of the Lord is a strong tower, the righteous runneth into it and is safe." "They that know thy name will put their trust in thee." They cannot do anything else, because in knowing His name they know His character and His nature, that He is a God whom it is safe to trust to the uttermost. And there can be no doubt that a large part of the unrest and discomfort in so many Christian hearts comes simply from the fact that they do not yet know His name. "Some trust in chariots and some in horses: but we will remember the name of the Lord our God. They are brought down and are fallen, but we are risen and stand upright." In all that we read concerning Israel of old we find this constant refrain, that all they were and all they had depended upon the fact that their God was the Lord. "Blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance." "O Lord, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. And what one nation in the earth is like thy people: to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt? For thy people Israel didst thou make thine own people forever, and thou, Lord, becamest their God." "Happy is that people that is in the Lord." Blessed is that nation, happy is that people whose God is the Lord! All the blessing and happiness of Israel arose from the fact that their God was the Lord. Nothing else was of sufficient importance to be mentioned in the recapitulation of their advantages. The fact that their God was the Lord Jehovah was enough to account for every good thing they possessed. The question of all questions for each one of us, therefore, is this one, "What is his name?" To the Israelites God Himself answered this question. And God said unto Moses, "I am that I am"; and He said, "Thus shalt thou say unto the children of Israel, I Am hath sent me unto you." And God said, moreover, unto Moses: "Thus shalt thou say unto the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you; this is my name forever, and this is my memorial unto all generations." In the Gospel of John Christ adopts this name of "I am" as His own. When the Jews were questioning Him as to His authority, He said unto them: "Verily, verily, I say unto you, before Abraham was I am." And in the Book of Revelation He again declares: "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." These simple words, I am, express therefore eternity and unchangeableness of existence, which is the very first element necessary in a God who is to be depended upon. No dependence could be placed by any one of us upon a changeable God. He must be the same yesterday, today, and forever, if we are to have any peace or comfort. But is this all His name implies, simply "I am"? I am what? -- we ask. What does this "I am" include? I believe it includes everything the human heart longs for and needs. This unfinished name of God seems to me like a blank check signed by a rich friend given to us to be filled in with whatever sum we may desire. The whole Bible tells us what it means. Every attribute of God, every revelation of His character, every proof of His undying love, every declaration of His watchful care, every assertion of His purposes of tender mercy, every manifestation of His loving kindness -- all are the filling out of this unfinished "I am." God tells us through all the pages of His Book what He is. "I am," He says, "all that my people need": "I am their strength"; "I am their wisdom"; "I am their righteousness"; "I am their peace"; "I am their salvation"; "I am their life"; "I am their all in all." This apparently unfinished name, therefore, is the most comforting name the heart of man could devise, because it allows us to add to it, without any limitation, whatever we feel the need of, and even "exceeding abundantly" beyond all that we can ask or think. But if our hearts are full of our own wretched "I ams" we will have no ears to hear His glorious, soul-satisfying "I am." We say, "Alas, I am such a poor weak creature," or "I am so foolish," or "I am so good-for-nothing," or "I am so helpless"; and we give these pitiful "I ams" of ours as the reason of the wretchedness and discomfort of our religious lives, and even feel that we are very much to be pitied that things are so hard for us. While all the time we entirely ignore the blank check of God's magnificent "I am," which authorizes us to draw upon Him for an abundant supply for every need. If you are an uncomfortable Christian, then the only thing to give you a thoroughly comfortable religious life is to know God. The psalmist says that they that know God's name will put their trust in Him, and it is, I am convinced, impossible for anyone really to know Him and not to trust Him. A trustworthy person commands trust; not in the sense of ordering people to trust him, but by irresistibly winning their trust by his trustworthiness. What our Lord declares is eternally true, "I, if I be lifted up, will draw all men unto me." When once you know Him, Christ is absolutely irresistible. You can no more help trusting Him than you can help breathing. And could the whole world but know Him as He is, the whole world, sinners and all, would fall at His feet in adoring worship. They simply could not help it. His surpassing loveliness would carry all before it. How then can we become acquainted with God? There are two things necessary: first, God must reveal Himself; and second, we must accept His revelation and believe what He reveals. The apostle John tells us that "no man hath seen God at any time," but "the only begotten Son which is in the bosom of the Father, he hath declared him." Christ, then, is the revelation of God. We have none of us seen God, and we never can see Him in this present stage of our existence, for we have not the faculties that would make it possible. But He has incarnated Himself in Christ, and we can see Christ, since He was a man like one of us. A man, who should want to talk with ants, might stand over an anthill and harangue for a whole day, and not one word would reach the ears of the ants. They would run to and fro utterly unconscious of his presence. As far as we know, ants have no faculties by which they can receive human communications. But if a man could incarnate himself in the body of an ant, and could go about among them, living an ant's life and speaking the ants' language, he would make himself intelligible to them at once. Incarnation is always necessary when a higher form of life would communicate with a lower. Christ revealed God by what He was, by what He did, and by what He said. From the cradle to the grave, every moment of His life was a revelation of God. We must go to Him then for our knowledge of God, and we must refuse to believe anything concerning God that is not revealed to us in Christ. All other revelations are partial, and therefore not wholly true. Only in Christ do we see God as He is; for Christ is declared to be the "express image" of God. Just what God would have said and done under the circumstances, that Christ said and did. "I do nothing of myself," was His continual assertion. "I say nothing of myself; the Father that dwelleth in me he doeth the works"; "I and my Father are one"; "He that seeth me seeth my Father". Words could not tell us more plainly than the Bible tells us that in order to know God we have only to look at Christ; we have only to "receive the testimony" of Christ. Over and over we are assured that God and Christ are one. When the Jews came to Christ, as He was walking in the porch of Solomon's Temple, and asked Him to tell them plainly who He was, He answered, "I and my Father are one." And to His disciples, at His last supper with them, He said, in answer to their questions: "If ye had known me, ye should have known my Father also, and from henceforth ye know him and have seen him." But Philip could not understand this, and said, "Lord, show us the Father, and it sufficeth us." And then Jesus repeated His former statement even more strongly: "Have I been so long time with you, and yet hast thou not known me Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?" Nothing is more emphatically stated in the New Testament than this fact, that we are to behold the "light of the knowledge of the glory of God in the face of Jesus Christ," and that we can behold it fully nowhere else. If we would know then the length, and breadth, and height, and depth of what God meant when He gave to Moses that apparently unfinished name of "I am," we shall find it revealed in Christ. He and He alone is the translation of God. He and He alone is the image of the invisible God. It is evident, therefore, that we must never accept any conception of God that is contrary to what we see in Christ, and must utterly reject any view of His character or of His acts, or any statement of His relations with us as human beings, no matter how strongly upheld, which is at variance with what Christ has revealed. We are all aware that the Old Testament revelation of God seems sometimes to contradict the revelation in Christ, and the question arises as to which we are to receive as the truest. In view of the fact that God Himself tells us that in these last days He has spoken to us by His Son, who is the "brightness of his glory and the express image of his person," we may not dare reject Christ's testimony, but must look upon the Old Testament revelation, where it differs from the revelation in Christ, as partial and imperfect; and must accept as a true setting forth of God only that which we find in Christ. Christ alone tells us the true and genuine name of God. In His last wonderful prayer He says: "I have manifested thy name unto the men whom thou gavest me out of the world, and they have known that all things whatsoever thou hast given me are of thee, for I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me." Could we ask for greater authority than this? In the whole life of Christ nothing is plainer or more emphatic than the fact that He claimed continually to be a full and complete manifestation of God. "The words that I speak unto you," He says, "I speak not of myself; but the Father that dwelleth in me, he doeth the works." Over and over He asserts that He says only what the Father tells Him to say. "I speak to the world those things which I have heard of him." "I do nothing of myself, but as my Father hath taught me I speak these things." The apostle declares most emphatically that it "pleased the Father" that in Christ should "dwell all the fullness of the Godhead bodily." And although we may not understand all that this means theologically, we at least cannot fail to see that if we want to know God, we need only to become acquainted with Christ's ways and Christ's character in order to become acquainted with God's ways and God's character. "He that hath seen me," He says, "hath seen the Father." And again He declares that "neither knoweth any man the Father save the son, and he to whomsoever the Son will reveal him." This settles it beyond the possibility of cavil. We may, and we do, have all sorts of thoughts of God, we may conjecture this or imagine that, but we are wasting our energies in it all. We simply cannot know, no man can, except through the revelation of Christ. We may know a good many things about Him, but that is very different from knowing Him Himself, as He really is in nature and character. Other witnesses have told us of His visible acts, but from these we get often very wrong impressions of His true character. No other witness but Christ can tell us of the real secrets of God's bosom, for of none other can it be said, as it is of Him, that "the only begotten Son who is in the bosom of the Father, he hath declared him." It will make all the difference between comfort and discomfort in our Christian lives, whether or not we believe this to be a fact. If we do believe it to be a fact, then the stern Judge and hard Taskmaster whom we have feared, even while we tried to follow Him, and whose service we have found so irksome and so full of discomfort, will disappear; and His place will be taken by the God of love who is revealed to us in "the face of Jesus Christ," the God who cares for us as He cares for the sparrows, and for the flowers of the field, and who tells us that He numbers even the hairs of our head. No human being could be afraid of a God like this. If we have been accustomed, therefore, to approach God with any mistrust of the kindness of His feelings toward us; if our religious life has been poisoned by fear; if unworthy thoughts of His character and will have filled our hearts with suspicions of His goodness; if we have pictured Him as an unjust deposit of a self-seeking tyrant; if, in short, we have imagined Him in any way other than that which has been revealed to us in "the face of Jesus Christ," we must go back in all simplicity of heart to the records of that lovely life, lived in human guise among men, and must bring our conceptions of God into perfect accord with the character and ways of Him who declares that He came to manifest the name of God to men. In reply then to the question, "What is His name?" I have only this one thing to say, Ask Christ. We are told He was "God manifest in the flesh," and that whoever sees Him sees the God who sent Him; therefore it is perfectly plain that, if we want to know the name, we have only to read the manifestation. And this means simply that we must study the life, and words, and ways of Christ, and must say to ourselves, he that seeth Christ seeth God, and what Christ was on earth that God is in Heaven. All the darkness that enshrouds the character of God will vanish if we will but accept the light Christ has shed on the matter, and believe the "manifestation of His name" that Christ has given us, and will utterly refuse to believe anything else. When Nicodemus came to Jesus by night to ask Him how the things He was saying could possibly be true, Jesus told him that, whether he understood them or not, they still were true, and said with greatest emphasis: "Verily, verily, I say unto thee, we speak that we do know, and testify that we have seen." No one who believes in Christ at all can doubt that He knew God; and no one can question whether or not we ought to receive His testimony. He has assured us over and over again that He knew what He was talking about, and that what He said was to be received as the absolute truth, because He had come down from Heaven, and therefore knew about heavenly things. We none of us would dare openly to question the truth of this; and yet practically a great many of God's children utterly ignore Christ's testimony and choose instead to listen to the testimony of their own doubting hearts, which tells them it is impossible that God could be as loving in His care for us, or as tender toward our weakness and foolishness, or as ready to forgive our sins, as Christ has revealed Him to be. And yet I must repeat again and again, at the risk of being accused of useless repetition, what so few people seem to realize, that if there is one thing taught in the Bible more plainly than any other, it is that the name, or, in other words, the character of His Father which Christ gave, must be His real name and character. He declares of Himself over and over that He was a living manifestation of the Father; and in all He said and did He assures us that He was simply saying and doing that which the Father would have said and done had he acted directly out of Heaven, and from off His heavenly throne. In the face of such unqualified assertions as these out of the lips of our Lord Himself, it becomes, not only our privilege, but our bounded duty to cast out of our conception of God every element that could in any way conflict with the blessed life and character and teaching of Christ. If we would know the real name of God, we must accept the name Christ has revealed to us, and must listen to no other. Whatever characteristics then we see in Christ, these are the filling out of the "I am" of God. As we look at the life of Christ and listen to His words, we can hear God saying, "I am rest for the weary; I am peace for the storm-tossed; I am strength for the strengthless; I am wisdom for the foolish; I am righteousness for the sinful; I am all that the neediest soul on earth can want; I am exceeding abundantly, beyond all you can ask or think, or blessing, and help, and care." But here the doubter may say, "Ah yes, this is no doubt all true, but how can I get hold of it? I am such a poor, unworthy creature that I dare not believe such a fullness of grace can belong to me." How can you get hold of it, you ask. You cannot get hold of it at all, but you can let it get hold of you. It is a piece of magnificent good news declared to you in the Bible; and you only need do with it exactly what you do when any earthly good news is told you by a reliable earthly source. If the speaker is trustworthy, you believe what he says, and act in accordance. And you must do the same here. If Christ is trustworthy when He tells you that He is the manifestation of God, you must believe what He says, and act accordingly. You must take your stand on His trustworthiness. You must say to yourself, and to your friends if need be, "I am going to believe what Christ says about God. No matter what the seemings may be, nor what my own thoughts and feelings are, nor what anybody else may say, I know that what Christ says about God must be true, for He knew, and nobody else does, and I am going to believe Him right straight through, come what may. He says that He was one with God, so all that He was God is, and I will never be frightened of God any more. I will never again let myself think of Him as a stern Lawgiver who is angry with me because of my sins, nor as a hard Taskmaster who demands from me impossible tasks, nor as a far-off unapproachable Deity, who is wrapped up in His own glory, and is indifferent to my sorrows and my fears. All such ideas of God have become impossible, now that I know that Christ was the true manifestation of God." If we will take our stand on this one fact, that Christ and God are one, with an intelligent comprehension of what it involves, and will refuse definitely and unwaveringly to cherish any thought of God that is at variance with what Christ has revealed, life will be transformed for us. We may often have to set our faces like a flint to hold steadfastly here; for our old doubts and fears will be sure to come back and demand admittance; but we must turn our backs on them resolutely, and must declare that now at last we know the name, or in other words, the character of our God, and know that such things would be impossible to Him; and that therefore we simply refuse point-blank to listen for a moment to any such libels on His character or His ways. It is unthinkable to suppose that when God told Moses His name was "I am," He could have meant to say, "I am a stern Lawgiver," or "I am a hard Taskmaster," or "I am a God who is wrapped up in my own glory, and am indifferent to the sorrows or the fears of my people." If we should try to fill in the blank of His "I am" with such things as these, all the Christians the world over would be horrified. But do not the doubts and fears of some of these very Christians say exactly these things in secret every day of their lives? May God grant that what we shall learn in our consideration of the names of God may make all such doubts and fears impossible to us from this time forth and forevermore. Jesus is God! Oh, could I now |
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