The Jehovah Elohim of Psalm 89
Psalm 89 is one of two psalms which reveal that the two divine Beings of the Old Testament were each known not only as Jehovah but as Jehovah Elohim. While both divine Beings are spoken of in Psalm 89, only one of them is called Jehovah Elohim in this psalm. However, in the following psalm, Psalm 90, the other divine Being is also addressed as Jehovah Elohim. Let us first examine Psalm 89.
In the first verse, the psalmist praises Jehovah for His mercy and faithfulness. In Verses 5 and 6, he again extols Him as Jehovah, and in Verse 7 as El. In the following verse, he addresses the same divine Being as Jehovah Elohim. Here are the psalmist’s inspired words:
"I will sing of the mercies of the LORD [Hebrew Jehovah] for ever: with my mouth will I make known Thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: Thy faithfulness shalt Thou establish in the very heavens. I have made a covenant with My chosen, I have sworn unto David My servant, Thy seed will I establish for ever, and build up Thy throne to all generations. Selah. And the heavens shall praise Thy wonders, O LORD [Hebrew Jehovah]: Thy faithfulness also in the congregation of the saints. For who in the heaven can be compared unto the LORD [Hebrew Jehovah]? who among the sons of the mighty can be likened unto the LORD [Hebrew Jehovah]? God [Hebrew El] is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him. O LORD God [Hebrew Jehovah Elohim] of hosts, who is a strong LORD [Hebrew Jah] like unto Thee? or to Thy faithfulness round about Thee?" (Psalm 89:1-8.)
Notice in Verse 8 that in addition to the name Jehovah Elohim, the psalmist uses the name Jah, which is a shortened form of Jehovah. The fact that the psalmist was inspired by the Holy Spirit to use these various divine names shows that God does not have "one sacred name" by which He must be addressed.
In the following verses, the psalmist continues his song of praise to Jehovah. In Verse 19, he refers to a second divine Being as "Thy Holy One," showing that the Jehovah he is addressing in this psalm is the Father of the Messiah. Notice the psalmist’s words:
"Thou rulest the raging of the sea: when the waves thereof arise, Thou stillest them. Thou hast broken Rahab in pieces, as one that is slain; Thou hast scattered thine enemies with Thy strong arm. The heavens are Thine, the earth also is Thine: as for the world and the fulness thereof, Thou hast founded them. The north and the south Thou hast created them: Tabor and Hermon shall rejoice in Thy name. Thou hast a mighty arm: strong is Thy hand, and high is Thy right hand. Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face. Blessed is the people that know the joyful sound: they shall walk, O LORD [Hebrew Jehovah], in the light of Thy countenance. In Thy name shall they rejoice all the day: and in Thy righteousness shall they be exalted. For Thou art the glory of their strength: and in Thy favour our horn shall be exalted. For the LORD [Hebrew Jehovah, the Father of the Messiah] is our defence; and the Holy One of Israel [His Son the Messiah] is our king. Then Thou [the Father] spakest in vision to Thy Holy One [the Son], and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people" (Psalm 89:9-19).
Here we find one divine Being, the future Father, speaking to another divine Being, the future Son and Messiah, concerning David, the chosen ruler of His people. The next section of Psalm 89, while speaking directly of David, is also a prophecy of the reign of his future seed—the Messiah. This dual meaning is evident in the following verses:
"I have found David My servant [quoted in Acts 13:22]; with My holy oil have I anointed him: with whom My hand shall be established: Mine arm also shall strengthen him. The enemy shall not exact upon him; nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But My faithfulness and My mercy shall be with him: and in My name shall his horn be exalted. I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto Me, Thou art my father, my God [Hebrew El], and the Rock [Hebrew Zur] of my salvation. Also I will make Him My firstborn, higher [Hebrew Elyon, meaning "Most High," referring to the Messiah] than the kings of the earth. My mercy will I keep for him for evermore, and My covenant shall stand fast with him. His seed [the Messiah] also will I make to endure for ever, and His throne as the days of heaven. If his children forsake My law, and walk not in My judgments; if they break My statutes, and keep not My commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless My lovingkindness will I not utterly take from him, nor suffer My faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of My lips. Once have I sworn by My holiness that I will not lie unto David. His seed [the Messiah] shall endure for ever, and His throne as the sun before Me. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah" (Psalm 89:20-37).
As noted above, Verse 20 is quoted by the apostle Paul in the book of Acts. In preaching Christ to the Jews at Antioch, Paul identified the Jehovah of Psalm 89 as the Father of the Messiah. Here is Paul’s inspired witness:
"And when He [God] had removed him [Saul], He raised up unto them David to be their king; to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfill all My will. Of this man’s seed hath God [the Jehovah of Psalm 89] according to His promise raised unto Israel a Savior, Jesus" (Acts 13:22-23).
Paul clearly identifies the Jehovah Who spoke these words in Psalm 89 as the Father of Jesus Christ, the promised Messiah of the seed of David. In the last section of Psalm 89, the psalmist again addresses Jehovah the Father, pleading with Him to remember His covenant with David. In Verse 51, we find another reference to the prophesied Messiah. As in other Scriptural passages which reveal two divine Beings, the Massorites modified the original text. Notice that there are two modifications of the name Jehovah in the following verses:
"But Thou hast cast off and abhorred, Thou hast been wroth with Thine anointed[David]. Thou hast made void the covenant of Thy servant: Thou hast profaned his crown by casting it to the ground. Thou hast broken down all his hedges; Thou hast brought his strong holds to ruin. All that pass by the way spoil him: he is a reproach to his neighbours. Thou hast set up the right hand of his adversaries; Thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. Thou hast made his glory to cease, and cast his throne down to the ground. The days of his youth hast Thou shortened: Thou hast covered him with shame. Selah. How long, LORD [Hebrew Jehovah, the Father of the Messiah]? wilt Thou hide Thyself for ever? shall Thy wrath burn like fire? Remember how short my time is: wherefore hast Thou made all men in vain? What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. Lord [Hebrew Adonay, originally Jehovah, referring tothe Father of the Messiah], where are Thy former loving kindnesses, which thou swarest unto David in Thy truth? Remember, Lord [Hebrew Adonay, originally Jehovah, again referring tothe Father], the reproach of Thy servants; how I do bear in my bosom the reproach of all the mighty people; wherewith Thine enemies have reproached, O LORD [Hebrew Jehovah, the Father]; wherewith they have reproached the footsteps of Thine Anointed [the Messiah]. Blessed be the LORD [Hebrew Jehovah, the Father] for evermore. Amen, and Amen" (Psalm 89:38-52).
As Paul confirms in the New Testament, the Jehovah of Psalm 89 is the divine Being Who became the Father. In Psalm 89, this divine Being is addressed by several names, including Jehovah Elohim. In the following psalm, we will see that the divine Being Who became His Son, the Messiah, was also known by the name Jehovah Elohim.
The Jehovah Elohim of Psalm 90
Psalm 90, a prayer of Moses, is addressed to the Jehovah Who would become the Son. In the original Hebrew text, the name Jehovah was found three times in this psalm—in Verses 1, 13, and 17. The Massorites modified Verse 1 and Verse 17 to make Jehovah read Adonay. Before this modification, Verse 17 revealed that the divine Being Who became the Son was known in Old Testament times as Jehovah Elohim. Moses begins his prayer by addressing this divine Being both as Jehovah and as El. Here is Moses’ prayer to the divine Being Who was prophesied to become the Son:
"LORD [Hebrew Adonay, originally Jehovah], Thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God [Hebrew El]. Thou turnest man to destruction; and sayest, Return, ye children of men. For a thousand years in Thy sight are but as yesterday when it is past [quoted in 2 Peter 3:8], and as a watch in the night" (Psalm 90:1-4).
In these verses, we do not find any direct statement to show us that the Jehovah and El Whom Moses is addressing is the future Messiah. In order to identify the divine Being of Moses’ prayer, we must look to the New Testament. It is the apostle Peter who enables us to know that Moses was addressing the Jehovah Who would become the Messiah. When Peter quoted Verse 4 of Psalm 90, it was in reference to the second coming of Jesus Christ. Peter tells us that "one day is with the Lord as a thousand years, and a thousand years as one day," and explains, "The Lord is not slack concerning His promise [to return]" (2 Peter 3:8-9).
Peter’s interpretation of Moses’ words clearly identifies the Jehovah and El of Psalm 90 as the divine Being Who became Jesus Christ, the promised Messiah. Let us read the remainder of Moses’ prayer, and we will see that this divine Being was also known in Old Testament times as Jehovah Elohim:
"Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. For we are consumed by Thine anger, and by Thy wrath are we troubled. Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance. For all our days are passed away in Thy wrath: we spend our years as a tale that is told. The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away. Who knoweth the power of Thine anger? even according to Thy fear, so is Thy wrath. So teach us to number our days, that we may apply our hearts unto wisdom. Return, O LORD [Hebrew Jehovah, the future Son], how long? and let it repent Thee concerning Thy servants. O satisfy us early with Thy mercy; that we may rejoice and be glad all our days. Make us glad according to the days wherein Thou hast afflicted us, and the years wherein we have seen evil. Let Thy work appear unto Thy servants, and Thy glory unto their children. And let the beauty of the LORD [Hebrew Adonay, originally Jehovah] our God [Hebrew Elohim] be upon us: and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it" (Psalm 90:5-17).
Psalm 90, as originally inspired and written, reveals that the divine Being of Moses’ prayer is named Jehovah Elohim. The apostle Peter reveals that this Jehovah Elohim of Psalm 90 became Jesus Christ, the promised Messiah and Son. As we have seen in Psalm 89, the Father of the Messiah was also known as Jehovah Elohim. When correctly understood, Psalm 89 and Psalm 90 reveal the existence of two Jehovah Elohim!
In Psalm 118, we again find the divine Being Who became the Father addressed as both Jehovah and Elohim. This psalm also shows that the divine Being Who became the Son was both Jehovah and Jah. Let us examine Psalm 118 in the light of the New Testament.
The Two Jehovahs of Psalm 118
Without the New Testament, we would not know that two Jehovahs are revealed in Psalm 118. When we read this psalm, it appears that it is referring to only one divine Being. Perhaps that is why the Massorites did not modify any of the verses in Psalm 118, although the name Jehovah occurs numerous times. Let us read the opening verses in this psalm, and then we will see how Paul interprets them. Notice that in Verse 5 the psalmist addresses this Jehovah as Jah.
"O give thanks unto the LORD [Hebrew Jehovah]; for He is good: because His mercy endureth for ever. Let Israel now say, that His mercy endureth for ever. Let the house of Aaron now say, that His mercy endureth for ever. Let them now that fear the LORD [Hebrew Jehovah] say, that His mercy endureth for ever. I called upon the LORD [Hebrew Jah] in distress: the LORD [Hebrew Jah] answered me, and set me in a large place. The LORD [Hebrew Jehovah] is on my side; I will not fear: what can man do unto me? [quoted in Hebrews 13:6]" (Psalm 118:1-6.)
As noted above, Verse 6 is quoted by the apostle Paul in his epistle to the Hebrews. In this New Testament record, Paul clearly identifies the divine Being Who is called both Jehovah and Jah in the opening verse of Psalm 118. Here is Paul’s inspired testimony: "...for He [Jesus] hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me" (Hebrews 13:5-6).
Paul’s inspired words clearly identify the Jehovah and Jah of Psalm 118:5-6 as the divine Being Who became the Messiah and Son—Jesus Christ. This truth is made clear in the following verses in Psalm 118, where this Jehovah is prophesied to become the Way of salvation:
"The LORD [Hebrew Jehovah, the Son] taketh my part with them that help me: therefore shall I see my desire upon them that hate me. It is better to trust in the LORD [Hebrew Jehovah, the Son] than to put confidence in man. It is better to trust in the LORD [Hebrew Jehovah, the Son] than to put confidence in princes. All nations compassed me about: but in the name of the LORD [Hebrew Jehovah, the Son] will I destroy them. They compassed me about; yea, they compassed me about: but in the name of the LORD [Hebrew Jehovah, the Son] I will destroy them. They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the LORD [Hebrew Jehovah, the Son] I will destroy them. Thou hast thrust sore at me that I might fall: but the LORD [Hebrew Jehovah, the Son] helped me. The LORD [Hebrew Jah, the Son] is my strength and song, and is become my salvation. The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD [Hebrew Jehovah, the Son] doeth valiantly. The right hand of the LORD [Hebrew Jehovah, the Son] is exalted: the right hand of the LORD [Hebrew Jehovah, the Son] doeth valiantly. I shall not die, but live, and declare the works of the LORD [Hebrew Jah, the Son]. The LORD [Hebrew Jah, the Son] hath chastened me sore: but He hath not given me over unto death. Open to me the gates of righteousness: I will go into them, and I will praise the LORD [Hebrew Jah, the Son]: this gate of the LORD [Hebrew Jehovah, the Son], into which the righteous shall enter. I will praise Thee: for Thou hast heard me, and art become my salvation" (Psalm 118:1-21).
The concluding verses in Psalm 118 are clearly prophetic. Some of these verses were quoted by Jesus Christ and His apostles, as recorded in a number of New Testament writings. These inspired records all testify that Jesus Christ was the divine Being of Psalm 118 Who was prophesied to become the Messiah.
When we read the concluding verses in Psalm 118, we find that they not only foretell the coming of the Messiah, but they also speak of the Jehovah Who will be His Father. It now becomes obvious that there are two Jehovahs in this psalm. Notice that in the following verses, the name Jehovah is no longer referring to the Son, as in the preceding verses:
"The stone which the builders refused is become the head stone of the corner. This is the LORD’S [Hebrew Jehovah’s, referring to the Father] doing; it is marvellous in our eyes [quoted in Matthew 21:42, Mark 12:10-11, Luke 20:17, Acts 4:11, 1 Peter 2:4). This is the day which the LORD [Hebrew Jehovah, the Father] hath made; we will rejoice and be glad in it. Save now, I beseech Thee, O LORD [Hebrew Jehovah, the Father]: O LORD [Hebrew Jehovah, the Father], I beseech Thee, send now prosperity. Blessed be He [the Messiah] that cometh in the name of the LORD [Hebrew Jehovah, the Father]: [quoted in Matthew 21:9; 23:39, Mark 11:9, Luke 13:35; 19:38, John 12:13] we have blessed You out of the house of the LORD [Hebrew Jehovah, the Father]. God [Hebrew El] is the LORD [Hebrew Jehovah, the Father], which hath showed us light: bind the sacrifice with cords, even unto the horns of the altar. Thou art my God [Hebrew El], and I will praise Thee: Thou art my God [Hebrew Elohim], I will exalt Thee. O give thanks unto the LORD [Hebrew Jehovah, the Father]; for He is good: for His mercy endureth for ever" (Psalm 118:22-29).
As interpreted in the New Testament, the Jehovah in these final verses of Psalm 118 is the divine Being Who became the Father. In these verses this Jehovah is also called by the names El and Elohim. Here is additional Scriptural evidence that these divine names are used interchangeably. The use of the divine names Jehovah, Jah, El, Elohim, and Jehovah Elohim in Psalm 118 and other psalms also shows that these names refer to two divine Beings. The New Testament reveals that one of these divine Beings became the Son and Messiah—Jesus Christ—and the other divine Being became His Father. Thus both Old and New Testaments affirm that there are two divine Beings Who are God. Nowhere does Scripture reveal that there are more than two.
Contrary to the belief of most professing Christians, God is not a Trinity! This deceptive doctrine has been presented as a teaching of Scripture when in reality it is contrary to Scripture. The Scriptures reveal the Holy Spirit as the power of God—not as a divine "Person" or Being. Those who accept and promote the doctrine of the Trinity are basing their belief on ancient myths and vain philosophies of men. These false ideas are clothed in religious words that appear to enlighten but actually darken the minds of the hearers so that they cannot understand the simple truth of Scripture. That is why most professing Christians do not understand the true nature of God.
If we desire to know the true God—to worship Him in Spirit and in truth—we must rid our minds of every false idea and every vain reasoning that exalts itself against His Word. We must hold fast to the truth that is revealed in the Scriptures—that both the Father and His Son Jesus Christ are God. They are the two Jehovahs of the Old Testament and the two Kurios of the New. They are equally Theos, as the apostle Paul testifies. Those who claim otherwise are replacing the truth of Scripture with the vain philosophies of men. These deceptive teachings have for centuries been used by Satan to undermine the faith of Christians. The New Testament contains many warnings to be on guard against such false teachings.
Today, false teachers within the churches of God are rejecting the truth of Scripture and are promoting the "new understanding" that Jesus was never God and that He never will be God. They claim that no one—spirit or flesh—can ever be glorified as God. They are denying the Christ Who died for them, and Who has been glorified with the glory of the Father (John (17:5), and they are denying the very purpose for which He died—to share that glory with many brethren (Hebrews 2:10-13).
These false doctrines which deny the truth of Scripture are not new at all. These same deceptive doctrines were infiltrating the churches of God in the days of the apostle John. John wrote his Gospel to combat these false teachings and to confirm the truth of God. John begins his Gospel by proclaiming the pre-existence of Jesus Christ as "the Word," Who was "with God [Greek Theos]" and "was God [Greek Theos]" from the beginning (John 1:1-2). John uses the Greek word Theos to name both God and the Word in order to show that the Word was identical in nature to the God with Whom He had eternally existed.
False teachers do not want to accept the truth that the Word was also God. They are willing to acknowledge that Theos means God in the phrase "with God," but they say that it does not mean God in the phrase "was God." They claim that when John wrote that the Word "was God," he meant only that the Word was "divine." They define "divine" as a property or characteristic of God, such as His thoughts and His spoken words. Their definition of the Word of God is identical to the concept of the Logos of Greek philosophy and Gnostic Judaism as taught in the days of the apostles. These false teachers are actually superimposing pagan philosophical concepts upon the Scriptures! When they quote the first verse in John’s Gospel, they distort the truth of Scripture by misinterpreting the true meaning of Theos to fit their false philosophical concepts. These are the very teachings that John was writing to combat!
The Greek text reveals the fallacy of their reasoning. It is contrary to the rules of language to give the Greek word Theos two different meanings in the same verse. If we are honest with the Scriptures, we will acknowledge that if Theos is defined as "God" in the first phrase in John 1:1, it must also be defined as "God" in the second phrase. John meant exactly what he wrote. The Word was not merely the "speech" or the "thought" of God, but was equally God—a separate and distinct divine Being. When John tells us that the Word became flesh (verse 14), he wants us to understand that the Word was a divine Person Who had lived eternally.
John amplifies this truth in his first epistle by declaring, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of Life; (for the life was manifested, and we have seen,and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us;) that which we have seen and heard declare we unto you, that you also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ" (1 John 1:1-3).
In the book of Revelation, John shows that the eternally living Word Who became Jesus Christ in the flesh has returned to His glorified state. John describes the appearance of this powerful divine Being in detail (Revelation 19:13-16). Remember that this powerful Being Who will rule the nations with a rod of iron is the same divine Being Who is named Jehovah in Psalm 2:11. The Word of the New Testament is the Jehovah of the Old Testament Who became Jesus Christ!
Both Old and New Testaments proclaim the eternal pre-existence of Jesus Christ as one of the two Jehovahs. From Genesis to Revelation, the Scriptures are filled with testimonies of His eternal existence as God. The very structure of the Hebrew and Greek texts gives us irrefutable evidence of His co-equality with God. This truth is undeniable when we understand the rules of language and the use of the Hebrew and Greek words.
In the following study paper, The Two Jehovahs of the Pentateuch, we will add to the weight of Scriptural evidence by learning more about the names Jehovah, Elohim and other names of God as these names are defined by the rules of language, known as syntax. We will see that the Hebrew names of God as used in the Pentateuch and the books of the prophets defy the teaching of only one divine Being. |
