Scriptures verifying the truth of
the word couplings

A closer look at Deuteronomy 10:17

Let us zero in on this verse to see how the Hebrew word couplings, Adonai Jehovah (God the Father) and Jehovah Elohim (the Son of God) can increase our understanding. We quote it  here from the NKJV:

For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe.

Exactly who is speaking? Is it God the Father or His Son? Now examine the same verse with the Hebrew words added: For the LORD [Jehovah] your God [Elohim] is God [Elohim] of gods [elohims] and Lord [Adon] of lords [adons], the great God [El], mighty and awesome, who shows no partiality nor takes a bribe.

Note the use of the words Jehovah followed by Elohim. This coupling always speaks of the Son, the Elohim of elohims, the God of gods. The word Adon points to a ruler, a lord or master, whether human or divine, where here it is used in both ways¾of Christ as God (but not the supreme deity) and of all gods in a human sense. The Hebrew word El can refer to either the Almighty or to any so called human deity. Some food for thought: The first occurrence of the coupling, LORD God, is not found until the second chapter of Genesis in His second creation account centering on man. Instead of the word Elohim, as in Genesis 1:1, here in relation to man He is known as Jehovah Elohim (prophetic of the Son, by whom God from the beginning chose to reveal Himself to the world). >It becomes increasingly evident that the coupling of names was no accident. By choosing these precise word combinations, it allowed God to show how Deity in union with humanity would accomplish God’s eternal plan of redemption. Lord (Adonai) GOD (Jehovah), the Father, and LORD (Jehovah) God (Elohim), the Son¾the Hebrew words consistently point to the distinct roles of the One God. As already noted, the two couplings translated into English always read as Lord God, differing only in their capitalization. No wonder it is sometimes difficult to understand certain scriptures, particularly dialogs between the Father and Son. Their union is so close that the distinction between them is often missed, so that at times it may appear only one person is involved. Perhaps God intended it that way. On the one hand, God gives Himself titles such as King, Redeemer, Savior, etc. to convey His attributes. On the other hand, He sees fit to share His titles with His Son, so essential if Christ is to be the exact personification of his Father. No wonder the confusion! However, the confusion can be clarified when God’s dual nature is understood by means of these particular word couplings.

Consider the account in I Kings 18:17-39 where Elijah battles the 450 prophets of Baal. You know the story.  In vs. 24 Elijah says, “I will call on the name of the LORD, (Jehovah) and the God, (Elohim) that answers by fire, let him be God” (Elohim). Interestingly, in vs. 36 Elijah addresses his prayer to the Son (Jesus). Why? Was it not because God wanted His coming Son to get the glory? We see that Elijah prays to the LORD God (Jehovah Elohim, the word coupling for the Son) whom Israel would know to be the God of Abraham, Isaac and of Israel.  Elijah continues, Let it be known this day that thou art the LORD God (Jehovah Elohim). Then, we read, The fire came down from heaven and the people said "The LORD (Jehovah) He is the God (Elohim). The LORD (Jehovah) He is the God (Elohim). With the exception of God the Father, Jesus Christ is the Elohim above all elohims (Deut. 10:17).

Christ’s relationship to his Father

Remember Jesus’ words in the Gospel of John: “I AM IN THE FATHER AND THE FATHER IS IN ME” (John 14:10-11). Words to this effect  appear repeatedly in the Gospel of John:

John 10:38: “…though you do not believe Me, believe the works, that you may know and believe that the Father (Deity) is in Me, and I in Him

John 14:20: I am in the Father (Deity), and you in me and I in you  

John 16: 32: Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone. And yet I am not alone, because the Father (Deity) is with Me.

John 17:21: “…You, Father (Deity), are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.”

“I am in the Father, and the Father in Me.” What was he saying? Can it but be that Christ was in the Father in the O.T., and the Father was in Christ in the N.T.? This may cause one to ponder, but such a perspective surely clarifies many scriptures. We are convinced that Jesus had a remarkable grasp of scripture, understanding, for instance, that the "I am" in Exodus 3:14 alluded to himself who was to come, entitling him to claim such identity when he spoke.  Certainly in the O.T. we see the coupling Jehovah Elohim referring to Christ used repeatedly showing he was in the Father. He was the “I am” who appeared to Moses in the burning bush, and that was how he was to be known unto Israel as “the God of your Fathers.” So it was that Jesus could identify himself with his Father in the many Old Testament occurrences that pointed to his coming. Certainly the Jews knew the significance of the phrase, “I am,” as is evidenced in such verses as John 8:58, 59, when they sought to stone him. That the Father was in him in the N.T. is obvious from Jesus’ words and such verses as II Cor. 5:19 “God was in Christ, reconciling the world unto himself.” Just as God was in the beginning, so He shall be until the end. We begin to see that Genesis1:1 means that in the beginning Gods (the plural noun Elohim), that is, God (the superior Elohim) in union with God the Son (Elohim the lesser), together bring about creation. In the fullness of time, the Supreme Elohim (God) would indwell the lesser Elohim (God’s Son) to bring about the redemption of all creation. Christ’s words in John, "I am in the Father and the Father is in me,” would be fulfilled completely.

The Dual Nature is the only way in which Deity and humanity could be joined. The only true deity, the one true God, was now living in the perfect, sinless humanity of Christ. The Deity of Christ was that of His Father in him. When will Christ’s words be believed? When Jesus sits on the throne to reign over the earth, sitting there with Him will be the Father. Two persons are indispensable to our redemption, one the Deity of the Father (God) and the other the perfect humanity of the Son. Each needed the other; neither could do it alone. God as deity had to remain God. He could not change and become a man but He could create one; He could impregnate the Virgin Mary who gave birth to His Son. God would fulfill His purpose to have a Son born after His own heart; God would become a Father. We need to understand that no Deity was passed from the Father to the Son. Christ, the second Adam, was born without sin like the first Adam. But unlike his predecessor, though tried, Christ would not sin, being made perfect by the things that He suffered. This was God’s only begotten Son, not begotten as God before creation, as some say, but born fully man like us, yet without sin. An aside you may wish to study on your own: Jesus has met all the conditions necessary to become Israel’s "Kinsman Redeemer." He is solely a member of the human race. He has paid the price of our redemption. And in the fullness of time, He will come in God’s glory to take possession of the land. Once the Church has been caught up to him in Heaven, we will return with him to reclaim his purchased possession. What a Savior!

The two elohims in Psalm 45 confirm the
Dual Nature of Christ

Remember that the word God (Elohim) is used of men, devils, gods, angels, judges, etc. “Elohim” in this sense is used 28 times of the Lord Jesus Christ. He is addressed as "Elohim" (god) in reference to the rule over creation. In due time he will be the great, mighty, ruling king over all creation. He is called, God (Elohim) mighty ruler, a great God) of all gods (elohims), rulers, etc. Psalm 45 gives us an example. Although the passage quoted has been used by many to assign a deity to Jesus in and of himself, that error comes to light by a careful reading. Study this passage and note there are two different “Elohims” (God, gods). There is a supreme Elohim, who is the Father, and another Elohim, who is the Lord Jesus Christ. Having said that, we remind you again, that Elohim is not exclusively a title of deity as is Adonai or Jehovah. It can only imply deity when the context refers to God Himself. It can also be a title given to men. In this passage it is given to the Lord Jesus Christ. Carefully ponder the most significant verses:

Verse 1: David is the writer, and he is extolling his king (The Lord Jesus). Verse 2: he speaks of the humanity of Christ, “Fairer than the children of men. (You are the most excellent of men” in the NIV). Verse 6 continues referring to Jesus, “Thy throne O God (Elohim ) is forever, thy kingdom is a right sceptre.” Note especially how the context of elohim refers to both the Father and to Jesus in verse 7:  Thou lovest righteousness, and hatest wickness: therefore, God (ELOHIM, Jesus) thy God (ELOHIM, God The Father) hath anointed  thee  Jesus (Elohim) with the oil of gladness above thy fellows” (men).  God the Father is the “supreme God” (Elohim Deity) as Strong states, but Jesus is the Magistrate or God (Elohim) exceeding all others called Gods because of their rulership.

A rule of interpretation regarding names
of God used in the New Testament

The coupling of names for the Father or the Son are, of course, not found anywhere in the Greek text of the N.T. However, whenever the name of either is carried over into the N.T., sound rules of interpretation require it to be used in accord with the Hebrew meaning that God had established in the O.T. This is especially true of instances where the word elohim is used of God such as in Psalm 45.

Psalm 45;6 is quoted in Hebrews 1:8-9: “Thy throne O God (Elohim) is forever.” The Hebrew word used of "God” in the O.T. psalm is “Elohim.” The context of the passage shows that it does not refer to the supreme Deity, but to the lesser “Elohim,” in this case, a man. It speaks of rulership as defined in the O.T.  Some claim that this proves the deity of Christ. A little home work will show this to not be so.  Carefully study the passage, especially vs. 7. We need to lay aside any preconceptions and take time to let the Spirit of God reveal the truth of the passage.

Jesus’words to Mary Magdalene

Jesus appears to Mary Magdalene and says, “I ascend unto my Father, and your Father; and to my God, and your God.”  The meaning of the O.T. word for God is quite revealing. The words, to my God" (Jehovah) and your God” (Jehovah), necessarily must refer to the supreme God of Deity in the scriptures expressed in Isaiah 43:10-11,  "None beside Me". This must be God the Father. By his words to Mary, Jesus placed himself on the same level as ourselves, under subjection to God. At the end of time in I Cor.15:28, we are told that, after Jesus, the man as God (Elohim), has defeated all the enemies, the last being death. He will return back to the Father all authority that had been given him by the Father, and then place himself under subjection, so that GOD MAY BE ALL IN ALL. A GOOD QUESTION:  How could God be the God of Jesus and at the same time the God of Mary Magdalene and every believer? Is Jesus less than God in this sense?  Yes, according to the O.T. pattern and standard, Jesus is a man, but He has the title of God (lesser Elohim) who is Himself under the Supreme Elohim of God. Remember from Psalm 45, we see God spoken of in two different ways:

First, He is the Supreme Elohim. There is none greater than He. Even the Son is not equal to Him.

Second: God is expressed by His Son who is the lesser Elohim, the appointed man whose deity is that of his Father, through whom God will rule over all creation. Christ, under God but over all.

Study the scriptures to see for yourself whether, contrary to men’s speculations, this is not true.

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