rel="nofollow" href="#n91" type="note">91 and with Jehovah who spoke through Zechariah.92
The name Elohim is of frequent occurrence in the Hebrew texts of the Old Testament, though it is not found in our English versions. In form the word is a Hebrew plural noun;93 but it connotes the plurality of excellence or intensity, rather than distinctively of number. It is expressive of supreme or absolute exaltation and power. Elohim, as understood and used in the restored Church of Jesus Christ, is the name-title of God the Eternal Father, whose firstborn Son in the spirit is Jehovah—the Only Begotten in the flesh, Jesus Christ.
Jesus of Nazareth, who in solemn testimony to the Jews declared Himself the I Am or Jehovah, who was God before Abraham lived on earth, was the same Being who is repeatedly proclaimed as the God who made covenant with Abraham, Isaac, and Jacob; the God who led Israel from the bondage of Egypt to the freedom of the promised land, the one and only God known by direct and personal revelation to the Hebrew prophets in general.
The identity of Jesus Christ with the Jehovah of the Israelites was well understood by the Nephite prophets, and the truth of their teachings was confirmed by the risen Lord who manifested Himself unto them shortly after His ascension from the midst of the apostles at Jerusalem. This is the record: "And it came to pass that the Lord spake unto them saying, Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world."94
It would appear unnecessary to cite at greater length in substantiating our affirmation that Jesus Christ was God even before He assumed a body of flesh. During that antemortal period there was essential difference between the Father and the Son, in that the former had already passed through the experiences of mortal life, including death and resurrection, and was therefore a Being possessed of a perfect, immortalized body of flesh and bones, while the Son was yet unembodied. Through His death and subsequent resurrection Jesus the Christ is today a Being like unto the Father in all essential characteristics.
A general consideration of scriptural evidence leads to the conclusion that God the Eternal Father has manifested Himself to earthly prophets or revelators on very few occasions, and then principally to attest the divine authority of His Son, Jesus Christ. As before shown, the Son was the active executive in the work of creation; throughout the creative scenes the Father appears mostly in a directing or consulting capacity. Unto Adam, Enoch, Noah, Abraham and Moses the Father revealed Himself, attesting the Godship of the Christ, and the fact that the Son was the chosen Savior of mankind.95 On the occasion of the baptism of Jesus, the Father's voice was heard, saying, "This is my beloved Son, in whom I am well pleased";96 and at the transfiguration a similar testimony was given by the Father.97 On an occasion yet later, while Jesus prayed in anguish of soul, submitting Himself that the Father's purposes be fulfilled and the Father's name glorified, "Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."98 The resurrected and glorified Christ was announced by the Father to the Nephites on the western hemisphere, in these words: "Behold my beloved Son, in whom I am well pleased, in whom I have glorified my name: hear ye him."99 From the time of the occurrence last noted, the voice of the Father was not heard again among men, so far as the scriptures aver, until the spring of 1820, when both the Father and the Son ministered unto the prophet Joseph Smith, the Father saying, "This is my beloved Son, hear him!"100 These are the instances of record in which the Eternal Father has been manifest in personal utterance or other revelation to man apart from the Son. God the Creator, the Jehovah of Israel, the Savior and Redeemer of all nations, kindreds and tongues, are the same, and He is Jesus the Christ.
NOTES TO CHAPTER 4
1. Names Given of God.—The significance of names when given of God finds illustration in many scriptural instances. The following are examples: "Jesus" meaning Savior (Matt. 1:21; Luke 1:31); "John," signifying Jehovah's gift, specifically applied to the Baptist, who was sent to earth to prepare the way for Jehovah's coming in the flesh (Luke 1:13); "Ishmael," signifying God shall hear him (Gen. 16:11); "Isaac," meaning laughter (Gen. 17:19, compare 18:10-15). As instances of names changed by divine authority to express added blessings, or special callings, consider the following: "Abram," which connoted nobility or exaltation and as usually rendered, father of elevation, was changed to "Abraham," father of a multitude which expressed the reason for the change as given at the time thereof, "for a father of many nations have I made thee" (Gen. 17:5). "Sarai," the name of Abraham's wife, and of uncertain distinctive meaning, was substituted by "Sarah" which signified the princess (Gen 17:15). "Jacob," a name given to the son of Isaac with reference to a circumstance attending his birth, and signifying a supplanter, was superseded by "Israel" meaning a soldier of God, a prince of God; as expressed in the words effecting the change, "Thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God and with men, and hast prevailed." (Gen. 32:28; compare 35:9, 10.) "Simon," meaning a hearer, the name of the man who became the chief apostle of Jesus Christ, was changed by the Lord to "Cephas" (Aramaic) or "Peter" (Greek) meaning a rock (John 1:42; Matt 16:18; Luke 6:14). On James and John the sons of Zebedee, the Lord conferred the name or title "Boanerges" meaning sons of thunder (Mark 3:17).
The following is an instructive excerpt: "Name in the scriptures not only = that by which a person is designated, but frequently = all that is known to belong to the person having this designation, and the person himself. Thus 'the name of God' or 'of Jehovah,' etc., indicates His authority (Deut. 18:20; Matt. 21:9, etc.), His dignity and glory (Isa. 48:9, etc.), His protection and favor (Prov. 18:10, etc.), His character (Exo. 34:5, 14, compare 6, 7, etc.), His divine attributes in general (Matt. 6:9, etc.), etc. The Lord is said to set or put His name where the revelation or manifestation of His perfections is made (Deut. 12:5, 14:24, etc.). To believe in or on the name of Christ is to receive and treat Him in accordance with the revelation which the scriptures make of Him (John 1:12; 2:23), etc."—Smith's Comprehensive Dictionary of the Bible, article "Name."
2. Jesus Christ, the God of Israel.—"That Jesus Christ was the same Being who called Abraham from his native country, who led Israel out of the land of Egypt with mighty miracles and wonders, who made known to them His law amid the thunderings of Sinai, who delivered them from their enemies, who chastened them for their disobedience, who inspired their prophets, and whose glory filled Solomon's temple, is evident from all the inspired writings, and in none more so than in the Bible.
"His lamentation over Jerusalem evidences that, in His humanity, He had not forgotten His former exalted position: 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together … and ye would not!' (Matt. 23:37). It was this Creator of the world, this mighty Ruler, this Controller of the destinies of the human family, who, in His last moments, cried out in the agony of His soul, 'My God, my God, why hast thou forsaken me?'" (Mark 15:34.)—From Compendium of the Doctrines of the Gospel, by Franklin D. Richards and James A. Little.
3. "Jehovah" a Name Not Uttered by the Jews.—Long prior to the time of Christ, certain schools among the Jews, ever intent on the observance of the letter of the law, though not without disregard of its spirit, had taught that the mere utterance of the name of God was blasphemous, and that the sin of so doing constituted a capital offense. This extreme conception arose from the accepted though uninspired interpretation of Lev. 24:16, "And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be
Zech. 12:10; compare John 19:37.
The singular, "Eloah," appears only in poetic usage.
B. of M., 3 Nephi 11:13, 14; also 1 Nephi 17:40 and observe from verse 30 that the Redeemer is here spoken of as the God who delivered Israel. See further Mosiah 7:19. Chapter 39 herein.
P. of G.P., Moses 1:6, 31-33; 2:1; 4:2, 3; 6:57; compare 7:35, 39, 47, 53-59; 8:16, 19, 23, 24; Abraham 3:22-28. See chapter 5 herein.
Matt. 3:17; also Mark 1:11; Luke 3:22.
Matt. 17:5; Luke 9:35.
John 12:28.
B. of M., 3 Nephi 11:7.
P. of G.P. Joseph Smith 2:17.
