by James R. Baker, Scotland
The chapters of the present volume combine to bring attention to the greatness and distinctiveness of "the only true God" Jn.17.3. The various titles of Deity used in the Old Testament describe differing aspects and attributes of the Divine Person. There is a class of appellative words which are compounded with the Divine name "Jehovah" and describe outstanding features that belong to Him. The following lists the most common, and these with others, are dealt with in more detail in Chapter 6 of this book.
- Gen.22.14 - Jehovah-Jireh, The Lord will provide;
- Ex.15.26 - Jehovah-Rapha, (Jehovah-Ropheka), The Lord that healeth;
- Ex.17.8-15 - Jehovah-Nissi, The Lord our banner;
- Judg.6.23,24 - Jehovah-Shalom, The Lord our peace;
- Ps.23.1 - Jehovah-Ra-ah, (Jehovah-Ro’I), The Lord my shepherd;
- Jer.23.6 - Jehovah-Tsidkenu, The Lord our righteousness;
- Ezek.48.35 - Jehovah-Shammah, The Lord is there.
In addition to the above list there is a three-fold way in which the supreme name Jehovah is compounded to describe the Divine Person. First, as Jehovah Elohim, translated in the A.V. as ‘Lord God’, then as Adonai Jehovah, translated in the A.V. as ‘Lord God’, and thirdly as Jehovah Sabaoth, translated in the A.V. as "Lord of hosts". It is most important to note the use of upper and lower case letters in the above mentioned translations. The translators of the King James Version (A.V.) have been very careful to emphasise the distinction of Divine titles by the accurate and consistent use of the upper or lower case throughout the whole Bible.
THE DIGNITY OF THE DIVINE TITLE
The mention of the term "hosts of the Lord" is in Ex.12.41, where there is the account of the redemption of the nation of Israel at the end of the long period of 430 years of sojourn in the land of Egypt. It has often been pointed out that there was a twofold aspect to the deliverance of Israel from Egypt, the first being the redemption by blood described in chapter 12, followed by redemption by power which is recorded in the closing verses of chapter 13. As the overall study unfolds within this chapter, the emphasis on the Divine title "the Lord of hosts" will be in the fact that God is the mighty One; the God of infinite power. However, it is not without significance that before reference is made to that great title, there is a remarkable statement of what the power of God had done to the nation in both redeeming and delivering them. As a people redeemed out of Egypt they are described in a new and different way. It is important to note the various designations of Israel in Exodus chapter 12, "the congregation of Israel" vv.3,19, and "the children of Israel" vv.27,31,35,37,40. But it was with the official dignity conferred on them by Jehovah that they came out of Egypt, "And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt" v.41. God did not only redeem them but conferred the dignity of His name upon them; they were designated, "the hosts of the Lord".
In the present day the positional standing in grace of those who have been redeemed by the blood of Christ is of an even greater dignity. The apostle Paul in writing to the Ephesian saints described the greatness of their standing in Christ, "In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace" 1.7. An appreciation of the great dignity conferred upon the saints of the present day will be gained by reading the first fifteen verses of Ephesians chapter 1. Divine purpose in the present age has elevated those who have believed the gospel to unimaginable heights of future glory.
THE DESIGNATION OF THE DIVINE TITLE
The title Jehovah Sabaoth (the Lord of hosts) is the particular subject of the present chapter. It is spread in various contexts of the Old Testament but only found twice in the New Testament. A careful study of the passages where this description of Jehovah is used reveals the amazing resources of power and might that ever remain under the control of Jehovah, the Lord of hosts. This is evident from the first mention of this Divine title and continues until the last. The actual Hebrew name Jehovah-Tsebahoth is rendered throughout the Old Testament by the translators using varying words. "Tsebahoth" is translated "armies" in Num.1.3 and "the service" in Num.4.23. Again, in Job 14.14 it is rendered as the "appointed time". From these, and many other references, it is clear that the conditions of war, conflict, human weakness and need are in view when it is used. It therefore appears that God is insistent in assuring His people of the power that belongs to Him and of the particularly relevant name that He bears in this respect.
THE DECLARATION OF THE DIVINE TITLE
A particularly interesting feature in respect of the title the Lord of hosts, lies in the fact that interspersed between the vast number (approximately 266) of Old Testament references, at least 13 contain a particular declaration of emphasis. The actual declaration is "the Lord of hosts is His name". From these particular references it thus appears that God wished His people to understand the importance and relevance of this special aspect of His name. Each one of the13 references cannot be dealt with in the present chapter but a selection of the final four in the prophecy of Isaiah will be used to illustrate their value. The remainder can profitably be studied individually by the interested reader.
The first of the references in Isaiah is chapter 47.4, where the prophet is revealing the overthrow of the power and evil of Babylon. It is clear that this victory being the final judgment of such a great enemy can only be achieved through mighty power, "I will take vengeance, and I will not meet thee as a man. As for our Redeemer, the Lord of hosts is His name, the Holy One of Israel".
The second carries a similar emphasis in the words of Isaiah to the "house of Jacob" in the time of their disobedience and obstinacy against the Lord, "For they call themselves of the holy city, And stay themselves upon the God of Israel; the Lord of hosts is His name" Isa.48.2. The nation knew He was the God of Israel but had not practically appreciated, or rested upon, the Divine resource Who dwelt in their midst. The verses that follow clearly reveal their intentional ignorance of the help that could have come to them from God. It has to be admitted that in our day we too are guilty of forgetting the power that is available to us. Many a burden is unnecessarily borne because we do not live in the good of the words of Peter, "Casting all your care upon Him; for He careth for you" 1 Pet.5.7. Perhaps Peter in writing such words remembered his own words spoken many years before, along with his fellow-disciples, "carest thou not that we perish?". Then, they had questioned His care but Peter had learned better, as seen in the verse quoted.
The third illustration of the present subject is given through the same prophet. "But I am the Lord thy God, that divided the sea, whose waves roared: the Lord of hosts is His name" Isa.51.15. Again the nation is being addressed through Isaiah and the remembrance of the past dealings of God with the nation rehearsed to them by the prophet. In the early verses, reference is made to the sovereign and gracious ‘calling out’ of Abraham from Ur of the Chaldees and in him the nation had been called. As a nation they were the subjects of mighty power. Babylon, in spite of all its science and boasted glory was but "the hole of a pit". And from the above quoted verse there is the reminder of further mighty power when the sea was divided although its waves roared. It is little wonder that at such a juncture the declaration again is made "the Lord of hosts is His name"! The delivered Israelite was able to appreciate such power in redemption, first by blood in Egypt and then by power at the Red Sea. The child of God can rejoice in the word to the Colossian saints, "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son: in Whom we have redemption through His blood, even the forgiveness of sins" Col.1.13,14.
The fourth and final reference in Isaiah to the declaration "the Lord of hosts is His name" is also most significant. It is in 54.5, which follows that great prophecy of the death, burial and resurrection of Israel’s Messiah, the Lord Jesus Christ. Here the future of Israel is assured and the close relationship which had been damaged by failure in the nation is seen to be restored into the condition of the restored wife of Jehovah, "For thy Maker is thine husband; The Lord of hosts is His name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall He be called". The breadth of the terms used in this verse take the mind on to, and through millennial days, to the everlasting kingdom. What power and ability reside within "the Lord of hosts".
THE DISTINCTIVENESS OF THE DIVINE TITLE
This is particularly seen in the wide spread of references throughout the Bible to this title. There are nineteen in the historical books and fourteen in the Psalms. The latter are the only references from the poetical books of the Old Testament. From out of the major prophets (so called), there are 60 references from Isaiah followed by 81 from Jeremiah and from the minor prophets (so called), there are in total 91 references. A number of them are solitary, scattered references but also there are also 9 from Amos, 12 from Haggai, 46 from Zechariah and 17 from Malachi. Within the New Testament there are but two references. A particular feature revealed from the above figures is that this title is uniquely reserved to the Old Testament apart from those two references. There is particular significance in that there are certain books where the power of the Lord of hosts is particularly emphasised, and a number of these will now be considered.
Isaiah and Jeremiah have by far the greatest number of references, Isaiah having at least 60 and Jeremiah at least 81 references to this important title. It should be emphasised that it will not be possible in the present chapter to deal with the detail of each passage but various strands can be traced. A point to be considered is that the important Divine title we are presently considering is not found within the remaining major prophets (so called), Ezekiel and Daniel. It seems that God in sovereignty clearly allowed the captivity to take place; indeed it was part of the Divine programme, thus they were required to pass through the difficult times without the guidance of God. He had put them under the control of evil men as an early punitive experience for the nation that, in a future day, will pass through the seven years of tribulation. A similar principle is also seen in the New Testament assembly. When a believer is guilty of serious sin and is put away from fellowship they are transferred from the spiritual atmosphere of the assembly into the world. This is the import of the words of the apostle Paul, "Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme" 1 Tim.1.20.
The first reference is in chapter one of this prophecy and reveals the state of the nation at that time, "Except the Lord of hosts had left unto us a very small remnant, We should have been as Sodom, And we should have been like unto Gomorrah" 1.9. The condition of Judah and Jerusalem has already been described in the early verses of this opening chapter and the present verse appears to be emphasising that the power and greatness of the Lord of hosts does not only extend to destroying the enemies of God’s people but also to the preservation of a remnant within Israel, if it be His will. The God of the Bible is a God of sovereign purpose, thus it is not always His will to use unnumbered hosts of Israelites to achieve victory. At this time He had allowed many to be destroyed because of their failure and sin but He was not dealing with His people as He did with the ungodly. The remnant itself was not free from failure and required the disciplinary hand of God, and the words of God to them are strong through the prophet as chapter 1 progresses. It is made clear that although they were bringing offerings to the altar, it was not commensurate with their spiritual condition and God, in response, was grieved.
The second mention of the title by Isaiah is indicative of intended recovery, "Therefore saith the Lord, the Lord of hosts, the Mighty One of Israel … I will ease Me of Mine adversaries … I will turn My hand upon thee and purely purge away thy dross … I will restore thy judges as at the first" vv.24-26. Thus there is the power of national restoration predicted. Despite failure there will be restoration and the divine purpose of Jehovah will be realised for the chosen people of God.
The same principles are seen in chapters 5 and 6, with a new dimension. In the former is the illustration of the sad, unholy condition of the nation depicted as "a choicest vine", and in the latter a holy and Divine Person sitting upon a throne. The former is clearly an earthly scene and the latter a heavenly one. In both of the chapters reference is made to the Lord of hosts. In the former, He is described as the owner of the vineyard and the men of Judah the pleasant plant, but in the latter the seraphim clearly identify the throne-sitter as the Lord of hosts. Here it should be explained that the reference to "hosts" is not always referring to a military scene. In fact, the first time the word is found in the Bible it is quite possibly referring to parts of creation or unfallen beings in creation. In Deut.4.19 the reference clearly is to the sun, moon and stars etc. The vineyard figure is to emphasise the failure, and the six-fold "Woe" of the chapter illustrates the abject condition of the nation. The better-known chapter that follows reveals the standard of Divine holiness against which the condition of the people of God was set. And yet the truth of the altar and sacrifice relates the means by which Jehovah could and would grant recovery. A further component of such recovery lies in the ministry of Isaiah the prophet and the assurances that he sought from God in relation to the imminent captivity.
It is of interest to note that Isaiah had served the Lord in his ministry to Judah as a prophet, but the emphasis of Jeremiah’s ministry was as a priest. Both of these servants of God had served prior to the seventy year captivity of Judah in Babylon. But when the captivity did come God had two other servants to be with them in Babylon. Daniel the prophet served God mainly within the precincts of royal palaces, but Ezekiel the priest served the spiritual needs of the nation amongst the captives, sometimes by the river Chebar, Ezek.1.1. This provides an interesting parallel with the beginning of Israel’s experience in Egyptian captivity. There they were helped by the prophet Moses who was brought up in the palace of Pharaoh and by the priest Aaron who was amongst the people. As we have noted, there are 81 references to the Lord of hosts in the book of Jeremiah. As in the preceding prophecy, Jeremiah commences with the sad condition of the nation in its failure and in the first chapter is given his commission by Jehovah as to his service. The title "Lord of hosts" does not appear until chapter two and is more widely spread throughout Jeremiah than in Isaiah’s prophecy. In general, it is addressed to Jeremiah individually as though to encourage him in his ministry. This is most likely due to the tender disposition of the prophet himself who has been noted as the weeping prophet. He had written previously, "Mine eye affecteth mine heart" Lam.3.51. This and other statements made by the prophet reveal the natural reticence that was his.
It can be easily seen that there would be great encouragement for God’s servant in being strengthened and enabled by the Lord of hosts, the One Who was mighty in strength. Jeremiah had already been informed of the daunting circumstances he would be faced with, but his faith was firm in his God. The Divine word had come to him, "Wherefore thus saith the Lord God of hosts, Because ye speak this word, Behold, I will make My words in thy mouth fire, And this people wood, and it shall devour them" 5.14. Thus he had from the beginning been encouraged of God.
It should be remembered that the time of Jeremiah’s ministry was even nearer to the captivity than that of Isaiah, and that a number of the details of its commencement are set out in the present prophecy. This is seen in the words of Jehovah to the prophet, "For the Lord of hosts, that planted thee, hath pronounced evil against thee, For the evil of the house of Israel and of the house of Judah, Which they have done against themselves to provoke Me to anger in offering incense unto Baal" 11.17. This statement is representative of the many charges laid against the nation, and for which the nation eventually was taken into captivity.
There is great credit to Jeremiah, in that he accepted the words spoken to him as the very words of God. Clearly, this acceptance did not make the servant of God popular amongst the people to whom he communicated it. His acceptance lay in the fact that he knew and loved the Word of God and wished to obey the Lord he loved so much, "Thy words were found, and I did eat them; And Thy word was unto me the joy and rejoicing of mine heart: For I am called by Thy name, O Lord God of hosts" 15.16. There is much here to educate and guide the people of God in the present day. Too easily the public servants of God can neglect to teach the truth as God has given it. There is a present day need for true faithfulness in the proclamation of the Word of God.
The warnings of judgment upon Judah and Jerusalem ring loudly in the central chapters of Jeremiah. Chapter 32 records circumstances where Zedekiah, king of Judah had imprisoned Jeremiah in the court of the prison, which was in the king of Judah’s house. This imprisonment was Zedekiah’s reaction to Jeremiah’s prophecy from God to him. The interesting story of the purchase of a field in Anathoth, which was one of the cities of refuge in Benjamite country, is one that proves the faith of Jeremiah in the truth of the Word of God. Jeremiah bought the field because his faith in Jehovah was secure. The promise from God was also secure, "Thus saith the Lord of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days. For thus saith the Lord of hosts, the God of Israel; houses and fields and vineyards shall be possessed again in this land" 32.14,15. Here we see not only mental faith in the promises of God, but also the true faith that is prepared to rest with complacency in the Divine promise. Although the kingdom of Judah was under the sole control of Babylon, the prophet was satisfied in believing on the promise given to him from God. The real basis of such faith was in the Lord of hosts; the Mighty One.
Within the same context is the strong conviction of deliverance from the captivity of Israel in Babylon. In spite of the long years of captivity as well as the seeming impenetrable control of Babylon, the words of God through His servant confirm the reality of coming change and release, "The voice of joy, and the voice of gladness, The voice of the bridegroom, and the voice of the bride, the voice of them that shall say, "Praise the Lord of hosts: For the Lord is good; for His mercy endureth for ever:" and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord" 33.11. The clear implication of these verses is that the mighty power and goodness of the Lord of hosts were responsible for the great blessings that were theirs in prospect. The remaining verses to the end of the chapter are also very profitable to read. Jehovah, through His messengers, is stimulating the hearts and minds of men and women to anticipate the glories that God had prepared for them. This message from God to His ancient people should be carefully read by the saints of the present day who also have wonderful prospects. In the present day there is the danger that the glories associated with the future can be neglected in ministry, and the burning hope of the second coming of Christ to rapture the saints to heaven is less spoken of than in former days. Such ministry will help to enable the child of God to enjoy the prospect and rest upon it during the present pilgrim pathway.
A further great lesson is found in the chapters that describe the desire that was in the hearts of those who had decided to leave the land of Israel. Here it should be explained that this was a remnant which had been left in Israel after many others had been taken to Babylon. After some time had elapsed they expressed to Jeremiah their desire to leave and go into Egypt. The early verses of chapter 42 reveal some of the conversations that took place. After the prophet had taken their request to God, the Divine response was clear that they should not leave the land and that departure from it would constitute disobedience, "For thus saith the Lord of hosts, the God of Israel; As Mine anger and My fury hath been poured forth upon the inhabitants of Jerusalem; so shall My fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more. The Lord hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day" 42.18,19. A further reading of the appropriate passages will reveal the sad results of disobedience. Here we can see the distinction between the power of disobedience and the power of the Lord of hosts, the Mighty One. These important lessons from the Old Testament are most pertinent in the present day. In Holy Scripture, Egypt has ever been a very realistic picture of the world. By comparison, all who know the Lord Jesus as Lord and Saviour should be aware of the tremendous inroads of the world into both personal and corporate testimony of the saints. The way we live and the places we visit are important tests of the influence of the world. The homes of God’s people should bear testimony to what we are and to Whom we belong. And, like the people of God in Jeremiah’s day, we too have a power available to us to maintain a life of true holiness. Other enemies of Israel were lurking but there is not time or space to deal with such in detail.
A closing consideration in Jeremiah lies near the end of the book, "Therefore thus saiththe Lord of hosts, the God of Israel; Behold I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation … In those days, and in that time, saith the Lord, The iniquity of Israel shall be sought for, and there shall be none; And the sins of Judah, and they shall not be found: for I will pardon them whom I reserve" 50.18-20. The passage quoted is worthy of careful reading. Jehovah is here looking back over the history of the nation and of evil kingdoms. The proud and cruel nations that had acted against the people of God were particularly Assyria and Babylon, and that there will be a day of punishment is clearly promised. It should be noted that the language of Jehovah is prospective since it has not yet taken place, but there is certainty when God speaks. Without detailed exposition, there is a principle here that is unfailing. It is that God will complete the design of Divine purpose. Israel and Judah will be one, and will be eternally blessed and their enemies will be punished. It is clear from such passages that there is in the purpose of God a glorious future for the nation of Israel. The New Testament describes a similar position for the saints of the present day, "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels" 2 Thess.1.6,7. It is good to remember that the day of reward and rest is already set and will come at the appointed time, first for the Church, and at least seven years later for Israel. All of the Divine programme will take place according to the sovereign purpose of God.
Each of the eight references to the Lord of hosts in this short prophecy is used in relation to the building of the house of God in Jerusalem. Ezra the priest had been called and raised up by God to lead a company of Jewish captives from the place of their captivity in Persia to Jerusalem for the rebuilding of the house of God. The work had progressed well until some interference had taken place by enemies of Israel and the work stopped completely for a period of approximately 14 years, a period which fits in between the last verse of Ezra chapter 4 and the first of chapter 5. At that time the two prophets Haggai and Zechariah prophesied and the immediate result was that the builders began to build again and soon the work was completed. It is clear from the words of the first messenger Haggai, that the messages he brought were all from the Lord of hosts. First there were words of rebuke to which was a great response and the building recommenced. It is encouraging to note that Jehovah the Mighty One gave great encouragement to those who responded so well and Ezra 6.15 records that in a very short time the house of God was completed. There is a great parallel from such Old Testament information to encourage saints of the present day in their labours in local house of God activity. The truth of the local assembly in the present day is not appreciated as it should be. Every local testimony to the name of our Lord Jesus Christ deserves all the loyal and sincere effort that can be given both in participation and certainly in attendance.
There is a cumulus in this book of 46 mentions of the Divine title the Lord of hosts. It is important to note that Zechariah was the second of the two prophets who appear in Ezra chapter five, and the opening verses of that chapter emphasise the fact that both prophets did not only prophesy but they also built along with the other builders. They were practical men who served God and His people as well as they could. The two prophets appeared to be quite different but also appeared to work closely with each other. Haggai’s ministry and gift appear to be of an exhortative character, whereas the ministry and gift of Zechariah appear to be weighty and of a teaching nature. Both were under the power of the Lord of hosts. On looking at the dates given for their ministry they were interlocked but not alternate.
It is apparent that both of the prophets involved, ministered and laboured under the power of the Lord of hosts. In the present age the empowerment for service has been revealed as the Holy Spirit of God. It is generally known that the only man in the Old Testament to be indwelt by the Holy Spirit was Bezaleel, who was specially endowed in this way to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. The power and might of the Lord of hosts was not restricted to the public ministry of the prophets concerned, it was also good for the physical labour of those who were building the house of God. Again it can be seen that Divine power was required to listen and hearken to the great visions that were given to Zechariah in the first six chapters of the book. The reader of the book of Zechariah today may easily forget that the eight visions were given to a people doing practical work! And following the visions are a series of doctrinal messages from the Lord of hosts. All of these facts indicate the importance of Divine power in our understanding of the Word of God. Reading the Bible in the power of the flesh is not sufficient. Also, while most have gained help from the varied writings of men there must be the Divine power to read and enjoy the revelation of God to men. The book of Zechariah has wonderful closing chapters that reveal the outstanding glories prepared by God for His earthly people. These could not have been given or understood without the Divine power of the Lord of hosts, the Mighty One.
This book records details of the nation of Israel some 80 years after their high ground of recovery as recorded in Nehemiah chapter 8. The beginning of the book makes it plain that there was apathy and spiritual waywardness on every hand. They were questioning God and failing to serve Him. Malachi the messenger of the Lord of hosts brings a series of warnings throughout the four chapters and a strong appeal is made to the spiritual leaders who were the priests. The book initially shows the spiritual decline in the nation and subsequently reveals the cause, namely that the priests who were the spiritual leaders, had set the pattern of decline. Often it has been said that no nation rises higher than its leaders and the same is true in local assemblies. The book of Malachi sets out the final appeal to the nation for spiritual recovery. Some 400 years later the Lord Jesus Christ came into the world. There are 17 references to the Lord of hostsin the whole book. In the present day the exercised believer can see standards lowering in every sphere. Even the religious world has mainly dispensed with the Bible. There is a form of godliness but there is also a denying of the power thereof. The saints of the present day have a responsibility to hold fast.
This great New Testament epistle is the exposition of the gospel of God concerning His Son Jesus Christ our Lord. It carries but one reference to the Lord of hosts (Sabaoth). The reference is a quotation from Isa.1.9, which has been explained earlier in this chapter. The quotation in the present verse is to show the truth of a remnant which was preserved in Isaiah’s day and acknowledged as an evidence of the sovereignty of God in respect of Israel. It is a similar idea here of the grace of God in preserving a remnant of His people for the future of the nation. In both contexts the power of the Lord of hosts was paramount.
This verse is the only other verse in the New Testament to use the title the Lord of hosts. The reference is very apt; as the labourers in the fields were being denied their rightful pay they had no earthly recourse for justice. But although their cries were being ignored by earthly ears, they had entered the more important ears of the Lord of hosts (Sabaoth). The all seeing and omnipotent One, the mighty God had heard and would answer.
THE DEMAND OF THE DIVINE TITLE
Having considered God in His Divine title the Lord of hosts, it is, in conclusion, important to take account of the following facts:
- Our God is the only One Who has absolute power and control in the whole universe; this includes the whole panoply of the heavenly hosts and orders of unseen authority and powers.
- This mighty power of God extends beyond the hosts of good beings in the unseen world, thus the powers that Satan and his hosts presently exercise are allowed of God. Lk.4.6.
- Such knowledge should encourage the believer and create more trust and dependence upon God. It was in this spirit that David spoke to Goliath, "I come to thee in the name of the Lord of hosts … this day will the Lord deliver thee into mine hand…that all the earth may know that there is a God in Israel" 1Sam 17.45,46. As we obey the Lord and walk according to His will He will be with us and on our side.
- And with this there is a challenge because we know the reverse is true. If we disobey and disregard the Lord then He has all the resources required to chastise us and bring us into conformity to His will.
- The immense resource of mighty power also brings great comfort to the child of God who knows that He will preserve a godly remnant to bring honour and glory to His name.
May the Lord Himself enable us to enjoy communion with the Lord of hosts.