Concept

God

परमेश्वर·Parmeshwar

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,

(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.

(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.

(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that “verily there is a God that judgeth in the earth.”

The attributes of God are set forth in order by Moses in Ex. 34:6, 7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12.

God’s attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.

Source:Easton's Bible Dictionary (1897)Public domain

Original language

Key verses

Also in Smith's Bible Dictionary (1863)

(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being—ELOHIM, commonly translated God in our version, and Jehovah, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as “God manifested in the flesh.” Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of (Leviticus 24:16) and the phrase there used, “THE NAME” (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the Lord of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God’s revelation of himself to Moses by the phrase “I AM THAT I AM,” (Exodus 3:14; 6:3) We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.

Source: Smith’s Bible Dictionary (1863) · Public domain

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In simple words

God is the ultimate divine being, the all-powerful creator and sustainer of everything that exists. Christians believe in one God who is revealed in three persons: the Father, the Son (Jesus Christ), and the Holy Spirit, all distinct yet perfectly united as the one true God, worthy of all worship and obedience.

Historical context

The historical understanding of God in the Bible evolves from the patriarchs' experiences with 'El Shaddai' (God Almighty) and 'El Elyon' (God Most High), to Moses' profound encounter with the self-revealing 'I AM WHO I AM' (YHWH) at the burning bush (Exodus 3:14). This revelation of YHWH as the covenant God, the redeemer who delivered Israel from slavery, formed the bedrock of Israelite faith, distinguishing them sharply from surrounding pagan nations. Throughout the Old Testament, prophets continually called Israel back to exclusive worship of YHWH, condemning idolatry and syncretism as affronts to His unique sovereignty. The New Testament builds upon this monotheistic foundation, revealing God more fully through the person and work of Jesus Christ. Jesus, identified as the Son of God, fully reveals the Father's character and will, stating, 'Anyone who has seen me has seen the Father' (John 14:9). The Holy Spirit is also revealed as God, the third person of the Trinity, continuing God's work in the world, empowering believers, and guiding the church. Thus, the biblical narrative progressively unveils the nature of God from creation to redemption, culminating in the Trinitarian understanding of one God in three persons.

Cultural context

In ancient Near Eastern cultures, the concept of 'god' was predominantly polytheistic, with numerous deities representing various aspects of nature or human activity. Israel, however, stood apart with its foundational declaration of monotheism: 'Hear, O Israel: The LORD our God, the LORD is one' (Deuteronomy 6:4). This singular focus on Yahweh (YHWH) as the one true God radically shaped Israelite identity, law, and worship. Unlike pagan deities who were often capricious, limited in power, or confined to specific domains, the God of Israel was portrayed as sovereign over all creation, just, loving, faithful to His covenant, and transcendent over all earthly powers. Their understanding of God permeated every aspect of life, from judicial decisions and warfare to agricultural practices and family ethics. The Tabernacle, and later the Temple in Jerusalem, served as the central place of worship, symbolizing God's dwelling presence among His people, where sacrifices and rituals were performed to honor Him and atone for sin, fostering a unique relationship built on divine revelation and human obedience.

Symbolism

Biblically, God is often symbolized by elements that convey His attributes and character. He is called a 'Rock' (Deuteronomy 32:4; Psalm 18:2) representing His unchangeable faithfulness, strength, and refuge. 'Light' (Psalm 27:1; 1 John 1:5) symbolizes His holiness, purity, truth, and the dispelling of spiritual darkness. 'Fire' (Exodus 3:2; Hebrews 12:29) represents His purifying presence, consuming judgment against sin, and awesome holiness. He is also depicted as a 'Shepherd' (Psalm 23:1; John 10:11), signifying His loving care, guidance, provision, and protection for His people. Other significant biblical symbols include 'Fortress,' 'Shield,' 'King,' and 'Judge,' each highlighting a specific aspect of His multifaceted nature and His righteous, compassionate relationship with humanity.

For today

For contemporary Christians, the biblical understanding of God profoundly shapes their worldview and daily living. Recognizing God as the omnipotent and omniscient Creator instills a deep sense of awe, humility, and purpose, encouraging responsible stewardship of creation and a trust in His sovereign plan. Belief in God's omnipresence fosters a life of integrity, prayer, and conscious fellowship, knowing He is always present and cares for all things. The revelation of God as a loving Father, through Jesus Christ, provides profound comfort, security, and a model for human relationships, emphasizing grace and forgiveness. Embracing the Trinitarian God – Father, Son, and Holy Spirit – means living in communion with the divine, depending on the Holy Spirit for guidance, empowerment, and spiritual gifts, and seeking to live out Christ's teachings in all aspects of life. This leads to heartfelt worship, ethical conduct aligned with His commandments, active pursuit of justice and mercy, and participation in His redemptive mission in the world, trusting in His ultimate goodness and faithfulness amidst life's challenges.

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