What does it mean that God is the God of gods and Lord of lords?

"For the Lord your God is a God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe" (v.17). How important that we, as well as Israel, should meditate well on these arresting statements. Whatever people may call "gods," all of these are totally subservient to the one living God, or whoever may be "lords," having authority in some small realm, they are themselves under the supreme authority in some small realm, they are themselves under the supreme authority of the one Lord of the universe. A similar expression to this is used of the Lord Jesus in Revelation 19:16, "King of kings and Lord of lords."

The second verse speaks of Him as "the God of gods," that is, no matter how great others may appear to be, he is infinitely greater than they. Also, He is named "the Lord of lords." Whatever authority others may have, His authority is infinitely higher than theirs.

(vv. 1-3) The opening verses present the goodness of Jehovah, the unchangeable God, the One who is supreme above all that rule in the heavens, or that exercise dominion on earth — the God of gods and the Lord of lords.

This Psalm opens with what may be termed the refrain of Israel's national song — at least from the time of Solomon's temple (see 2 Chr. 5:13); and the song which proclaims that "His mercy endureth for ever" is surely a song for eternity. And it is exceedingly beautiful to notice how the Psalmist connects the mercy of the Lord with the whole of Israel's relationships and history. Thus in verses 2-4 it flows from what God is as the God of gods, the Lord of lords, and as the doer of great wonders; i.e. what God is in His absolute supremacy, and in His almighty power. From verses 5-9 God as Creator is celebrated, and for His mercy. Next it is as Redeemer. (vv. 10-15.) And whether it be in judgment upon Egypt, bringing Israel out with a strong hand and a stretched-out arm, or in the overthrow of Pharaoh and his host in the Red Sea, it is the thought of His enduring mercy that fills the hearts of His people, and produces their song. So in every subsequent stage of their history. Thus, in verse 16, the ascription is to Him who led His people through the wilderness; in verses 17-20, to Him who delivered them from their foes by the way; and then, in verses 21, 22, who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endureth for ever. The next two verses (23, 24) sum up all the past. God had remembered His people in their low estate (in Egypt), and had redeemed them from all their enemies, from that time until in the enjoyment of their heritage. And verse 25 looks onward to the millennium, and anticipates the supply of the need of all flesh, when mercy will be the theme of their song — as much then as now. The Psalm concludes with celebrating the God of heaven — God in the universal range of His power and authority. And still it is, "His mercy endureth for ever."

Of this Paul reminds him in a beautiful but most solemn way. When Moses was about to depart this life, by God's command he gave Joshua a charge in the sight of all the congregation. (Num. 27:19.) Now ere Paul departed he gave Timothy a charge, but in the sight of God and the Lord Jesus Christ, putting him consciously in their presence, to keep the commandment without spot and unrebukable until the appearing of our Lord Jesus Christ; for till His appearing - epiphaneia, a different thought and time from His coming for His own into the air - Timothy, as a servant, would not be discharged from his responsibility by the Master taking account of his service. Hence to the appearing of Christ he is here directed. Before God, who keeps all things in life, he was thus put by Paul, and before Christ Jesus, who before Pontius Pilate witnessed a good confession. The mention of God in this character would embolden him, and the remembrance of Christ Jesus as a faithful witness would encourage him. With their eyes on him he was to go forward, learning how God values a good confession, and will own it, when He, i.e. God, who is the blessed and only Potentate, the King* of those who reign, and the Lord of those who exercise lordship, i.e. the fountain of all authority and rule in the universe, who only has immortality, dwelling in light, which no man can approach unto, whom no man hath seen nor can see, will show Christ Jesus to all as His faithful witness here on earth.

1 Tim. 6. Instruction is given as to those under servitude (slaves), and their behaviour towards their masters. The dangers of independence coming in in connection with those who desire to be rich, are pointed out; and Timothy, as a man of God, is exhorted to flee these things; to strive earnestly in the good conflict of faith; to lay hold on eternal life. He is again charged before God and before Jesus Christ, that he keep the command spotless until the appearing of the Lord Jesus Christ: which the blessed and only ruler shall show in its own time, the King of kings and Lord of lords: who only hath immortality; dwelling in unapproachable light; whom no man hath seen or can see: to whom be honour and eternal might. Amen. We have here the inaccessible majesty of God in His essential being. In Rev. 19 the Lord Jesus is King of kings and Lord of lords: here He, who will manifest the Lord Jesus as such, is so designated. Exhortations are added. A final word to Timothy and a benediction close the epistle.

This is a historical Psalm of praise, as His grateful people Israel think of all He has done. Twenty-six times we read "His mercy endureth forever." The Psalm begins with a threefold call to give thanks unto the Lord, the God of gods, and the Lord of lords; the triune God is thus adored. And after this the brief sentences which rehearse His mighty deeds of the past as Creator and as the God of Israel, are followed by the praise of His mercy. This Psalm was undoubtedly used in the Temple worship. The Jews in their ritual call it "the great Hallel." It will probably be used in the future, when in the new temple Israel will sing the praises of His Name.

The answer is now given to this call to bear witness, and the ground traveled over in the former psalm is gone over here again, but in short sentences to every one of which the celebration of Jehovah's loving-kindness in what is spoken of is attached. Be it creation; be it redemption; judgment on their enemies,or mercy to themselves, this seal is set upon all His work, that Jehovah's loving-kindness has been working in it. And indeed in all His acts all that He is must act: if He be good, as God is, He must be good in everything He does.

First of all He is Jehovah, the Unchangeable, the covenant-God God of gods, the alone Supreme, and Lord of lords, — exhibiting now this supremacy.

Deut. 10:17. For Jehovah, your Elohim, is Elohim of Elohim and Lord (Adonim) of Lords (Adonim), the great El,

To apply this principle therefore, it is clear that an idol is nothing in the world: there is only one God. True, there are those "called gods," whether by man, or even in the Scriptures, where the elders of Israel were called this, simply as being God's representatives on earth (Ps. 82:6; Jn. 10:34,35); but never in the latter case as giving them any place of worship. If there were "gods many, and lords many," these were simply as lightless asteroids in comparison with the sun. To us there is one God, the Father, originator of all things, and we are the fruit of His own work. This is the revelation of Christianity, in contrast to the ignorance of idolatry. The Spirit of God is not mentioned because the subject is not the dynamic power behind the scenes, but the manifested supremacy of God the Father, and authority of the Lord Jesus Christ.