What does it mean that God is called the LORD of hosts?

The same word that is translated "hosts," for example in Jehovah Tzebaoth (the Lord of hosts) in Psalm 24:10, and Psalm 46:7, 11, and Psalm 48:8, is also used of the hosts of the heavens in Psalm 33:6, and in Psalm 44:9, "our armies"; and Psalm 68:11, "the company of those that published it." It is used of armies, angels, and created things such as sun, moon, stars, and so on.

This is "Jehovah of Hosts," or "Jehovah, God of Hosts": where there is no need to speculate whether stars or angels, or even the hosts of Israel, are intended. "The God of Hosts" claims all these for Him. In this title the divine kingdom reveals itself in contrast with all others, which are sustained or confounded as they move in subjection to it or not.

We do not meet with this name until 1 Samuel 1:3. It came in with prophetic testimony, faith laying hold of Jehovah's glory when Israel had corrupted themselves, and were in a weak and low estate. Scripture reveals that there is a mighty heavenly host, and principalities and powers in the unseen world. God is the God of them all, as well as God of all the elements of nature, which have often been used by Him to punish His enemies.

This name is not reserved for the Lord Jesus when His people are walking rightly and being faithful to Him... In fact, it is generally associated in the Old Testament with times of weakness on the part of His people, in particular spiritual weakness. Even if His people are unfaithful, the Lord Jesus remains faithful as He cannot deny Himself. There is always a great array of power at the Lord's disposal. Hannah realised that she could take advantage of it.

It is quite right that we should have the sense of our own utter nothingness... But it is also right that we should think much of God. For when He sends it is not a question of what we are, but of what He is — and it is no small thing to be invested with His authority and power. David had learnt this lesson when he advanced against Goliath; for, in reply to his taunts, he said, "I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied."

The Seraphim cried, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory." John 12:41 clearly states that it was the glory of the Lord Jesus that Isaiah saw. What was the immediate effect of His glory upon him? "Then said I, Woe is me!"... Now he has to pronounce it upon himself: "Woe is me! for I am undone; because I am a man of unclean lips … for mine eyes have seen the King, the Lord of hosts." Unclean lips would not do for the glory of the Lord.

In the Psalms we have His deity clearly and distinctly taught. "The King of glory" in Psalm 24:7-10 is declared to be "Jehovah of hosts." But this King of glory is also "mighty in battle," and is identical with the Victor who is seen in Psalm 45 with sword girt upon His thigh, and He is none other than "the Word of God."

"Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, cries: and the cries of them that have reaped have entered into the ears of the Lord of Sabaoth." "The Lord of Sabaoth" hears the cry of the aggrieved and disappointed labourer. His tender love tells itself forth in the institutions of His moral government.

In truth, to be thus in felt and confessed weakness, to be cast therefore on "Jehovah of hosts Himself," is really, despite all appearance to the eyes and reasonings of men, to be master of the situation.