Why is God described as God Most High?

Melchizedec then (a typical and characteristic person, as the use of his name in Psalm 110 proves) was king of Salem, that is king of peace, and, by name, king of righteousness. Righteousness and peace characterise his reign. But above all he was priest of the Most High God. This is the name of God as supreme Governor of all things — Possessor, as is added in Genesis, of heaven and earth. It is thus that Nebuchadnezzar, the humbled earthly potentate, acknowledged Him. It was thus He revealed Himself to Abraham, when Melchizedec blessed the patriarch after he had conquered his enemies. In connection with his walk of faith, the name of God for Abraham was "The Almighty." Here Abraham, victorious over the kings of the earth, is blessed by Melchizedec, by the king of righteousness, in connection with God as Possessor of heaven and earth, the Most High. This looks onward to the royalty of Christ, a Priest upon His throne, when by the will and the power of God He shall have triumphed over all His enemies — a time not yet arrived — first fulfilled in the millennium, as it is commonly expressed, though this rather refers to the earthly part. Abraham gave tithes to Melchizedec. His royalty was not all, for Psalm 110 is very clear in describing Melchizedec as priest, and as possessing a lasting and uninterrupted priesthood. He had no sacerdotal parentage from whom he derived his priesthood. As a priest, he had neither father nor mother; unlike the sons of Aaron, he had no genealogy (compare Ezra 2:62); he had no limits assigned to the term of his priestly service, as was the case with the sons of Aaron (Num. 4:3). He was made a priest, like — in his priestly character — to the Son of God; but, as yet, the latter is in heaven.

Elyon, 'the Most High,' is another name of God, which stands alone, as in Deut. 32:8; 2 Sam. 24:14; and in Dan. 4:17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Gen. 14:20; or 'the LORD most high.' Ps. 7:17. It is not confined to Israel, for He is "the Most High over all the earth." Ps. 83:18.

El has been referred to in connection with Shaddai, and it is also used with ELION, and is. then translated the "Most High God." An examination of the various places in which this name is found will show that it is God's "millennial name above all idolatrous gods, and demons, and all power." It is in this character that God is said to be "possessor of heaven and earth." (Gen. 14:18-19.) Hence it was that Nebuchadnezzar was to lie under God's judgment until he should "know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will"; and that this end was accomplished is seen in that, when his understanding returned, he blessed the Most High, etc. (Daniel 4:25-34.) Balaam in like manner uses this title when about to speak of the future glory and supremacy of Israel among the nations. In Psalm 91 it is found in connection with Shaddai (the Almighty). It says, "He that dwelleth in the secret place of the Most High (Elion) shall abide under the shadow of the Almighty" (Shaddai), and in Psalm 47:2 it is seen in combination with Jehovah; and it is added, "He is a great King over all the earth." These instances are interesting as proving that it is God, the one God, who reveals Himself to men under these different names in distinct relationships.

In this picture, then, we have the final triumph of the Lord and the family of faith over the power of the world, realised in spirit by the church (and finally in glory) for a heavenly hope and association with Christ; and literally by the Jews on the earth, for whom Christ will be Melchisedec-priest in full accomplished position; Priest on His throne, Mediator in this character, blessing them, and blessing God for them; God Himself then taking, fully and indeed, the character of possessor of heaven and earth. The Most High God is His proper millennial name; Almighty with the patriarchs, Jehovah with Israel, and Most High for the millennium. The discussion of where the Most High is found, in connection with the promises to Abraham and the Messiah, is beautifully brought out in Psalm 91, and Jehovah the God of the Jews is recognised as He who is. It is a kind of dialogue. These are connected with the earth. Our place, and the divine name we are in relationship with God by, are outside all these and properly heavenly. It is the Son who has revealed the Father, and now the Holy Ghost, who gives us the consciousness of sonship, and shews a man, the heavenly Christ, at the Father's right hand in glory, when He had by Himself accomplished the purification of our sins.

Psalm 83 requires only to call attention to its subject. It is the last confederacy of the nations surrounding Canaan, with Assur helping them. At the close of the psalm, though the cry be to God as such (for Israel is not yet established in covenant blessing), Jehovah's name is brought in. Judgment is to be executed, that the rebellious nations may seek Jehovah's name. It is not, know the Father, nor, know there is a God; but, know Jehovah. When His judgments are in the earth, the inhabitants of the world will learn righteousness. Men will know that He whose name alone is Jehovah (He who is, and was, and is to come) is the Most High over all the earth; that is, Jehovah (the one true God), the God of Israel, is the One above all, the One supreme over the earth. It is in this name He takes possession of the earth, as Melchisedec pronounces the blessing in the name of the Most High, possessor of heaven and earth. And Nebuchadnezzar, the humbled head of the Gentiles, praises and blesses the Most High. It is His millennial name in which He takes to Him His great power and reigns, and the true Melchisedec is priest upon His throne, and the counsel of peace between both. This establishes prophetically Jehovah, the God of Israel, supreme in the earth. His people, now restored to relationship, look for a full blessing and the name of Jehovah is again used. Up to this, save as looking back or looking forward, the cry of the people is addressed to God, the people not being in possession of covenant blessings.

Melchizedek, who was a remarkable type of Christ the coming King, spoke of God as "the most High God, Possessor of heaven and earth" (Gen. 14:18-19). In Deut. 32, where Moses is telling the people of Israel how God distributed territories at the time of the Babel scattering, he also used the title "Most High." In Ps. 83:17-18 where Asaph the prophet describes the destruction of Israel's enemies at the end, he says, "Let them be confounded and troubled for ever; yea, let them be put to shame and perish: that men may know that Thou, whose name is Jehovah, art the Most High over all the earth." These thoughts are important, and should be carefully weighed. The earth is full of confusion and sorrow because men in their pride and self-will are bent upon dividing the earth according to their own devices, and to gratify their own ambition. In the intervals of strife, when plenipotentiaries come together to discuss terms of peace, God is not uppermost in their thoughts, still less the Man who is the divinely appointed Heir of all things. New arrangements are made, with possibly some compromises here and there; but fresh disasters come along all too soon, for the rights of God are not recognised. The nations will yet have to learn that God is the Most High, with absolute right to dispose of everything according to His will; and as the Almighty He is well able to carry out His will, and crush all opposition.

Thus, the Great Tribulation will eventually issue in great blessing and great joy for the remnant of Israel. Their praise will not be according to their preferences, however, but according to the Lord's righteousness. Their song of praise will rise to the One who as "the Lord Most High." a title peculiarly fitted to His exaltation in the millennium. He will reign in absolute righteousness then, a contrast to the compromising of righteousness so common in present governments.

Note — The 'Most High' is here for the first time introduced into the Psalms. It is God's millennial Name, as supreme in government and blessing. Jehovah is in the assembly of the peoples, and ministers judgment. He is thus the Anointed of Psalm 2. Moreover, it is in Him that the righteous man, as in Psalm 1, is established (vv. 6-9). Thus, in Scripture, Christ as Man is never viewed apart from what He is as divine. Indignation as regards the wicked is ascribed to 'El.'

— The dread and sacred Name Jehovah signifies underived existence, the Self-Existing One. To Israel the Name was explained as “I AM THAT I AM” (Ex. 3:14); to Gentiles as “Him which is, and which was, and which is to come” (Rev. 1:4; 4:8). It is a Name of ineffable grandeur, and one which Israel was made fully acquainted with from the commencement of her history (Ex. 6:3). It is God’s memorial Name, even to generations yet unborn. “Which is” implies independent, unchangeable existence. “Which was” intimates Jehovah’s relation to the past. “Which is to come” shows His connection with the future. God’s relation to the universe in its vastness and greatness, as also in its minuteness, is a grand and invigorating truth.

Elion <span style="font-family: 'H ebraica'">ˆ/yl;, lae</span> is the Most High God. This is a fourth name God takes in connection with men; His millennial name above all idolatrous gods and demons and all power, and then said to be "possessor of heaven and earth." Hence, when Nebuchadnezzar is humbled, after being a beast till seven times had passed over him, he owns the God of the Jews to be the Most High God. So in [Daniel 7; but not when connected with saints: there it is plural (Elionin) and refers, I believe, to the high or heavenly places. (Vers. 18, 22, 25, 27)