Before I begin with the subject at hand I thought it would be helpful, for those interested in technical accuracy, to make a small clarification. Since the exact pronunciation of the divine name is unknown, it is not the aim of this post nor of the one previous to this, “Did Jesus Proclaim the Name Jehovah?”, to focus on what exactly was pronounced by Jesus and his apostles. Rather, the aim is to determine if there is evidence in the Bible that demonstrates that they believed that God required the proclamation of his divine name, however it was pronounced at the time, to be an important part of their ministry. Does the Bible indicate that either Jesus or his apostles believed that acceptable worship leading to salvation depended upon all persons recognizing and calling upon a distinctive name identifying the one true God? Was that the focus of their ministry?
For many years I viewed certain texts in the scriptures were definite indications that yes this was indeed the case. (Ps. 83:18; Joel 2:32; Zeph. 3:9; Zech. 14:9; Mal. 1:11; 3:16; Matt. 6:9; 28:19; John 17:6,26; Acts 2:21; 15:14)
However, in reading the gospels, Acts and the letters of Paul, James, Jude and Peter I could not help but notice a marked reduction in the prominence given to the divine name from nearly 7,000 times in the Old Testament to the 237 times in the New Testament, with the latter hotly disputed by scholars due to lack of manuscript support. Not only that but if you were to take a survey of the descriptions for God between the Old and New Testament what would you find? Notice the following chart:
| Old Testament | New Testament |
| Jehovah 6970 | Jehovah (NWT) 237 |
| God 435 | God 1337 |
| Lord 338 | Lord 5 |
| Father 12 | Father 260 |
Whereas the Father is referred to as the true Lord and sovereign Lord combined for a total of 338 times in the OT, Jesus is referred to as Lord 265 times in the NT (These figures are not exact but they do serve to show that usage of the tetragrammaton as an appellative for God dramatically decreased, while the terms God and Father increased)
Additionally, there are accounts involving the apostles making known the Christian message to a Gentile audience where it seemed necessary for this to be conveyed, yet the opportunity was not seized upon. What accounts for this?
The brochure The Divine Name That Will Endure Forever published in 1984 by the Watchtower society makes the following statement about Jesus’ disciples:
The Early Christians
“Did Jesus’ followers in the first century use God’s name? They had been commanded by Jesus to make disciples of people of all nations. (Matthew 28:19, 20) Many of the people to be preached to had no conception of the God who had revealed himself to the Jews by the name Jehovah. How would the Christians be able to identify the true God to them? Would it be enough to call him God or Lord? No. The nations had their own gods and lords. (1 Corinthians 8:5) How could the Christians have made a clear difference between the true God and the false ones? Only by using the true God’s name. (The Divine Name Brochure pg. 16)
The brochure cites 1 Corinthians 8:5 which says:
“For even though there are so-called gods, whether in heaven or on earth, just as there are many “gods” and many “lords,” (1 Corinthians 8:5)
But Paul goes on to identify the God he was making known to this gentile audience who, according to the brochure had no conception of the God who had revealed himself to the Jews by the name Jehovah, in the next verse:
“there is actually to us one God, the Father, from whom all things are and we for him; and there is one Lord, Jesus Christ, through whom all things are and we through him. (1 Corinthians 8:6)
Why is there no mention of the name of that God in Paul’s words? Why didn’t Paul say: “there is actually to us one God, Jehovah or Yahweh or whatever the correct pronunciation was at the time”?[1] Any one of Jehovah’s Witnesses given the opportunity Paul had would have no doubt quoted Psalm 83:18:
“May people know that you, whose name is Jehovah, You alone are the Most High over all the earth. (Psalm 83:18)
Why did Paul not do so?
On another occasion while preaching to the Athenians, Paul said the following:
Paul now stood in the midst of the Ar·e·opʹa·gus and said: “Men of Athens, I see that in all things you seem to be more given to the fear of the deities than others are. 23 For instance, while passing along and carefully observing your objects of veneration, I found even an altar on which had been inscribed ‘To an Unknown God.’ Therefore, what you are unknowingly worshipping, this I am declaring to you. 24 The God who made the world and all the things in it, being, as he is, Lord of heaven and earth, does not dwell in handmade temples; 25 nor is he served by human hands as if he needed anything, because he himself gives to all people life and breath and all things. 26 And he made out of one man every nation of men to dwell on the entire surface of the earth, and he decreed the appointed times and the set limits of where men would dwell, 27 so that they would seek God, if they might grope for him and really find him, although, in fact, he is not far off from each one of us. 28 For by him we have life and move and exist, even as some of your own poets have said, ‘For we are also his children.’ 29 “Therefore, since we are the children of God, we should not think that the Divine Being is like gold or silver or stone, like something sculptured by the art and design of humans. 30 True, God has overlooked the times of such ignorance; but now he is declaring to all people everywhere that they should repent. 31 Because he has set a day on which he purposes to judge the inhabited earth in righteousness by a man whom he has appointed, and he has provided a guarantee to all men by resurrecting him from the dead.” (Acts 17:22-31)
It is important to note that even the New World Translation found no justification for inserting the name Jehovah in either of these two occasions. The issue is not one of a Greek word such as Kyrios or Theos appearing as a replacement for the tetragrammaton. Even in the New World Translation, there are seven letters written by the apostles in which the name “Jehovah” is completely absent, namely, Paul’s letters to the Philippians, First Timothy, Titus and Philemon and the three letters of John.[2] If a visiting speaker to a congregation of Jehovah’s Witnesses gave a public talk and did not mention the name Jehovah once in his presentation it would certainly draw attention, and if this continued in future talks his qualifications as a speaker might be called into question.
If Paul was obligated to proclaim the name of the God to which the Athenians had unknowingly erected an altar, one would have to say that either he failed in his mission or that the exact name of this God that made the world and all the things in it was not that important. What name then would the Athenians be able to inscribe on that altar after Paul was gone? None! But from what Paul described they would gather that this God was unlike anything they had known and would indeed be superior to all other gods, being responsible for the world and all the things in it. Might not disclosing to them a name in the Hebrew language, known only to the Jews, give them the impression that he was merely boasting of the superiority of the God of the Jews? The name in Hebrew means “He causes to become”. But would his Greek audience be able to grasp that from the correct pronunciation of a Hebrew word? How does one convey that with a name in Greek?
Would he not be viewed as just another Jewish proselytizer? In his letter to the Romans Paul wrote: “Is he the God of the Jews only? Is he not also of people of the nations? Yes, of people of the nations also.” (Ro 3:29) Clearly Paul’s purpose was not to make Jewish converts, but to introduce them to their Creator who despite their commendable efforts to not forsake rendering him worship had been unknown to them.
There is, however something both accounts have in common. In each, Paul refers to God as Father and humans as being his children. Recall, in the previous post, this was Jesus term of choice when referring to God.
Ray Franz comments:
The New World Translation of the Christian Scriptures inserts the name “Jehovah” into those writings 237 times, doing so without sound basis. Yet, even with this essentially arbitrary introduction of something not found in any ancient manuscript of the Christian Scriptures, the reference to God as “Father” is still more prominent, for He is called, or addressed, as “Father” some 260 times in those Christian writings—this without any need for an arbitrary introduction of the term by translators. (In Search of Christian Freedom pg. 514)
This reminds me of the exchange that took place at the burning bush when Moses was commissioned to go to Egypt:
“But Moses said to the true God: “Suppose I go to the Israelites and say to them, ‘The God of your forefathers has sent me to you,’ and they say to me, ‘What is his name?’ What should I say to them?” 14 So God said to Moses: “I Will Become What I Choose to Become.” And he added: “This is what you are to say to the Israelites, ‘I Will Become has sent me to you.’” 15 Then God said once more to Moses: “This is what you are to say to the Israelites, ‘Jehovah the God of your forefathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and this is how I am to be remembered from generation to generation. (Exodus 3:13-15)
It is understood that the question was not to be taken as an indication that Moses had never heard the name before.
The book Insight on the Scriptures states:
“Exodus 3:13-16 and 6:3 are often misapplied to mean that Jehovah’s name was first revealed to Moses sometime prior to the Exodus from Egypt. True, Moses raised the question: “Suppose I am now come to the sons of Israel and I do say to them, ‘The God of your forefathers has sent me to you,’ and they do say to me, ‘What is his name?’ What shall I say to them?” But this does not mean that he or the Israelites did not know Jehovah’s name. The very name of Moses’ mother Jochebed means, possibly, “Jehovah Is Glory.” (Ex 6:20) Moses’ question likely was related to the circumstances in which the sons of Israel found themselves. They had been in hard slavery for many decades with no sign of any relief. Doubt, discouragement, and weakness of faith in God’s power and purpose to deliver them had very likely infiltrated their ranks. (Note also Eze 20:7, 8.) For Moses simply to say he came in the name of “God” (ʼElo·himʹ) or the “Sovereign Lord” (ʼAdho·naiʹ) therefore might not have meant much to the suffering Israelites. They knew the Egyptians had their own gods and lords and doubtless heard taunts from the Egyptians that their gods were superior to the God of the Israelites…
God’s reply in Hebrew was: ʼEh·yehʹ ʼAsherʹ ʼEh·yehʹ. Some translations render this as “I AM THAT I AM.” However, it is to be noted that the Hebrew verb ha·yahʹ, from which the word ʼEh·yehʹ is drawn, does not mean simply “be.” Rather, it means “become,” or “prove to be.” The reference here is not to God’s self-existence but to what he has in mind to become toward others. Therefore, the New World Translation properly renders the above Hebrew expression as “I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE.” Jehovah thereafter added: “This is what you are to say to the sons of Israel, ‘I SHALL PROVE TO BE has sent me to you.’”—Ex 3:14, ftn.
That this meant no change in God’s name, but only an additional insight into God’s personality, is seen from his further words: “This is what you are to say to the sons of Israel, ‘Jehovah the God of your forefathers, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to you.’ This is my name to time indefinite, and this is the memorial of me to generation after generation.” (Ex 3:15; compare Ps 135:13; Ho 12:5.) (Insight on the Scriptures vol 2. pgs. 11,12)
Hence, with the arrival of this great prophet, the Jews who already knew God’s name would get a deeper insight into the person behind the name. Later, just prior to his death Moses related to the assembled Israelites:
“Jehovah your God will raise up for you from among your brothers a prophet like me. You must listen to him. (Deuteronomy 18:15)
It would not be unreasonable to conclude that this foretold prophet, Jesus Christ, did something similar for the people of his time. Prior to his coming, viewing God personally as Father was not a Jewish concept, let alone that those of the Gentile nations could be welcomed into such a relationship. Jehovah was understood as Father to the nation (Deut. 32:18; Isa. 63:16; 64:8; Hos. 11:1) but never individually. Prior to the coming of Jesus the term sons of God occurred only in connection with the angels. (Job 38:7; Ps. 89:6)
Hence, for Jesus to reveal this as a possibility for humans was revolutionary[3]. (Matt. 5:9; John 1:12; 1 John 3:1)
The Divine Name brochure continues with what they regard as further proof that the apostles proclaimed the divine name:
“Thus, the disciple James remarked during a conference of the elders at Jerusalem: “Symeon has related thoroughly how God for the first time turned his attention to the nations to take out of them a people for his name. And with this the words of the Prophets agree.” (Acts 15:14, 15)”
In giving this example, the brochure seems to convey that the people collected out of the nations at that time would become a people that would be identified by their knowing and using a distinctive name for God. That this would become an identifying mark of true worshipers.
Yet nowhere do we find in the scriptures that the Gentile believers were known by the name of God. Instead we read they became known as Christians:
After he found him, he brought him to Antioch. So for a whole year they assembled with them in the congregation and taught quite a crowd, and it was first in Antioch that the disciples were by divine providence called Christians. (Acts 11:26)
But A·gripʹpa said to Paul: “In a short time you would persuade me to become a Christian.” (Acts 26:28)
But if anyone suffers as a Christian, let him not feel ashamed, but let him keep on glorifying God while bearing this name. (1 Peter 4:16)
In the next example given in the brochure we read:
“The apostle Peter, in his well-known speech at Pentecost, pointed out a vital part of the Christian message when he quoted the words of the prophet Joel: “Everyone who calls on the name of Jehovah will get away safe.”—Joel 2:32; Acts 2:21.
Here Peter’s audience is almost completely comprised of Jews or proselytes under the law who were already calling upon Jehovah. Obviously, the pronunciation of a particular name of God was not at issue.
This explanation was given in the Watchtower:
“What is involved in calling on Jehovah’s name? The context of Joel 2:28, 29 helps us to answer that question. For example, Jehovah does not listen to everyone who calls on him. Through another prophet, Isaiah, Jehovah said to Israel: “When you spread out your palms, I hide my eyes from you. Even though you make many prayers, I am not listening.” Why did Jehovah refuse to listen to his own nation? He himself explains: “With bloodshed your very hands have become filled.” (Isaiah 1:15) Jehovah will not listen to any who are bloodguilty or are practicing sin. That is why Peter told the Jews at Pentecost to repent. In the context of Joel 2:28, 29, we find that Joel too stresses repentance. For example, at Joel 2:12, 13, we read: “‘And now also,’ the utterance of Jehovah is, ‘come back to me with all your hearts, and with fasting and with weeping and with wailing. And rip apart your hearts, and not your garments; and come back to Jehovah your God, for he is gracious and merciful, slow to anger and abundant in loving-kindness.’” (The Watchtower May 1, 1998 pg. 15 par. 9)
However, the context reveals there was more that was necessary for those Jews to recognize. Calling on Jehovah involved much more than repentance.
“Men of Israel, hear these words: Jesus the Naz·a·reneʹ was a man publicly shown to you by God through powerful works and wonders and signs that God did through him in your midst, just as you yourselves know. 23 This man, who was handed over by the determined will and foreknowledge of God, you fastened to a stake by the hand of lawless men, and you did away with him. 24 But God resurrected him by releasing him from the pangs of death, because it was not possible for him to be held fast by it. (Acts 2:22-24)
Therefore, let all the house of Israel know for a certainty that God made him both Lord and Christ, this Jesus whom you executed on a stake.” 37 Now when they heard this, they were stabbed to the heart, and they said to Peter and the rest of the apostles: “Men, brothers, what should we do?” 38 Peter said to them: “Repent, and let each one of you be baptized in the name of Jesus Christ for forgiveness of your sins, and you will receive the free gift of the holy spirit. 39 For the promise is to you and your children, and to all those who are far away, to all those whom Jehovah our God may call to himself.” 40 And with many other words he gave a thorough witness and kept exhorting them, saying: “Get saved from this crooked generation.” (Acts 2:36-40)
Hence we would have to conclude that calling on the name of Jehovah in order to get away safe involved not the pronunciation of the tetragrammaton but repenting and recognizing Jehovah’s appointed representative, the Messiah Jesus Christ.
The next example the Divine Name brochure gives is another of Paul:
“The apostle Paul leaves no doubt about the importance to him of God’s name. In his letter to the Romans, he quotes the same words by the prophet Joel and goes on to encourage fellow Christians to show their faith in that statement by going out to preach about God’s name to others in order that these, too, might be saved. (Romans 10:13-15) (The Divine Name Brochure pg. 16)
But is it true that Paul is encouraging Christians to show their faith by going out to preach about God’s name to others? What does the context reveal? Paul begins this chapter by expressing his sadness over the course of his fellow countrymen:
Brothers, the goodwill of my heart and my supplication to God for them are indeed for their salvation. 2 For I bear them witness that they have a zeal for God, but not according to accurate knowledge. 3 For because of not knowing the righteousness of God but seeking to establish their own, they did not subject themselves to the righteousness of God. (Romans 10:1-3)
This thought is actually a continuation of the previous chapter:
I am telling the truth in Christ; I am not lying, as my conscience bears witness with me in holy spirit, 2 that I have great grief and unceasing pain in my heart. 3 For I could wish that I myself were separated from the Christ as the cursed one for the sake of my brothers, my relatives according to the flesh, 4 who are Israelites. To them belong the adoption as sons and the glory and the covenants and the giving of the Law and the sacred service and the promises. (Romans 9:1-4)
What is it that his fellow Israelites are missing? Is it a knowledge of the name of God?:
For Christ is the end of the Law, so that everyone exercising faith may have righteousness. 5 For Moses writes about the righteousness that is by the Law: “The man who does these things will live by means of them.” 6 But the righteousness resulting from faith says: “Do not say in your heart, ‘Who will ascend into heaven?’ that is, to bring Christ down, 7 or, ‘Who will descend into the abyss?’ that is, to bring Christ up from the dead.” 8 But what does it say? “The word is near you, in your own mouth and in your own heart”; that is, “the word” of faith, which we are preaching. 9 For if you publicly declare with your mouth that Jesus is Lord, and exercise faith in your heart that God raised him up from the dead, you will be saved. (Romans 10:4-9)
So, in order for the Jews to be saved they needed to recognize that Jesus is Lord and exercise faith in him and cease trying to establish their own righteousness by performing works under the Mosaic law. So when Paul continues his line of reasoning what should we conclude?
For with the heart one exercises faith for righteousness, but with the mouth one makes public declaration for salvation. 11 For the scripture says: “No one who rests his faith on him will be disappointed.” 12 For there is no distinction between Jew and Greek. There is the same Lord over all, who is rich toward all those calling on him. 13 For “everyone who calls on the name of Jehovah will be saved.” (Romans 10:10-13)
The New World Translation 2019 study edition contains the following comments on verse 12:
Lord: The identity of the one referred to as “Lord” (Kyʹri·os) in this verse cannot be established with certainty from the context; nor have Bible scholars come to an agreement as to whether Paul meant the Lord Jesus Christ or the Lord Jehovah. Ro 10:9 clearly refers to Jesus Christ as Lord, and the quotation from Isa 28:16 found at Ro 10:11 applies to him as well. So if the “Lord” at Ro 10:12 is to be directly linked with “him” at Ro 10:11, the “Lord” referred to is Jesus Christ. On the other hand, at Ro 10:9, Paul speaks of exercising faith ‘in your heart’ that “God raised him up from the dead.” Furthermore, Ro 10:13, a quotation from Joe 2:32, states: “Everyone who calls on the name of Jehovah will be saved.” Hence, if the “Lord” referred to at Ro 10:12 is the same as at Ro 10:13, Jehovah God is the “Lord” being referred to. The thought would then be the same as that expressed at Ro 3:29—there is one God over both Jews and Gentiles. This is an example of how the New World Bible Translation Committee examined the context of each occurrence of the word Kyʹri·os (Lord) to determine where to restore the divine name. If the Hebrew Scripture background and the context provide no clear support for restoring the divine name, the committee retained the rendering “Lord” so as not to overstep the bounds of a translator, venturing into the field of interpretation.—See App. C1. (New World Translation study notes Romans chapter 10)
This reasonable approach to the verse, showing the possibilities according to the context and allowing the reader to come to his own conclusion, is very commendable in my estimation.
The NICNT comments on verse 12:
But “Lord” (kyrios) in Rom. 10:9 refers to Jesus, and Christ is also the implicit antecedent of “him” in whom people believe in Rom. 10:11. Moreover, Paul’s language here probably echoes again an early Christian acclamation of Jesus as “Lord of all.” The “Lord” here will then be Jesus. As Lord, Jesus not only demands allegiance from all; he graciously showers his “riches” on all who “call upon him.”
This commentary cites three examples of similar reference to Christ as Lord of all:
He sent out the word to the sons of Israel to declare to them the good news of peace through Jesus Christ—this one is Lord of all. (Acts 10:36)
and there are different ministries, and yet there is the same Lord; (1 Corinthians 12:5)
one Lord, one faith, one baptism; (Ephesians 4:5)
To this we could also add Paul’s confession to the Corinthians mentioned earlier:
For even though there are so-called gods, whether in heaven or on earth, just as there are many “gods” and many “lords,” 6 there is actually to us one God, the Father, from whom all things are and we for him; and there is one Lord, Jesus Christ, through whom all things are and we through him. (1 Corinthians 8:5, 6)
Why then does the New World Translation come to a different conclusion in the next verse?:
“calls on the name of Jehovah: Calling on Jehovah’s name is broad in meaning and involves more than just knowing and using God’s personal name. The expression “to call on [someone’s] name” has its background in the Hebrew Scriptures. Paul is here quoting from Joe 2:32, where the context stresses true repentance and trust in Jehovah’s forgiveness. (Joe 2:12, 13) At Pentecost 33 C.E., Peter quoted the same prophecy of Joel and exhorted his listeners to repent and take action to secure Jehovah’s approval. (Ac 2:21, 38) Other contexts show that calling on God’s name involves knowing God, trusting in him, and looking to him for help and guidance. (Ps 20:7; 99:6; 116:4; 145:18) In some contexts, calling on the name of Jehovah can mean declaring his name and qualities. (Ge 12:8; compare Ex 34:5, where the same Hebrew expression is rendered “declared the name of Jehovah.”) In the verse that follows Ro 10:13, Paul connects calling on God with putting faith in him.—Ro 10:14.
the name of Jehovah: Paul here quotes from Joe 2:32, where the expression “the name of Jehovah” occurs. This combination of the Hebrew word for “name” and the Tetragrammaton is found more than 90 times in the Hebrew Scriptures. Some examples are Ge 12:8; Ex 33:19; 34:5; De 28:10; 32:3; Job 1:21; Ps 118:26; Pr 18:10; Mic 4:5. Concerning this Hebrew expression, one reference work says that it “means not only the name but [Jehovah’s] full being and power.” The use of the genitive “the name of Jehovah” instead of “the name Jehovah” indicates that his name is not used as a kind of charm. Rather, God’s name is linked to his personality, ways, and purposes. Thus, one who calls on the name of Jehovah must do more than know and use the name. He must come to know the Person behind the name, worship him, and live in harmony with his ways. Calling on the name of Jehovah also involves exercising faith in him, as Ro 10:14 shows.
Jehovah: In this quote from Joe 2:32, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. This quote also appears at Ac 2:21 in Peter’s speech at Pentecost.—See App. C.
But does the expression “to call on someone’s name” only have its background in the Hebrew Scriptures? Or do the scriptures indicate that it is also possible to call upon the Lord Jesus?:
There was a disciple named An·a·niʹas in Damascus, and the Lord said to him in a vision: “An·a·niʹas!” He said: “Here I am, Lord.” 11 The Lord said to him: “Get up, go to the street called Straight, and look for a man named Saul, from Tarsus, at the house of Judas. For look! he is praying, 12 and in a vision he has seen a man named An·a·niʹas come in and lay his hands on him so that he may recover sight.” 13 But An·a·niʹas answered: “Lord, I have heard from many about this man, about all the harm he did to your holy ones in Jerusalem. 14 And here he has authority from the chief priests to arrest all those calling on your name.” 15 But the Lord said to him: “Go! because this man is a chosen vessel to me to bear my name to the nations as well as to kings and the sons of Israel. 16 For I will show him plainly how many things he must suffer for my name.” 17 So An·a·niʹas went and entered the house, and he laid his hands on him and said: “Saul, brother, the Lord Jesus, who appeared to you on the road along which you were coming, has sent me so that you may recover sight and be filled with holy spirit.” (Acts 9:10-17)
(See also Acts 9:21; 22:12-16; 1 Cor. 1:2)
As is true of Jehovah, did not Jesus indicate that it is also important to exercise faith in him? (John 3:18; 6:29; 14:1)
It is important to understand that “calling upon the name” of the Son in faith and “calling upon the name” of his Father are not mutually exclusive. Paul’s entire argument hinges upon the fact that it is God’s will that salvation should come through his Son. Since the Son came “in his Father’s name,” to “call upon the name” of the Son is simultaneously a calling on the name of the Father who sent him. (John 5:23; 13:20)
This is not to say that all that is involved is pronouncing a distinctive name. Even the name Jesus or calling upon him as Lord. (Matt. 7:21-23) We don’t have faith in the pronunciation of the consonants and vowels of his name. What this means is that we have faith in the person of Jesus. It also means that we must recognize his role in God’s purpose, the vast authority placed on him by his God and Father and that we are to be obedient to his commands as our Lord and master. (John 3:36)
The Father Gives His Name to Jesus
On his final night with his disciples Jesus makes this statement:
“I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, watch over them on account of your own name, which you have given me, so that they may be one just as we are one. 12 When I was with them, I used to watch over them on account of your own name, which you have given me; and I have protected them, and not one of them is destroyed except the son of destruction, so that the scripture might be fulfilled. (John 17:11, 12)
Twice we notice Jesus makes reference to God’s own name that had been given to him.
Commenting on this verse F.F. Bruce states:
“Jesus was on his way to the Father, and would no longer be with his disciples ‘in the world’ to guard them as he had done hitherto, but the Father would guard them by his name, that is, by his power, The name of God in the OT denotes not only his character (as in verse 6 above), but also his power; cf. Ps. 20:1 (‘the name of the God of Jacob protect you!”); Ps. 54:1 (‘Save me, O God, by thy name’, where ‘by thy name’ stands in synonymous parallelism with ‘by thy might’); Prov. 18:10 (‘The name of the Lord is a strong tower’). By the Father’s power, imparted to Jesus, Jesus himself had guarded them as a treasure entrusted to him by the Father, and now he gives an account of his stewardship.” (F.F. Bruce “The Gospels and Epistles of John)
This helps us to understand what is meant in the following text:
“along with Anʹnas the chief priest, Caʹia·phas, John, Alexander, and all who were relatives of the chief priest. 7 They stood Peter and John in their midst and began to question them: “By what power or in whose name did you do this?” 8 Then Peter, filled with holy spirit, said to them: “Rulers of the people and elders, 9 if we are being examined today about a good deed to a crippled man, and you want to know who made this man well, 10 let it be known to all of you and to all the people of Israel that in the name of Jesus Christ the Naz·a·reneʹ, whom you executed on a stake but whom God raised up from the dead, by means of him this man stands here healthy in front of you. 11 This is ‘the stone that was treated by you builders as of no account that has become the chief cornerstone.’ 12 Furthermore, there is no salvation in anyone else, for there is no other name under heaven that has been given among men by which we must get saved.” 13 Now when they saw the outspokenness of Peter and John, and perceived that they were uneducated and ordinary men, they were astonished. And they began to realize that they had been with Jesus. 14 As they were looking at the man who had been cured standing with them, they had nothing to say in answer to this. 15 So they commanded them to go outside the Sanʹhe·drin hall, and they began consulting with one another, 16 saying: “What should we do with these men? Because, for a fact, a noteworthy sign has occurred through them, one evident to all the inhabitants of Jerusalem, and we cannot deny it. 17 So that this does not spread any further among the people, let us threaten them and tell them not to speak to anyone anymore on the basis of this name.” 18 With that they called them and ordered them not to say anything at all or to teach on the basis of the name of Jesus. (Acts 4:6-18)
This is similar to the position Joseph was placed in by Pharaoh of Egypt:
“Pharʹaoh then said to Joseph: “Since God has caused you to know all of this, there is no one as discreet and wise as you. 40 You will personally be over my house, and all my people will obey you implicitly. Only in my role as king will I be greater than you.” 41 And Pharʹaoh added to Joseph: “See, I am putting you over all the land of Egypt.” 42 Then Pharʹaoh removed his signet ring from his own hand and put it on Joseph’s hand and clothed him with garments of fine linen and placed a necklace of gold around his neck. 43 Moreover, he had him ride in the second chariot of honor that he had, and they would call out ahead of him, “A·vrékh!” Thus he put him over all the land of Egypt. 44 Pharʹaoh further said to Joseph: “I am Pharʹaoh, but without your authorization, no man may do a single thing in all the land of Egypt.” (Genesis 41:39-44)
In light of the foregoing it would appear then that the shift in focus from the name Jehovah in the Old Testament is according to God’s will that the attention of all mankind be centered upon his Son to whom he has given all authority in heaven and on earth. (Matt. 28:18)
What God deems as important now is rather than bearing witness to his name it is the name of his son that is to be recognized.
“For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, 10 so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground— 11 and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father. (Philippians 2:9-11)
This by no means diminishes or challenges God’s sovereignty but instead, as Paul says, brings glory to God the Father.
For God “subjected all things under his feet.” But when he says that ‘all things have been subjected,’ it is evident that this does not include the One who subjected all things to him. 28 But when all things will have been subjected to him, then the Son himself will also subject himself to the One who subjected all things to him, that God may be all things to everyone. (1 Corinthians 15:27, 28)
This undeserved kindness he caused to abound toward us in all wisdom and understanding 9 by making known to us the sacred secret of his will. It is according to his good pleasure that he himself purposed 10 for an administration at the full limit of the appointed times, to gather all things together in the Christ, the things in the heavens and the things on the earth. Yes, in him (Ephesians 1:8-10)
Long ago God spoke to our forefathers by means of the prophets on many occasions and in many ways. 2 Now at the end of these days he has spoken to us by means of a Son, whom he appointed heir of all things, and through whom he made the systems of things. 3 He is the reflection of God’s glory and the exact representation of his very being, and he sustains all things by the word of his power. And after he had made a purification for our sins, he sat down at the right hand of the Majesty on high. (Hebrews 1:1-3)
This would explain the decrease in prominence given to the divine name. The apostles, instead of bearing witness to the Father and emphasizing his name, in obedience to that royal Son would bear witness to Jesus.
But you will receive power when the holy spirit comes upon you, and you will be witnesses of me in Jerusalem, in all Ju·deʹa and Sa·marʹi·a, and to the most distant part of the earth.” (Acts 1:8)
At this Peter began to speak, and he said: “Now I truly understand that God is not partial, 35 but in every nation the man who fears him and does what is right is acceptable to him. 36 He sent out the word to the sons of Israel to declare to them the good news of peace through Jesus Christ—this one is Lord of all. 37 You know the subject that was talked about throughout all Ju·deʹa, starting from Galʹi·lee after the baptism that John preached: 38 about Jesus who was from Nazʹa·reth, how God anointed him with holy spirit and power, and he went through the land doing good and healing all those oppressed by the Devil, because God was with him. 39 And we are witnesses of all the things he did both in the country of the Jews and in Jerusalem; but they did away with him by hanging him on a stake. 40 God raised this one up on the third day and allowed him to become manifest, 41 not to all the people, but to witnesses appointed beforehand by God, to us, who ate and drank with him after his rising from the dead. 42 Also, he ordered us to preach to the people and to give a thorough witness that this is the one decreed by God to be judge of the living and the dead. 43 To him all the prophets bear witness, that everyone putting faith in him receives forgiveness of sins through his name.” (Acts 10:34-43)
With such overwhelming scriptural evidence why does the Watchtower organization continue to put such emphasis on the divine name? What was their motivation for originally choosing that name for themselves? We will explore the answers to these questions in a future article.
[1] There is evidence of a first century Greek pronunciation of the divine name. In one fragment among the manuscripts of the Dead Sea Scrolls known as 4QpapLXXLevb the divine name is rendered Ιαω. In his book The Earliest Non-Mystical Jewish Use of Ιαω Frank Shaw provides the first comprehensive account of Ιαω’s earliest attestations. I am hoping to receive a copy of his book shortly. A published review can be found at http://www.jhsonline.org/reviews/reviews_new/review763.htm
[2] On the other hand the apostle Paul makes one or more references to Jehovah God as Father in every one of his letters. He also refers to God as “the Father of glory,” even as the disciple James speaks of God as “the Father of the celestial lights.”—Eph. 1:17; Jas. 1:17. (See Awake! January 22, 1970 pg. 27)
[3] Jehovah’s fatherhood is a dominant theme in the Scriptures. For example, some 65 times in the first three Gospels and over 100 times in John’s Gospel, we read of Jesus using the term “Father.” Paul also refers to God as “Father” over 40 times in his letters. (The Watchtower July 1, 2012 pg. 19)