In the Name of the Father and of the Son and of the Holy Spirit: Mystery Revealed!

By Tomás A. Belmar

YHWH

GOD SELF-REVELATION BY HIS NAME
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There is no doubt that the subjects that have caused the most confusion, divisions, and disagreements among all religions and/or denominations are the subjects of God, the Trinity, and water baptism. But rest assure that, after reading this book, you will have no more doubts or confusion disturbing you, because in this book, its all explained step by step by the Word of God and not by the invented and assumed traditions of men, that have changed the true Gospel of Christ.

Only the wise shall understand!
Daniel 12:10
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God said to Moses: I AM YAHWEH!
Exodus 3:14

In other words He said: I AM
ETERNAL, THE EVER-PRESENT ONE!

• Language: English
• Publisher: Xlibris US
• Release date: Feb 15, 2016
• ISBN: 9781514454794

Tomás A. Belmar

Tomas A. Belmar, called by the Lord Himself to be an Evangelist, was born in Ponce, Puerto Rico, and after graduating from high school, he went to live in the United States and since then has been running the streets of New York City and upstate, until finally the Lord called him to exercise His ministry in which he was called from a very young age. Moved by the Holy Spirit to write, he decided by the guidance of the Holy Spirit to write this book, because he is certain that it will get the attention of many, since in his own experience he knows that the topics of this book are the most studied and the most that have caused the divisions and controversies in the Christian world.

Book preview

Part I

The Name

Chapter 1

Elohim Worship:

The Embryonic Stage of Spiritual Knowledge

I N THE SWAMPS and valleys that are found in the desserts of the Mid-East, powerful nations and civilizations were born, from which mighty families and dynasties sprang. It was here that civilized man came to his most primitive encounter with the knowledge of God.

Since these earliest beginnings, men throughout time have sought to understand the source of their life and their planet. Their beliefs about this source have spanned the spectrum from mythologies of the gods to evolution. Instinctively, they sought something to worship, something to turn to as an outside force, which could affect their circumstances, something to thank for their bounty and to supplicate for their needs. That something has ranged from belief in deified stones to belief in the deified mind of modern man.

Each civilization and empire brought forth their multitude of gods for the conquered territories to worship. And in the midst of the diversity of empires and nations, each family and caravan would travel and live with its own household, vocational, and patron deities. An endless panoply of spirits filled the world, thousands of names of statues and of spiritual powers, almost one for each family, tribe, city, and nation.

Each of these peoples believed that there had to be a force, a cause, an explanation, an entity, or principle, but what could it be? The ancient Hebrews in their wanderings and sojournings in many lands came to apply the name Elohim to the realm of supernatural beings, including the gods of nations. Every people had their elohim, their explanation of their creative force that had somehow formed the worlds, the stars, the oceans, the plains.

Many of these ancient peoples made it their lifelong goal to know and understand the nature of this elohim. Men built towers to climb to the heavens and study the stars. They began academies and institutions of learning where they exercised their minds, seeking to know their elohim in a deeper and more profound way intellectually. But always, what they sought remained elusive—a distant, unknown entity, to be feared and worshipped, or, if metaphysically approached, to remain an impersonal principle or theory. Nothing men did brought the knowledge for which they yearned. Nothing could make elohim more than an abstraction—a force, a philosophy, a transcendental deity, a cosmic energy—more than something which could be known in an indirect way, pantheistically through its creative works.

The one common characteristic of all these efforts to know the elohim was that the knowledge remained objective knowledge regardless of what form it assumed. Elohim was not known in relationship with but only as an object of study and analysis for the human mind.

Elohim was man’s most limited understanding of the ontological substance of the universe, the cohesive force of the cosmos. It was an understanding based on what was seen and observed in creation. Man’s first awareness of God is always merely as Elohim, the God of creation as understood pantheistically through abstract scientific theory or as transcendent deity, cosmic energy, etc. This is spiritual knowledge in its most primitive stage. The questions of man are still What am I?; Who am I?; Where do I belong?; How do I fit into the scheme of the universe? Man still lies as a spiritual fetus kicking in the dark womb of intellectual knowledge, as yet unborn to the real experience of spiritual knowledge. The contemporary counterpart of this knowledge of God may be seen in many of the religions of the East, in mysticism, esoteric cults, occultism, and pagan mythologies, and when it moves from mythological to metaphysical realms, it can be seen in scientific materialism and humanism. This type of knowledge manifests itself especially when there is no reference to God at all.

Love has no personal name as elohim. If it is referred to as the essence of some outside force, it is merely as God, known intellectually and believed intellectually. All experience of God at this stage is associated still with the more or less disembodied mind of man: mind expansion, consciousness expansion, self-realization, cosmic consciousness, cosmic energy, etc. Though there are sometimes supernatural experiences at this level, it is not spiritual knowledge in its purest sense, for the experience of God lacks the personal quality of love.

The ancient Hebrews believed that when man limited himself to this level of knowledge, he eliminated the possibility of true mercy or love. There is no subjective knowledge. All reality is known only objectively. Everything, including human relationships, is reduced to the law of cause and effect, thus all experience is limited to this strata of knowledge. That is, everything we experience is seen to be merely an effect of some cause void of any militating influence. We reap what we sow. In Hindu terminology, this is known as the law of karma. Thus the ancient Hebrews viewed Elohim as the God of justice.

Justice is based on this type of totally objective knowledge where all things are considered impersonally and equally, as objects rather than individuals. This type of objective equality was the ultimate goal of pagan society. A just society would be such as Plato’s Republic in which every part was given its due in a totally objective calculation. This type of justice is as calculating and uncompromising as a mathematical formula or the answer of a computer. It is a mechanism of causation, working automatically on the basis of cause and effect. Justice lies only within the pale Truth. It knows no mercy, compassion, or love. It holds no quarter with any of man’s thoughts or opinions, nor does it ask for any. It is absolute. It only demands that all things be treated objectively, that is, as impersonal objects for analysis and judgment and execution.

The ancient Hebrews believed that if a man’s knowledge was restricted to this level, then whatever man believed God to be, that’s what He would be to them. If they believed Him to be non-existent, He would not exist in their realm of experience. If they spoke of Him as impersonal, He would relate to them impersonally, merely through His laws. Man would merely reap what he sowed, immutably, absolutely. The way men judge God and others would be the way they would be judged.

Although the ancient Hebrews associated the true Elohim with the concept of justice—an impersonal relationship between object and object—they came to perceive that man needed more than justice; he also needed mercy.

The total phenomenon of paganism lies completely in the realm of elohim worship. When we leave elohim worship, we leave paganism. Even when the pagan civilizations had the knowledge of the true elohim, he was never more than a transcendent deity, a cosmic energy, merely elohim. But the ancient Hebrews knew that to achieve atonement required more than knowledge of the elohim, the cosmic forces, and the supernatural beings. Elohim worship was not enough. For it was written, He that worships the elohim shall be destroy, except he worship Yahweh alone (Exodus 22:20).

The problem with elohim worship is that not only were Moses and the angels of God referred to as elohim, but also the forces of darkness. There were many elohim (supernatural beings) to the ancient pagan world, but to the Hebrews, Yahweh was their only elohim. Hence the Shema became the cry of Judaism: Hear, oh Israel, Yahweh is God, Yahweh is One.

The God of the ancient Hebrews was not interested in being placed under man’s microscope to be known objectively, as an object, as God-in-himself, a totally objective knowledge where justice becomes a mechanism of causation working automatically on the basis of cause and effect. God wanted to be known in relationship to men, in love.

Chapter 2

El Shaddai Worship:

The Infant Stage of Spiritual Knowledge

I N THE MIDST of this ancient pagan world with its wide variety of beliefs and gods, there was a man named Abram who took the first step beyond knowing God as merely elohim, pantheistic, transcendent expression of deity. Until the moment that God spoke to Abram, He remained known to men of that age only impersonally, indirectly. But Abram longed to know God in a more profound way. He was not content to worship merely the manifestations, the works of elohim, the mythologies and idols of human invention. He was not content with knowing that some abstract energy or theory was behind his world. He longed to experience God personally and directly . And unto Abram was given the revelation that there was an elohim whose essence was love. God entered into a more immediate relationship with man when he said to Abram, I am El Shaddai (God Almighty); walk before me, and be thou complete and I will make my covenant between me and thee, and will multiply thee exceedingly … So shalt thou become a father of a multitude of Nations (Genesis 17: 2, 4 , 10).

Unto Abraham, God became El Shaddai, from the Hebrew root shad meaning breast. It meant One who sheds forth and pours out sustenance and blessing: "With blessing I will bless thee … That I may make thee into a great nation, and bless thee and make thy name great, And become thou a blessing That I may bless them who bless thee … So shall be blessed in thee all the families of the earth" (Genesis 12: 1-3).

This was the first acquaintance of man with the God of Love who was to become the God of Israel. The question of man at this stage was no longer Who am I? but Who are you? The contemporary counterpart of the name El Shaddai would be found in the Judeo-Christian application of the more personal word Lord.

There are many facets of knowing God as El Shaddai. And all of these facets are absolutely necessary in our walk with God. As El Shaddai, we know Him as the Prayer-answering God, the Blessing-giver, the Provider, the Sustainer. We are thrilled to say, God is with me—He answered my prayer, or He met my need. Or we may go on to know the fullness of God as El Shaddai that God manifested Himself as a God of mercy, a relationship between subject and object, condescension, phileo.

None of these steps with God may be circumvented or dispensed with. A fetus cannot be born until it is first conceived, and a babe cannot grow into maturity until it is first born. A tree cannot have fruit without first having leaves; the root must come before the trunk. The experience of Elohim and El Shaddai is the experience of those first necessary steps that root the plant and send its first growth as sprouting above the ground.

The Patriarchs remained for the most part within the adolescence stage of God’s revelation to man. They remained a "small tribe soon to become a great nation, a country visited but not