I have been looking into the force of the Hebrew words for most High. That it ultimately refers to God in the millennium as the supreme God then manifested, to the exclusion of what is false, is evident. This is the force of the word—One who, to the exclusion of and superiority over all others, holds the place of the one true God, but exalted as supreme in government. Jehovah is, as we know, the God who is in relationship with Israel, but He is the supreme God, the Most High. The full statement of the title, and the time of taking it, is in Genesis 14:19, 20, 22. Israel’s enemies are entirely discomfited, and delivered into his hand, and the heir of promise blessed of Him who possesses heaven and earth. He is supreme, and has taken all things into His possession.
Still God is, of course, always such, and referred to in trial as the One who will set all right. When the Lord is just coming into the world to set all in order, the question is raised, Where is the secret place of the Most High? Where is He to be found as a protection? Whoever finds Him will have the protection of Abraham’s God, the God of Abraham, Isaac, and Jacob, the place of promise. Jehovah is it, the God of Israel. And in fact the full divine care of the supreme God, the God of promise, is found, possessor of heaven and earth, revealed in connection with the Melchisedec priest.
Hence, too, when Nebuchadnezzar is restored from a state that represents the character of the empires which began in him, he owns the Most High; Dan. 4:25-34.
In the Psalms the use of it is frequent. In Psalm 21 it is connected with the royalty of Christ as the glorified Man and King. His hand will find out all His enemies and by the favour of the Most High He will not be moved. In Psalm 46 God is again in the midst of His people on Messiah’s triumph (Psalm 45). The tabernacles are those of the Most High. His power is fully displayed in the earth, Jehovah being with Jacob. So more fully as to the world in Psalm 47. In Psalm 50 Most High is connected with the judgment of God in power. In Psalms 9, 10, 55, and 57, it is calling upon Him in this character by the remnant when in distress, the first of the two latter speaking of the distress, the second of the delivering supremacy over all the earth. Psalm 73 is the first of the third book, and the power of the Most High despised by the adversaries; but, going into the sanctuary, their judgment is discovered. The years of the Most High are remembered in Psalm 77, His way is in the sanctuary and in the sea; not looking to heart-failing in man, but to Jehovah, the Supreme, who accomplishes His good pleasure. In this and the next it is Jehovah’s right to this name, as in all the history of Israel. For this is all Israel. Psalms 82 and 83 are both judgment at the close, and in the fullest way to recognise that Jehovah is the Most High over all the earth. Psalm 91 has been spoken of. Psalm 92 is the same perishing of the enemies, and exalting the true David. Psalm 97 is expressly as Jehovah reigning, and as Most High over all the earth, and exalted above the gods when He comes to judgment. In Psalm 107 it is Israel re-gathered, who celebrates God’s government, and His chastisement for their rebellion against Jehovah who is the Most High.
We have the Most High in Daniel 7, though in most of the occurrences it is in the plural for “high” or “heavenly places.” There its connection with God’s title, and making good His dominion, and this connected with Israel, is evident. Thus, though Jehovah is looked back to in self-judgment in the history of Israel, as Psalms 56, 57, 73, 77, yet the force of the title is evident.