I think you will find none that does not express either the gift of his love or the power of his majesty.
The Holy Spirit tells us this through the mouth of one of his friends: “Two things I have heard: it is for God to be strong, for you. Lord, to be merciful.”
With reference to his majesty we read: “Holy and terrible is his name;”
with reference to his love: “Of all the names in the world given to men, this is the only one by which we can be saved.”
Further examples make it clearer still. Jeremiah says: “This is the name by which he will be called: ‘the Lord our righteous one’” – a name suggesting power;
but when Isaiah says: “His name will be called Emmanuel,” he indicates his love.
He himself said: “You call me Master and Lord.” The first title implies love, the second majesty.
Love’s business is to educate the mind as well as to provide the body’s food.
Isaiah also said: “His name shall be called Wonderful, Counselor, God, the Mighty One, Everlasting Father, Prince of Peace.”
The first, third and fourth signify majesty, the others love. Which of these therefore is poured out?
In some mysterious way the name of majesty and power is transfused into that of love and mercy, an amalgam that is abundantly poured out in the person of our Savior Jesus Christ.
The name “God” liquefies and dissolves into the title “God with us,” that is, into “Emmanuel.”
He who is “Wonderful” becomes “Counselor”; “God” and “the Mighty One” become the “Everlasting Father” and the “Prince of Peace.” “The Lord our righteous one” becomes the “gracious and merciful Lord.”
This process is not new: in ancient times “Abram” became Abraham and Sarai became “Sara”; and we are reminded that in these events the mystery of the communication of salvation was pre-figured and celebrated.
So I ask where now is that warning cry: “I am the Lord, I am the Lord,” that resounded with recurring terror in the ears of the people of old.
The prayer with which I am familiar, that begins with the sweet name of Father, gives me confidence of obtaining the petitions with which it continues.
Servants are called friends in this new way, and the resurrection is proclaimed not to mere disciples but to brothers.
Bernard of Clairvaux (1090-1153): Sermons on the Song of Songs, 15, 1-2.