all the ends of the earth: for I am God, and there is none else" (Isa. xlv. 22). LORD (Jehovah) the King of Again, "Thus saith the the LORD (Jehovah) of hosts; I am the first, and I am the last" (Isa. xliv. 6); "I, even I, am the LORD (Jehovah); and beside me there is no Saviour" (Isa. xliii. 11); "All flesh shall know that I the LORD (Jehovah) am thy Saviour and thy Redeemer, the mighty One of Jacob" (Isa. xlix. 26); "Thou shalt know that I the LORD (Jehovah) am thy Saviour and thy Redeemer, the Mighty One of Jacob" (Isa. lx. 16); "I will help thee, saith the LORD (Jehovah), and thy Redeemer, the Holy One of Israel" (Isa. xli. 14); "As for our Redeemer, the LORD (Jehovah) of hosts is His name, the Holy One of Israel" (Isa. xlvii. 4); "I am the LORD (Jehovah) thy God from the land of Egypt, and thou shalt know no god but me; for there is no Saviour beside me " (Hos. xiii. 4); "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts iv. 12). This is said of Jesus who, when on earth, assured the Jews that His goings forth had been of old, in the following conclusive manner, "Verily, verily, I say unto you, Before Abraham was, I am" (John viii. 58). "The question may be proposed, however, What was the relation of THE WORD to the manifestation of God as Jehovah? In attempting to answer this question, we may be guided by the words of John i. 18, 'No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath declared Him.' The most probable interpretation of this passage is that which regards it as teaching that it was through the Son that God had revealed Himself to men, even before the Incarnation. We may accordingly regard the revelation of God as Jehovah as the revelation of God through the Son, who was still, however, in the bosom of the Father. The name Jehovah may then denote the Revealer and the Revealed as One, or a prominence may be given to either. But in THE INCARNATE WORD, the personality of the Son was more clearly manifested; and this we may regard as the objective basis for the distinction between Jehovah and the Messiah in the Old Testament prophecy. The assertion that Jehovah was the name of the pre-existent Word, rather than that of God revealed through the Word, appears to overlook the distinction between the revelation of God in Christ, and the revelation of God as Jehovah, which may be regarded as implied in the declaration, 'I came forth from the Father, and have come into the world;' for though, even during the time that the Word tabernacled among men, the Father was in the Son, and the Son in the Father; yet is there a deep meaning in the words, 'I came forth from the Father,' and 'I leave the world, and to the Father.'"* go An arrangement in parallel columns of those portions of the Old Testament in which Jehovah is spoken of, and the same passages as applied to Jesus Christ * Jehovah, the Redeemer God, by T. Tyler, B.A., page 63. in the New Testament, will assist us in arriving at the right conclusion on this interesting and important subject. A selection of passages from the Old Testament in which the name Jehovah is met with. "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy! Holy! Holy! is the LORD of hosts: The whole earth is full of His glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe A selection from the New Testament in which the same passages are applied to JESUS CHRIST. "Therefore they could not believe, because that Esaias said again, He hath blinded their eyes and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw His glory, and spake of Him." (John xii. 39-41.) is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with the ears, and understand with their heart, and convert, and be healed" (Isa. vi. 1-3, 5, 9, 10). "The voice of him that crieth in the wilderness, Prepare ye the way of the LORD (Jehovah), make make straight in the desert a highway for our God. Every valley shall be ex alted, and every mountain "This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the LORD, make His paths straight" (Matt. iii. 3). and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the LORD (Jehovah) shall be revealed, and all flesh shall see it together: for the mouth of the LORD (Jehovah) hath spoken it" (Isa. xl. 3-5). "Many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord" (Luke i. 16, 17). "Thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to prepare His ways" (Luke i. 76). "Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him" (John iii. 28). "This is He of whom I said, After me cometh a man which is preferred before me for He was before me. And I knew Him not: but that He should be made manifest |