served which will guide us to the usage of the name Jehovah among the Jews. Thus, the first chapter of Genesis sets forth Creation as an act of power; hence Elohim is always used. The second chapter, which properly begins at the fourth verse, brings Elohim into communion with man; hence He is called Jehovah Elohim. In the third chapter it may be observed that the Serpent avoids the use of the name Jehovah. In the fourth chapter the offering of Cain and Abel are made to Jehovah, and this is the case with the whole sacrificial system, both under the Patriarchal and the Levitical dispensation. In many cases the offerings to Jehovah are accompanied by the calling on His name (see Gen. xii. 7, xiii. 4); and probably from the earliest days, or at least the days of Enoch, the Name of Jehovah was taken as the embodiment of that hope for the human race which found its expression in sacrifice and in prayer.

Although man had fallen, Jehovah had not forsaken him; His Spirit still strove with man (Gen. vi. 3), but the judicial aspect of His nature had to be exercised in punishment, as we see from the history of the Deluge, the confusion of tongues, and the destruction of Sodom and Gomorrha. In Gen. ix. 26, Jehovah is called the God of Shem; and in xiv. 22, He is identified by Abraham with El-Elion, "the Most High "the Most High God," who is "the Possessor of heaven and earth.”

In Gen. xv. 1 we are introduced to the expression which afterwards became so familiar, "the word of Jehovah"; and throughout that remarkable chapter the name Elohim does not occur, because it is the name Jehovah which God adopts when making His communications. and covenants with man. In chapter xvi. "the angel of Jehovah" is spoken of for the first time, and

appears to be identical with Jehovah Himself; He is also described by Abraham as "the Judge of all the earth" (chap. xviii. 25). The patriarchs are frequently represented as worshipping and holding spiritual communication with Jehovah, who seems to have revealed Himself in a visible form as a man to these privileged children of Adam, whether through visions or otherwise (see Gen. xviii. 1, 2, xxviii. 13—17, xxxiii. 24-30).

In Exodus xxiv. 10 we are told of the Elders that "they saw the God of Israel and did eat and drink." What a marvellous sight, and what a mysterious feast is here recorded! But this

God of Israel must have been Jehovah, whom Jacob or Israel worshipped, and who was now revealing Himself to fulfil the promises made to the fathers.

Jehovah is represented as in constant communication with Moses; and when He threatened that He would not go up to the land of Canaan with the people because of their idolatry, the lawgiver took the tabernacle, or sacred place of meeting which already existed (for there was worship from the beginning), and pitched it without the camp, and "the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses. And Jehovah spake unto Moses face to face, as a man speaketh unto his friend." (Ex. xxxiii. 9-11). Then it was that Moses besought this august Being to show him His glory, and His merciful answer was given and the revelation made: "Jehovah, the merciful and gracious El, long suffering, and abounding in lovingkindness and truth. Keeping lovingkindness for thousands, pardoning iniquity and transgression and sin, and that will by no means hold men guiltless; visiting the iniquity of the fathers upon the children, and upon the children's

.

children, unto the third and fourth generation." (Ex. xxxiv. 6, 7).

Here, then, we have the full meaning of the name Jehovah, and we find that it sums up all the merciful and judicial aspects of the Divine character, so that while the title Elohim sets forth God's creative and sustaining power, Shaddai, His bounty, and Elion, His sublimity, the name Jehovah sets forth His essential and unswerving principles of mercy and judgment, and presents Him as a Father, a Friend, and a Moral Governor.

The title Jehovah is often found embodied in the expression "the Lord of Hosts" and "the Lord of Sabaoth," the former of which is a translation of the latter. The LXX sometimes retains Eaßawe (compare James v. 4), and sometimes renders it Ο Κύριος τῶν δυναμέων, and sometimes the Lord of Hosts, or TаνTOкрάTwp, Almighty. Occasionally the name Elohim is substituted for Jehovah in this connexion, as in Psalm lxxx. 7, 14, 19; Amos v. 27.

In Ex. xii. 41, the Israelites are called "the Hosts of the Lord," and hence it has been supposed that the title above mentioned signifies the captain or defender of the hosts of Israel. Others regard the expression as referring to God's governments of "the host of heaven," i.e., the stars; whilst others connect it with the fact that God is attended by hosts of angels, who are ever ready to do His pleasure.

This title is often used in the minor prophets, and with especial reference to God's majesty, sometimes also with reference to His care for Israel, as for example, in 2 Sam. vii. 26; Ps. xlvi. 7; Ps. xlviii. 8; Zech. ii. 9-11, iv. 9. Probably the name would indicate to a Jew that God was a Being who had many material and spiritual agencies at His command, and that the universe of matter and the world of mind were not only

created, but also ordered and marshalled by Him; who "telleth the number of the stars, and calleth them all by their names" (Ps. cxlvii. 4; compare Is. xl. 20).

The name Jehovah, again, is always used in the familiar expression, the angel of the Lord." angel of the Lord." This title, in the opinion of some scholars, specially belongs to the Messiah. The late Dr. McCaul, in his notes on Kimchi's Commentary on Zechariah, briefly states the reason which led him to this conclusion First, as to the word Malac (b), he reminds us that it simply signifies a messenger, leaving the rank and nature of the person so designated out of the question. Thus, in Gen. xxxii. 1, 3, the word is applied first to God's angels, and secondly to Jacob's messengers. Then as to the full expression Malac Jehovah, he opposes the opinion occasionally advanced, that it should be rendered "the Angel Jehovah," because in this case it would have a definite article prefixed, as in the case of the word Adon when applied to God; moreover he cites Mal. iii. 1 (my angel) in favour of the view that Jehovah must be taken as a genitive case, and not in apposition with the word angel. Again, this learned Hebraist opposes the translation adopted by modern Jews, "an angel of the Lord," though it is occasionally sanctioned by the Authorised Version, as in Jud. ii. 1. The absence of the article is no guide here, because the word angel is in regimen, i.e., is limited or defined by the word which follows it; and though the second word, under such circumstances, generally has a definite article, yet this would be impossible in the present instance, owing to the fact (Jehovah) never in any case receives one. thus Dr. McCaul reaches the conclusion that "the angel of the Lord" is the right

יהוה that

rendering, and he affirms that one and the same person is always designated thereby, as the expression is never used in the plural number. He then proceeds to show that "the angel of God," occasionally spoken of in the singular number, is the same person as "the angel of the Lord." This he does by comparing Jud. vi. 20, 21, and also Jud. xiii. 3, 9. In Gen. xvi. 7, 13, "the angel of the Lord" is identified with "the Lord" (i.e., Jehovah), and with El. The same is the case in Jud. vi. 11-16, and in Josh. vi. 2. A still more remarkable identification is found in Zech. iii. 2, when the angel of Jehovah is not only spoken of as Jehovah Himself, but is also represented as saying, "the Lord (Jehovah) rebuke thee." There are very strong grounds for supposing that this passage is referred to by St. Jude when he represents Michael the archangel as uttering the word of rebuke. Have we not in it an adumbration of the doctrine of plurality of Persons in the Godhead? Else how is it that the name which God has specially reserved for Himself (Is. xlii. 8) is transferred by the inspired prophet to a second Person?

But the writer whose treatise is here referred to goes a step further. He refers to Gen. xxxi. 13, where "the angel of Jehovah" says of Himself, "I am the God of Bethel, where thou anointedst the pillar, and vowedst the vow unto me;" and on referring back to the vision at Bethel we read that this Being said, "I am Jehovah, the God of Abraham thy Father, and the God of Isaac." Dr. McCaul justly adds: "Where the law of Moses sets before us a Being who says of Himself that He is the God of Bethel, and that He is the object of Jacob's worship, what else can we conclude but that He is Very God, especially

as the great object of this law throughout is to enforce the unity of God ?" A similar inference may be gathered from Exod. iii. 4-6.

The above arguments are very interesting, and if they are not regarded as absolutely conclusive, yet they prove that in some cases there is a remarkable identification between Jehovah and the Agent who carries into effect the Divine pur poses. The teaching of the *Old Testament would justify us in adapting St. John's words thus: "In the beginning was the Worker (or Agent), and the Worker was with God, and the Worker was God. All things were made by Him, and without Him was not anything made that was made." When our Lord said, "My Father worketh hitherto, and I work," this great truth appears to have been in His mind; and it almost dawned upon the minds of His hearers, for we read that "the Jews sought the more to kill Him, because He said that God was His Father, making Himself equal with God" (Jo. v. 17, 18). The whole mission of Christ was regarded and set forth by Him as the doing the Works of God, so that He was practically what the Old Testament indicates that He was to be, the Angel or Agent of Jehovah, giving effect and embodiment to the will of His Father. Moreover, as the Priest was the agent (autho rised version, messenger of the Lord of Hosts) under the old covenant (Mal. ii. 7), so Christ became the True Priest or Agent who should bring about a more spiritual system of worship, and a more close union between God and man.

It has been urged, with some force, that the name Jehovah ought to have been adopted more generally in translations of the Bible, whereas it is confined to a very few. Putting aside, however, the difficulty as to the right spelling of the word, it may

be observed that the LXX had set an example before our Lord's time, which it would not be easy to depart from now. If that version had retained the word, or had even used one Greek word for Jehovah, and another for Adonai, such usage would, doubtless, have been retained in the discourses and arguments of the New Testament. Thus our Lord, in quoting the 110th Psalm, instead of saying, "The Lord said unto my Lord," might have said, "Jehovah said unto Adoni." How such a course would have affected theological questions it is not easy to surmise; nor is it needful to attempt any conjectures on the subject, as the stubborn fact remains before us that Adonai and Jehovah are alike rendered LORD in the Septuagint, and that the LXX usage has ruled the adoption of the same word in the New Testament.

Supposing a Christian scholar were engaged in translating the Greek Testament into Hebrew, he would have to consider, each time the word Kúpos occurred, whether there was anything in the context to indicate its true Hebrew representative; and the same difficulty would arise in translating the New Testament into languages in which the title Jehovah has been allowed to stand in the Old. The Hebrew Scriptures would be a guide in many passages: thus, wherever the expression the angel of the Lord" occurs, we know

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the word Lord represents Jehovah; a similar conclusion as to the expression "the word of the Lord" would be arrived at, if the precedent set by the Old Testament were followed; so also in the case of the title "the Lord of Hosts." Wherever, on the contrary, the expression "My Lord," or " Our Lord" occurs, we should know that the word Jehovah would be inadmissible, and Adonai or Adoni would have to be used.

It is to be noticed, in connection with this subject, that there are several passages in the Old Testament referring to Jehovah, which are adopted in the New Testament as fulfilled in the Lord Jesus Christ. Thus, in Joel ii. 32, we read, "Whosoever shall call on the name of Jehovah shall be saved;" but these words are applied to "the Saviour of the world," in Romans x. 13. St. John (chap. xii. 41), after quoting a certain passage from Isaiah which there refers to Jehovah, affirms that it was a vision of the Glory of Christ (see Isaiah vi. 9, 10). In Isaiah xl. 3, the preparation of the way of Jehovah is spoken of, but John the Baptist adopts the passage as referring to the preparation of the way of the Messiah. In Mal. iii. 1, there seems to be a very important identification of Jehovah with the Messiah, for we read, "Jehovah, whom ye (profess to) seek, shall suddenly come to His temple, even the angel of the covenant whom ye (profess to) delight in." This identification exactly falls in with the application to Christ of many other passages which refer to Jehovah. Thus, in Rom. ix. 33, and 1 Pet. ii. 6-8, Christ is described as "a stone of stumbling, and a rock of offence," titles which appear to be given to Jehovah in Isaiah viii. 13, 14. Again, in Isaiah xlv. 23, 25, Jehovah says, "Unto Me every knee shall bow. Surely, one shall say, in Jehovah have I righteousness and strength; in Jehovah shall all the seed of Israel be justified." But in Phil. ii. 9, we read that God hath highly exalted Christ Jesus, and hath given Him the name which is above every name, that in the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is LORD (surely Jehovah) to the glory of God the Father." The same prophetical passage is applied to Christ in Rom. xiv. 10-12, where St. Paul cites it as about to be fulfilled

in the last day, when we shall all stand before the judgment-seat of

Christ.

It would be out of place here to go further into this subject, otherwise it would be deeply interesting to show how each of the names of God finds its embodiment in Him who is "the only-Begotten of the Father." Thus, as Elohim, Christ exercised Divine Power, and also communicated supernatural powers to others. As Shaddai, Christ was all-sufficient, possessed of unsearchable riches, and always ready to pour forth His

benefits on man. As Elion, Christ was exalted in moral and spiritual nature, and also, as to position, made higher than the heavens. Lastly, as Jehovah, Christ is "the same yesterday, to-day, and for ever," ready to save to the uttermost, in close communion with his His people, fulfilling all the Divine promises, and appointed to be "Judge of all the earth." "I am Alpha and Omega, the beginning and the end, saith the Lord, which is, and which was, and which is to come, the Almighty." (Rev. i. 8.)

[ANY years ago, a lady called

MANY on me one morning to request

I would visit an orphan niece of hers, who was very ill-sinking, she feared, in consumption. The lady, who was a stranger to me, added that she herself was a Wesleyan, a classleader; but she was ashamed to say that she could not speak to her sick and dying relative on the concerns of her soul. She stated further that her special reason for asking me to see her arose from the circumstance that her niece had once heard me preach, and that in one part of my discourse I had particularly addressed the young. The poor sufferer therefore specially wished to see me, if I would be kind enough to visit her.

Of course I went, and found the poor young woman apparently far gone in consumption, with an almost incessant cough, and withal very deaf. She was in great spiritual darkness, and yet disturbed and anxious as to her future state.

After a little conversation, I said, "If you will suppress your cough as much as possible, and listen all you can, I will preach you a little sermon; and, that you may the more easily remember it, I will divide it into three heads." She gladly consented, and made every effort to quiet her cough, and to hear what I might say. I proceeded, therefore, to say: (i.) By nature we are all lost sinners. I showed this to her by a few passages of Scripture. We are by nature children of wrath." “All have sinned, and come short of the glory of God." "We know that the whole world lieth in wickedness." (ii.) Christ Jesus came into the world to save sinners. Here I cited, "God so loved the world," &c. "The Son of Man is come to seek and to save that which was lost." "This is a faithful saying, that Christ Jesus came," &c. (iii.) Every one who believes in Jesus shall be saved. Here I quoted the passage, "He that be