Tit. 2.13

my glory I will not give to another." This glory was the exemplification of what was expressed in the name, that promised visitations and deliverances had taken place, and had had their full effect. 2 Kings, xx. 28. "Therefore will I deliver all this great multitude into thine hand, and ye shall know that I am Jehovah;" that is, as that Being who still appears and is ever ready to act in the rear of all difficulties. Ezek. xxxvii. 5. " Thus saith the Lord God unto these bones, behold I will cause breath to enter into you, and ye shall lives and ye shall know that I am Jehovah ;" that is, appearing in the end of the ages to give deliverance from the last enemy. Now, unless this name becomes a memorial to every age, that is something contained in it to take hold of, it is the same as if it were not known at all. There must therefore be something in its structure which reached the ear of a pious Hebrew, so as to present to him, agreeable to its original design, when first made known to Moses, a promise to which to trust, an object to which to direct the expectation. It was this view, which being fixed in the mind of St. Paul, brought out the following declaration: "Looking for the bles sed hope and the glorious appearing of the great God and our Saviour Jesus Christ." This was the sublimest point to which (Ehjeh) I shall be, was destined to reach: when being freed from every burden of earth, God was to dwell with them;

they

they were to be his people, and he was to be their God. Rev. xxi. 4.

Secondly, in the Christian church. This reference to the term Jehovah, as promissive of a future appearance, is perceivable in various passages of the New Testament. In some it is very plain, in others more covert. As an example of the latter, I adduce the words of Christ to his disciples, just before his crucifixion, where, without formally saying, "I am Jehovah," he implies it by expressing the promise built upon it. To make this appear more clearly, I shall first quote its parallel, in Exod. vi. 6. "Wherefore say unto the children of Israel, I am Jehovah-and I will take you to me for a people, and I will be to you a God."-" I go away," says Messiah, " to prepare a place for you, that I may come again and receive you unto myself." What is this but the same Jehovah speaking still in the appropriate language of the Jewish church? and now that the subordinate event is past, setting forth the highest accomplishment which the first inclosed under its veil.

Jn. 14.2,3

The same notification, I shall be, appears in the following sentences: "Maranatta, the Lord Cor. 16-22 cometh."-" The coming of the Lord is at hand." Phil.4.5 -"The judge is at the door."-"Yet a little Jn.7.33 while and he that cometh will come, and will not tarry."

It has not been sufficiently attended to, that

when Christ, after his resurrection, is, in the most eminent sense, termed Lord; this must, in the intention of the apostles, be synonymous with the Jehovah of the Old Testament; the version of which, given by the Seventy, is always (Kurios) Lord. St. Paul places this out of all doubt, when he applies to Christ in the New, what is said of Jehovah in the Old Testament. "Whoever shall call upon the name of the Lord shall be saved. For there is no difference between Jew and Greek, he himself is the Jehovah of all."* Both are invited to look out for his future appearance, and who ever shall plead for this, which is a demand he himself authorises, termed a calling upon his name, he shall be saved. So in similar language 83-18 the Psalmist says, "Let them know thou art thy name Jehovah ;" that is, performing what it promises, acting as the great discriminator, and rewarding every one according as work shall be. To the same purpose speaks Jeremiah: "I am 20 Jehovah, who searches the hearts, and tries the reins, even to give to every man according to his ways, and according to the fruit of his doings."

11.20

* In our version, the sentence, from not supplying the substantive verb is, loses the force of the assertion which it is evident the apostle makes, "for he himself is Lord of all;" i. e. the (Ehjeh I shall be) to both Jew and Greek. This is observed by Castellio, who renders it cum idem sit omnium dominus. Rom. x. 12,13

When

When St. Peter said that God had made Jesus both Lord and Christ, he meant that besides acting in the office of Messiah, he was also appointed to act in the office of judge; and that to his final award respecting the destinies of all created beings, a universal submission was to be given. To him every knee shall bow, and every tongue confess. In Heb. xiii. 8. there is given a plain periphrasis of the name Jehovah. Jesus is here, in the most unequivocal manner, termed Jehovah, the (Ho) He of the antient Jews.

Jesus Christ yester

day and to-day (He, or Jehovah) and for ever. This is written precisely in the stile and and spirit of Isaiah; "I am Jehovah, the first and the last; I am he: I am he, I also am the last." 44.6

There is a striking coincidence of view here between the writers of the New Testament and the antient Rabbins, with respect to this name. They unite in giving to it the three attributives of time, the past, the present, and the future. In a treatise, of which the title is, "Tastes of the Commandments," there is on Psal. cxlvi. 9. the following comment: "The text here teaches concerning God the Creator, that he is the first without begin

*The three different members of this sentence claim the word He, or Jehovah, to be applied to each of them. Thus Jesus Christ: Jehovah of old, Jehovah now, Jehovah through

all ages.

Jesus Christus heri & hodie ipse & in secula. Vulgate.

ning, and the last without end. Thus his name testifies of three existencies, or differences of existence, Was, Being, and About-to-be, which (in the original) constitute the appropriate name." So speaks Rabbi Bechai; "The blessed God commands three tenses, the past, the present, and the future; and the name Ehjeh alone comprehends these three."

Heb.11.13

The amount of the communication then made to Moses, appears to be this; "Under whatever burden, through all ages, my people may labour, even under that of death (Ehjeh) I shall be ; i. e. I shall ever appear to work deliverances, until in the end I shall give the highest proof, by delivering them from the last enemy, that they may serve me in holiness and in righteousness all the days of their life." As a pledge of this, he leaves the name Jehovah to be contemplated, not only as a memorial through all generations, but even through the hidden period, or that which succeeds to death, which is the last thing which now remains to be exemplified.

When the apostle Paul affirms that the patriarchs died in faith, he means to tell us, that they departed this life, having still the grand object lying in the expectation and living in the mind; i. e. the full accomplishment of the promises which they received while upon earth. The words of the patriarch Job place this in the clearest light.

"O that