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APPENDIX.

(Page 50.)

NAMES AND TITLES OF THE CREATOR.

NONE of the names and titles by which the Creator has manifested His character, are without precise signification and special reference; and of this kind of knowledge the sacred writers knew the deep value.

For the information of young readers, it may be useful to remark that the term YEHOVAH, expressive of AM-WASSHALL BE, is an exception to the genius of the Hebrew language, which, recognizing only the past and the future, leaves the present tense to be mentally supplied. “And God spake unto Moses and said unto him, I am (Yehovah). I appeared unto Abraham, unto Isaac, and unto Jacob by my name (God Almighty,) but by my name Yehovah was I not known to them; and also I established my covenant with them to give them the LAND of Canaan, the LAND of their pilgrimage wherein they were strangers: and I have moreover heard the groaning of the children of Israel whom the Egyptians keep in bondage, and I have remembered My Covenant." Exod. vi. 1-5. It was therefore by the Name Yehovah that the Creator announced Himself as the Saviour and Redeemer

of the children of Israel while under the dominion of the

posterity of Ham.

This was

Moses was moreover commanded to say to the children of Israel (I AM) hath sent me unto you. the (angel of Yehovah) who appeared as a consuming fire in the midst of an unconsumed bush in Horeb, who would have borne His people as on eagles' wings to the promised LAND, but not having, by regeneration, become assimilated with HIS RIGHTEOUSNESS, they could not enter into HIS REST at that time-or in these bodies. That angelic nature in which the ineffable NAME was enshrined could neither atone for transgression, nor mediate between the Lawgiver and the transgressors of His holy and righteous Law. Therefore the blood of innocent victims and the mediation of Moses (who was faithful in all his house) served to prefigure that future salvation and redemption which the same Yehovah should achieve by His name (YAH) when enshrined in the flesh of Abraham's seed, in whom the three-fold capacity-to atone-to mediate-and to redeem, should unite; whose name was therefore by the angel Gabriel called yn the help of JEHOVAH.

and to bring

Give heed to

To the Children of Israel it was said, "Behold I send an angel before thee to keep thee in the WAY, thee unto the PLACE which I have prepared. him and obey his voice-provoke him not; for he will not pardon thy transgressions because MY NAME is in him. That generation did err in their hearts unto whom HE sware in wrath that they should not enter into HIS REST. Again, the ineffable NAME was present to bless in the tabernacle at Shiloh (sent). But transgression caused the NAME of YEHOVAH to forsake' it. Solomon built and dedicated a sanctuary in Jerusalem expressly for the enshrinement of the ineffable NAME, and when about to experience the same

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fate as the tent of Shiloh, the transgressors were thus admonished' go now unto My place which was in Shiloh where I set my NAME at the first, and see what I did unto it for the wickedness of my people Israel; therefore will I do unto this house which is called by MY NAME (wherein ye trust) as I have done unto Shiloh. Whether therefore the LIFE and LIGHT of the ETERNAL tabernacled in the angelic form-in a cloud-a tabernacle, or a sanctuary, there was in all these inanimate forms no will, and therefore no power to constitute that astonishing moral glory. Righteousness and Mercy embracing each other in one who should unite in himself the offices of Prophet, Victim, Mediator, and eventually of King.

David therefore thus eulogises the future Redeemer-'Our shield is of Yehovah, and our King is of the Holy One of Israel. Thou speakest in vision to thy Holy One and said-I have laid help upon a powerful One, I have exalted One chosen out of the people.' After describing in detail the manner in which the Messiah was cut off-which he characterizes as shortening the days of his youth, and covering him with shame,' David thus recognises him as the Advocate and Intercessor who through death and the grave should, as a victim without spot or blemish, carry his own peace-speaking blood before the mercy-seat. "Thou hast ascended on high-Thou hast led captive captivity-and hast received gifts for men-even for the rebellious, that the LORD God might dwell among them." Not only for the transgressors who had rebelled under the ministration of the angel whom they had provoked to wrath, but those who have "despised and rejected” YAH (whether as the Prophet like unto Moses, or as that Lamb of God)" upon whose head," saith the prophet, "thou hast laid the iniquity of us ALL." The assurance of this all-sufficient Saviour was to David a source

of constant hope and consolation. "Therefore," says he, "my flesh shall repose in hope, because thou wilt not leave my life in hades, neither wilt thou suffer THY Holy One to see corruption." Again, he recognizes Him as the conqueror of death and the grave, and His resurrection as the earnest and pledge of that of His redeemed inheritance. “YEHOVAH said to my Adouni, sit thou at MY right hand until I bring thine enemies beneath Thy feet." "YEHOVAH hath sworn and will not change. Thou art a Priest for ever after the order Melchisedec.at Thy right hand shall smite down kings in that day of His wrath. YEHOVAH shall send the sceptre of Thy power from Zion. Reign Thou in the midst of thine adversaries. Thy people shall become willing in the day of Thy Power."

In looking forward to the restitution of all things,' which his LORD and Son should accomplish, David thus exults in that prospective reign of righteousness and peace which shall supersede the transgression and misery of the existing kingdoms of this world. O YEHOVAH, our Adouni, how excellent is Thy NAME throughout all the earth!'

At once to guard the children of Israel against polytheism on the one hand, and from the equally atheistical error of regarding that oneness which characterizes YEHOVAH rather as an inert unit than as an OMNIPOTENT UNITY; they were instructed constantly to keep in mind the Scriptural Truth in these words,' Hear, O Israel, YEHOVAH, thy ALOHIEM is one YEHOVAH,'—all of which terms, strictly one in essence, implying varied manifestation and mode of administration. The term one, which is the seal of this perfect essential unity, is that word which most distinctly warns against volatilizing into a mere universal abstraction the FIRST CAUSE, who has from the beginning manifested Himself by His creating and redeem

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