Spiritual Meditations Upon The Names And Titles Of Jehovah, And His Work Of Creation

“The testimony of the Lord is sure.”—Psalm 19:7

Preface

The Law of the Lord is holy, just, and good: to desire the knowledge of more than God has revealed is sinful. Adam’s transgression commenced with a desire to be equal with God in knowledge; by which he made all his natural descendants wise to do evil; Jer. 4.22; for their wisdom is earthly, natural and devilish: and if God had not in his unerring wisdom determined, that men should know him by divine revelation, by the wisdom which cometh from above, which is pure and spiritual, all Adam’s sinful posterity would have lived and died without the true knowledge of God, and under the curse of the law. Job. 11.7-9 ; 1 Cor. 1.21; James 3.15-17; Eph. 2.12. 

But God hath revealed himself, his purpose and grace in the proclamation of his name, and out of his abundant goodness, he hath given us “his lively oracles,” which came not by the will of man, but holy men of God spake and wrote as they were moved by the Holy Ghost. Acts 7.38; 2 Pet 1.21.

The Most High is incomprehensible, he is not bounded by space! for he is every where present; and he is not limited by time. He was before space, for he is eternal. As the Holy Scriptures are the lively oracles of God, they are the only authoritative rule of faith and practice: for therein God hath revealed the mystery of his will according to his good pleasure, which he purposed in himself, even his eternal purpose which he purposed in Christ Jesus our Lord; who is the wisdom of God in a mystery, the hidden wisdom or mystery, which God ordained before the world for their glory, whom he hath predestinated to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace; and whom in the dispensation of the fulness of times, he will gather together in one, in Christ Jesus.

God doth nothing contrary to the holiness of his nature, for he worketh all things after the counsel of his own will; therefore all his works praise him! But his predestinated children bless him, for they are his workmanship, created in Christ Jesus unto good works which God hath before the world ordained that they should walk therein!

When the Most High speaks of his eternal purpose and grace in or by Christ Jesus, he declares it to be his mind and will before the world began. Therefore we should not overlook what some men are by the grace of God, which was in Christ Jesus before the world began; and what all men are by nature: for when sin entered into our world, then, and not before, all Adam’s natural posterity became the children of wrath by nature. Surely we have cause to praise the Lord, that he did not cut down all the children of wrath by nature, as they were all conceived in sin; but that he willingly endures with long suffering with the vessels of mercy, to whom he makes known the riches of his glory, afore prepared unto glory; as well as that he endures with much long suffering with the vessels of wrath, who being often reproved as Pharaoh was, and as the children of Israel were, who would not hearken unto the Lord’s voice, but hardened their necks; wherefore God gave them up unto their own hearts’ lusts: and they walked in their counsels; and were suddenly destroyed, and that without remedy. Psm. 95.8; 81.10-12; Prov. 29.1.

Again, we should observe, God calls his wrath his strange work, and his strange act: for he has not pleasure in sin, or in the death of a sinner; but he delighteth in mercy; and in the manifestation of his love in Christ Jesus our Lord!

Reader, if we observe the important distinction between God’s revealed purpose and grace before time began, and his wrath revealed after time began against all ungodliness; we shall neither pervert the words of the Most High, nor have any other image of the invisible God than the Christ of God, the Son of the Father in truth and love! May the Holy Spirit give thee understanding in all things is the prayer of your servant for Christ’s sake. Amen.

F. S. 1855

“The Name Jehovah Is A Strong Tower”

The revelation which Jehovah hath made of himself is for the obedience of faith among all nations; Rom. 16.25, 26. By the medium of names, we obtain, if the names be correct, the knowledge of persons and things. The Lord, therefore, in great condescension, suiting himself to our faculties, hath communicated the knowledge of himself, and of his gracious purpose towards his people, by a great variety of names. These names are descriptive. He is what they describe: himself is his name, and his name is himself. By his name he communicates the knowledge of himself to his people; in his name they rejoice; and they that know his name put their trust in him; for he never did or will forsake them that seek him; Psa. 9.10.

JEHOVAH. This name, in the Old Testament Scripture, declares the unity of the Divine essence. In the Old Testament we find this sublime expression: “Hear, O Israel: Jehovah Elohim is one Jehovah Deut. 6.4. And to the same purport is the language of the New Testament: “The King, eternal, immortal, invisible, the only wise God 1 Tim. 1.17. And while the scripture bears testimony to the being of Jehovah, it also proclaims in that essence a Trinity of Persons. From the same authority we derive both; and therefore, both alike are entitled to our belief; see Isa. 48.12, 16; Matt. 28.19; 2 Cor. 13.14; 1 John 5.7. In confirmation thereof, we find the glorious name ofJehovah not only joined with the plural name Elohim, but with other words, as adjectives, pronouns, and verbs plural, proving what all other parts of Holy Scripture concur in, that Jehovah, though but one in the inseparable and undivided essence of the Godhead, is nevertheless existing in a Trinity of persons. In confirmation thereof, consult the following scriptures: Gen. 1.26; 3.22; 11.7; Deut. 4.7; 5.24; Joshua 24.19; 1 Sam. 4.8; 2 Sam. 7.23; Isa. 6.8; Jer. 23.36; Isa. 61.1.

The first time the name Jehovah occurs in the holy scriptures, it is joined with the name Elohim (Gen. 2.4), a plural noun, which is frequently rendered Gods, as in Genesis 3.5, and by the Greek word, Theoi in the Septuagint Bible, and also in the New Testament in John 10.34. The name Jehovah, denotes the incommunicable essence of the Most High, because this name is predicated of him as the self-existent being, as a learned Jew observes, which on other is; for though it is sometimes spoken of another, yet not singly and properly, but with relation to him, as for instance; the church is called Jehovah Shammah, because of his presence with her; Ezek. 48.35. But though the name Elohim implies a personal plurality in the one Jehovah, we are not to understand by the word persons, when applied to the Godhead, some separate existences of a different nature, but united distinctions in the same nature. They are revealed in the Scriptures as acting personally in their operations, yet they unitedly concur in every personal act; for God was in Christ, reconciling the world unto himself; and Christ saith, the Father, is in me, and I in him; and Christ was full of the Holy Ghost; 2 Cor. 5.19; John 10.30, 38; 14.10, 11; Luke 4.1.

Our Lord commanded the apostles to teach all nations, baptizing them (eis) in or into the name of the Father, and of the Son, and of the Holy Ghost. They were not to teach, baptizing in names in the plural number, or into assumed or other names, but in the name in the singular number: for there is one Jehovah, and his name One; Zech. 14.9. Neither were they to teach in the names of the Father, Son, and Holy Ghost; but in the name of the Father, and of the Son, and of the Holy Ghost; for the prepositive article tou (of the), is set before the word “Son,” and also before the words “Holy Ghost,” as well as before the word “Father.” Therefore the Apostle Paul closed the epistle to the saints at Corinth with “the grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. Amen.” 2 Cor. 13.14.

In the age succeeding that of the apostles, or not much above one hundred years after the epistles written by the apostle John, we find Tertulian plainly teaching the doctrine of the Trinity in Unity, in his book against Praxeas, where he has these words: ‘The connexion of the Father in the Son, and of the Son in the Comforter, makes Three joining together, the one of which is from the other, which Three are one thing.’ In the next century, his disciple, St Cyprian, in his book (de uni eccl. cap. 4, ad tinem) has these words, ‘Again it is written of the Father, Son, and Spirit, these Three are One.’ In the fifth century, it is cited by Eucherius of Lyons (Lib. form. Spi. intelli. cap. ii. sec. 3, 4) in these words: “As to the Trinity, we read in St. John’s epistle, there are Three that bear record in heaven, the Father, the Word, and the Holy Ghost; and there are Three that bear witness in earth, the Spirit, the water, and the blood.’ And in the same century, the text in 1 John 5.7, was cited by Vigiliiis. Bishop of Tapsus, who has the whole verse as it lies before us; and which was also cited in the same century by Eugenius, Bishop of Carthage, in the celebrated Confession of Faith, which he presented to Hunneric, the Arian king of the Vandals, in the name of all the bishops and confessors in Africa, Mauritania, and Corsica.

In the Holy Scriptures we have a symbolic revelation of the Trinity in Unity; for it is written, “The Lord thy God is a consuming fire, a jealous God!” Deut. 4.24. Fire is an emblem of Jehovah’s holiness and purity; for Jehovah, our God, our Holy One, is of purer eyes than to behold evil, and cannot look on iniquity but with displeasure and hatred; Hab. 1.12, 13; Jer. 44.4. His jealous love is compared to a fire which many waters cannot quench, nor floods drown it. Love is the fulfilling of his fiery law. Christ baptizes his people with fire, and his fire is in Zion and his furnace in Jerusalem; where he sits as a refiner and purifier of silver, and purifies the sons of Levi, and purges them as gold and silver that they may offer unto the Lord an offering in righteousness. And he brings them through the fire, and refines them as silver is refined; and he tries them as gold is tried. His word is like fire: he saith they shall call upon his name, and he will hear them and acknowledge them; for he will say, It is my people; and they shall say, Jehovah is my God. And the Holy Spirit is called the Spirit of judgment and the Spirit of burning.

Again, our God is a consuming fire; Heb. 12.29. And as heat, and light, and air coexist in a consuming fire; so no man can draw the line between them, or say where one ends and the other begins. And, in the holy Scripture, we have under the name of fire, light and air, or wind, a symbolic illustration of the holy Trinity in Unity. For God the Father’s love is compared to fire, and his Son is compared to light; John 8.12. And the Holy Spirit is illustrated by the wind or air; John 3.8. On the day of Pentecost, his manifestation was by a sound of a mighty making wind; Acts 2.2. Thus the holy, holy, holy Lord God Almighty who is, and was, and is to come, is illustrated in the Old and New Testament by a consuming fire. Dent. 4.24; Heb. 12.29.

The word Holy, or Holiness, is, strictly speaking, applicable only to Jehovah, for he only is holy; Rev. 15.4. And we frequently meet with the word Kadosh, holy one, in the Scriptures (Isa. 43.3,15), as descriptive of the divine nature; and we find Kadoshim, holy ones, a plural noun, joined to the plural name Elohim, in the Hebrew Bible. For Joshua said unto the children of Israel, “Ye cannot serve Jehovah (and idols), for Elohim Kadoshim, the immutable, jealous El, will not forgive your transgressions, nor your sins (of idolatry);” Josh. 25.19. “For he giveth not his glory to another, neither his praise to graven images;” Isa. 42.8. This Hebrew text, as Dr. Gill observes, may serve to illustrate and confirm the doctrine of the Trinity of persons, in the unity of the Divine essence.

We find the plural name, Elohim, is applied unto the Father, in Psa. 45.7; and to the Son, in Psa. 45.6; and to the Holy Spirit, in Gen. 1.2: the Spirit Elohim, which our translators have rendered, “the Spirit of God.”

The name Jehovah, is applied in Holy Scriptures to the Father, in Psa. 110.1; and to the Son, as Redeemer and King of Israel, in Isa. 44.6; and to the Holy Ghost, in 2 Sam. 23.2; for, in the Hebrew Bible, the Holy Spirit is described by name, Ruach Jehovah. Thus the name Jehovah is applied to the Holy Three in One, as in Deut. 6.4.

Kadosh is also applied unto the Father in Hab. 1.12; and to the Son, the Redeemer of Israel, in Isa. 41.14, and Mark 2.24; and to the Spirit in Isa. 63.10, and Luke 1.35; and they are respectively called Adonai Jehovah, in Isa. 48.16; 40.10,v11, and 61.1. And they are respectively addressed under these names for the Three which bear record in heaven are One. And the name Elohim is some­ times joined with verbs in the singular number, as in Gen. 1.27, bera Elohim, God created; and in Gen. 6.12, jire Elohim, God looked; and sometimes with verbs in the plural number, as in Gen. 1.26: and Elohim said, Let us make, or we will make; and in Gen. 11.7: Let us go down, or we will go down.

The name Elohim is also a relative word, descriptive of the gracious offices of the Holy Three in One in the eternal covenant, the good pleasure of Jehovah’s will, which he purposed in himself! The name Jehovah is frequently joined with Elohim, or Elohi, as an assurance of his power, and of his immutability, and of his faithfulness, to fulfill his promises; and also to fulfill all the denunciations of his wrath. It is frequently joined with Elohi, to which personal or possessive pronouns are affixed; as, Hear, O Israel, Jehovah Elohim, Elohinu is one Jehovah; Deut. 6.4. The names Elohi and Eli, are respectively rendered, “My God;” the former, in Psa. 40.8, and the latter, in Psa. 89.26.

Again, Moses said unto the children of Israel, as it reads in the Hebrew text, Jehovah, your Elohi, he is Elohi, the Elohim and Adonai, the Adonim, the El, the great, the mighty, and the terrible, which regardeth not persons, nor taketh rewards; executing the judgments of the fatherless and widow, and loveth the stranger, giving him food and raiment; Deut 10.17, 18.

A learned divine hath observed, ‘God is no more the sense of Elohim, than goodness is; and if the translators could not find a proper word for it in our language, they should have given a definition of it in the first place they met with it in the Bible. This gracious name belongs to the covenant of peace, and is descriptive of the acts and offices of the Eternal Three, in the glorious plan of man’s salvation; and it signifies the obligation of an oath to fulfill it. This is the sense of Eloh, the root from whence Elohim is derived; and there is no other root from whence it can be derived, without offering great violence to the established rules of the Hebrew tongue.’ The oath of God is often mentioned in Scripture; and the people’s entering into it is beautifully described in Deut, 29.10, 12. That the Hebrew root, from whence the plural noun is derived, doth signify to swear, is confirmed by the scriptures, and by Messrs. Buxtorf, Frey, and others. For when Jehovah made promise to Abraham, because he could swear by no greater, he sware by himself, saying, “Surely, blessing, I will bless thee,” &c., wherein Jehovah, willing more abundantly to shew unto the heirs of promise, and of salvation, the immutability of his counsel, confirmed it with an oath; that by two immutable things, in which it was impossible for God to lie, they might have strong consolation, who have fled for refuge to lay hold upon the hope set before them; Heb. 6.13, 17; Gen. 22.16; Psalm 95.11; 110.4; 119.106; 132.11.

Jehovah our translators have rendered Lord, and sometimes God, printed in capital letters, to distinguish it from Adonai, which is also translated Lord, but printed in common letters. 

Jehovah Elohim, as in Gen. 2.7, is printed thus; “LORD God.” And Adonai Jehovah, as in Gen. 15.2, is printed thus: “Lord GOD.”

Dr. Lightfoot says, Jehovah is an incommunicable name; it is the name of the Most High; Psa. 83.18; Isa. 42.8. It is called emphatically the name; Lev. 24.11. It implies three things: 1st—The existence, peculiar and proper to the Most High, the only self-existing essence, possessing eternal being in himself, without dependence upon, or mixture with, anything. 2nd—That he alone gave being to the creatures; for the whole creation owes its existence to his will and pleasure, and all beings depend on him; for all tilings were created by his word out of nothing; and by the word of his power he supports or upholds all things; and whenever he pleases, he can put an end to their being. All nations before him are as nothing; and they are counted to him less than nothing, and vanity; Isa. 44.24; 40.17, 26; 45.12, 18; Col. 1.16, 17; Heb. 1.2, 10; 11.3. 3rd—His immutability and faithfulness, giving being to, and performing all his promises; Mal. 3:. 6; Exod. 6.3, 8. It also implies his absolute sovereignty; “Who ruleth in the armies of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?” Job 23.13; Dan. 4.35. He is essentially holy; Isa. 6.3. His name is holy: he dwells in the high and holy place, with, or in, him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones; Isa. 57.15, 16. He dwelleth not in temples made with hands, neither is worshipped with men’s hands, as though he needed anything, seeing he giveth to all life, and breath, and all things, and hath made of one blood all nations of men for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitations, that they should seek the Lord, if haply they might feel alter him, though he be not far from every one of us; for in him we live, and move, and have our being; Acts 17. 24, 28.

Ainsworth says, the name Jehovah implies, Him which is, which was, and is to come. Rev. 1.4. Je, being a sign of the time to come, and so (Jehovah) He will be, Ho being a sign of the time present, (Hovah) lie that is, and Yah being a sign of the time past, (Hovah) He was; and the Hebrew doctors acknowledge, that the three times—past, present, and to come—are comprehended in this great name. But although it include the past, the present, and the future, according to our conceptions, yet all things are present in his eternal view; for thus saith Jehovah Sabaoth, I am the first, and I am the last; Isa. 44.6; 41.4. He gave existence to time, and he will put an end to it; Rev. 10.6.

The Jews had so great a veneration for this name, that they never used it but upon memorable occasions. We are told by Eusebius, that the Jews wrote it in Samaritan characters, lest strangers, who were not of the stock of Abraham, should profane it. After the return of the Jews from Babylon, it is stated in their history, that they lost the pronunciation of this holy name; and it is generally admitted, that no man knows the correct manner in which it should be pronounced.

When the children of Israel had broken the covenant, by making a calf in Horeb, and worshipping the molten image, changing their glory into the abominable similitude of an ox that eateth grass; at that season Jehovah descended in a cloud, to proclaim his name as a pledge that he would come in the fulness of time and tabernacle amongst us, and manifest his name in all its fulness, goodness, and glory.

An English divine hath commented upon this glorious manifestation of Jehovah, as in a dialogue, in the words following: ‘There is, in Emmanuel’s name, that which doth answer to all our fears and wants. For example; Jehovah descended in the cloud, and proclaimed the name Jehovah—Jehovah, one that gives being unto things that are not. Will you say, oh! that it were thus or thus with me. But as Rachel mourned for her children and could not be comforted, because they were not; so do I mourn after prayers, after ordinances, and humiliations, because they are not. Well, saith Jehovah, be of good comfort, for my name is Jehovah, who gives being to all things, things that are not; and this he repeateth, Jehovah, Jehovah. Well, but though Jehovah doth give being to things that are not, it doth not comfort me; for though I praise Jehovah, that I can say, my prayers are, and my duties are, yet he knows that they are very weak and my temptations very strong, and my lusts mighty, and therefore I am thus discouraged. Yet, be of good cheer, for saith Jehovah, my name is El, that is, the strong God, and therefore, though you be ever so weak, and your duties weak, yet I will carry on the work of my grace in you. And though your temptations be ever so strong, and your lusts strong, yet I am stronger; for my name is El, the mighty God. Oh! but though God be strong and able to help me, yet I fear that God is not willing to help me: I know that God is able, and that God is strong enough, but I fear he is not willing, and therefore I am thus discouraged. Yet, be of good comfort, saith Jehovah, for my name is Merciful. And, as I am the mighty God, and therefore able to help thee; so my name is Merciful, and I am willing to help thee. But, although Jehovah be willing to help, yet I am a poor, unworthy creature, and I have nothing to move God to help me. Yet, be of good comfort, for, saith Jehovah, my name is Gracious. I do not shew mercy because you are good, but because I am good. Nor do I stand upon your desert; but I show mercy out of free love, for my name is Gracious. O! but I have been sinning a long time; ten, twenty, thirty, forty, fifty years. Had I come at first, I might have obtained mercy; but I have been sinning long, and therefore I fear there is no mercy for me. Yet, saith Jehovah, be of good comfort, for my name is Longsuffering. Gracious and longsuffering, slow to anger, and abundant in goodness and truth. Oh! But I have sinned exceedingly; I have sinned abundantly, so many sins as I am never able to reckon up, and to humble myself for. I have broken all my promises with God, all the vows that I made unto him; and therefore I am thus discouraged. Yet, saith Jehovah, be of good comfort, for I am abundant in goodness and truth. Art thou abundant in sin? I am abundant in goodness. And hast thou broken faith with me? Yet I am abundant in truth also. Oh! but though Jehovah be thus unto his own chosen people, such as Abraham, Moses, David, Paul and Peter; yet I fear that he will not be so to me. Yes, saith Jehovah, I keep mercy for thousands. I have not spent all my mercy upon Abraham, Moses, David, Paul and Peter; but I keep mercy for thousands. True, yet my sins recoil; I am the greatest sinner in the world, for I have committed all sorts and all kinds of sin; therefore, I fear there is no hope for me. Yet, saith Jehovah, be not discouraged, for I keep mercy for thousands, forgiving iniquity, transgression, and sin; even all, even all sorts and all kinds of sin: original and actual sin: the sin of weakness, and the sin of presumption; the sin of ignorance, and the sin against knowledge. These, saith Jehovah, I forgive; even all sorts and all kinds of sin: and this is my name for ever. And if there be ever a poor drooping, trembling soul, who desires to know my name, Lo! saith Jehovah, this is my name, whereby I will be known forever.’

Jehovah’s name, so proclaimed, is manifested, in Christ, the mercy promised (Luke 1.72), in whom he delights, in whom he is well pleased, “in whom dwelleth all the fulness of the Godhead bodily.” For God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; 2 Cor. 5.19. But in the proclamation which Jehovah made of his name in the Mount, he added nakkeh lo yenakkeh, which our translators have rendered, that will by no means clear the guilty. But Dr. Geddes observes, it is rather ‘acquitting him who is not acquitted,’ which is approved by Lod. de Dien, and Rosen-muller. Montanus renders it, purificando non puri-ficabit. Boothroyd renders it: clearing him who is not clear. Dr. Gill, and others, are of a different opinion. But as Moses quoted Jehovah’s sacred name as a plea for the Lord to pardon the iniquity of the people, according to the greatness of his mercy, even as he had forgiven them from Egypt even until the time he was then praying for them (Numb. 14.18, 19), it is evident, as nakkeh is derived from a root which signifies, to cleanse, to acquit, and to purify, therefore the Lord not only declared his name to be forgiving iniquity, transgression, and sin; but as cleansing his people from their blood, or from their uncleanness, as in Joel 3.21; for it is written, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness; 1 John 1.9.

But Jehovah is just as well as merciful; he visits the iniquity of the fathers upon the children, and upon the children’s children, unto the third and fourth generation of them that hate him; Exod. 34.5, 7. But he shews mercy to thousands of generations that love him, and keep his commandments. 2 Sam. 12.9, 13; Deut. 7.9; Ezra 2.3; Neh. 7.8, &c.

Jehovah’s name is joined to Abinu, our Father, in Isa. 63.16. Abi comes from a root which signifies, a father’s willingness to do good; and an acquiescence and consent to all that his children ask or desire; with an affection of the most tender, fervent, and sympathizing nature. For, “like as a father pitieth his children, so Jehovah pitieth them that fear him; he knoweth our frame, and remembereth that we are dust. And if we, being evil, know how to give good gifts unto our children, how much more shall our Father which is in heaven, give good things to them that ask him? What father, if his son ask bread, would give him a stone? or if he ask fish, would give him a serpent? How much more shall your heavenly Father give the Holy Spirit to them that ask him?” Psa. 103.13, 14; Matt. 7.11; Luke 7.11-13.

When the Apostle was at Athens, and stood in the midst of Mars hill, he said, “Ye men of Athens, I perceive that in all things ye are too superstitious; for as I passed by and beheld your devotions, I found an altar with this inscription: To the unknown God, whom, therefore, ye ignorantly worship, Him declare I unto you. God, that made the worlds, and all things that are therein, &c. For in him we live, and move, and have our being. As certain of your own poets have said. For we are all his offspring. For Jehovah alone made the heavens, the heaven of heavens, with all their host, the earth, and all things that are therein;” Neh. 9.6; Isa. 45.18. He is (protos) the first (tokos) producer of every creature, as prototokos is used by Homer, and as it ought to have been rendered in Col. 1.15. In proof thereof, it is added, “For by Him were all things created that are in heaven, and that are in earth, visible and invisible; whether they be thrones or dominions, or principalities or powers: all things were created by him and for him. For he is before all things, and by him all things consist.” As the first producer, he is their Father. The prophet Malachi saith, ‘‘Have we not all one Father? Hath not one God created us?” Mal. 2.10. And the Gentile church is represented by the prophet Isaiah as calling upon him, saying, “Doubtless thou art our Father, though Abraham be ignorant of us; and though Israel acknowledge us not, thou art our Father, our Redeemer: thy name is from everlasting.” Isa. 63.16. And David, in the sixty-eighth Psalm, which is applied by the Apostle to our Lord Jesus Christ, celebrates him by his name Jah, and rejoices before him as a Father of the fatherless, and Judge of the widows, even God in his holy habitation. Psa. 68.4, 5. And the prophet Jeremiah enjoins the Lord’s redeemed to publish and to praise him, saying, “O Jehovah, save thy people, the remnant of Israel. And Jehovah answers, Behold, I will bring them from the north country. I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble; for I am a Father to Israel, and Ephraim is my first born.” Ephraim was the youngest son of Joseph, who was the eleventh son of Jacob. Yet God calls Ephraim his first born, as he did all Israel in the time of Moses; Jer. 31.7, 9; Exod. 4.22. And of Christ, as the Son of David according to the flesh, Jehovah said, “I will make Him the first born, higher than the kings of the earth;” Psa. 89.19, 27. And he possesseth the double portion of the firstborn, namely, the excellency of dignity, for he is Lord of all; and the excellency of power, for all power is his in heaven and in earth; Dent 21.17; Gen. 69.3; Acts. 10.36; Matt 28.18. And God has highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow in heaven, and in earth, and under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Philip. 2.9-15.

Jehovah is sometimes joined with Debar, the Word. Dabar comes from a root, which signifies to speak, to command, to pronounce, to hold conversation, to sub­ due, overthrow, and destroy. Dabar-Jehovah appeared unto Abraham in a vision, and said unto him, Fear not, Abraham; I am thy shield, and thy exceeding great reward. And Abraham called him Adonai- Jehovah; Gen. 15.1, 2. By the Word-Jehovah, all things were made, and without him was not any thing made that was made; John 1.1-3. And the Word was made flesh, and dwelt among us, full of grace and truth; and the apostles, Peter, James, and John beheld his glory; John 1.14. When the apostle John was in Patmos, he saith, I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True: and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, which no man knew but he himself. And he was clothed with a vesture dipped in blood; and his name is called (O Logos tou Theou), the Word of God. And he hath, on his vesture and on his thigh, a name written: King of Kings, and Lord of Lords; Rev. 19.10-16.

He is also called the Word of Life, that eternal life which was with the Father, and was manifested in the flesh (1 John 1.2); who quickeneth whom he will; and giveth life and peace unto his people. He is also described as powerful, and sharper than a two-edged sword; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and open unto the eyes of Him with whom we have to do; Heb. 4.12, 13. When Jehovah called Samuel three times by name, it is written, that Samuel did not know Jehovah until Jehovah revealed himself to Samuel by Dabar- Jehovah: for no man knoweth who the Father is, but the Son, and he to whom the Son will reveal him. 1 Sam. 3.7-9; Luke 10.22. It was Dabar-Jehovah that came to Jeremiah twice whilst he was shut up in the court of the prison: and his presence made the prison a Bethel to Jeremiah. Jer. 33.1. His word of grace builds up his people in the faith of God: and he gives them an inheritance which will never fade away. Acts 20.32. Whatever they need, or that is promised in the eternal covenant, he gives, and they receive, without money, and without price. The Scriptures testify of him externally, and He testifies of himself by them internally. They begin their testimony of him, as the Creator of all things; for by Dabar-Jehovah were the heavens made, and all the host of them by the breath of his mouth: he spake, and it was done; he commanded, and it stood last; Gen. 1.1; Psa. 33.6, 9.

Amen. This Hebrew word is rendered ‘Amen’ in the Greek Testament, and in the Latin translation of the New Testament; but in our established version it is sometimes rendered ‘Verily.’ But it is one of the names of our Lord Jesus Christ. As one of our Lord’s names, it imports, a person upon whose word and faithfulness you may confidently rely. Our translators have rendered ‘Amen’ by ‘one brought up,’ in Proverbs 8.30: but as it is spoken of wisdom, by whom kings reign, and princes decree justice, it would have been better to have kept to the original word, and not to have interpolated the verse with the words printed in italics. The prophet Isaiah describes the believer in Jesus, as saying. That he who blesseth himself in the earth shall bless himself in Elohi-Amen, the God of truth; Isa. 65.16. And when Jesus proclaimed himself to the angel of the church of Laodicca, it was by his name, Amen: the faithful and true witness, the beginning of the creation of God. For he is the Creator of all things; and for his pleasure they are and were created; Rev. 3.14; 4.11; 29.5-7.

Jehovah is joined with Baali, which is translated husband, in Isa. 54.5. The conjugal union is typical of the eternal purpose of God in Christ, and is descriptive of the church which is in God the Father and the Lord Jesus Christ; 1 Thess. 1.2; 2 Thess. 1.1.

The church is in God by a mystical and spiritual union with the person of Christ, being chosen in him from everlasting. And Christ gave himself for the church, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish. And it is written, “So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself; for no man ever yet hated his own flesh, but nourish­ ed! and cherisheth it, even as the Lord the church; for we are members of his body, of his flesh, and of his bones. And he is Lord over all things: but he is also the head of, and in union with the church, which is his body, the fullness of him that filleth all in all. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.” This, the Apostle saith, “is a great mystery, but I speak concerning Christ and the church.” Eph. 1.22-25; 5.25-32. When the Pharisees inquired whether it was lawful for a man to put away his wife, the Lord said unto them, “Have ye not read, that He which made them male and female, said. For this cause shall a man leave his father and mother, and shall cleave unto his wife, and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What, therefore1, God hath joined together, let not man put asunder:” Matt. 19.3, 6. Again it is written, “He that is joined to an harlot is one body:” for twain, saith he, shall be one flesh: but he that is joined to the Lord is one spirit; 1 Cor. 6.16, 17. To be one flesh is a great, union, though it be dissolved by death: but to be one spirit is a greater union, for it cannot be dissolved by death; for the same spirit is in the head and members. For the body of believers is the temple of the Holy Ghost which is in them. And they are not their own; for they are bought with a price, to glorify God in their body and spirit, which are God’s; 1 Cor. 6.19, 20.

Jehovah speaks by the prophet Isaiah of himself as the Husband of the church, before he describes him­ self as her Redeemer; a precious testimony of his great love wherewith he loved her from everlasting; and also of his eternal relationship, and of his purpose and grace towards her, to be manifested in time, in betrothing her unto himself, in righteousness and in judgment, and in loving kindness and in mercies, and in faithfulness for ever; when she should know Jehovah, and live in the most intimate union and communion with Him; and should call him Ishi, and should call him no more Baali. Hosea 2.19, 20.

There is an infinite degree of love in this great mystery; for Ishi signifies a most affectionate and tender-hearted husband: whereas Baali signifies a lordly and lofty husband, as her sovereign and lawgiver. But Ishi is blessedness, and full of blessings. He does not sit in the seat of the scornful; but his delight is in hi love, the law of the Lord; and his love is the bond of perfectness. Col. 3:14. He so loved her, as to give himself for her, an offering and a sacrifice to God the Father for a sweet-smelling savor. He loved her with all his heart, and with all his strength, and with all his soul, and with all his mind; and he gave himself for her sins, that he might deliver her from the present evil world, according to the will of God and our Father, to whom be glory for ever, Amen; Psa. 1.1,2; 1 Cor. 13.4, 7; Eph. 5.2; Luke 10.27; Gal. 1.4,5. And he redeemed her from under the law by his obedience; and also from the curse of the law, by being made a curse for her, that she might be with him and behold his glory, and he like him, and see him as he is, and know even as she is known. The nearest and most intimate relationship is that of husband and wife: and as such, he is her near kinsman and Redeemer (KadoshIsrael), the Holy One of Israel, the Elohi of the whole earth; Isa. 54.5; Rom. 9.5.

Again, thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah Sabaoth, I am the first and I am the last, and besides me there is no Elohim. He is protos, the first, the beginning of the creation of God; for all things were created In him; and he is the last, for all things were created for him; Isa. 44.6; Rev. 1, 2, 3.14; Col. 1.15, 16. And he is the last, as the last Adam, a quickening Spirit, is Jehovah from heaven. He took not on him the nature of angels; but he took on him the seed of Abraham, when he was made of “a woman; that it might be fulfilled which was spoken of Jehovah by the prophet, saying, “They shall call his name Emmanuel, which being interpreted, is, God with us;’ I Cor. 15.45, 47; Heb. 2.18; Isa. 7.14.

To know him is the most excellent knowledge. Phil. 3.8; 1 Peter 1.8. His love passeth knowledge, and his peace passeth all understanding; the joy thereof is unspeakable; Eph. 3.19; Phil. 4.7. And the blessedness of being with him and beholding his glory is unutterable (2 Cor. 12.2, 4); for then the sun shall no more give light by day, neither for brightness shall the moon give light unto us. For Jehovah will be our everlasting light, and our Elohi our glory; Isa. 60.19.

Jehovah is sometimes joined with the name Jah or Jeh, as in Isaiah 26.4. Jah or Jeh is joined to Oshua, in Numb. 13.16: for Jehosua is the Hebrew name for Jesus: it signifies Jah the Saviour. Old Testament saints praised him by his name, Jah; Psa. 68.4. And alter the fall of Babylon the great, the mother of harlots and abominations of the earth, John heard a great voice of much people in heaven, saying, “Hallelu-Jah; salvation, and glory, and honour, and power, unto the Lord our God; for true and righteous are his judgments; for he hath judged the great whore which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand: and again they said, Hallelu-Jah. And her smoke rose up for ever and ever; and the four and twenty elders, and the four seraphim, or living creatures, fell down and worshipped God that sat on the throne, saying, Amen, Hallelu-Jah. And a voice came out of the throne, saying. Praise our God all ye his servants, and ye that fear him, both small and great And he heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Hallelu-Jah, for the Lord God omnipotent reigneth;” Rev. 19.1-6.

The learned Gomer saith, Jahoshua is a compound of Jehovah and salvation: for none but Jehovah can save his people from their sins. Behold, saith the prophet, God is my salvation, I will trust and not be afraid; for Jah-Jehovah is my strength and my song. He also is become my salvation; Isa. 12.2. When Jah is joined to Jehovah, it implies, He is to come who is Jehovah, for Christ is Jehovah our righteousness; Zech. 2.10, 11; Jer. 33.5, 6.

Jehovah-Jireh (Exodus 22.14) is the name which Abraham gave to the place where, by faith, when he was tried, he offered up Isaac, accounting that God was able to raise him even from the dead. When Isaac inquired of his father, Where is the lamb for a burnt-offering ? Abraham said. My son (Elohim Jireh lo), God will provide himself a lamb for a burnt-offering. It is written, Abraham was strong in faith, giving glory to God; and he rejoiced to see Christ’s day, and he saw it and was glad; John 8.56. And he called the name of that place Jehovah-Jireh, in the mount (Moriah) Jehovah shall be seen; which may refer to the presence of Jehovah in that mount when the temple was built on it (2 Chron. 3.1), and also to Immanuel God with us, who was often seen there in days of his flesh on earth. As Jehovah so mercifully provided a ram, when Abraham was going to sacrifice is son, so the Lord hath and will provide for his people in all ages, in times of difficulty, and when at the utmost extremity. He that spared not his own Son, but delivered him up for us all; how shall he not with him freely give us all things! Rom. 8.32. 

Jehovah Nessi, or Nesi, which signifies Jehovah my banner, or my standard. When the children of Israel came to Rephidim, where they wanted water, Amalek came forth and fought with Israel, and smote the hindmost of them, even all that were feeble: but Joshua discomfited Amalek and his people with the edge of the sword. Then Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and he called the name of it Jehovah Nessi; for he said, because the hand of Amalek is against the throne of Jah: therefore Jehovah will have war with Amalek from generation to generation; Exodus 17.16; Deut, 25.17, 19. And when Balaam looked on Amalek, he took up his parable, and said: Amalek was the first of nations; but his latter end shall be, that he perish forever; Numb, 24.20; which was partly fulfilled by king Saul; more completely done by king David; but was finally accomplished when Hainan the Agagite was handed, and the Jews slew all their enemies throughout all the provinces of king Ahasuerus; 1 Sam. 15.2, 9; 30.1, 7; 2 Sam. 1.13, 1.7; 8.12; Esther 3.1; 8.10; 9.5. In the margin of our Bibles, Jehovah Nessi is rendered: This is is the Lord my banner; for this is the blessed name of our covenant God in Christ, whose banner over us is love. As the root of Jesse, he stands for the ensign of the people; to him the Gentiles seek, and his rest is glorious. As a banner displayed is a signal of war, so, when the enemy comes in like a flood, the Spirit Jehovah, lifts up this standard against him; for under Christ, the believer wars with sin, Satan, the world, and all his spiritual enemies. And lie is sure of victory, being clothed with the whole armour of God; for he will be made more than conqueror, through him who hath loved him.

Jehovah Raphi, which signifies Jehovah my physician or healer. By this name, Jehovah revealed himself when the children of Israel murmured against Moses for bringing them into the wilderness, where they could not drink of the waters for they were bitter.

Then Moses cried unto Jehovah, and Jehovah shewed him a tree, which, when he had cast into the waters, they were made sweet; and he said, If’ thou wilt dili­ gently hearken unto the voice of Jehovah thy Elohi, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, he saith, I will put none of those diseases upon thee, which I have brought upon the Egyptians; for I am Jehovah, thy Rapha, that healeth thee, and which Christ is to all his people. Exodus 15.23, 20. See, now, saith Jehovah, I, even I, am (Ha) He: I kill and I make alive; I wound and I heal; neither is there any one that can deliver out of my hand: Dent. 32.39; John 10.28, 30. The Spirit of prophecy commands the ministers of the glorious gospel of Christ to strengthen the weak, and comfort the feeble minded, by assuring them their God would come with vengeance, and spoil principalities and powers; but he would come and save them; and that he would be known by the miracles which he should do. For the blind would receive their sight, and the lame walk, the lepers be cleansed, and the deaf hear, the dead should be raised up, and the poor have the gospel preached unto them; Isa. 35.3-5; Matt. 11.4, 5. For he is the Physician of the body, and of the soul: he can cure all diseases; Psa. 103.3. He healed the disease of the soul and of the body, in the case of the paralytic man; Matt. 9.1-8. He heals the disease which is constitutional, hereditary, epidemic and mortal. Fools, because of their transgression, and because of their iniquities, are afflicted. Their soul abhorreth all manner of meat; and they draw near unto the gates of death. Then they cry unto the Lord in their trouble, and he saveth them out of their distresses. He sent his word, and healed them, and delivered them from their destruction. Psa. 107.17-20.

He sanctities all the afflictions of his people; he makes the bitter waters sweet by his redeeming grace. He is the Tree of Life: the fruits of his mediation are refreshing and nourishing, and his leaves heal all the wounds which sin hath made in his beloved people. Having redeemed them from all evil; all afflictions work together with his grace for their good: Gen. 48.6; Rom. 8.18, 28. He said to the Pharisees, “They that be whole need not a physician, but they that are sick by which he signified, he was the Physician that knew the nature of all the diseases of the soul, the causes of them, and the remedy, and the best time to apply it He heals all sorts of persons, and all sorts of diseases; such as are spiritually blind, the deaf, the halt and the lame. He heals broken hearts, yea, the plague in the heart; stony hearts, and even backslidings; diseases which none can cure but himself, and which he doth freely and fully heal by his word and Spirit’s application of pardon, righteousness and peace, to their consciences; unifying their hearts by faith from an evil conscience: or by his stripes they are healed. His love, and grace, and mercy, hinds up broken hearts, and heals all their griefs or wounds; Psa. 147.3; Hosea 14.4. Oh, that men would praise the Lord for his goodness, and for his wonderful works to the children of men. For himself took our infirmities, and bare our sicknesses. Matt. 8.17. And he did this by his own self bearing our sins in his own body. For he visited us in our low estate, and redeemed us from all iniquity. Oh, give thunks unto the Lord, for he is good: for his mercy endureth for ever. Let the redeemed of the Lord say so, for he hath redeemed them from the hand of the enemy.

Jehovah Shalom (Jud. 6.24.) “The Lord is my peace” the author and giver of peace temporal, spiritual and eternal. Purchi renders it “the Lord is our Peace.” The Angel Jehovah appeared unto Gideon and said unto him, Jehovah is with thee, go in this thy might and thou shalt save Israel out of the hands of the Midianites; have not I sent thee? and surely I will be with thee, and thou shall smite the Midianites as one man. The Angel Jehovah that spake unto Gideon is our peace and the Prince of peace. And Gideon, built an altar unto him and called it Jehovah-Shalom. Gideon gave this name to the altar with respect to the words of comfort which the Lord said to him in his fright, for he said unto Gideon, “Peace be to thee.” It is worthy of notice, that the overthrow of the Midianites is typical of the destruction of Satan’s kingdom by the preaching of the gospel of peace; for it is written “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath this light shined: for thou hast multiplied the nation &c. and they rejoiced in the presence of the Lord, according to the joy in harvest, and as men rejoice when they divide the spoil? for the Lord broke the yoke of his burden—the ceremonial law—and the staff of his shoulder, the rod of his oppressor—the bondage and slavery of the law, sin, and Satan—as in the day of Midian, Isa. 9.2, 4; when Gideon and three hundred unarmed men got an entire victory over the Midianites by the blowing of trumpets, and breaking of pitchers, and holding lamps in their left hands and crying, The sword of the Lord, and of Gideon! For the ministration of the gospel is compared to the blowing of trumpets by men of broken hearts, earthen vessels, in whose hearts God hath shined the light of the knowledge of the glory of God in the face of Jesus Christ. Isa. 9.2, 4, 9; 2 Cor. 4.6. 

Jehovah Shammah, which signifies, Jehovah is there, Ezek. 48.35; which is to be understood of his presence in his church, in a special way of gracious manifestation to his people. Exod. 20.24; Matt. 18.20; 28.20. The prophet speaking by the Spirit of God saith, the church of Christ shall be called Jehovah Shammah, in consequence of the abiding presence of her Husband, Jehovah Sabaoth, her crown of glory, and her royal diadem, Isa. 28.5; without whose gracious spiritual presence there is no church; for the church is the temple of the living God! He hath desired it for his habitation: it is his rest for ever! And God hath said, he will walk in them, and “I will be their God, and they shall be my people;” Ps. 132.13, 14; 2 Cor. 6.16.

Jehovah Tzidkenu, Jehovah our Righteousness. The Patriarch Jacob moved by the Holy Ghost, delivered this solemn prophecy concerning his son Judah, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet until” or for ever “for Shiloh shall come, and unto him shall the gathering of the people be.” And it is certain the Jews believed that the Messiah would be from the Royal line of Judah, for the common people said that Christ was to come from the seed of David, and out of the town of Bethlehem where David was. John 7.42. The prophet Isaiah spake of him, as a Rod out of the stem of Jesse, and as a Branch out of his roots, upon whom the Spirit Jehovah was to rest, Isa. 11.1, 2. And the Spirit of prophecy speaking by Jeremiah, saith. Behold the days come, saith Jehovah, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days, Judah shall be saved, and Israel shall dwell safely, and this is his name whereby he shall be called, Jehovah our Righteousness, Jer. 23.5, 6. It would be robbing Jehovah of his honour, if we were to denominate a creature essential and abstracted Righteousness. Creatures may be righteous, or possessors of a righteousness given them, but Jehovah alone is or can be in truth, Righteousness itself. Yet there is a word which makes up the end of this name of Messiah, which is of infinite and everlasting importance to all his redeemed. It is the invaluable monosyllable our. Christ our Jehovah, this is glorious for himself. Christ is Jehovah-righteousness, this is another illustration of his glory; but blessed be his name, Christ is also Jehovah our righteousness; this renders him unspeakably precious to his people, and the name whereby he shall be called, and by which he shall be made known to his people, by the Spirit Jehovah, 1 Cor. 12.3. That Jehoshua is Jehovah, the Holy Scriptures confirm; see in proof, Isa. 8.13, 14, and 44.22, 26; and that he is our Righteousness, the Spirit Jehovah hath asserted, in many scriptures, among other in 1 Cor. 1.30, and 2 Cor. 5.21. And his people shall surely say, In Jehovah I have righteousness and strength; Is. 45.24. If Christ were not Jehovah he could not possibly be our righteousness, for all righteousness with which a creature could be endowed, and every act of righteousness he performs is necessary for himself alone, for his own personal well being, and cannot be imputed to another, much less to millions of mankind: even the elect among mankind are by nature the children of wrath, for the whole of mankind are as far as possible gone from original righteousness, in which they were created in Adam. Indeed they have not as fallen creatures, naturally any righteousness in them; hence they are described as dead in trespasses and sin— wise to do evil, and to do good, no knowledge. These expressions, and others of the like import in the Holy Scriptures, point out man’s apostacy and lost estate; therefore the Lord calls to his people saying, Hearken unto me, ye stout-hearted that are far from righteousness: I bring near my righteousness, it shall not be far off, and my salvation shall not tarry and I will place salvation in Zion for Israel my Glory; Isa. 46.12, 13. The Lord also calls to his awakened people; for there is a beautiful order and progress in the growth of divine things pointed out in the Holy Scriptures, from childhood to young men, and to fathers in Christ, saying, Hearken to me ye that follow after righteousness, ye that seek Jehovah; look unto the rock. Christ, he is Jehovah your righteousness, look,—for ye are hewn; and to the hole of the pit for ye are digged—look unto Abraham your father, and unto Sarah that bare you; for I called him alone and blessed him. Isa. 51.1, 2. Again the Lord also calls to those who believe in him; but who through the weakness of their faith, are subject to many fears, saying, Hearken to me, my people, and give ear unto me, O my nation; for a law shall proceed from me, and I will make my judgment to rest for a light of the people; my righteousness is near, my salvation is gone forth, and mine arm shall judge the people; the Isles shall wait upon me, and on mine arm shall they trust. Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be for ever, and my righteousness shall not be abolished; Isa. 51.4-6; and the Lord appeals to those who live up to their privilege, having Christ formed in their hearts the hope of glory, saying, Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revelings, for the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteous­ness shall be for ever; and my salvation from generation to generation; Isa. 51.7, 8. I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, seek ye my face in vain, I Jehovah speak righteousness, I declare things that are right. There is no Elohim beside me; a just El and a Saviour; there is none beside me, look unto me, and be ye saved, all the ends of the earth; for I am El and there is none else. I have sworn by myself; the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear; surely shall one say, in Jehovah have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. In Jehovah shall all the seed of Israel be justified, and shall glory. Isa. 45.18, 25.

Adon or Adonai, is rendered Lord, and is printed in common letters in the Old Testament, as in Psalm 110.1. It signifies either Ruler and Disposer, Owner, Sustainer, Master, and Lord; and also the Base or Foundation which sustains or supports anything. It also implies strength, power, courage, durability, greatness, and ail spiritual attributes, when it is applied to the Creator. This title is applied in common to the Father, and to the Son, and to the Holy Spirit; see Dan. 9.9; Isa. 40.10; Isa. 41.1. Adonim is the plural of Adon; see Dent. 10.17; Isaiah was favored with a vision of Christ’s glory, who upholds all things by the word of his power; he saith, I saw Adonai sitting upon a throne, high and lifted up, and his train filled the temple, his church, his body, the fulness of him that filleth all in all. Eph. 1.23. And the seraphim covered their faces with their wings and cried one unto another; and said, Holy, Holy, Holy is Jehovah Sabaoth: the whole earth is full of thy glory, or thy glory is the fulness of the whole earth: Isa. 6.1, 3; as the Lord declared to Moses, that the whole earth should be filled with his glory; Num. 14.2l: and the Spirit of prophecy saith, The vision will not tarry beyond the appointed time, for the earth will be filled with the knowledge of, or by knowing the glory of Jehovah, as the waters cover the sea: Hab. 2.14 and Isa. 11.9. And in that day the root of Jesse will stand for an ensign of the people, to it, or to him, shall the Gentiles seek, and his rest shall be glorious: Isa. 11.9, 10. For he will come in his own glory, and in the glory of his Father, to be glorified in his saints, and to be admired in all them that believe; 2 Thess. 1.10.

Ehjeh, this name is rendered I am in Exod. 3.14; I was in Prov. 8.30; and I will be in Hos. 1.9. It implies Jehovah is eternal and immutable.

El is rendered GOD; but it is one of the most difficult words in the Hebrew language. It is probably from the same root as Elohi, to swear: It is joined with Shaddai in Gen. 17.1; when Jehovah appeared himself to Abraham, he said, I am El Shaddai which is rendered, the Almighty God! The Jews translate El, the strong God. It means, to interpose, to mediate, as Jehovah did, when he made promise to Abraham and confirmed it, or rather when (Emesiteusen) he mediated by an oath: swearing by himself, to shew the immutability of his counsel; that by two immutable things in which it is impossible for God to lie, we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us: Heb. 7.13, 18.

Eloah is also rendered God. It is from the same Hebrew root as Elohi. Job saith, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see Eloah; Job 19.25, 26. He is Elohim, the King Messiah, or Mazhiach, unction one, Ps. 45.6, and Heb. 1.8; Christ the Lord, the Lord of Glory, able to anoint, as he did, his disciples; John 20.22; Acts 2.23; and the Christ of God, the anointed; Luke 9.20; he always spake the words of God, for God gave not the Spirit by measure unto him; John 3.34. The Spirit Adonai Jehovah was upon him and rested and abode upon him; Isa. 61.3, and 40.2, and John 1.32, 33. And he spake by his Spirit in the prophet Isaiah saying, Hearken unto me O Jacob and Israel my called. I am (Hua) He the first, I am also the last, mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens, when I call upon them they stand up together. Come ye near unto me, hear ye this, I have not spoken in secret, from the beginning; from the time that it was, there am I, and now Adonai Jehovah and his Spirit hath sent me, thus saith Jehovah, thy Redeemer, the Holy One of Israel, I am Jehovah thy Elohim which teacheth thee to profit, which leadeth thee in the way that thou should go; Isa. 48.12, 17.

Immanu El. The Holy Scriptures inform us, that its true interpretation is, God with us. It is very expressive of the eternal covenant, “I am thy God;” and also of the human nature associated with the divine in the person of Christ. In the prophecy of Isaiah we have recorded certain circumstances which should attend his manifestation in the flesh. That a pure virgin, so the Hebrew word Almah signifies, should conceive and bear a Son, and should call his name Immanuel; one of the four things which Agar knew not, for it was too wonderful for him; the way or coming forth of Geber the Mighty from Almah, a pure virgin; Isa. 7.14; Prov. 30.19: and we have in the prophecy of Micah the place mentioned where he should be brought forth. “But thou Bethlehem Ephratah, though thou be little among the thou­ sands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, whose goings forth have been from of old,” from my day, eternity. Mic. 5.2.

Kannoa. This word is sometimes rendered jealous, and at other times by zeal. Dr. Lightfoot says, It signifies fervent affection, entire devotedness, poignant sorrow, and great wrath. That in zeal there is love, desire, grief and anger, for what a man loves earnestly, he is careful to see honored. That there is a great similarity between the trial of a woman suspected of adultery and the trial of the children of Israel in the matter of the golden calf. See Num. 5. and Exo. 32.20, 25, 28. The Doctor observes, that every one guilty of spiritual adultery shall assuredly drink of the bitter water that causeth the curse; for Jehovah whose name is Kannoa is El Kannoa, who will visit the iniquity of all who give their affections, or services, which are his due, to any thing else. Exo. 34.14; Nah. 1.2; John. 5.25, 29. “Kiss the Son lest He be angry and ye perish from the way, when his wrath is kindled but a little; blessed are all them that put their trust, in Him.” Ps. 2.12. As the High Priest had the names of the children of Israel upon his shoulder, and in the breast-plate upon his heart, the one to bear their persons in memorial, and the other to bear their judgment or cause before Jehovah continually (Ex. 28.12, 29) so the Church, in all her members, desires to have their persons and their cause, a fixed abiding in Christ’s heart, for jealousy or zeal, she saith, is consuming as the grave; it will not allow of an idol; the coals thereof are coals of fire, and have a most vehement flame; but the Hebrew text reads the flame of Jah; hence one of the greatest of all God’s names is expressed in this song. Cant, 8.6.

Ruach, our translators have rendered sometimes by wind or breath, and occasionally by spirit; but in Gen. 3.8, by the word cool, which Mr. Ambrose Serle observes, is by no means the sense of the original. The whole passage may be rendered: and they heard the voice of Jehovah Elohim, walking in the garden by Ruach, the Spirit that day, and Adam and his wife hid themselves from the presence of Jehovah Elohim, in the middle-most tree, or in the tree in the middle of the garden. The tree of life was in the middle of the garden. Ruach, in its true signification is opposed to flesh. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” Mr. Ambrose Serle observes, “each Holy One being essential in the divine unity, must likewise be pure Spirit—pure act—without quality, good—great without quantity—everlasting without time—present every where without place—containing all things without extent The Holy Spirit possesses in common with the Father and Son, all the divine attributes. For example: Omniscience, the things of Elohim knoweth no man, or no one but the Spirit Elohim. Omnipresence, Whether shall I go from thy Spirit? Holiness, Take not thy Holy Spirit from me. Eternity, the Eternal Spirit In short it would be running through the whole Bible to select proofs of the essential attributes which distinguish the Holy Spirit, who is called Jehovah Elohim, Adonai, Holy One, Most High, Spirit of life, of truth, of grace, &c. The Holy Spirit is worshipped in unity with the Father and the Son; for Three are One Lord the true and living God? The Holy Spirit makes the overseers over the church of God: it was the Holy Spirit who said Separate me Barnabas and Saul for the work whereunto I have called them; and we have our Lord’s express command to pray to the Holy Spirit to send forth labourers into his vineyard. And as the Holy Spirit purities the heart by faith, the Psalmist prayed to be renewed by him, and to create in him a clean heart. The Hebrew word for seven, as applied to the Holy Spirit, signifies abundance and fulness; but it comes from a root which signifies not only to fill and to satisfy, but to swear with an oath.

Sabaoth or rather Tzaboth, is derived from an Hebrew root which signifies, to assemble, serve, war, fight, enlist, muster, train, and soldiers; but is rendered in the Scriptures, hosts or army. It is a name very frequently joined to Jehovah, denoting that all principalities and powers and might and dominion, and every name that is named not only in this world, but also in that which is to come, are subject unto him, and entirely derive their being and continuance in being from him; and are controlled by bis will, and are under bis command; whose dominion is an everlasting dominion and his kingdom from generation to generation; that he doeth according to his will in the army of heaven and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou? Dan. 4.34. This title Sabaoth is never used but with such other names, or in such places as express the majesty and power of Jehovah, whose host all creatures are: the holy angels are ministering spirits, sent forth to do his pleasure, thousands minister unto him, and ten thousand times ten thousand stand before him. Dan. 7.10. The stars and other celestial orbs constitute another part of Jehovah’s host. He bringeth out their hosts by number, he calleth them all by their names, through the greatness of his might and the strength of his power not one faileth. Deut. 4.19; Is. 40.26. The assemblies of his saints form a consider­ able part of Jehovah’s host: indeed the Hebrew word Sabaoth doth signify, to assemble or meet together in a regular stated manner for holy worship, or to assemble or muster as an army in array. When John saw heaven open, he heard the voice of many angels round about the throne, and of an innumerable company of all nations, kindreds, people and tongues, whom he afterwards calls the armies which followed Him who in righteousness did make war. It is said in the Holy Scriptures that when the gospel which is preached with the Holy Ghost sent down from heaven, tidings are revealed which the angels desire to look into: and that the preaching of the gospel was to the intent, that now unto principalities and powers, meaning angels, in heavenly places, might be known by the church, that is, in the assembly of saints for worship, the manifold wisdom of Elohim: and in farther confirmation, that an assembly of the saints, or of angels, for holy worship is the signification of Sabaoth, we find Jehovah the God of hosts praised under that title by the heavenlies, for his faithfulness in the congregation of his saints: in which song of praise the Church unquestionably joined when they sang, “The heavens shall praise thy wonders, O Jehovah. Thy faithfulness also in the congregation of his saints; for who in the heavens can be compared unto Jehovah? who among the sons of the mighty can be likened unto Jehovah? El is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. Psm. 89.5, 7.

Shaddai, this word the Latins have rendered by Fulminator, the Thunderer; but our translators by the word Almighty. It is supposed by some to be derived from a root which signifies to destroy, and we have scripture authority to believe, that it denotes Jehovah’s hatred of sin, and his determination to render vengeance to his enemies; and his power to destroy. We find Job, under the conviction he had of Jehovah’s hatred to sin, saving in the bitterness of his complaint, “My grief is heavier than the sand of the sea, for the arrows of the Almighty (Shaddai) are within me, the poison whereof drinketh up my spirit, the terrors of Eloah do set themselves in array against me.” The first time this word occurs in scripture it is joined to El. Gen. 17.1.

The learned Julius Bate, considers Shaddai to be derived from a root which signifies to pour out, or shed, and when joined to one of the divine names to mean the Pourer or Shedder forth of all blessings, both temporal and spiritual; and he renders it, all bountiful. Others have thought it implied, sufficiency, or sustenance: and some derive it from Shad, the breast, or teat, which yields nourishment to the issue of creatures, denoting, that we are dependent upon Jehovah for every blessing to sustain life and otherwise, as an help­less infant is upon its mother’s breast. But when it is joined to El, they understood it was in and through Immanuel, they derived every blessing for time and for eternity. Our translators, who have uniformly rendered it Almighty, have in the margin of our Bibles added the word all sufficient, as if they considered it to comprise the one as well as the other. Every way it is a title peculiar to him who created all things, who by his power and grace supports what he has created, and who can, whenever he pleases, put an end thereto.

Shiloh, this name occurs m the Old Testament, and numerous are the constructions which have been put upon it. Some take it from a root which signifies a son; others from a root with implies to send, and construe it as messenger, or sent one; others again derive it from a root which they translate, to make peace, or happiness. There are others, who say it means, to free, to rescue, or deliver; another thinks it imports, to suffer, and renders it, the sufferer; and another suggests, that if the letter shin might be regarded as a relative pronoun, then the remaining letters would form the future tense of the Hebrew word which signifies, to finish, and would render it, the Finisher, which he observes is in harmony with the last words, “It is finished!” uttered by Messiah on the cross. It is however generally acknowledged to be one of the names of the Messiah; who should gather together in one, the children of the Elohim that were scattered abroad. John 11.52.

The Targum of Onklos applies it to the Messiah, as do those of Jerusalem and of Jonathan Ben Uziel. We meet with the word Shiloh in the Patriarch Jacob’s last address to his sons, when he convened them together to tell them what should happen in the last days or days to come; amongst other things, he said, The sceptre shall not depart from Judah nor a lawgiver from between his feet, until Shiloh come, and to him shall the gathering of the people be. But according to Levi and others, we should read that the sceptre shall not depart from Judah nor a lawgiver from between his feet for ever, because Shiloh shall come and gather the people unto him. This prophecy was in part fulfilled when Christ came, for the sceptre had departed from Judah, for the Jews were under the Roman government, and paid tribute to the Emperor of Rome: but the scepter and lawgiver were not to depart for ever, for the Spirit of prophecy declared, that in the days of the fourth great monarchy “the God of Heaven would set up a kingdom which should never be destroyed.” The sceptre of Christ’s, the Lord’s kingdom, is a sceptre of righteousness; and his dominion is an everlasting dominion. He shall be great, said the angel to Mary, and shall he called the Son of the Highest, and Jehovah Elohim shall give unto him the throne of his Father David, and he shall reign over the house of Jacob for ever, and of his kingdom there shall he no end; Gen. 49.10; Luke 1.32. And the Spirit of prophecy further saith, that he shall speak peace unto the heathen, and his dominion shall be from sea to sea, and from the river unto the ends of the earth; Zech. 9.10. But that the children of Israel should abide many days without a king and without a prince, and without a sacrifice, and without ail image, and without an Ephod and Teraphim: which they did when they were carried captive to Babylon: and even now they are without a king, and a sacrifice, for rejecting the Messiah. But they are to return and seek Jehovah their God and David the Messiah, their King, and shall fear Jehovah and his goodness in the latter days; Hos. 3.4, 5; and Ezek. 34.11, 2-4 ; for thus saith Jehovah, I will bring again the captivity of my people Israel, and they shall build the waste cities and inhabit them; and they shall plant vineyards and drink the wine thereof; they shall also make gardens and eat the fruit thereof. And I will plant them upon their land and they shall no more he pulled up out of their land which I leave given them, saith Jehovah their God. Amos 9.14, 15. And Jehovah shall be King over all the earth: in that day shall there be one Jehovah and his name one. Zech. 14.9, 11. Faithful is he who hath promised, who also will do it!

Hallelu-JAH! Amen.

Spiritual Meditations, &c. On The First Chapter Of Genesis

Genesis 1.1. In the beginning Elohim created. In the beginning was (Dabar) the Word, the word of life, that Eternal life, which was with God the Father, and Theos en o Logos, God was the Word; John 1.1; 1 John 1.2; for the eternal God is the Creator of all created things. Deut. 33.27; Rom. 1.20. Eternity is without beginning, succession, or end. Jehovah inhabiteth eternity; Isa. 57.16: he gave existence to time, when he began to create: time hath a beginning, and will have an end. Rev. 10.6. God fixed the duration or length of the day before the sun was made.

Our Lord hath declared the words, “In the beginning God created,” to be the beginning of the creation which God created, without any instrument; Mark 13.19. The Arabic version reads, that not any thing was created before the heavens.

God created (eth hashshamajim) the heavens, for the Hebrew word is in the plural number, which heavens shew the glory of God, Psm. 19.1: and the Apostle Paul was caught up to the third heaven, into Paradise; 2 Cor. 12.2. 4. Then God created, (veeth) the earth. The Hebrew word eth precedes the heavens, and also precedes the earth; which Dr. Gill observes, may signify the matter or substance of them: but Maimonides saith the eth is the same as with, and signifies, God created with the heavens all the host therein, and whatsoever are in the earth: which the scriptures do repeatedly testify; Gen. 2.1; Exod. 20.11; Col. 1.16; Rev. 10.6. And when God laid the foundations of the earth, and the corner stone thereof, then the heavenly host, who are called the morning stars, sang his praise, and shouted for joy: for by wisdom Jehovah founded the earth; and by understanding lie established the heavens. Prov. 3.19; Job 38.4, 7. The elders by faith, and all who have like precious faith with them, understand that the worlds were framed by the word of God, so that things which are seen were not made of pre-existent matter, of things which do appear: for previous to God’s creation there could be no pre-existent matter. Heb. 11.2, 3. For Jehovah alone made heaven, the heaven of heavens with all their host, the earth and all things that are therein, the seas and all therein: and he preserveth them all: and the host of them worshippeth him. Nehem. 9.6; Rev. 4.8-11; Gen. 1.2. And the earth was (tohu) without form, and void or empty, without inhabitants, plants or herbs; Gen. 2.5. But Jehovah saith that created the heavens, the Elohim, himself that formed the earth and made it: He hath established it, he created it not (tohu) in vain, for he created it to be inhabited. Isa. 45.18. The earth was tohu when it was first created, for it was without form; but it was not created to continue in that state; for it was soon formed, and furnished with every good thing for the use and habitation of men and beast, and especially the former. We have an evidence in the order, in which all things were created in the earth, that priority of existence amongst the creatures in the earth, doth not constitute preeminence: for the Elohim gave existence to the birds, and fish, and beasts before Adam was made: but the last had the preeminence and dominion, as a type of the last Adam, who is Lord of and over all, and Lord of the dead and of the living.

Jehovah alone created all things; not for his displeasure, but for his pleasure they are, and were created: for he hath no pleasure in wickedness, nor in the workers of iniquity! Rev. 4.2; Psm. 5.4, 5. He has given many awful proofs, that he did not create the world for the commission of sin, or to grieve his Spirit. For when he saw the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually; it is written, It repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping things, and the fowls of the air; for it repenteth me that I have made man. Gen. 6.5-7. And we ought to be mindful of the scriptural distinction between the world then existing, and the world that now exists; and we are exhorted to be mindful of the words which were spoken by the prophets and also by the apostles, that there shall be scoffers rejecting the testimony of God, for they will be willingly ignorant, that by the word of God the heavens were of old, and the earth standing out of the water, and in the water; whereby the world that then was, being over flowed with water, perished: for God that spared not the angels that sinned, spared not the old world; but saved Noah, a preacher of righteousness, by bringing in the flood upon the world of the ungodly. 2 Peter 3.3-6; 2.4, 5.

We are assured by the testimony of God, that the whole of the world was destroyed by water, and which is called the old world, by way of distinction from the world that now is, which will be destroyed by fire.

Gen. 1.2; And Ruach Elohim moved on, Dr. Gill saith, brooded upon, the face of the waters, to give them a quickening virtue to produce living creatures in them.

Verse 3; And Elohim said, Let there be light! And there was light. This phrase “Let there be” is used nine times in the account of the creation, as a sublime instance of God’s eternal power, and is beautifully paraphrased in Psm. 32.6, 9. This was the first thing made out of the dark chaos; for God commanded the light to shine out of darkness. And all men in consequence of sin are by nature tohu, and empty of all good: and as in the old creation, darkness was upon the face of the deep, before the Spirit of God moved upon the face of the waters, and God said, Let there be light! so, until the new creation, men are all darkness, for their understanding is blinded: but God, that commanded the light to shine out of darkness, shines in their heart the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. And God called the light day, and the darkness he called night: and the evening and the morning was the first day, &c.

Verses 6 and 8; And God said, Let there be a firmament, &c. which firmament, sheweth his handywork, and was after he had made the earth by his power. Psalm 19.1; Jerem. 10.12, and 51.15. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. And God called the firmament heaven, rather heavens, the Hebrew word is plural, for the firmament includes the airy, and the starry heavens of immense extent, or height: and which were created on the second day; for it is written, and the evening and the morning were the second day.

Verses 14 and 19; and God said, Let there be lights, or luminaries to divide the day from the night, and let them be for signs, and for seasons, and for days, and years; and let them give light upon the earth. And God made two great luminaries, (the sun and the moon); and he made the stars also, and set them in the firmament of the heavens: the greater luminary to rule the day, and the lesser luminary and stars to rule over the night, and to divide the light from the darkness. Psm. 136.7, 9. The reader will observe, that Jehovah created and made all things, that he stretched forth the heavens alone, and spread abroad the earth by himself. Isa. 44.24. We are also assured, that there will be scoffers, walking after their own lusts, and saying, All things continue as they were from the beginning of the creation: for this they willingly are ignorant of that by the word of God the heavens were of old; and the earth standing out of the water and in the water, whereby the world that then was, being overflowed with water, perished. But the heavens as well as the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men: for the heavens shall pass away with a great noise and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat! Nevertheless we, according to his promise look for new heavens and a new earth wherein dwelleth righteousness, 2 Peter 3.3-13.

Verses 20 and 22; And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. It should be observed, that the water fowl is here mentioned; for in, Chap. 2.19, it is said, Jehovah Elohim made out of the ground every fowl, the land fowl, as well as the fowl of the air, and every beast of the field. And it should also be noticed that God created the fish both great and small: for the waters did not produce the fowl or the fish by their own power; but the creatures were all created and produced by the power of God. And God blessed them, and said, Be fruitful and multiply &c. N.B. The English word fish is derived from the Hebrew word fish, which signifies to multiply.

Verses 24 and 25; And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping things, and beast of the earth after his kind. And it should be again observed, that it is immediately added, that God made the beast, &c.; so that these creatures were not brought forth by the mere force of nature, but they were produced by the power of God.

Verse 26; And God said, Let us make (Adam) man in our image, after our likeness; and let them have dominion &c.; for it is written, in the day that God created (Adam) man, in the likeness of God made he him; male and female created he them: and blessed them, and called their name, Adam, in the day when they were created: Gen. 5.I, 2; therefore God said, Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, &c. By comparing scripture with scripture, we find the testimony of God is sure, as regards the image and likeness or God in which Adam was created; which testimony is bound up and sealed for the Lord’s disciples. Isa. 8.16. We have no authority to believe, that either unregenerated men or the souls of men in the prison of hell, or the fallen angelic spirits are in the image and likeness of God! But we have authority to believe, that God despises their image, Psm. 73.20. Therefore all the imaginations of men respecting the image of the invisible God, not confirmed by the Holy Spirit in the scriptures, ought to be rejected. God did not say, Let us create man in the image of our image: but God said, Let us make man in our image, after our likeness. God is good: and when he had made man in his, the image of God; he declared what he had made was very good. Mark 10.18; Gen. 1.31. God is a spirit; and we have no authority in the holy scripture for the belief, that the first Adam was in his first estate a spiritual man: but he is expressly declared to have been a living soul, and of the earth. Pnuema (spirit) in the New Testament is never translated “soul:” and Psuche (soul) is never translated “spirit.” The first Adam was made a living soul, he was not formed of gold or silver, but he was formed of the dust of the ground; a very humble origin; yet God made, or created him in his own image; not in the image of a man, but in the image of Elohim. And Jehovah Elohim commanded him to observe his law, which is holy, just, and good: to remember his Creator and benefactor; and to be content with his blessing, and with the knowledge he had imparted; and not to lust after the knowledge of evil; which was sinful and deadly. The law is therefore truly described as spiritual, because it requires truth in the inward parts, and reaches to the motives, as well as to the actions of natural, or souled men; yea even to their thoughts, and to the intents of their heart; and also to the desires or spirit of their mind.

The law is divine, for it is written, Thou shalt love the Lord thy God with all thy heart, and with all thy  souI, and with all thy strength, and with all thy mind, Luke 10.27; the Greek word, Dianoia, rendered, mind is also rendered, understanding. The scripture saith, when speaking of men in general, What knoweth the things of a man, save the spirit of a man which is in him; that is to say, the things of a man are known by his understanding: therefore the understanding of natural men is called their spirit within them. Adam in his first estate knew his Creator and benefactor, and he worshipped him with ail his understanding, the spirit of his mind, and with all the love of his heart, and with all his soul, and with all his strength. God did not say, Let us create man in the image of an image: but God said, Let us make man in our image, after our likeness! And God created man in his own image; in the image of God created he him; male and female created he them; and that in the likeness of God created he him; Gen. 1.26, 27; 5.1.

God is the most upright; and he hath pleasure in up­rightness; Isa. 26.7; 1 Chron. 29.17; and the upright love God, and God is love: and in this image he made man, for God made man upright, namely, upright in heart; Eccles. 7.29: Psm. 119.7. The Hebrew word Jashar rendered, upright, signifies, one doing that which is good, and meet, and right in the eyes of the Lord; Jerem. 18.4; 27.5; Deut. 13.18. And the scripture also declares, that to be renewed in knowledge, righteousness, and true holiness is after the image of God that created man; Col. 3.10; Eph. 4.24. Therefore the perfection of Adam’s nature is the image of God in which he was made. When God had created them, male and female, for the man and the woman are called Adam; Gen. 5.2; he blessed them, and said unto them, Be fruitful and multiple, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth; Gen. 1.27, 29. This dominion or lordship over the creatures appears to be the likeness in which Adam was made; but it was typical of the unlimited dominion given to Christ the Son, as the Son of man, after he was made in the likeness of men, a man of sorrows and acquainted with grief: for David in spirit spake of him, saying: O Lord our Lord, when I consider the heavens, the work of thy finders, the moon and the stars which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet; all sheep and oxen, yea, and the beast of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the sea. Psm. 3. This scripture is referred to in the Epistle to the Hebrews, when, after quoting the words, Thou hast put all things in subjection under him, it is added, For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for, or by, the suffering of death, crowned with glory and honour. Heb. 2.6-9. For being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, in heaven, and in earth, and under the earth; and that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father; Philip. 2.3-11. For the Father judgeth no man, but hath committed all judgment unto the Son, because he is the Son of man; not because he is the Son of God, but because he is the Son of man. But as God giveth not his glory to another; it would not have been given to him unless he had been the Son of God as well as the Son of man: and it was given unto him, that all angels and men should honour the Son even as they honour the Father; John 5.22, 27, and 23. He is therefore to be honoured by us according to the will of God (bathos) in like manner, with the same divine, sacred, religious, and supreme honour. To honour the Father with other honour is to dishonour him. And they who do not give this supreme honour to the Son do not honour the Father. John 5.23. The creation is the work of God: and therein appears his eternal power and Godhead; so that they are without excuse who change the truth of God into a lie, and give the glory of creation to a creature. We have a scriptural testimony of the Holy Three in One being jointly concerned in the work of creation: Psalms 33 the Hebrew reads verbatim thus, By Dabar Jehovah the heavens were made, and by Ruach his mouth, all the host of them &c. he spake, and it was; he commanded, and it stood fast. And Jehovah still speaks by the Word, and by his Spirit. It is written, Jehovah Elohim formed man of the dust of the ground, or out of clay, as Elihu said to Job; and God breathed into his nostrils the breath of life, or lives, and man became a living soul; Gen. 2 7. Dr. Gill saith, the Hebrew word translated, formed, is used in Isa. 64.8, where the scripture speaks of the potter that forms his clay with what shape he pleases. The original matter of which man was made was clay; and God is the potter that formed him, and gave him the shape he has. The Doctor also saith, that two yods are observed in the word rendered formed, in Gen. 2.7, which respect the two-fold formation of the body and soul; and as it shews the mighty power of God in producing such a creature out of the dust of earth, so it humbles the pride of man when he considers he is of the earth earthy, dust and ashes; as Abraham said, “Behold now I have taken upon me to speak unto the Lord, which am but dust and ashes.” Gen. 18.27.

God made man upright. God saw everything that he had made, and behold it was very good. It has been said of every thing, at the close of each day’s work, excepting the second, that it was good; but the expression is stronger upon the creation of man, “created in the image of God;” for God saw every thing that he had made, and, behold, it was very good. God created all things for himself, and for his pleasure: but not for his displeasure, (Rev. 4.11;) not for sin or wickedness; (Ps. 5.4, 5;) and because he could swear by no greater, he sware by himself, saying, As I live, saith the Lord God, I have no pleasure in the death of the wicked therefore he did not create all things for sin, or for the death of the wicked, or for anything in which he hath no pleasure. (Ezek. 33.11.) But “the Loud taketh pleasure in them that fear him, in them that hope in his mercy. Psm. 147.11.

In the Scriptures of God we find, by one man sin entered into the world, and death by sin and so death passed upon all men; for that, or in whom, all have sinned; Rom. 5.12; therefore an unregenerated man is not in the image of God in which man was created; but he is described as foolish, as sottish, as wise to do evil, but to do good he has no knowledge: and although we have a sure word of prophecy, whereunto we do well to take heed, as unto a light that shineth in a dark place, yet the Jews, who had the oracles of God, received and believed in the inventions and traditions of men, even in the doctrine of the pre-existence of their souls; and also in the doctrine of the transmigration of souls. Because the Lord called the Israelites his son and his firstborn; (Exod.4.22.) they concluded that their souls, and also Christ’s soul as of Israel, pre-existed the souls of the Gentiles, or they could not be God’s firstborn. This part of their creed appears in the writings of Avodah Zareh and others; to whose writings Dr. Lightfoot refers: and they also believed, that according as their souls behaved in the place, they called Goph, where they dwelt, they became assessed of bodies comely or deformed: which may account for the enquiry which was made of our Lord, whether the young man, he restored to sight, had previously sinned, as the cause he was born blind. John 9.2. When our Lord asked his disciples, saying, Whom do men say that I the Son of man am? they said, Some say thou art John the Baptist, some, Elias, and others, Jeremias, or one of the prophets: believing as they did that the soul of one of the prophets had transmigrated into another body; Matt. 16.12, 14. These vile traditions, as well as the imagination of the pre-existence of Christ’s human nature, are evidently intended by the old Serpent to conceal his enmity to the pre-eternity, the previous eternity, of our Lord Jesus Christ to all things. And it proves the enmity of the old Serpent to Christ as the seed of the woman, the Son of man (Genneethen) begotten in Mary of the Holy Ghost: for our Lord declared to Nicodemus, That which is born of the Spirit is spirit; and that which is born of the flesh is flesh. Wherefore in all things it behoved him to be made like unto his brethren born of the Spirit, for they are his brethren, they hear the word of God and keep it and do it. Heb. 2.17; Matt. 12.49, 50; Luke 8.21. The devil was a murderer from the beginning, and abode not in the truth: and because there is no truth in him, when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it; John 8.44. Therefore, the devil is the father of the human pre-existerian lie. Indeed, there is no lie, however absurd, men may not believe, who do not make the testimony of God the sole rule of their faith and practice. In the holy scripture a great distinction is made between soul and spirit; between the old man and the new man; between the wisdom that is from above, and the wisdom which descendeth not from above but is earthly, (Psuchikee) souled, and devilish: an awful proof of the state of sinful men in an unregeneratcd state; James 3.15, 16; who are also described as mockers, walking after their own lusts, who separate themselves, (Psuchikoi) souled, having not (Pneuma) the Spirit; Jude 18, 19.

The Holy Spirit testifies, that the first man, Adam, was made a (Psucheen Zooscan) a living soul, and of the earth, earthy: and twice he is declared to be the first Adam or man, and to be (tupos) the figure or type of Him that was to come, who is expressly declared to be the last Adam and the second man, a quickening Spirit; 1 Cor. 15.45, 47; Rom. 5.14. The serpentine inventions are prevalent at this day, not only amongst the Jews, but amongst some professing Christianity, as may be seen in the writings of men, wise in their own eyes, and prudent in their own esteem, whose wisdom was from beneath: but the word of God divides between soul and spirit, and has made such a difference between the souled or unregenerated man, and the spiritual man born of the Spirit, that believers are cautioned to beware, lest any man spoil them through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not alter Christ: for in him dwelleth all the fullness of the Godhead (somatikos) bodily: and the elect are complete in him, which is the Head of all principality and power. Col. 2.8-10.

Thus saith the Lord to us, as he did to Adam, Dust thou art, and unto dust shalt thou return. Gen. 3.19. Abraham was no human soul pre-existerian, he believed God, and acknowledged his origin was dust and ashes: and they which are of faith, the same are the children of Abraham, and heirs according to the promise; Gen. 18.27; Gal. 3.7, 29.

In Dr. Gill’s commentary on Gen. 1.26, it appears, the Jew’s had another invention, from which some persons professing Christianity may have borrowed their creed of a pre-existing man in God; for the Jews speak of Adam Kadmon, the ancient Adam, as the cause of causes, &c., and that to this ancient Adam, God said, Let us make man in our own image, after our likeness. Such abominable inventions should remind us of our Lord’s testimony to the Jews, Ye are of your father the devil, and the lusts of your father ye will do.

The word of God hath expressly distinguished the first Adam from the last Adam, by dividing asunder the soul and spirit, the (psuchees) soul and (pneumatos) spirit; Heb. 4.12; and the (psuchikos) souled man from the (pneumatikos) spiritual man; 1 Cor. 2.14,15. And it expressly declares, that was not first which was (pneumatikos) spiritual, but that which was (psuchikon) souled; and afterwards that which is (pneumatikon) spiritual; 1 Cor. 15.46.

The scripture saith, men in their unregenerate state have no pre-eminence above a beast, for all is vanity; and man that is in honour, and abideth not, is like the beasts that perish. Then, will any man say, that the souls of wicked men, or of a sinful man, the (psuchikos) souled man, born like a wild ass’s colt, is the image of God? Job 11.12. Doth not the Scripture declare that the (psuchikos) souled man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned; 1 Cor. 2.14. A truth most evident in the unscriptural opinions of men, respecting the image and likeness of God, in which Adam was created: men who say, Christ was a pre-existent man, standing in Elohim by the highest possible favour, the first begotten of God the Father, the soul of our blessed Lord long before he had a human body, the first in heaven without a body of flesh, and the first in heaven with a body, Enoch and Elijah excepted. Thus the great adversary of God and man, from his enmity to the seed of the woman, beguiles men to give, what they call pre-eminence to Enoch and Elijah, rather than to Christ: and they represent the Most High as making Adam in the image of an imperfect man, a soul without a body! For, according to their vile tradition, Adam was made a perfect man in the image of a dead man, a soul without a body.

Reader, when in the scripture we read of God the Father’s appearance in a garment as white as snow, and the hair of his head like the pure wool; (Dan. 7.) and also of feet, and of hands, and of eyes, and ears attributed to God, it is only by way of metaphor; for an old saint observes, If we interpret such things literally, we shall ascribe monstrous things to God; because he is said to have feathers, and to ride upon a cherub, and to have seven eyes, and to have hair like wool. Neither are we to change the glory of the incorruptible God into an image made like unto corruptible man, &c. Rom. 1.23. Nor is there any scripture authority for us to believe, that the wicked angels, or the souls of wicked men in hell, are either the image, or in the image of God. But the Scripture saith, the image of God is knowledge, and righteousness, and true holiness, or holiness of truth; Eph. 4.24; Col 3.10; for the perfections with which God endowed Adam’s nature, is the image of God in which God created man: and the lordship or dominion which God gave Adam over the fish of the sea, and over the fowl of the air, and over every living thing which moveth upon the earth, is the likeness of God, the Most High over all. Psalm 83.18.

To represent Adam as made in the imperfect image of a man, which they call the image of God, is to oppose the testimony of Scripture, which declares Adam is the first man; the tupos, figure, or type of the last Adam that was to come: and which the first Adam was in several respects: for before he transgressed the holy commandment, he was holy, righteous, and wise, and lord of all the world. Again, as the covenant head of his seed, and in his marriage with Eve, he was a type of Christ the Lord, as the Covenant Head of his seed, and of his union with the Church. Our Lord’s testimony in Matt. 19.4, 5, assures us that marriage was a divine institution: and that the separation of man and wife was solemnly prohibited by their Creator. In the first instance of wed-lock which ever took place in the creation of God, there was no possibility of the man’s putting away his wife and taking another, for no other woman existed: and the very design of this marriage was with a mystical allusion to Christ and the Church, see Eph. 5.23, to the end; and nothing can separate the Church from the love of God which is in Christ Jesus our Lord. Rom. 8.38, 39.

Adam, after he transgressed the holy commandment, was a man of sorrow: and with great distress and grief he must have seen the dreadful effects of his disobedience, in the misery and wickedness of his posterity; for he lived until Lamech the father of Noah was 56 years old; he saw the eighth generation of his descendants; as a man of sorrow he may be regarded as a type of the last Adam to a Man of sorrows and acquainted with grief. But Adam was more especially a type of the last Adam as a covenant head; for the figure, on account of which Adam is called the type of Christ, consisted, as Beza observes, in this; that as Adam communicated to his seed what belonged to him, so Christ communicates to his seed what belongs to Him. Nevertheless, in the things they communicate, they are unlike. For, Adam communicated sin and death in a natural way to all his seed; but Christ communicated righteousness and life in a way of grace to all his seed; and they are also unlike in their method of communicating these things; for Adam communicated sin and death through his disobedience; but Christ communicates righteousness and life through his obedience; Rom. 5.14, to the end. And they were also unlike in this respect, that Adam was made in the likeness of God, as Lord over the creatures; but Christ was made in the likeness of men, and took the form of a servant; Phil. 4.7.

Forasmuch as the predestinated children of God by adoption, are partakers of flesh and blood, and by regeneration are born of the Spirit (anothen) or from above, (margin reading) John 3.5, 7; and are renewed in the image of their Creator; Eph. 4.23, 24; Col. 3.10; so the Word was made flesh; John 1.14; 1 Tim. 3.16; Is. 58.7; for it behoved Christ in all things to be made like unto his brethren who are born of the Spirit; therefore, his human nature (genneethen), was begotten in Mary of the Holy Ghost; Matt. 1.20. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” John 3.6. And as Christ said to the Jews, I am not of this world; so he saith, of his disciples, they are not of the world; John 8.23, and 17.16. And in the glorious gospel of Christ they behold, as in a glass, the glory of the Lord, and are changed into the same image from glory to glory; as of, or by, the Lord the Spirit, or the Spirit of the Lord; 2 Cor. 3.18.

Again, the Scripture saith, the first man, Adam, was made a living soul, and of the earth, earthy; but the last Adam is a quickening Spirit. For that was not first, which is (pneumatikon) spiritual; but that which is (psuchikon) souled; 1 Cor. 15.45,46. Therefore, as all the predestinated children of God by adoption, the church of the first born, were by their first birth the children of the first Adam and bare his image, so, being born again or from above, they bear the image of the last Adam; for they are predestinated to be (summorphous) conformed to the image of God’s dear Son, that he might be the first born among many brethren; and to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living; Gen. 27.29; Rom. 8.29; 14.9. And the Lord Jesus Christ will change their vile body that it may be (summorphon) conformed, fashioned like unto his glorious body: which Peter, James, and John saw in the Holy Mount, when he was transfigured before them; when his face did shine as the sun: and so they will shine as the sun in the kingdom of their Father; Matt. 17.2; 13.43; Phil. 3.21. Therefore, in the resurrection, their body will be incorruptible, glorious, powerful, spiritual, and immortal; 1 Cor. 15. 42, 44, 53, 54. 

“Behold!” said John, “what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know when he shall appear we shall be like him, for we shall see him as he is 1 John 3.1,2. For when John saw his likeness, he thought it was Christ himself, and he fell down to worship him: but he was unformed that it was not Christ, but one of his fellow servants, and one of the brethren, the prophets, in the likeness of Christ. Rev. 22.8, 9. And so glorious was the likeness that John could not describe it, for he saith. We know not what we shall be, but know, that when he shall appear, we shall be like him: for we shall see him as he is. Therefore, knowledge, righteousness, and true holiness, is the true scriptural image ofGod; and the perfection of the resurrection body of the children by adoption, is the scriptural image of the heavenly. 1 Cor. 15.42. May the Spirit of Truth lead us into all truth; for through the sanctification of the Spirit, and belief of the truth, the elect are called to the obtaining of the glory of our Lord Jesus Christ; 2 Thess. 2.13, 14. To whom be glory for ever and ever. Amen. And as our Lord received not testimony from man; John 5.34; we should reject the traditions of the Jews, and the imaginations of men; and cease from man whose breath is in his nostrils, for wherein is he to be ac­ counted of? Isa. 2.22.

A summary of the works of creation, and of their completion and perfection in six days, is contained in the second chapter of Genesis: and that when God had finished his work, he rested on the seventh day; Heb. 4.4; and God blessed the seventh day, and sanctified or separated it for communion with his people. But it was typical of the (Sabbatismos) sabbatism which remaineth for the people of God; that eternal sabbath in the presence of God and the Lamb, where there is fulness of joy, and pleasures for evermore; Heb. 4.9. Moses calls it the rest of the Sabbath unto the Lord; for the Lord had given his people the Sabbath, that that they might rest from their servile works. Exod. 16.23-30. And which day they were afterwards commanded to remember and keep holy, for it w as the Sabbath of the Lord their God: and neither they, nor their children, servants, or cattle, were to do any work on that day, nor the stranger within their gates; for in six days the Lord made heaven, and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it; Exod. 20.8-12. And the Sabbath, the Lord saith, was made for man; and not man for the Sabbath: for it was blessed and sanctified for his good, and for the worship of his Creator: and that his body might hare rest from his labour. Mark 2.27. The children of Israel were to keep and observe the sabbath throughout their generations, for a perpetual covenant: it was a sign between them and the Lord as his people: for in six days the Lord made heaven and earth, and on the seventh day he rested and was refreshed; which is to be understood figuratively, and implies that God rejoiced in his works. Psm. 104.31; Ex. 31.16, 17. But the Christian’s sabbath which is the Lord’s day, is not simply the observance of the holy day, but resting in Christ with full assurance of faith.

We are assured that the preceding account of the creation of God is true, for it is written, in opposition to the testimony or imaginations of men, “these are the generations of the heavens and of the earth when they were created, for Jehovah Elohim made the earth and the heavens: for he stretched forth the heavens alone; and spread abroad the earth by himself; Gen. 2.4; Isa. 44.24. And blessed are they that have the God of Jacob for their help, whose hope is in the Lord his God: which made heaven, and earth, the sea, and all that therein is; which keepeth truth for ever. Psm. 146.5, 6.

The earth did not bring forth its fruits by itself, by any innate virtue of its own; for all things were made by Jehovah alone; for every plant and every herb were made by him before it grew: and out of the ground he made every tree to grow, that is pleasant to the sight, and good for food: and out of the ground he formed every beast of the field, and every fowl of the air. Gen. 2.9, 19. And as Jehovah alone is the Creator of all things, so he is the upholder and preserver of all things.

The Old Testament church sung praise to Jehovah for his wisdom in the work of creation, and gave him the glory due unto his name, for his numberless acts of goodness, proceeding from the eternity of his mercy. And the first ascription of praise which John heard from the living creatures was, “Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come; and when they had given glory, and honour, and thanks to him that sat on the throne, the elders fell down before him, and worshipped him, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power, for thou hast created all things, and for thy pleasure they are, and were created.” Psm. 136.1, 9; Rev. 4.8, 11. Which the Lord hath confirmed by his word, and by his oath, for he saith, he has no pleasure in wickedness: neither shall evil dwell with him. The foolish shall not stand in his sight: he hates all workers of iniquity; Psm. 5.4, 5. And that he did not create the world for men to transgress his law, or for their destruction, is evident by his threefold recorded testimony, namely; that the evil and abomination which the children of Judah had committed, he never willed, neither came it into his heart, or mind that they should sin; Jerem. 7.31, 32; 20.3, 5; 32.33, 35. And he also swore, saying, As I live, saith the Lord, I have no pleasure in the death of a sinner; Ezek. 33.11, and 18.23, 32. We have therefore God’s word and God’s oath, two immutable things, in which it was impossible for God to lie, that the world doth not continue, nor was it created for any thing, in which God hath no pleasure. The Lord rejoiceth in his works! Psm. 104.31. He worketh all things after the counsel of his own will. He did not send his Son to destroy any of his works, or of the all things that he worketh. The Hebrew text in Proverbs, reads verbatim. All the works of Jehovah are for Himself; even as the wicked for the day of evil; Prov. 16.4. And therefore the Son of God was manifested to destroy the works of the devil: and that wicked, the Lord shall consume with the spirit of his month, and shall destroy with the brightness of his coming; 2 Thess. 2.8.

From the creation of all things are clearly seen, the invisible things of God, even his eternal power and God­head: and therefore, he is able to do exceeding abundantly above all we ask or think. To limit his power is to speak against God. Psm. 78.19. He could have created all his works in a moment, had it been his pleasure. But the progressive order in the work of creation, is typical of our growth in grace: and as the earth did not bring forth of itself, so grace grows not in man of himself, but is the work of God.

The world thus created was destroyed by the flood, for the wickedness of man was great in the earth. The ante-diluvian organic remains of animals which have been found therein are visible evidences of its destruction. But as no ante-diluvian organic remains of man have been found; we are assured that man has returned unto dust, out of which he was taken. Gen. 3.19. The Most High has been pleased to confirm his sentence upon man for sin, by turning man to dust, whilst preserving the ante-diluvian remains of animals in proof of the universal deluge. Before him all nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, all nations before him are as nothing; and they are counted to him less than nothing and vanity. He sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; he stretches out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names, by the greatness of his might, for that he is strong in power, not one faileth. To which the Psalmist replies: O Lord! how manifold are thy works! In wisdom hast thou made them all: the earth is full of thy riches. By the Word of the Lord were the heavens made and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses. Let all the earth fear the Lord: Let all the inhabitants stand in awe of him. For he spake, and it was; he commanded, and it stood fast. The glory of the Lord shall endure for ever. I will sing unto the Lord as long as I live: I will sing praise to my God while 1 have my being. Let every thing than hath breath, praise the Lord!

Hallelu-JAH!