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POULSON
WONDERFUL WORD "JAH
II
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
THE WONDERFUL WOED
*
"JAH."
THE CHALLENGE OF THE CHIEF RABBI REFUTED,
AND THE
ETERNAL TRINITY OF JEHOVAH EHLOHIM PROVED
FROM THE LAW AND THE PROPHETS,
WITHOUT EEFERENCE TO THE NEW TESTAMENT.
the first article revised alsid reprintkd from
"the rock."
EDWAED POULSON.
LONDON :
HOULSTON AND SONS, 65, PATERNOSTER ROW,
1870.
Entered at Stationers' Hall.'] Z-^^^ rights reserved,
J^^S^ e
%^-
PRICE SIXPENCE.
^.JiU^^
^i!' -V
nan mnv:3 xSa-'n
THE WONDEEFUL WORD
"JAH. "
THE CHALLENGE OF THE CHIEF RABBI REFUTED,
AND THE
ETERNAL TRINITY OF JEHOVAH EHLOHIM PROVED
FROM THE LAW AND THE PROPHETS,
WITHOUT REFERENCE TO THE NEW TESTAMENT.
THE PIEST ARTICLE KEVISED AND REPRINTED FROM
" THE ROCK."
BY
EDWAED POULSON.
LONDON :
HOULSTON AND SONS, 65, PATERNOSTER ROW.
1870.
Entered at Siaiionefs,' Hall.] \_AU rights reserved.
CONTENTS.
section page
1. Introduction . . . . . . , , . . . . 5
II. Aleph and Tau . . , . . . . . . . . . 8
III. The Plurality of Ehlohim .. .. .. .. 12
IV. The Shemang . . . . . . . . . . . . 15
V. Abraham's Faith in the Shemang . . . . . . 22
VI. The New Eevelation . . . . . . . . . . 26
■ VII. Polytheism disseminated by Israel before the
Christian Era . . . . . . . . . . . . 28
VIII. Jehovah seen Face to Face . . , . . . . . 29
IX. The Brazen Serpent and the Second Commandment 33
X. Jehoyah Eepenting . . . , . . . . . . 34
XI. "Thou art my Son, this day have I begotten Thee" 38
XII. The "Wonderful "Word "Jah" 44
30S6142
PKEFACE.
Those readers who may not be acquainted with the
Hebrew characters will have no difficulty in understanding
the full sense, by a little application in following the argu-
ments of each Section, as readily as if the Hebrew words
were not inserted at all, because the corresponding inter-
pretation is given from the Authorized Version and the
Jewish translations of Isaac Leeser and Dr. Benisch.
The first article, including pages 5 to 10, appeared in
the Rock for October 8 ,1869; but, owing to the pressure
of matter upon its columns, the remaining articles could
only be inserted at rather distant intervals ; therefore I
have condensed the series into the present pamphlet.
E. P.
Februahy, 1870.
THE WOISTDERFUL "WOED "JAH."
in« 'n irnb« 'n — Deut. vi. 4.
SECTION I.
At the synod of the Jewish Eabbis recently held, the three
following new principles were recognized: 1. Individual
authority in religious matters ; 2. The primary importance
of fi-ee scientific investigation ; 3. The rejection of the
belief in Israel's restoration. These resolutions will be
hailed by all spiritually-minded Christians of every sect
and denomination, including all who love Grod and main-
tain the authority of His revealed mind and will in the
Holy Scriptures, as the one and only rule of moral culture
and civilization ; as pointing in a most decided manner to
the first ray of enlightenment demonstrated by these three
brilliant resolutions, that have burst through the dark and
impenetrable clouds of prejudice and educational bias that
has beclouded the understandings, dulled and obscured the
intellectual faculties of that highly interesting nation, the
children of Israel, who, to this day, are a standing monu-
ment and most convincing proof of the imquestionable
veracity of the Holy Scriptures, the one living Lord God
Jehovah of Israel, His judgments, righteousness, covenant
love and mercy, for " Salvation is of the Jews." The
most happy results that will accrue, with the blessing of
Jehovah, for the advancement of Israel's welfare will be
acknowledged with gratitude by all who are interested in
the fulfilment of Scripture, by the universal recognition of
these resolutions, after a period extending over eighteen
centuries of persecution, cruelty, subjection, and banish-
ment ; not so much from the consideration of proselytizing
the Jews to the faith of the New Covenant ( Jer. xxxi. 31 — 34 ;
b THE CHALLENGE.
see also Isaac Leeser's and Dr. Benisch's translations),
which they cannot possibly receive but by the special and
peculiar gift of Jehovah Himself (Prov. xx. 12 ; Isaiah
vi. 9, 10, 11), but from the encouragement and stimulus it
will impart to those inquiring minds who have hitherto
been bound and shackled by a blind and dogmatic inter-
pretation of the plain literal statements of the Scriptures,
while contra-indicated both by the context and the unmis-
takeable corroborative evidence of the events and circum-
stances recorded by the pages of history, as reliable as the
literal testimony of the Bible itself, from the confirmation
imparted thereby to its truth. But as I shall have occasion to
notice this more fully, by producing evidence from Jewish
writers to expose the caprices and impositions of priestcraft
to which this interesting people have been subjected by
their own teachers, without any allusion to the New Testa-
ment, beyond reference to those passages that immediately
and literally support the literal testimony of the Old Tes-
tament, I will content myself by taking this opportunity'
to accept the challenge of the Chief Eabbi of the
Bayswater Synagogue, put forth in a course of Sermons,
published by Triibner and Co. In Sermon IV., p. 54, this
writer says : " Now, I boldly challenge every professor of
the Christian faith to tell me where it is stated that the
prophet like unto Moses was to declare a new revelation."
I wiU here state, as a preliminary observation, that my
motive in writing is not to address my remarks to any
individual personally, but strictly to principles for the vin-
dication of the truth of • Scripture, without going over
ground occupied by men of superior abilities, education,
spiritual knowledge, and discernment, to which I neither
make nor claim the slightest pretensions ; therefore, in
endeavouring to reply to this challenge, I shall meet
it generally as the avowed fundamental principle of
Judaism ; and in replying to it I will undertake to prove,
from the plain literal testimony of the Law and the Pro-
phets, that by obliterating the literal evidence from the
Scriptures, pointing to the Most Holy Trinity of three
distinct, co-eternal, co-equal persons in one undivided
Jehovah, it would thereby reduce the Scriptures to a mass
of confused contradiction and heathen mythology ; there-
fore, without the slightest attempt to solve or explain this
most unutterable and incomprehensible mystery as to the
INTRODUCTION. 7
manner and possibility of three distinct etei'nal persons
existing in one undivided unity from all eternity, beyond
proving that it is a revealed truth that can only be
received by God's own special and peculiar gift of faith
as declared by Moses, "The secret things belong unto
the Lord our God : but those things which are revealed
belong unto us and to our children for ever, that we
may do all the words of this law" (Deut. xxix. 29 ; also
Dr. Benisch's translation, under the supervision of the
Chief Eabbi, verse 28, in the Hebrew Bible, and in the
Jewish translation of Isaac Leeser).
Since controversy but too often leads to the development
of a spii'it more calculated to obscure and overthrow the
object its end and design is intended to vindicate and estab-
lish, I will here state that it is not my object to impute
wrong motives to our Jewish brethren, nor yet to strive for
the mastery, for I have personal acquaintances who are
Jews whom I regard and respect as friends ; and E believe
the Jews generally are not aware of the interest and sym-
pathy borne towards them by every right-minded Christian ;
for who can behold that handsome and beautifully-featured
people, possessing the highest order of intellect and mental
qualification that characterizes their physical and social
aspect as a nation, but with feelings of sorrow and pity to
behold their scattered condition, bearing the strongest
evidences of a powerful constitutional organization in them-
selves, yet without any form of government or country they
can call their own. Nor can the idea of Polytheism be
more revolting and unscriptural to the understanding of
the strictest Pharisee, Eabbi, or ruler of a synagogue than
it is to the spiritual comprehension of a Christian, as may
be seen from the words of the Nazarene Himself: " The first
of all the commandments is, Hear, Israel ; the Lord our
God is one Lord : and thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy
mind, and with all thy strength : this is the first com-
mandment. And the second is like, namely this, Thou
shalt love thy neighbour as thyself. There is none other
commandment greater than these " (Mark xii. 29, 30, 31).
The doctrine of the vicarious atonement is disputed by
the Jews as violently as that of the Most Holy Trinity ;
therefore, in order to reply to the above challenge, it wiU
be necessary to prove that Moses wrote of nothing else but of
8 HEBREW LETTERS.
the Trinity of persons in the undivided unity of one Jehovah,
mn"', pronounced ''JIK, Ardownoy. If no other literal
evidence existed to testify of the vicarious atonement of
Jehovah the Eternal Son of God, besides that contributed
by the consonants and vowels of the Hebrew alphabet, that
alone would be sufficient to enable any inquiring, intelligent
mind to discern that a special object, far more exalted and
sublime, was clearly pointed to by the characters through
which the Most Holy Law of God has been handed down
and preserved to us, together with the testimony of the
Prophets, than that of merely contributing a medium of
perpetuating and conveying our ideas from generation to
generation.
SECTION 11.
ALEPH, J^, AND TAU, J"), OR ALPHA, A, AND OMEGA H,
THE FIRST AJSTD THE LAST.
If we turn to Psalm cxix., we find twenty-two divisions,
each division preceded by the name of one of the twenty-two
consonant letters of the Hebrew alphabet, in their proper
alphabetical order, as spelt and pronounced in English.
Each of these letters possesses its own signification, not
merely in an hieroglyphical sense, but in many instances
actually representing the outline of the object of which it
contributes the name, as may be ascertained by referring
to the Hebrew grammars of Jewish authority, and that of
Gesenius, which is admitted to be the most classical by the
author of the course of sermons preached in the Bayswater
Synagogue {vide Sermon II). I will not here occupy
time and space by giving the letters in detail, with their
various significations, which would not be evidence suf-
fi.ciently conclusive to those who might be disposed to heap
together the conflicting disputes of commentators and pre-
judiced writers, whose opinions and clifi'erences cannot go
beyond convincing their own adherents and supporters. I
shall, therefore, confine myself to the grammar of the most
Holy Scriptures as the lexicon for the solution of any
apparent difiiculty in the signification of words, by the
GOD ■WRITING. U
production of those passages in which the same words occur,
to determine and establish their etymology. Therefore I
shall notice the testimony of each letter that may have any
reference to the subject in its proper place, as occasion may
require.
Now, it is quite clear to the perception of all who can
read that there is not a particle of evidence upon record to
show, or in any way justify, an inference that the art of
writing was known to be in existence before sin entered
into the world hj the disobedience of our forefather Adam.
Taking this for granted, without combating with the objec-
tions of Cabalistic theories, I address my observations to
men who may be regarded as sound orthodox adherents of
Judaism, who reject every theory but what they conceive
to be based upon sound Scriptural principles. Whatever
speculative theories may be advanced concerning the book
or prophecy of Enoch, it is not my province to combat with
here. I beHeve it is generally admitted by Jews, as well
as Christians, that the characteristic form of the letters of
the Hebrew language now in our possession are faithful
representations of the first and most ancient of all alphabets,
first portrayed by the finger of Jehovah Himself upon Mount
Sinai, when He wrote the Decalogue with His own most holy
fingers upon the two tables of stone, and delivered them
to Moses (Exodus xxxi. 18). It is essentially necessary
to notice these particulars very carefully and attentively,
as we proceed with this inquiry, because it is clearly stated
that Grod wrote the two tables of the testimony with His
own finger, and gave them to Moses. I here give the
passage from the Jewish translation of Isaac Leeser : " And
He gave unto Moses, when He had finished speaking with
him upon Mount Sinai, the two tables of the testimony,
tables of stone, inscribed with the finger of God " (Exodus
xxxi. 18). Here, then, it is clear that God did actually
write, and that it is recorded that He had a finger as the
medium with which he wrote, and that this word "finger,"
i^2^i^, in this'passage, is the same word by which the finger
of a man is expressed, as in Lev. iv. 6, &c. ; and upon such
testimony as this I shall prove that Jehovah did actually
have a distinct form and similitude, in which He appeared
as a distinct and visible person to those with whom He
established His covenant, both before and after He dic-
tated the Hebrew alphabet to Moses, and wrote the form
10 THE SACRIFICE.
of its characters ■with. His own tinger, by wliich vre shall see
the perfect harmony and agreement of that passage where
it is recorded that God declared to Moses that no man
should see His face and live, without seeldng to support
Cabalistic theories, but from the clear testimony of the
Scriptures.
The first letter of the Hebrew alphabet, K, Alqjh, signi-
fies an ox {vule the grammars of Hurwitz and Gesenius) ;
but how shall we prove that this signification is not an
invention of men, and dependent upon tradition for its
only support? H we refer to Isaiah xxx. 24, we find the
word " Aleph " (an ox) used in its plural form, Q''3^J^, is
rendered oxen in the Authorized Version, and also in the
Jewish translation of Leeser. By this it is unmistakeably
clear that the very first letter of the Hebrew alphabet,
which is the first letter that occurs' in the Ten Commandments,
written by the finger of God upon Sinai, and also the first
letter that occurs in the name of God, DTlb^^? Ehlohim,
points to a subject of sacrifice, an ox, the chief subject of
Jewish ceremonial sacrifice, and an emblem of obedience.
The last letter, D, Tau (or Tov), is defined to signify a
cross by the Hebrew grammarian Gesenius, an authority
claimed by the author of the course of Sermons preached
in the Bayswater Synagogue, in support of his assertions.
Hurwitz and Hebrew grammarians generally define tov as a
loundary, the end, a marie, a sign ; but we are not dependent
upon the definitions of lexicographers or grammarians,
because the Phoenicians, Greeks, and Romans took the form
of the letter T, from the signification of the Hebrew con-
sonant Tov, to which it is the equivalent corresponding
letter in sound and power. Great differences of opinion
exist concerning the original form of the Roman cross : some
consider its form to have resembled the letter T, with the
horizontal beam supported upon the summit of the per-
pendicular piece of timber, without any projecting portion
above ; but the circumstances connected are strongly in
favour of the usual form, because of the superscription
Pontius Pilate fixed upon (the projecting piece above) the
cross. But the most conclusive evidence is contributed by
the form of the letter Tov upon the coins of the Maccabees.
After the Babylonish captivity of the Jews, upon such
coins it may be seen represented by the form of a cross.
In Arabic it also signifies a mark in the form of a cross,
THE FIKST AND LAST. 11
put upon the necks of camels (vide Bagster's Hebrew and
Chaldeo Lexicon). This letter, as spelt, IJl or mj^, con-
stitutes a word of itself, used as a verb and a noun ; in
Dan. iii. 24, it is written in Chaldee, signifying to be
amazed, astonished: in Hebrew it signifies a mark or sign,
to make marks, to scrabble, as in 1 Sam. xxi. 14; Ezek.
ix. 4, in Psalm Ixxviii. 41 : it signifies to limit; meta-
phorically it is used to signify to provoke, to wound, &c.
The connexion of which is obvious ; for instance, a person
who is crossed, mentally or physically, is grieved or pro-
voked in consequence {vide the translations of Leeser and
Dr. Benisch). Thus, while the first letter of the alphabet
points to a subject of sacrifice, the last letter points to the
manner in which that sacrifice was appointed to be off'ered
as the boundary or end of the types and shadows of the
ceremonial law, which have ceased to exist ever since,
because Jerusalem, together with the temple, was totally
destroyed by Titus thirty-seven years after the Nazarene
was cut off, according to the predictions of the Spirit of
God through the prophets.
The letters Aleph and Tau, DJ^, form the sign of the
accusative case, and the most frequently used of the
Hebrew particles. Before I proceed to prove from the
Scriptures that Grod has a distinct form and image, simili-
tude, and likeness, by whom He appeared to the patriarchs
of old, and its perfect harmony with Deut. iv. 12, 15, it
will be necessary to prove the plurality of DTrbhJ) Ehlohim,
when used to discriminate the person of El-Sh^vddai, or
God Almighty ; and that if the plural noun Ehlohim, when
applied to Jehovah, does not point to the three distinct
eternal persons of the undivided unity of Jehovah, the
literal testimony of the Scriptures could not be depended
upon, since the literal testimony of the Scriptures is a point
so earnestly contended for by the Jews, particularly in
those passages referring to the Messiah.
In the refutation of this objection, it will be seen that the
doctrines of Christianity vindicate the Scriptures and the
revelation of the undivided unity of Jehovah more signally
than the doctrines of Judaism ; inasmuch as the sole object
of Christianity is to exalt the God of Abraham, Isaac, and
Jacob as the only one true God, who is Aleph and Tov, or,
according to the Greek version of the Scriptures called the
Septuagint, Alpha and Omega — "the first and the last,"
12 r, EHLOHIM.
(Isaiah xliv. 6), who says, " I, even I, am mn\ Jehovah; and
beside me there is no Saviour" (Isaiahxliii.il); "I am
^"i^, Grod, and there is none else ; I am DTl'^i^) Ehlohim,
and there is none like me, declaring the end from the
beginning, and from ancient times the things that are not
yet done, saying, My council shall stand, and I will do all
my pleasure" (Isaiah xlvi. 9, 10).
SECTION in.
EHLOHIM.
The plural noun Ehlohim, when employed in the Scriptures
to discriminate the divine person of Jehovah as the one
true Grod or Ehlohim, it occasionally governs plural verbs
construed with plural adjectives, as in Hos. xii. 4, 5 ; Isaiah
vi. 8; Gen. i. 26, iii. 22, xi. 7, xx. 13, xxxv. 7; Psalm
Iviii. 12, &c. The vocabulary of the Hebrew language
does not possess another word to express Gods (in the plural
number) besides Ehlohim ; for proof of this, in the Hebrew
Bible the plural noun Ehlohim is employed to express
idols and false gods in one hundred and ninety-five
passages, which may be ascertained by referring to the
Authorized English Version and the Jewish translations of
Leeser and Dr. Benisch ; the following passages will afford
sufficient proof : Gen. xxxi. 30—32, xxv. 2 — 4; Exod. xii.
12, xviii. 11, XX. 3; Jer. v. 7, xvi. 20. The same noun
is employed to distinguish judges in the plural number in
Exod. xxii. 8, 9, and verse 28 (vide margin) of the
Authorized Version.
Thus from the Chief Eabbi's own authorities the noun
Q'»n';)j^, Ehlohim, is clearly defined to be distinctly the plural
form of ^J«^, El, or rh'i^j Ehloh, and the reason why it is not
uniformly and continuously construed with plural verbs,
adverbs, and adjectives is clearly communicated by the
Shemang, and throughout the Law and the Prophets by the
distinct Eternal Person of the divine AVord, declaring that
He is one with Ehlohim, that He is Ehlohim, and besides
Him there is none else ; therefore this mysterious oneness
with Ehlohim would evidently be lost to the comprehension
of man if continuously construed with plui'al verbs, adverbs,
OXE OF US. 13
and adjectives. In Gen. i. 26, it is written, " And EMohim
said, Let lis make man in our own image, after our like-
ness." The construction liere is admitted by the Chief
Rabbi to be plural. Two passages from the Law will suf-
ficiently establish the pluraKty of Ehlohim as a point
beyond the reach of all disjjuto by those who admit the
divine authenticity and inspiration of the Scriptures.
" Thou shalt have no DnPlX DTl'PJ^ [other Ehlohim] before
me." "Thou shalt not bow thyself down to them nor
serve them ; for I Jehovah, thy Ehlohim, am a jealous
{^i^, El) Grod" (Exod. xx. 3 — 5). In this commandment
the pliu-al noun Ehlohim, construed with plural verbs,
adverbs, and pronouns, is used to discriminate false gods
or lifeless idols ; while the singular form ^J^, El, is used to
distinguish Jehovah as the one, true, li\aug Ehlohim ;
this affords conclusive proof of the plurality of Ehlohim.
The next point is to prove that the plural noun
Ehlohim, when applied to Jehovah, is not merely a
term limited to an expression of jilural excellence, but
actually expressing a plurality of eternal persons in the
unity of one undivided Jehovah. In Gen. iii. 22, the
languaare of Jehovah Ehlohim is this: "Behold the
man is become 1JDD ini^^D, as one op us." The construc-
tion of this sentence admits of no possible inference that it
is merety an expression of plural excellence, but most
positively forbids any such conclusion, because in that case
Jehovah Ehlohim woidd have declared man to have
become equal in plui-al excellence with Jehovah Himself,
and woidd thus have acknowledged fallen rebellious man
to have become equal with Himself, which is a self-evident
contradiction to Eccles. vii. 20 ; Psalm li. 5, to say nothing
whatever of the literal exj^ression and idiom of the Hebrew
text, clearly pointing to the discrimination of one person
from a pliu-al number. Had the Hebrew have been 1J1DD, or
^2!2D, CIS ice, or like ourselves, as in Gen. xxxiv. 15, then
but Kttle could be proved from the literal testimony of this
passage to overthrow an inference of an expression of
plural excellence beyond the contradiction it would have
conveyed, because we know that man has not become equal
in power and majesty and jjlural excellence with God.
Man, by his robbery from the tree of knowledge, had only
achieved a limited knowledge — i.e., that of knowing good
and evil — while man had no right, upon righteous ground,
14 PLURAli EXCELLENCE.
to know anything beyond the most implicit obedience to
his Creator ; hence fallen man, by his sin, became like
God only so far as to discern between good and evil. But
man is without the power of Grod to resist evil, which none
but the almighty power of Jehovah and His Spirit can
withstand ; and the fact of man not being in possession of
an unaided independent power to resist evil in and of him-
self (Psalm cxxxix. ; Jer. x. 23, xvii. 9) is another proof
that he has not become equal in pliu'al excellence with
Ehlohim, because man is dependent upon the Word and
Sj)irit of God to keep him, and graciously constrain him to
obedience (Psalm xxxvii. 23, 24). According to the Chief
Rabbi's own admission, man was created in the image of
Ehlohim, proving that Ehlohim has a visible form and
simiHtude, of which man's person and form is the Kkeness
(Gen. i. 26, 27). Thus man, independent of his robbing
God of the knowledge of good and evil, physically resem-
bles the external form of the One Person of the Godhead of
Ehlohim, according to the words of the serpent : " Ye
shall be D\l'7ii^3, as Ehlohim, knowing good and evil "
(Gen. iii. 5) ; and, as admitted by Jehovah Ehlohim,
" Behold the man is become as one of us, to know good
and evil " (ver. 22) ; from the consideration of which the
Psalmist writes by the diction of Spirit Ehlohim, " I have
said, YE ARE Ehlohim, or gods ; and all of you are children
of the Most High. But ye shall die hke men, and fall
like one of the princes " (Psalm Ixxxii. 6, 7). Therefore
the word IHik (Akhod), * one,' in the language of Jehovah
Ehlohim, when He said, " Behold the man is become as
one of us," clearly points to one particular person as a dis-
tinct person, discriminated from the other two in the Trinity
of the Godhead.
THE SHEMANG. 15
SECTION IV.
THE SHEMANG.
" Hear, Israel : Jehovah our Ehlohim is ONE Jehovah." — Deut. vi. 4.
In Leeser's Bible it is rendered thus, "Hear, Israel!
The Lord our God is the ONE Eternal Being." Dr.
Benisch in his translation renders it, " Hear, O Israel :
The Eternal our God the Eternal is One." The Chief
Eabbi of the Bayswater Synagogue defines the word "IHi^,
One, in this passage to imply One, loithout any division of
parts {vide Sermon I., p. 9). This definition, in its appli-
cation to Jehovah Ehlohim, cannot righteously he disputed,
the revelation of which it is the one sole object of the
Scriptures to convey. The exhortation to hear and be-
lieve that Jehovah Ehlohim is One was uttered that the
Israelites should have no ground for the sliglitest inference
of Polytheism from the unquestionable plurality of Ehlohim
and its construction with plural verbs, adverbs, and adjec-
tives, a point which Moses was directed to so carefully
clear up, after recording the language of the Trinity at
the creation of man, when Ehlohim said, "Let us make
man in our image, after our likeness." He wrote in the
next verse the unity of the three persons in the Godhead
by the employment of the usual construction in the sin-
gular number, to counteract any inference of the three
persons constituting more than one and the same God :
'* So Ehlohim created man in His own image, in the
image of Ehlohim created He him; male and female
created He them" (Gen. i. 26, 27). To confirm this, the
Shemang was uttered, Hear, Israel, Jehovah, our
plural Ehlohim, is a united Jehovah, or one Jehovah,
because after sin entered the world man can know nothing
of God but through the medium of Messenger Ehlohim
(rendered the Angel of God), or Messenger Jehovah (ren-
dered the Angel of the Lord), in whose image the plurality
of divine persons dwell as One Ehlohim Jehovah, because
out of or away from Messenger or Mediator Jehovah no
man can see God's face and live (Exod. xxxiii. 20). Yet
it is distinctly recorded that Hagar (Gen. xvi. 13), Jacob
16 MESSENGER JEHOVAH.
(Gen xxxii. 28—30), and Moses (Exod. xxxiii. 11 ; Numb.
xiv. 14; Deut. v. 4, xxxiv. 10) all saw God face to face,
and were not consumed, because they saw and beheld God
in the divine person of VJ3 "JJ^'^Q, the Angel of His presence
(Isaiah Ixiii. 9), which is literally the messenger of HIS
FACE, which I shall jjrove from the Chief Eabbi's own defi-
nite and correct rendering of the words KIH TVSTV, i.e., the
Lord^ Himself, in Isaiah vii. 14. Here the Chief Eabbi
admits that the personal pronoun Xin, construed with the
sacred Tetragrammaton, Jehovah, is to be rendered, " The
Lord Himself {vide Sermon II., pages 16—19; also the
Jewish translation of Leeser, Isaiah vii. 14). This is sub-
stantiated and vindicated in the account of the appearance
of Messenger Jehovah as (li/""?;) a man to Manoah and his
wife (Judges xiii.), " And Messenger Jehovah said unto
Manoah, Though thou detain me, I wiU not eat of thy
bread: and if thou wilt offer a burnt offering, thou must offer
it unto Jehovah. ^^^^ HIH^ ^^<bD"''D mj^ ;rT"NVD, "For
Manoah knew not that the ANGEL WAS JEHOVAH,"
or, according to the Chief Eabbi's definition of Kill mn\ it
may be read as foUows : For Manoah knew not that the
Angel teas the Lord Himself defined by the prophet Isaiah
to be the Angel of Jehovah's face or presence, who con-
stituted the One Jehovah. And when Manoah asked, What
is thy name. Messenger Jehovah said. Why askest thou after
my name ? ^^^v^ j^ini,* AND HE MY WONDEEFUL,
(see margin); "so Manoah took a kid with a meat offer-
ing and offered it upon a rock unto the Lord (who) did
wondrously ; and Manoah and his wife looked on. For it
came to pass when the flame went up toward heaven from
off' the altar, that Messenger Jehovah ascended in the
flame of the altar." " Then Manoah knew that the Angel
Nin mn% u-as Jehorah, or, according to the Chief Eabbi's
definition, it may be read. Then Manoah knew that the Angel
was Jehovah Himself ' ' And Manoah said unto his wife. We
shall surely die, because l^^j^i DTf'^K, WE HAVE SEEN
* Hebrew grammarians tell us that there is no neuter gender in the
Hebrew grammar. Whatever construction may be put upon the points,
this noun n'la, wonderful, cannot be read correctly as an adjective, be-
cause it is clearly a substantive from its construction with the personal
pronoun HE, and the conjunctive \ Vav ; see also Isaiah ix. 6, and Gen.
xviii. 14, where the demonstrative definite article is smothered up by
a reputed form of conjugation Kiphal.
PERSONALITY OF JAII. 17
EHLOHIM." Here our Jewish brethren must admit that
the united testimony of Manoah and his wife claims our
reliance in preference to any further explanations of men,
because we are neither to take from nor to add to the
Word of God (Dent. iv. 2, xii. 32) ; especially as the la«r
declares a tiling to be established by the testimony of two
or three witnesses (Deut. xix. 15).
This explanation of Manoah confirms the Shemang that
the plurality of Ehlohim constitutes one Jehovah, and at
once disposes of the difficulty of the import of the passage
in Isaiah xxvi. 4, noticed by the Jewish grammarian Solo-
mon Lyon, teacher of Hebrew to the Universities of Oxford
and Cambridge, and Eton College, who, in his grammar, in-
terprets this verse as follows : " For with ^T^ Yoh (J AH),
the Lord created the world," remarking that " the meaning
of this verse appears very unintelligible." The same
author remarks upon Psalm xxxiii. 6, by admitting the
divine personality of the person of the mediatorial Word as
follows: "' By the word of the Lord were the heavens
made, and by the breath of His mouth all the host of
them.' The difficulty of this verse is, first, to know the word
by which the heavens were made ; secondly, how to apply
the latter part of this verse to the Deity." But, as further
proofs from Jewish authorities as to the distinct personality
of the Word will be given in another section, these are
sufficient to prove that tlie Shemang is an exhortation to
believe by faith a certain truth that cannot be received and
believed by the carnal mind of man, because for a man to
imderstand or comprehend the great name Jehovah Ehlo-
him by the discernment of his own judgment between good
and evil that he robbed from Jehovah Ehlohim, it is alto-
gether out of the question, since God declared by Jeremiah
tiiat the heart of man is deceitful above all things, and
desperately wicked to such an extent that none but the
Lord can know it (Jer. xvii. 9, 10); and that there are
none tliat do good and sin not (Eccles. vii. 20). This will
account for the earnest a]3peal of ^i2'\i?, Hear, believe, i.e.,
understand for a certain and positive truth that Jehovah,
our plural Ehlohim of moi-e than one distinct person, is
essentially one in undivided eternal unity, without any
division of parts ; otherwise, what necessity would there be
for this earnest appeal to believe what no reasonable man
could disbelieve if he were to tiy ? for who can deny with
18 DEFINITION OF ONE.
the answer of a good conscience that one is one ? There-
fore it can require no effort to believe what would be in-
compatible with the dictates of the divine gift of reason to
disbelieve. It is in opposition to the sin- contaminated
knowledge and discernment of man that the Shemang was
uttered, that the incomprehensible mystery of the oneness
of the Godhead of Jehovah may be received and believed.
In Ezek xi. 19, it is written, -frTJ^ 2b Unb TIjIII, "And I
will give THEM ONE heart." This is a promise made by
the Lord God to the remnant of the house of Israel, whom
He sanctified to save under the new covenant (Jer. xxxi.
31 — 33). Here God has promised to give His people,
collectively, gathered from all the tribes and nations of the
earth, but ITli^, one heart, i.e., one single individual heart,
as defined by the Chief Eabbi to signify without any
division of parts, by which one, heart whole nations and
tribes collectively shall be actuated. Incompatible as this
is with the dictates of carnal reason, it is admitted, and
l^roduced by the Jews as evidence to overthrow the plurality
of Ehlohim. The Hebrew word "IHK, employed to express
and record the unity of Jehovah, is precisely the same word
that is used in Gen. ii. 24 : " Therefore shall a man leave
his father and his mother, and cleave unto his wife ; and
they shall be inj^ "lli^H'?, one flesh," or, according to
Leeser's Bible, "tliey become one flesh." Thus, according
to the Jewish definition of this word "THi^, one, here are two
distinct persons declared to be one by an undivided union,
without any division of parts ; therefore, though this defini-
tion admits of no refutation in its application to express
the undivided unity of Jehovah Ehlohim, yet when this
word "irrK is employed under other circumstances,, the
definition of the Chief Eabbi is incorrect, from the fact of
its having a plural form, DHnj^, rendered feiv in Gen.
xxvii. 44, &c. Dr. Benisch renders it in the same manner :
therefore, if the Chief Rabbi's definition be accepted as the
onl}^ and exclusive signification, we must read ones for the
j)lural form of this word, "^^^i ; thus ' days ones ' and
^ words ones,! instead of its primitive signification ; thus united
days, united speech. Gen. xi. 1 : but if, on the other hand,
"iriK, Akhod, be rendered according to its primary significa-
tion, "united," its meaning will be vindicated by its own
expression of the sense of the sentence or passage ; for in-
stance, God called the light and the darkness, IH!?^ DV, one
JE-nOVAH UNITED. 19
day. Here the Chief Eabbi's definition, tvithout any division
of parts, fails to support itself, because God declared tlmt
two distinct and separate elements, light and darkness,
between which Grod Himself j)ut a division to distinguish
one element from the other, self-evidently constituting a
division of parts, to be discriminated byinhJ, wliicli, if road
according to its primitive signification, the meaning is
vindicated and the sense retained ; thus the light and the
darkness were a united day, or one day, usually rendered
the " first day" (Gen. i. 5) ; but by no means without any
division of parts, because God declared in this instance
that two elements constituted one unity. This proves the
Chief Eabbi's definition to be only a derivative significa-
tion when used under other circumstances. And, again, in
the following texts, if united is read for " one," the sense
is fully preserved and the meaning vindicated : Ezek. xj.
19, "I will give them a united heart;" Gen. ii. 24, " And
they shall be tinited flesh;" Deut. vi. 4, "Jehovah our
[plural] Ehlohim is Jehovah imited,^^ or a united Jehovah.
Dr. Benisch and Isaac Leeser both render this word by
"united'' in Gen. xlix. 6; therefore if this word -]n>i is
indiscriminately rendered by its derivative signification,
one, asserting that the word contra-indicates any infe-
rence of a division of parts, such an interpretation
cannot be supported by the syntax of the Scriptures
as the sole and exclusive signification, which must be'
supported by the circumstances of the context or the-
general teaching of the Scripture. This word is by no
means an exception. For instance, the root UTM, in Gen.
vi. 6, 7, and Jer. viii. 6, signifies to repent by feeling,
the pain of remorse; while in Gen. v. 29, the same
root is employed to express comfort as a derivative signifi-
cation, being the very opposite meaning to that indicated
by its primary form. Wherever we find an appeal re-
corded in the Word of God, exhorting those to whom it is
addressed to believe and receive the truth it asserts, we
may be sure that something is conveyed for the spiritual
discernment of those to whom it is directed that cannot be
comprehended by the reasoning faculties of the sin-con-
taminated carnal mind of man ; for proof of which no-
passage of the Holy Scriptures affords a more remarkable
instaifce than the passage termed by the Jews the Shemang
a e Hear), "Hear, Lsrael,. the LoitD our God is one^
^ ■ ■' B 2
20 NO SAVIOUE BESIDE JEHOVAH.
Lord " (Deiit. vi. 4) ; which they produce with such parallel
passages as the following: " My glory will I not give to
another" (Isaiah xlii. 8) ; "I will not give my glory unto
another" (xlviii. 11) ; "For I am God, and there is none
else; I am Grod, and there is none like me" (xlvi. 9);- "I,
even I, am the Lord ; and beside me there is no saviour "
(xliii. 11) ; "And there is no God else beside me; a just
God and a saviour ; there is none beside me. Look unto
me, and be ye saved, all the ends of the earth; for I am
God, 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," &c. (xlv. 21—23), considering these
passages as the most conclusive evidence to justify their
rejection of all belief in the advent and divinity^ of the
Messiah as a distinct person in the undivided Trinity of
Ehlohim Jehovah, while they are unconscious of the tre-
mendous fact that all these declarations are uttered through
the medium of the distinct person of the Etei^nal Son of
God, the divine Word, whose government continues to
spread over the earth as the waters cover the sea, and to
whom every knee, without exception, is made to bow,
because His children are all made willing in the day of
His power (Psalm ex. 3). The same person, called^ in
other places Messenger Jehovah and Messenger Ehlohim,
usually translated tho Angel of the Lord and the Angel of
God, who appeared to Abraham, Isaac, Jacob, and Moses,
and claimed the title of God, and through whom the Lord
God communicated with them, and in whom they saw God
face to face, as I shall prove in its place, and its perfect
harmony with the words of God to Moses, "No man shall
see my face and live." Consider the language uttered by
the divine person of the Word, who communicates or
speaks through the prophet, how this medium of commu-
nication declares that He is Ehlohim; the intense per-
suasion of the language, the pleading, the appealing, the
yearning on the behalf of those to whom it is addressed,
"I will not give my glory unto another ;" " for I am God,
and there is none else." But if we refer to the second
book of Moses, we find it recorded that this one living God
of Israel did actually give His glory tj another, wliich in
no way contradicts these statements recorded in the Book
of Isaiah, but at once vindicates and confirms their veracity.
MESSENGER OF HIS PRESENCE. 21
God delared to Moses that He would send -^i^b^, messenger,
before the chikh-en of Israel to keep theiu in the way, at
the same time rV\r\\ Jeliovah, or the Eternal, declareii that
His name was in this l^'^Q, angel or messenger. Now the
name of Jehovah expresses His glory and eternity as fully
as can be expressed through the medium of alphabetical
characters. So gLn-ious and sacred is this most holy name
that an adherent of Judaism is not permitted to utter it, as
before observed ; indeed, so incomprehensibly holy is this
name mrf\ that Jehovah Himself could not find a name
more glorious to swear by. " Behold I have sworn by my
great name, saith the Lord" (Jer. xliv. 26). Therefore
His name constitutes the honour and glory of Jehovah,
who declared that He would not give His glory to another ;
while it is recorded in the Pentateuch that He actually did
give His glory to another. He gave it to the angel of His
presence. And we hud this angel or messenger of His
name and presence so jealous of the glory of this name
that he (the Angel) would not pardon transgressions under
a covenant of works, requiring that implicit obedience
demanded by the most holy law of Grod the honour of
which this angel was so jealous. "Behold I send Mes-
senger before thee, to keep thee on the way, and to bring
thee unto the place which I have prepared. Beware of
him and obey his voice, disobey him not ; for he will not
pardon your transgression : because my name is in Him.
But if thou wilt carefully hearken to his voice, and do all
that I speak ; then will I be an enemy unto thy enemies,
and afflict those that afflict thee" (Exod. xxiii. 20—22;
vide Isaac Leeser's Jewish translation). Here the angel
is declared by Jehovah Himself to be the medium of com-
munication, in whom Grod had placed His glorious name,
ry\n'', and that Israel was to obey this angel as the voice of
Jehovah, who had previously declared that Israel should
have no other Ehlohim [gods] before him (Exod. xx. 3).
Here let it be observed that the indisputable fact of the
name of m^^ Jehovah, being in the "JJ^So, angel or messen-
ger, is so clearly expressed in the Hebrew by the selection of
particular words from its vocabulary that clearly define the
name of Jehovah, or the Eternal, to constitute an undivided
unseparable attribute of the angel, 12np2 ''i21D O, i-e., "be-
cause my name is in him." "In all their affliction He was
afflicted, and the angel of His presence saved them " (Isaiah
22 JEHOVAH STANDING BEFORE ABRAHAM.
Ixiii. 9). Tliorefore it is very clear that if the undivided
unity of 'j^j'^,^, the messenger here allnded to, is rejected
from being a distinct person in the Trinity of Q"'n'7J^, Ehlo-
him, these passages would cleai-ly contradict each other,
a'ud be perfectly unintelligible.
SECTION V.
Abraham's faith in the shemang.
If the eighteentli chapter of Genesis be carefully read, it
will be seen to express that the Eternal appeared to
Abraham as three men, who personified the Triune
Jehovah ; and let it be particularly noticed that in the
twenty-second verse it does not state that the three men
turned their faces from thence, but ^' the men,'''' and if we
follow them to the next chapter, we find it recorded that
only TWO angels entered Sodom : now, where was the
third ? This twenty-second verse clearly informs us, as it
stands, according to the original Hebrew text,
^jb'? ids; 'Tcw mnn nnio '&>'^ x^^ytup^ mj:^ ijsn,
"And the men turned their faces from thence, and went t<j-
wards Sodom : and Jehovah, yet I, stood lefore Alrahavi.^^
This is the language of the eternal Son of Grod, as written
by Moses at the dictation of the distinct person of Jehovah
the Word, which was altered by the decrees of the Scribes =
Tikun Sopherim, to the present reading, which is stiU
retained m the Hebrew, to obviate what was regarded as
an offensive anthropomori:>hism, as noted by the Massorah ;
therefore the original reading that when the men departed*
''Jehovah stood still before Abraham,'" substantiates the im-
port of the whole chapter, that Jehovah was personified
by three men; for when the two departed, "Jehovah stood
still before Abraham," and only two angels entered Sodom,
Dll-in}«i''?hi lyib nb:i "^mUD mn"' "J^n, which is HteraUy,
" And the Eternal Avent as soon as He had finished with the
Word unto Abraham." Now, this communication between
Abraham and the Eternal was through the distinct person
of Jehovah the Eternal Son, because Abraham addresses
* Vulc Jacob Een Chajim's Introduction to the Eabbinic Eible, by
Pr. Ginsburg.
THE -^ONDEEFUL. 23
the three in the singular number. (What have the Jews to
say about terms of plural excellence here?) It proves
Abraham's faith in the Shemang- that the tliree persons of
Ehlohim are one and the same Jehovali, because through-
out the interview and conversation Jehovah addresses
Abraham ; so that it is difficult for our carnal reason to
understand beyond what we can receive by faith, as
Abraham did ; carefully avoiding all speculations cf our
opinions as to the probability or possil^ility of anything
connected with divine revelation. Eashi admits that
Abraham addressed these three men as one, and that they
communicated with Abraham as one and the same. The
fourteenth verse clearly reveals this in a still more remark-
able manner. In order to prove the import of its literal ex-
pression, I am necessitated to give the passage in the original,
•p r^i^b-] n^n wd ybi^ 2Wi^ iv^r^b 121 mn^^ i^bii'n
In this passage the expression ^{7^''^T, translated Shall
IT LE DIFFICULT, is formed from the Hebrew root ^^'7^,
used in Isaiah ix. 6, that signifies ivonderjul, "inter-
cessor," "mediator," and "separator," and is the same
word which the angel who appeared to Manoah declared
to constitute His name Wonderful — in the maigin. Let
tlie reader carefully compare and consider this, because
with a little attention it can be comprehended. Now we
know a wonderful thing must be a hard or dilficult thing,
in order to constitute a wonderful thing ; therefore, while
we see its sense is truthfull}^ expressed to a spiritual mind,
yet its full meayinu) cannot be literally expressed by ren-
dering it " Shall anything be too hard," though that is
one sense clearly conveyed by the context ; yet it is more
literal to render the verse thus, " This wonder j\d Word from
Jehovah {at or) for the appointed time, I will return unto thee
according to the time of life, and Sarah shall have ason.^' Here
the distinct personality of the Word is clearly defined by
the substantive "1^7 (Word), which is expressed in such
a manner by the particle ]J2 used as a prefix to Jehovah,
that indicates the divine person of the Eternal Word to
centre in Jehovah as the distinct part and source of the
same substance. Gesenius defines ^D to be a preposition
of motion. [Properly part of a thing, as a, partitive prepo-
sition, designating a part taken from a whole ; hence the
idea of departing, removing from, away from, anything or
place.] Vide Grammar, section 151. This particle also
24 THE "WONDERFUL.
expresses comparison, but as no negative wliatever occurs
in Genesis xviii. 14, it cannot there be rendered as the
comparative, if the literal expression of the text be adhered
to, otherwise it would fail to support the idiom of Jer.
xxxii. 17, 27. The letter H prefixed to the noun j^^g, Won-
derful, is so generally admitted by Hebrew grammarians
to constitute the sign of the definite article or demonstrative
letter, that it is needless to produce Scripture proof ; and
even admitting the verbal signification of the word Won-
derful, verbs prefixed by \ Ydd, are frequently used as
proper names; for instance, ppf^, tolcmgh, prefixed by Tod,
forms Isaac, which if prefixed by the definite article or
sign of demonstration, it would have to be read the Isaac,
or this Isaac; so in Genesis xviii. 14, " this Wonderful."
Biit if it is insisted upon by scholars that this expression
iO^'^ is the third person singular, masculine gender, future
tense of the verb occurring in conjugation Niphal, as a
student I am willing to give place to the superior judgment
of scholars, so far as the grammatical structure of the verse
is concerned, for even in that case it supports the reading
I have here given, because under these circumstances it
would have to be rendered as a passive verb in the future
tense, lie shall he Tfonderful. Whether the prefix H be
rendered as a sign of interrogation or demonstration, it is
not my purpose to contend for, because the point Kliatuph-
parsah may be found in many instances to be rendered as
indicating demonstration. It is quite certain the root
Wonderful as used in Isaiah ix. 6, as a noun, is also used
in Genesis xviii. 14, where it is followed by the name of
the Eternal, as the equal source, or part and parcel of
this Wo7iderftil ; then follows the noun "121, Word, by which
the person of " this Wonderful" is revealed throughout the
Scriptures as the divine person of the Word of the Lord :
see 1 Kings xviii. 3 1 , where the Eternal personaHty of the
Word is defined to be the divine being who wrestled with
Jacob : compare this with Genesis xxxii. 28, ;50, and
Hosea xii. 4, 5. Therefore it is clear that in Genesis
xviii. 1 4, the language of the Trinity is recorded as uttered
by the divine speaker or Word as the medium of communi-
cation to Abraham.
The same Biblical method of definition that defines the ex-
pression J^^B^n, The HE shall be Wonderful, or This Wojider-
ful, also defines the Tetragrammaton Jehovah, mn^ from
THUS SAITH JEHOVAH. 25
the Biblical foct that the root, ^\^'^, f>f tins name being a
verb and also a noun, signifying descended, existed, He uas,
To Breathe, To Blow, Substance ; to whifli the letter Yod
gives a distinct visible personalit}', distinctly dehning the
person of Jehovah to be a distinct substantial being of
Substance, vrho is Eternal and yet (^an be seen, known, and
felt, in whose person, form, and similitude □TlT'J^, Ehlohim,
can alone be seen as the One true, living, Eternal, Ehlohim
or God ; this is the mystery of the name Jehovah and its
distinction from the name Ehlohim, for while God, the
Eternal Father, is invisible in Himself, He is visible in the
person of Jehovah ; hence the surpi-ise and wonder of
Jacob and Manoah when they declared that they had seen
Ehlohim in the divine person that appeared to them ; and
this personality of Jehovah is supported by the whole of the
Scriptures, wherein Jehovah is invariably recorded as the
divine speaker or medium of communication, and in every
instance where it is written, "Thus saith Jehovah," or as
translated, " Thus saith the Lord." It is never Thus saith
Ehlohim, otherwise than in the person of Jehovah or
Jehovah Ehlohim, Messenger Jehovah or Messenger
Ehlohim. Wherever the word God occurs in small capitals
aceompained by Lord, thus. Lord God, as in Gen. xv. 8,
and throughout the book of Ezekiel, &c., it is always a
translation of TWTV ^Jll^, Lord Jehovah, where the name
Jehovah is printed with the vowels of Ehlohim : whether
this emanated from Massoretie superstition, or with a view
to conceal the ancient pronunciation, for the present I leave
for our Jewish brethren to determine.
It is clearly recorded that the holy, unchangeable
Ehlohim cannot repent, while the visible substance of
Jehovah both repented and felt grief of heart before He
assumed our nature. Now, why should dust and ashes
dispute with God as to the possibility of such circumstances,
with whom all things are possible ? Who by searching can
find out God, what is His name, and what is His Son's
name ? Abraham called the name of the place upon the
summit of Mount Moriah, niH^ Hi^T*, Jehovah-jireh, i.e.,
JEHOVAH WILL BE SEEN, or Jehovah will appear {vide
margin).
26 THE I<EW REVELATION".
SECTION YI.
THE NEW EEVELATION.
In tlie foiirtli sermon the Chief Eabbi says: " Now I
boldly challeno^e every professor of the Christian faith to
tell me where it is stated that the Prophet, like unto Moses,
was to declare a new revelation. On the contrary, the Law
given on Sinai is here distinctly declared to be the standard
of the truth or falsehood of every future prophet."
The holy and inspired language of the unchangeable
Law, the prophets, and the holy writings answer this
challenge by their own testimony ; for such a challenge only
contributes the most invincible proof of their veracity by
convicting the man out of his own mouth who put it forth
for the fulfilment of Isaiah vi. 8, 9, as expressed in the
Jewish translation of Isaac Leeser, patronized by the Jewish
association for the diffusion of religious knowledge, and
considered by them to be an orthodox impartial (?) transla-
tion : " Gro, and say unto this people, Hear indeed, but
understand not ; and see indeed, but know not. Obdurate
will remain the heart of this people, and their ears will be
heavy, and their eyes will be shut, so that they will not see
with their eyes, nor hear with their ears, nor their hearts be
understanding, so that they be converted, and healing be
granted them." Compare this with the new covenant de-
clared in Jer. xxxi. 31 — 33, in which the ordinances referred
to in verse 36 have been continued up to the present day,
and are spreading with the increase of Messiah's govern-
ment as the waters cover the sea, and unto whom the
nations of the earth are turniuG;. This is the new revela-
tion or new dispensation spoken of by Jeremiah and pro-
phesied by Moses himself: "A Prophet from the midst of
thee, of thy brethren, like unto me, will the Lord thy God raise
up unto thee ; unto Him shall ye hearken " (Deut. xviii. 15).
The new revelation is the end of the ceremonial Law, by
the fulfilment of all that was set forth by its types and
shadows by Him who magnified it and made it honour-
able and satisfied all its demands spoken of by Daniel (ix.
24 — 27). Thus the new revelation was not to put away
MOSES BREAKING THE LAW. 27
the Law, but to establish the honour of the old revela-
tion, by keeping it, inasmuch as it was out of man's power
to keep it honourably, perfectly, and disinterestedly, after
sin entered the world. Where is the law to be found so
plainly written as upon the heart of a believer, though, free
from all its demands, he is constrained to delight in its
dictates: " Beliold, the days come, saith the Lord, that I
will make a new covenant with the house of Israel, and
with the house of Judah. Not according to the covenant
that I made with their fathers in the day that I took them
by the hand to bring them out of the land of Egypt ; which
my covenant they break, although I was an husband unto
them, saith the Lord. But this shall be the covenant that
I will make with the house of Israel. After those days,
saith the Lord, I will put my Law in their inward parts,
and write it in their hearts, and will be their Grod, and they
shall be my people " (Jer. xxxi. 31 — 33). " I am sought of
them that asked not for me : I said. Behold me, unto a
nation that iv as not called hy my name'''' (Isaiah Ixv. 1). I will
conclude this reply to the Chief Eabbi's challenge by
proving that Moses was a breaker of the law, and incapable
of magnifying it and making it honourable.
It is declared in the Scriptures that God told Moses that
he had rebelled against Him upon one occasion (Numbers
xxvii. 14), which is thus rendered by Leeser, "Because ye
rebelled against my order in the desert of Zin," &c. ; and
in Psalm cvi. 33, it is stated that " He spoke thoughtlessly
with his lips," for which sin Moses was prohibited fi.'om
entering Canaan. This proves that Moses was a sinner and
a law-breaker, who sinned from his own free will ; but not
to take any undue advantage of this one act xmder such
great provocation and extenuating circumstances (humanly
sj)eaking) : no doubt Moses had bitterly repented of it,
therefore, unregenerate men may regard it as only a little
sin ; but if we contrast the sin of Moses with the sin of
Adam, in eating the forbidden fruit at the instigation of
his wife, the difficulty would be to determine which was
the smallest sin. These facts are recorded to prove that
any act of disobedience is sin ; therefore, Moses did not
magnify the Law and make it honourable, but, on the
contrary, he broke the Law by what God declares to be
rebellion (Num. xxvii. 14); nor was the Law made honour-
able at the time Isaiah wrote, as Leeser renders it, " The
28 JEHOVAH MAGNIFYING THE LAW.
Lord willed (to do this) for tlie sake of His righteousness,
(therefore) He magniiieth the Law, and maketh it honour-
able" (Isaiah xlii. 21). The Jews cannot obliterate the
fact that it is the Lord Jehovah Himself who magniiieth
the Law and maketh it honourable, and not Moses, as
plainly declared by the rendering of Leeser's Bible. Then,
if the Lord maketh it honourable and magniiieth it, it
must be under the new covenant, spoken of by Jeremiah
(xxxi. 31 — 33). Now, let it be observed that Messiah
most positively told His disciples not to think He had come
to destroy the Law, but to fultil the Law and the prophets,
declaring the heaven and earth should pass away before
the smallest letter of the Law could fail (Matt. v. 17, 18).
For the fulfilment of the New Testament predictions, there
are almost numberless sects that claim the title of
Christians, whose conduct no more proves it than Solomon
could prove his righteousness in serving Ashtoreth, Mil-
corn, and Chemosh in his old age (1 Kings xi.) — the same
Solomon who wrote, "Train up a child in the way he
should go, and when he is old he will not depart from it "
(Prov. xxii. 6). Therefore, the new revelation acknowledges
the Law to be the only standard of truth that shall endure
for ever.
SECTION VIL
POLYTHEISM IN IDOLATRY PROPAGATED BY JEWISH REPRE-
SENTATIONS OF THE TRINITY BEFORE THE CHRISTIAN ERA.
It is well known that many of the heathen idols used in
many parts of the East are represented with three heads
upon one body as objects of worshij), the origin of which
can be traced for centuries before the Christian era, which,
no doubt, was the result of the inic^uitous example of the
base and most degraded idolatry of the ten revolted tribes
of Israel, who, unable to receive the mystery of the
Shemang, declaring the oneness and undivided unity of
Ehlohim in Jehovah, were left to the imaginations of their
own carnal reason, and so spread their heathenish concep-
tion of the One Triune God of Israel among the nations of
the earth. Whenever Israel forsook the One Eternal
THREE-HEADED IDOLS. 29
Jehovah, they were never content witli serving hut one
image of wood or stone. It is recorded that Solomon,
the wisest man that ever existed, went after Molech (1),
Chemosh (2), and Jlilcoiu (3) (1 Kings xi. 5, 7, 8), three
strange gods, and the goddess Ashtoreth. The very next
thing that took phice was tlie revolt of the ten tribes from
Rehoboam, Solomon's son (1 Kings xii. 20 — 24), and they
have ceased to be a distinct people ever since, except for
heathenism and idolatry, wherever any traces are dis-
covered of their observance of the ceremonies of their
forefathers : and it is worthy of note that many of the
nations and tribes of the East — for instance, in many parts
of India — circumcision is still practised among those who
serve three-headed idols, with three heads united upon one
body, and in other instances three figures upon three
equal thrones or elevations, together with many traces of
Israelitish idolatry, which has evidently been spread over
the face of the earth from the idolatry and evil example of
Israel.
SECTION YIII.
JEHOTAH SEEX FACE TO FACE.
God told Moses that no man should see His face and live,
yet in the very same chapter it is recorded that the Lord
spake to Moses face to face, as a man speaketh unto his
friend (Exod. xxxiii. 11, 20); therefore it is quite evident
that Moses and the patriarchs saw the face of God through
some medium. AVithout recapitulating the facts of
Abraham, Hagar, Isaac, and Moses having declared that
in Messenger Jehovah or Messenger Ehlohim they beheld
Jehovah face to face, the case of Jacob will suffice :
' * And Jacob called the name of the place ^J^^JS, Peniel
(God's face), for "•/T'i^-), I have seen, D\T;:)}^,(Elilohim) God,
DOD''?}^ D"'J3' face to face, and ''ti'SJ, my life is preserved"
(Gen. xxxii. 30). This is rendered strictly according to
its literal reading in the Authorized Anglican Version,
because the Hebrew root Ii'32 is used in the Scriptures to
denote the natural body or carcase, as may be seen by its
30 JACOB WRESTLING WITH JEHOVAH.
employment in Lev. xxi. 11; Numb. ix. 6, 10, xix. 11,
&c. Wherever it is used it will be found to denote the
natural body, or growth that is developed by blood, and
this is the word used to express the life of Jacob that was
preserved after he had seen God, proving the superior
accuracy of the Authorized Version. The Jewish trans-
lation of Dr. Benisch renders it thus : ' ' And Jacob called
the name of the place Peniel : for I have seen an angel
face to face, and n\\ soul is preserved." This is exactly as
it is paraphrased in the Targum of Onkelos, while Isaac
Leeser renders it : "I have seen an angel of God face to
face, and my life hath been preserved." These renderings
are by men who venture to state that they are perfectly
impartial translations. Such men vituperate the use of an
article in our version as a crime, while they can delibe-
rately substitute one noun for another, as if it was pur-
posely to keep their own people in ignorance.
Jacob declares he saw the holy, self-existent being of
God face to face in the person of that ti/^^?, man, and, that
there might be no mistake in its commemoration, he called
the name of the place Peniel, which is the face of God ;
while Jehovah declared that no man should see His face and
live ; and, by way of confirmation, God declares by the
I^rophet Hosea that Jacob had power over Messenger,
' 'And made supplication unto Him : he found Him in Bethel,
and there he (Jacob) spake "IJDi^, with us ; even the Lord
God of hosts, who is Jacob's memorial," and witness of
this fact (Hosea xii. 4, 5). This is established and proved
by a multiplicity of passages, but the Law declares two or
three witnesses are sufficient : compare Gen. xxxii. 28, 30,
xlviii. 16 ; 1 Kings xviii. 31 ; Hosea xii. 4, 5.
The rendering of this last passage in Isaac Leeser's
Jewish translation proves how severely the death-knell
sounded by the twelfth chapter of Hosea against the
doctrines of Judaism is felt by the Jews, because this
translator has taken upon himself to break the law (Deut.
iv. 2) by adding the numeral adjective ONE, notwith-
standing the absence of this word,"^^^i, in the Hebrew text,
unconscious of the fact that such an interpolation only tends
to confirm the doctrine of the Shemang, namely, that IJQJ?,
with US, includes Messenger Jehovah in ^^^<, one unity,
confirming that our plural Ehlohim is one b}^ an Eternal
unity. Now compare this with the author's statement in the
IN OUR CROSS OR IMAGE. 81
preface, in which he states that he has "thrown aside all
bias " — " no perversion or forced rendering of amj text was
needed to bear out his opinions or those of Israelites in
general ; and he for one would place but little confidence
in them, if he were compelled to change the evident mean-
ing of the Bible to find a support for them." Now com-
pare this translator's rendering of IIos. xii. 4, 5, 6, with
his own preface and his rendering of l)eut. iv. 2.
All these apparently contradictory passages are at once
reconciled by faith in the divine mystery of the Trinity,
because there are passages to prove that the}' are not
figurative expressions used in those passages, where it is
recorded that Jehovah has an arm, hands, feet, face, heart,
breath, mouth, eyes, ears, nose, &c., representing a dis-
tinct form and similitude, in the likeness and image of which
He created man, saying, "Let us make man in our Q'^^f,
CEOSS, or image:" this root, according to Talmudical
language {vide Bresslau's Heb. Lexicon) signifies a cross,
as shown by the form of a man with his arms ex-
tended. A striking illustration of this is given by the
victory of the Iraelites over the Amalekites, when
the Lawgiver Moses had his arms raised by tlxe high
priest, giving him the form of a cross and the pre-
valency of Auialek when he failed to extend his arms
in this form or attitude (Exodus xvii. 11, 12). The
objection of the Jews to admit that Jehovah has a
form and similitude is answered by Moses, who has
recorded the reason why the Israelites were not permitted
to see the form and similitude of Jehovah, i.e., because
they were a stiff-necked obstinate people, prone to the
most gross and depraved idolatry (Exodus xxxii., xxxiii).
Therefore, they were not permitted to see Jehovah, " Lest
ye corrupt yourselves, and make you a graven image, the
similitude of any figure," &c., &e. (Deut. iv. 12 — 19). So
prone were the children of Israel to the most revolting
idolatry that if it had not been for the faithfulness, long-
suffering, and mercy of Jehovah, for the sake of His oath
and covenant with Abraham, Isaac, and Jacob, no traces
of them would have existed at the present time (Ezek.
xxxvi. 22). When Moses talked with Jehovah face to face,
as a man speaketh with his friend, the Eternal occupied an
enclosed space of two cubits and a half by one cubit and
a half wide, covered by the wings of the cherubim s meeting
32 HIDDEN FEOM UHE JEWS.
over the top of tlie mercy seat of the Ark of the testimony
made by Bezaleel (Exodus xxxvii. 6). The prophet
Isaiah, in spirit, speaking by the dictation of Jeh(jvah,
records the reason why these things are HID from the
eyes of unbehevers : "I heard the voice of the Eternal
saying, Whom shall I send, and who will go, IJ*?, for US ? "
Jehovah the Eternal Son answers, " Then said I, Here (am)
I ; send me. And He (the Eternal) said Go, and tell this
people. Hear ye indeed, but understand not ; and see ye
indeed, but perceive not. Make the heart of this people fat,
and make their ears heavy, and shut their eyes ; lest they
see with their eyes, and hear with their ears, and under-
stand with their heart, and convert, and be healed "
(Isaiah vi. 8 — 10). This proves that Jehovah the Eternal
Son, under a covenant of tcorks, is the destroying Angel of that
covenant, which He could, in justice to its holy demands,
only establish, magnify, and make it honourable by fulfill-
ing it Himself, for the ^'indication of its honour and glory,
and for the establishment of the new covenant of justifica-
tion by faith in the Eternal Son of God, who declares, " I
have not spoken in secret from the beginning ; from the
time that it was, there am I [i.e., Jehovah the Eternal Son) :
and now the Lord God, and His Spirit, hath sent ME "
(Isaiah xiviii. 16). If this is not the language of the
Eternal Son of God, it certainly was not the language of
Isaiah, who was not from the BEGINNING, nor from
the time that it was (or more literally -"J^ Q^ nnVH T^D,
from before time there I), because Moses wrote belore
Isaiah, and he does not tell us that Isaiah was from
the beginning ; but that Ehlohim was the Creator of the
Heavens and the Earth in the beginning. The sense
of what Isaiah writes is this, I have not spoken in secret
from the beginning ; before time had existence there
I AlVr, and now the Lord God and His Spirit hath sent
me ; that is, the person who here speaks declares that He
has not spoken in secret, but that He was in the beginning,
before time was He existed. "What is, 1J2"DIl^, His
SON'S name, if thou knowest?" (Prov. xxx. 4). Daniel is
the only inspired writer who mentions Jehovah by His
new covenant name, XV^IZi Messiah. AVhen Nebuchad-
nezzar declared that lie saw four men walking loose in the
midst of the burning fiery furnace, he said the form of the
fourth is like \Th'A 12) (Chaldee for) the SON of God, whom
nebuciiadnezzar's testimony. 33
he afterwards called the most High God, which Shadrach,
Meshach, and Abeduego did not contradict. Yet the Jews
render this thus, "And the appearance of the fourtli is
like a son of the gods ;" evidently unmindfid that by tlieir
denial of the fact that the King of liabylon really and
truly beheld Jehovah the Eternal 8on, referred to in
Prov. XXX. 4, they thereby acknowledge an equal power
of deliverance by the agency of false gods ; for not a
hair was singed, nor had the smell of fire passed upon
the three Hebrews, while it consumed those who cast them
into the fiery furnace.
SECTION IX.
THE BRAZEN SERPENT AND THE SECOND COMMANDMENT.
If the divine personality of the Word as Messenger Je-
hovah be obliterated from the Scriptures, it must neces-
sarily follow that such persons who attempt this must
thereby charge Jehovah with sanctioning idolatry, by
commanding Moses to make a BEAZEN SEEPENT for
the people to look at, instead of looking to Jehovah for a
cure. No\\ we know the brazen serpent was a GEAYEN
IMAGE in the LIKENESS of a thing that creeps in the
earth and under the earth, to which Jehovah commanded
Israel to look for a cure, instead of Himself; for the
people had prayed to the Eternal for the fiery flying
serpents to be taken away, but He would not deliver
them till they had looked at the image of the serpent of
brass, or copper, as rendered by the Jews : "And Moses
made a serpent of copper, and put it upon a pole : and it
came to pass, that when a serpent had bitten any man, and
he looked up to the serpent of copj)er, he remained alive"
(Numbers xxi. 9, Leeser's Bible). Now, if this does not
bear witness of Him who was made sin, and in the like-
ness of sinful flesh, and numbered with the transgressors,
He who magnified tlie Law and made it honourable (Isaiah
liii.), not to put away the Law, but to fulfil it (Isaiah xlii.
21), for the establishment of the New Covenant (Jer. xxxi.
31 — 33), what can such circumstances contribute to vin-
dicate the honour of the first command inent, written by the
c
34 THE BRAZEN SERPENT.
FINGER of Jehovah, who had no manner of form, image,
nor similitude (to say nothing of fingers, &c.) but that of
the Angel of His presence? " Thou shalt have no other
gods (Ehlohim) before me. Thou shalt not make unto thy-
self any GEAVEN IMAGE or any likeness of anything that
is in the heaven above, or that is in the earth beneath, or
that is in the Avater under the earth," &e., &c. (Exod. xx.
3, 4). "What becomes of the truth of the Scriptures in this
case without Jehovah Jah, the Eternal Son of God ? because
any attempt to obliterate the doctrine of the vicarious
atonement of the Son of God is to charge Him with sanc-
tioning idolatry, while there is no sin recorded beside
that of unbelief He hates more than idolatry.
SECTION X.
JEHOVAH REPENTING.
There are many passages of the Scriptures where it is
recorded that Jehovah repented, as in Exod. xxxii. 14;
2 Sam. xxiv. 16; Judges ii. 18; 1 Sam. xv. 35; 1 Chi-on.
xxi. 15 ; Jer. xxvi, 19 ; Psalm cvi. 45 ; Amos vii. 3 ; Jonah
iii. 10 : but the most remarkable passage is in Gen. vi.
6, 7 : "And it repented the Lord that He had made man
on the earth, and it grieved Him at His heart." And the
cause of His so repenting is recorded to be in consequence
of the WT-cked and degraded condition of man, because
' ' every imagination of the thoughts of his heart was only
evil continually" (ver. 5). Therefore we have not far to
go to ascertain the effect of sin in the sight of Jehovah,
since it is recorded that it " grieved Him at His heart," or,
as Dr. Benisch renders it, ' It pained His heart.' Yet in
another passage it is written, D%'l/i<, Ehlohim "is not a
man that He shoidd lie ; neither the son of man that He
shoidd repent : hath He not said, and shall He not do it ? or
hath He spoken, and shall He not make it good" (Numb,
xxiii. 19). These words were uttered by Balaam, of whom
it is recorded that he (Balaam) spake against his own inclina-
tion by the dictation of God, without the power of reversing
the blessing of God. Now the same word used in these
PERSONALITY OF DOVOR. 3S
passages to express repentance is used in Jer. viii. 6 : " No
man repented him of his wickedness." What are we to
infer fi-om this but a most glarinj^ contradiction ? because
in one place it states that " God is not a man that He
should lie ; neither the son of man that He should repent ; "
and in other places it is written that Jehovah did repent,
so much so that it " grieved Him at His heart." Let it be
carefully observed that Ehlohim, the One Triune God, is a
word that is not used when it is recorded that the Lord
repented; but the word Jehovah, mn\ is the di\nne
person that is represented as repenting, and never D^n7l<,
Ehlohim. This proves that it is only one divine j^erson of
the undivided Trinity that is represented as the subject of
repentance and grief, and in no case the Trinity of persons
as expressed by Ehlohim,"^' unless prefixed by the definite
article defining the person of the Mediator to be Ehlo-
him. Compare Gen. xxii. 1, with verses 12, 15 — 18, and
Exod. iii., where the angel claims the title of God and
Jehovah. The Targum of Onkelos endeavours to reconcile
this by admitting the divine personality of the Word, thus :
" And it repented the Lord in His Word that He had m.ade
men upon the earth;" and in the next verse it is para-
phrased, *' because it repenteth me in my Word that I
have made them." A similar reading is given in the Tar-
gums of Palestine and Jonathan of Jerusalem.
Jehovah is not called the son of man till after he came
down from heaven and assumed our nature, by being born
of a woman and dwelling among us, ^Nl^i^i?, EmnMnuel,
" God with us" (Isaiah vii. 14 — 16). Therefore is it clear
that Jehovah, who rej)ented and was grieved and pained
at His heart, was the identical person of the Eternal Son
of God, called the Word of the Lord, — mn''"")21, Jehovah
Bovor — (1 Kings xviii. 31), in whom Jacob saw Ehlohim face
to face (Gen. xxxii.) ; and Jehovah declares He is Jacob's
Memorial (Hos.xii.). Thisdivinepersonof the Eternal Word
is revealed to be Jehovah, who was grieved at His heart and
smitten of Ehlohim, with whom He was One, who put him
to grief, and numbered Him with transgressors, so that the
existence of sin has been the cause of grief, pain, and sorrow
to Jehovah the Eternal Son of God ever since sin eam.e into
* I am not aware that this distinction in the employment of the names
Jehovah and Ehlohim has ever been pointed out before, or noticed by any
writer whatever.
c 2
36 AFFLICTED IN THEIR AFFLICTION,
existence ; but, for the sake of His covenant and oath., He
has mercifully been pleased to bear with it. Now comes
the question suggested by the carnal reason of our des-
perately wicked hearts (Jer. xvii. 9), How could Jehovah
repent in His divine person ? Such a question proves the
devilish depravity of our hearts by the development of that
pietension to discern between good and evil we inherit in
our hearts and nature from the disobedience of our fore-
father Adam, when he rebelled against God by robbing
Him of the knowledge of good and evil. "In all their afBic-
tion He (Jehovah) was afflicted" (Isa. Ixiii. 9). It should be
sufficient for us to know that it is revealed to us that it was
not the Triune Ehlohim who repented, and felt grief of
heart, but the divine person of Jehovah, who declares in
Jer. XV. 6 : "Thou hast forsaken me, saith Jehovah, thou
art gone backward : therefore will I stretch out my hand
against thee, and destroy thee ; I am weary of repenting."
Here another suggestion from our sin-contaminated know-
ledge of good and evil objects, because it cannot compre-
hend how the divine person of Jehovah could have a heart
or any form, image, similitude, or likeness before He
took our human nature upon Him — that is no business of
ours, any more than the reason why Jehovah wovild not
tell His name to Jacob when he wrestled with Him, or
when He appeared to Manoah, is anything to do with us.
We cannot comprehend the divine mystery of the Trinity,
who created man in the form, image, and likeness of
Ehlohim. It was in the form of a man Ehlohim wrestled
with Jacob, appeared to Hagar, Manoah, and Moses.
Jehovah was personified by tliree men when He appeared
to Abraham, and whom Abraham addressed as One person,
and who was seen to be personally present walking about
^mong the glowing coals of the burning fiery furnace with
the three Hebrews. We should be ever mindful that all
things are possible with Grod, and that there is nothing im-
possible with Him, and that it is the development of our
sinful knowledge of good and evil, to speculate upon the
possibihty of any of His actions, dispensations, or anything
that He has revealed, concerning which we have no right
to give an opinion, but to receive and believe His most holy
word without questioning it; for who by searching can
find out God? Who can find out the Almighty unto per-
fection? (Job xi. 7) " The secret things belong unto the
job's REDEEMEU CAimiED TO THE GRAVE. 37
Lord GUI' Eliloliim : but those things which are reveahd
belong unto us and to our children for ever, that we niay
do all the words of this law " (l)eut xxix. 2h). Therefore
if we obliterate the revelation of the divine personality of
the Word, and all the evidences of the Trinity, what de-
pendence could be placed upon Him ? He would be liable
to repent and change His mind. But if we are able to
discern Jehovab as repenting and feeling grieved, in con-
sequence of His being put to grief as the Eternal Son and
servant of the Father (Isaiah xlii.), we shall vindicate
the truth of the Scripture by the reconciliation of what
must otherwise constitute the most apparent contradiction :
" Behold my servant, whom I uphold ; mine elect, in whom
my soul delighteth ; I have pvit my t pirit upon Him : He
shall bring forth judgment to the Grentiles " (Isaiah xlii. 1 ).
In the filth verse ('7^^, El) God, by the singular form of the
noun, declares that He is this same Jehovah who created
the heavens and spread forth the earth. In ch. xxvi. 4,
it is written, "Trust ye in Jehovah, because in JAH
Jehovah is the Eock of Ages " {vide margin) ; or it may be
read tvith JAH, Jehovah is the Rock of Ages, or everlasting
strength. Job believed this ; hence it is written, "Fori
know that my Redeemer livetli, and that He shall stand at
the latter day upon the earth " (Job xix. 25). " Who shall
declare His way to His face ? and who shall repay Him
what He hath done ? Yet shall HE be brought to the
GEAVE, and shall remain in the tomb" (Job xxi. 31, 32
— 33, 34). The Jews render these passages thus : "And
well I know that my Redeemer liveth, and that He will
remain as the last after the creatures of the dust (are passed
away)." " (But) who will tell Him to His face of His
way ? and who will repay Him what He hath done ? Yea,
HE will indeed be carried to the Grave, and men will
quickly think of His monument." " The clods of the
valley shall be sweet unto Him, and every man shall dra\K
after Him, as there are innumerable before Him" (ver. 33).
38 DEFINITION OF " SON."
SECTION XI.
" I will declare the decree : the Lord hath said unto me, Thou art
my Son, this day have I begotten thee." — Psalm ii. 7.
This is a prophetic revelation made by the divine person
of the Eternal Son of God concerning His incarnation ;
here is the declaration to men by the witness of the Trinity
that He was and is the Eternal Son of God in His divine
person, followed by the declaration of the decree con-
cerning the time of His manifestation in the body 2:)repared
for Him. Man's idea of God's expression of time is no
point of consideration with God, as scholars are well ac-
quainted with the fact that in the inspired writings of the
Hebrew Scriptures the preterit (perfect or past) tense is
often used for the future tense, according to man's vocabiJary
and understanding ; for an instance, vide Leeser's ren-
dering of Exod. iii. 14, n'T^^ "^Vi^ T^^T^t^, "I will be
that I will be ; " Authorized Version, " I am that I am."
The primary and radical meaning of the Hebrew root,
nJ^i from which the word So7i is derived signifies to huild ;
hence its derivatory signification of near relationship.
When applied to the Son of God, as in Prov. xxx. 4, it
has no reference to preceding or succeeding existence ; the
question is one, " What is His name, and what is His Son's
name, if thou canst tell ? " Its etymology defines a re-
lationship from the similarity and likeness of one to another,
also one who is between, as a representative or Mediator,
hence ^^2, hetween ; or, from the adaptation of one thing to
another, without the slightest reference to time or date of
existence in either case beyond what men infer from the
circumstances of its employment: for instance, when men are
called the sons or children of men in the Bible, itrefers to their
similarity one to another collectively, as one man resembles
another; and as man is adapted for the society of his fellow
creatures, so the Son of God is Eternal like the Father, and
is adapted for His society; and, again, in ametaphorical sense,
as the stones of a building are related to and adapted to one
another in form, position, and similarity, as expressed by
the root from which the word p, son, is derived, hence
it is used of families, as the building up' of the house,
THE ETERNAL FOUNDATION. 39
(Euth iv. 11 ; Deut. xxv. 9), and in Gen. ii. 22, its em-
ployment is remarkably significant : " And tlie rib which
the Lord God had taken from man, P"*!, builded He a
woman " (^cide the marjjjinal reading) ; and man recognized
the woman as a part of himself, being a portion of his own
body that was with him when God first created him, and
the man and the woman were one llesh. This is a striking
figure of the unity of Ehlohim in Jehovah : here the same
word or root from which son is derived is used to convey
the idea of building as its primary and radical signification,
setting forth the Eternal Son of God to be the eternal
foundation and Rock of Ages upon which His Church is
built, whose person is the principal theme of the Psalms,
and to whom many of them are expressly dedicated, as the
Chief Musician of the Church, by the inspired pen of David,
the sweet Psalmist of Israel, who, by the inspiration of the
Holy Spirit, describes the suiferings and persecution of
Messiah, particularly in those Psalms dedicated to the
Eternal Son of God as the Chief Musician : see also those
written for the service of the Sanctuary, to be sung by
those singers termed the Sons of Korah : " The stone
which the builders refused is become the head stone of the
corner" (Psalm cxviii. 22).
The employment of the word son to distinguish objects
that are adapted one to another is an idiom peculiar to the
Hebrew ; an arrow is termed the son of a how, a twig or
branch is called the son of a tree, &c. All these circum-
stances prove that when God uses the term son. He uses it
without reference to time : " Thou art my Son ;" and in
Exod. iv. 22, "Thus saith Jehovah, Israel is my son, even
my firstborn." This does not exclude Abraham and Isaac,
the father and grandfather of Israel, from the same privi-
lege. A man is said to be the son of mdn because he is
like man : so far as the term is concerned, it refers exclusively
to physical similitude and likeness, and mentally to simi-
larity of mind, pursuits, and habits — a creature of time,
subject to disease, trouble, sin, and death ; so Jehovah is the
Son of God because He is like God in purity and holiness ;
not a creature of time, but eternal — really and truly the
Eternal Son of God. Let it be observed that the divine
person alluded to in the second Psalm is declared to be the
Son who was acknowledged by the Trinity as the Eternal
Son in His divine person before He declared the decree
40 THE ONLY BEGOTTEN
relating to His incarnation. This is the first written de-
claration revealing the f .ct that the divine person of the
'EternalWovd,—T]'\n''~121,J'eJiovahDovor{\ Kings xviii. 31;
G-en. xxxii.) — Messenger Jehovah, and Messenger Ehlo-
him, the medium of communication between God and man
— was really and truly the Eternal Son of God, testifying
" this day, '■]''ni'7% have I begotten Thee," or hrought Thee
forth, i.e., brought Thee forth to the recognition of the
nations of the earth, having prophetic reference to the
definite time or day of His incarnation. Therefore the term
begotten, when applied to the Son of God, admits of no
reference or inference whatever to time or date of existence,
but exclusively to similarity of being, i.e., the express
image, person, simiKtude, and representative of the Father,
as proved by the language of the Trinity addressed to the
then existing Eternal person of the Sou of God : " Thou art
my Son ; this day have I begotten thee ;" not implying
origin or date of existence, but of the open manifestation
of Him who rent the vail of the temple, whose goings forth
were from all eternity (Micah v. 2), as a distinct person in
the Trinity of the Godhead, throwing open the Holy of
HoKes that typified His previous obscurity in the bosom of
the Father under a covenant of works. It is in this passage
of Scripture declared for a decree that this medium of
communication, who gave the Law through Mos6s, and
spake with him face to face as a man speaketh with his
friend, and who appeared to Abraham, Isaac, Jacob,
Manoah, and Hagar, is Jehovah the Eternal Son of God,
who fulfilled the Law, magnified it, and made it honourabL',
for the establishment of the new dispensation under the
covenant of grace, or unmerited favour (Isa. Ixv. 1). To
prove that the word "l^ {sent forth, or) brought forth, when
appHed to Jeliovah, has no reference to time, or date, or
origin of existence, in the sense placed upon it by the
construction instigated by the corrupt imagination of the
heart of man, which is only evil continually (Gen. vi. 5 ;
Jer. xvii. 9), it is written that God revealed the fact that
He was His Eternal Son : " The Lord said unto ME, Thou
art my Son " — the eternally then existing eternal ME, I,
and He, before this prophetic revelation of His incarnation,
the same Eternal Son (Messenger Jehovah), who declared
Isaac to be the 07ily son of Abraham, while Abraham ac-
tually had another son named Ishmael, thirteen years older
ETERNAL SON. 41
than Isaac, living at the same time that Ehh^him doolared
Isaac to be Abraliam's only son ; and though Abrahaui
loved his son Ishmael (Gen. xxi. 10, 11), wlio was as much
his son as Dan and Naplitali, Gad and Aslior, were the
sons of Jacob by his concubines Bilah and Zilpah. Carnal
reason objects, If Messiah is the Eternal Son of God
spoken of in Prov. xxx. 4, how can lie be tlie begotten
Son of God ? Faith replies. With God all things are jk)s-
sible, particularly those things which are impossible with
men, and contrary to reason. God plainly declares, "Thou
art my Son " — a declaration of His eternal similitude to
the Eternal Father — His representative and medium of
communication, the same divine and distinct Eternal Son
who declares in Isaiah xlv. 21, "I am a just God and a
Saviour." How could three men walk loose in the midst
of the glowing coals of a burning fiery furnace without
being consumed ? Because the Eternal Son of God was
with them before He was manifest in the flesh. The root
of the word Saviour, i^Iif^ in Isaiah xlv. 21, is used to
express the name Joshua, which is the Hebrew name for
Jestis, and is rendered IZ/crouc, Jesus, in the translation called
the Septuagint, made by the seventy-two Jews nearly three
hundred years before the coming of Messiah ; therefore, as
the meaning of the name Jesus or Joshua signifies a Saviour
in both Greek and Hebrew, it is not inconsistent to read,
I am a just God and a Jesus ; but, more literally, I am a just
God and a Saviour, or one who delivers and makes free
from every claim, from every demand and every punish-
ment, i.e., a mighty and matchless Saviour when applied
to God. Consequently, when God uses ihe words only Son
and begotten, it can only be the development of sin for
sinful, finite, human creatures to attempt to place any con-
struction upon the Avord of God, to pretend to understand
the language of infinite holiness and purity. God declares
that He had anointed and strengthened Cyrus to subdue
nations before him, though Cyrus was not born till 113
years after this declaration (Isaiah xlv. 1) ; nor was it ful-
filled till 176 years afterwards, when Cyrus was sixty-three
years of age ; yet it is spoken of as an accomplished fact
176 years before men witnessed its fulfilment. Compare
Isaiah xlv. 1; 2 Chron. xxxvi. 21—23; Ezra i. 1. How
repeatedly and urgently the Eternal Bon of God, as tlie
divine person of the Word or medium of communication,
42 ERRORS OF THE CniEF RABBI.
declares that He is really and truly God, who will not give
His glory to another: "Remember the former things of
old : fur I am God, and there is none else ; I am God,
and there is none like ME, declaring the end from the
beginning, and from ancient times the things that are not
yet done," &c. (Isaiah xlvi. 9, 10). The Chief Eabbi
quibbles with the word Son in Psalm ii. 1 2, in consequence of
its being the Chaldee word Bar, "12 ; but he does not explain
why the same word is used for ISon in the Targums. The
Jewish translation of Leeser renders this verse, " Do
homage to the Son, lest He be angry, and ye be lost on
the way ; for His wrath is so speedily kindled. Happy
are all they that put their trust in Him."
The Chief Rabbi takes upon himself the responsibility of
rendering the words ^"IT n2*in\ in Isaiah liii. 10, thus : " He
shall see His seed," by inserting the pronoun his as if it
occurred in the text, without distinguishing the interpola-
tion of this word by italics, to denote that the pronominal
suffix does not occur in the original : for proof see Isaac
Leeser's rendering of this passage, where the pronoun Sis
is inserted in a parenthesis, and also the Authorized Version,
where it is faithfully denoted by italics. Not content with
this, the Chief Eabbi remarks upon his own misrepresenta-
tion as follows : " This signifies that the servant of the
Lord should leave an offspring. The Nazarene, however,
is said to have died childless." Such statements as these,
contradicted as they are by his own authorities, can only
have a tendency to very materially detract from that respect
that is justly due to those who endeavour to consistently
maintain and support those convictions they believe to be
true. The word ^*1T, " seed," as it stands in Isaiah liii. 10,
cannot imply any such inference as this author maintains,
because for "His seed" it would stand thus, IJ^IT, as iu
Gen. xlvi. 6, 7, &c. ; therefore no just inference can be made
that the Nazarene should leave children or an offspring as
understood by carnal-minded men : the seed that He should
see were the spiritual children of the Most High (Psalm
Ixxxii. 6) — taken one of a city and two of a family (Jer. iii.
14, 15). This is the increase of His government He should
see as the travail of His soul. Nothing carnal is hinted at ;
otherwise, how can the carnal mind of man understand by
the natural understanding the endless increase of Messiah's
government by the choice oione of a city and two of a family ?
JEHOVAH DECLARES HIS ETERNAL SONSHIP. 43
If it be contended that the words "This day have I
begotten Thee" refer to a supposed date of His Sonship,
as understood by men, we find the same divine person of
the Eternal Son Himself contradicting such a supposition
or opinion nearly 350 years afterwards, by the propliot
Isaiah. The divine person of the Eternal Son or Jehovah
declares, "Yea, beeoke the day was I am He" (Isa.
xliii. 13), i.e., the day spoken of in Psalm ii. 7. That ye
may know and believe me, and understand that I am He :
before me there was no God formed, neitlier shall there be
after me. I, even I, am, mn^, the He will be, and beside
me there is no {Jesus, that is) Saviour, or as rendered, I
even I, am Jehovah, and beside me there is no Saviour. I
have declared and have saved, and I have showed when
there was no strange God among you : therefore ye are
my witnesses, saith Jehovah, that I am God ; yea, before
the day — i.e., before the day of His incarnation, referred to
in Psalm ii. 7 — I am He, and there is none that can deliver
out of my hand : I will work, and who shall let it ? " Thus
saith Jehovah your redeemer, the Holy One of Israel,
Thou shalt know no God but me ; for there is no Saviour
beside me " (Hos. xiii. 4); that is, Jehovah is really and
truly the divine person of the Eternal Son of God — " What
is his Son's name, if thou canst tell ?" (Prov. xxx. 4) — He
who in after day took our nature upon Him, and was
manifest in the flesh as Immanuel, God with us, Jehovah
our righteousness, the Messenger whose goings forth have
been from of old, from everlasting, or from the days of
eternity (Mic. v. 2) — the Messenger of the Covenant, the
Lord Himself, who came suddenly to His temple (the
temple of His human body) (Mai. iii. 1 ; Mic. v. 2). This
proves that Jehovah was eternally the divine j^^rson or sub-
stance of the Son of God before His incarnation, and that
the words "This day have I begotten Thee" have a
prophetic reference to the temple of His body prepared
for Him through the line of Judah, the stem of Jesse,
and the Son of David. " And it shall be at that day, saith
Jehovah, thou shalt call ME my MAN ; and shalt call me
no more my Lord" (Hos. ii. 16 ; verse 18 in Hebrew Bible
and Leeser's translation). Here the person of Jehovah de-
clares a given definite time when He Jehovah Himself
shall be called man instead of Lord, that is, our equal as
a brother and fellow-man : compare this word ^?i^^K, Ishi, my
44 NO MAN JUSTIFIED OF HIMSELF.
man, with the root fV't^, Ish, man, in the marginal reading of
Gen. ii. 23, also in Leeser's translation : the noun ]D'^'i^, Ish,
being always used to denote human nature, and is the root
of the words man, woman, husband, and ivife. In tlie pre-
vious chapter the Lord had declared that He will no more
have mercy upon the house of Israel, because He would
utterly take them away (Hos. i. 6). Has not this been
fulfilled by the coming of the Eternal Son, to whom the
Father said, «' Ask of me, and I will give Thee the W)^,
nations, for Thine inheritance, and the uttermost parts of
the earth for Thy possession " (Psalm ii. 8). To which
the Chief Eabbi objects, "Now, if the Son be a Divinity
like the Father, and equal to Him, why need He ask that
any favours should be granted Him ? Is He not omnipo-
tent ? Is not the whole earth with the fulness thereof His
possession?" This question is answered by the fact that
Jehovah took upon Himself the human nature of man, the
form of a servant, that His obedience and righteousness
might be imputed to all who are enabled to believe in
Him ; He made His soul an otferiug for sin. " Blessed is
the man unto whom the Lord imputeth not iniquity," &c.
(Psalm xxxii. 2). For in the sight of God " shall no man
living be justified" (Psalm exliii. 2 ; Job xv. 14, xxv. 4:
Eccles. vii. 20).
SECTION XII.
THE WONDERFUL WORD " JAH.
The name Jehovah is a pure Hebrew word, signifying
The Eternal ; it is expressed by four letters, Yod, >, He, H,
Vau, \ He, n, thus m^^ Jehovah. These letters are called
the Tetragrammaton, and form the component parts of the
past, present, and future tenses, expressing the three attri-
butes of eternity, He was, He is. He will be : hence Jehovah
is always '^^7\, HE, and HMi^, I AM, because He can only
be like Himself. See Dr. Benisch's translation, Exod. iii.
14, in whose translation Jehovah is always rendered by
The Eternal.
There is a most remarkable and mysterious name by
which Jehovah is occasionally distinguished in the Scrip-
JEHOVAU'S STRENGTH IN JAH. 45
tures as a distinct person, and yet inseparaldy One in
Jehovah — the name ^^ JAH : it occurs forty-nine times in
the Bible, twice in Exodus, forty-three times in tlie Psahns,
and f(jur times in Isaiah. It is usually translated in the
same manner as the name Jehovah is rendered, namely,
LORD, in small capitals, and in only one instance it is
rendered in our version as it occurs in the original (Psalm
Ixviii. 4), " Sing' unto Ehlohim, sing praises to His name :
extol Him that rideth upon the heavens by His name JAH,
and rejoice before Him." In Isaiah xii. 2, it is rendered
Yah by Leeser : " Behold, God is my salvation ; I will trust
and not be afraid ; for my strength and song is Yah the
Eternal ; and He is become my salvation ;" and in xxvi. 4,
the same Jewish authority renders it, " Trust ye in the
Lord unto eternity ; for in Yah the Lord is everlasting pro-
tection."
Dr. Benisch renders Exod. xvii. 16, thus — " Eor he said,
Because the hand is upon the throne of Yah, war from the
Eternal with Amalek from generation to generation." In
Isaiah xxxviii. 11, this word JAH (Yah or Yuhl occnrs
twice : " I said I shall not see JAH, JAH in the land of the
living," &c.
Moses sang in his song, "JAH is my strength and song,
He is become mj^ salvation" (Exod. xv. 2). Jab is expressed
by two letters, Yod, He, which with Vav, He, form Jehovah ;
and these letters are pronounced by a sound of nature in
the act of respiration or breathing. It is from these letters
the word TT^, YeHee, is formed, which is literally shall be,
rendered "Let there be," and is fully expressed by the
sound of nature in act of the drawing and escape of one
breath from the lungs ; this was the word used by God
that brought the world, the light, and the firmament into
existence, namely, by the sound of Yehee,'^ " Let there be."
It went forth with power, and accomplished the thing
whereunto it was sent without returning unto Him void :
the effect produced was the existence of the world. How
forcibly this illustrates Psalm xxxiii. 6 ! "By the word of
the Lord were the heavens made ; and all the host of them
by the breath of His mouth." " For with Jah the Lord
created the world."
The difference in the rendering of Isaiah xxvi. 4, I
have given in Section IV., from Solomon Lyon's Hebrew
* Vide the Hebrew Grammar of Solomon Lyou.
46 THE MIGHTY GOD.
Grammar, may be accounted for by a difference of opinion
as to tlie meaning of tbe words D'^d'^I^ 'T'iJ, rendered ever-
lasting strength or protection (Rock of Ages in the margin) ;
but as the word rendered everlasting is the plural form,
this word is used in the Hebrew Bible for world, and as the
verb nu in this verse describes the action of Jehovah by
the same word employed in Gen. ii. 7, to form, bind,
compress, &c. i^vide also the Lexicons of Gesenius, Crake,
Bagster, &c.), disinterested scholars will doubtless give the
preference to the rendering of Solomon Lyon, the Israelite,
proving that God, in company with the distinct person of
JAH, created the world, and at the same time in such an
inexplicable, mysterious, undivided union with Jehovah as
to constitute but One and the same Jehovah Ehlohim.
In Isaiah ix. 6, it is written '* Unto us a Child is born,
unto us a Son is given, whose name shall be called
Wonderful.''^ This is recorded in the preterit or past tense,
as the facts of a complete and perfect action, from which
the Jews maintain that it has reference to Hezekiah, who was
born about thirty-nine years before, and therefore cannot
refer to Messiah, because the Nazarene did not appear till 740
years after ; whereas such an objection only tends to reflect
additional proof of the Eternal Sonship of Messiah, who
was Jehovah Himself, the then existing Eternal Son of
God, the Son that is given, the Child that was born, whose
name is Wonderful, Mighty God, the Eternal Father.
The words will admit of no other rendering without doing
violence to their employment throughout the whole of the
Scriptures. The Chief Rabbi identifies the word ^^J (El),
God, in the singular number, as it occurs in this verse,
with a mere human hero ! But as God employed this word
^'^, El, in the Law to describe Himself as a jealous ^ji},
God, the Chief Rabbi's definition appears irreverent, since
he defines this word to signify a mere hero, by attempting,
with Philippson, after the example of Ben Ezra, to show
that it points to Hezekiah. (See Notes to Leeser's Bible.)
But according to the Scriptures we behold, not Heze-
kiah, but Jehovah the Eternal Father, and Jehovah the
Eternal Son, the One mighty God, in that Child. This is
supported by Zech. xiv. 9 : '• And Jehovah was for a King
over all the earth : in that DAY shall there be one
Jehovah, and his name One." Here is a prophetic refer-
ence to a future day, when Jehovah should take human
THE ETERNAL FATHER. 47
nature into imion witli Himself, doflaring that Ho would
still be but One Jehovah oven in that day. Tliis is accord-
ing- to the Jewish rendering of n^H, was, instead of " shall
be." The Child born and Son given should be no addition
to the persons of the Trinity, but that He sliould still
constitute the same undivided unity of one Jehovah, who
is three persons in one and the same God. Throughout
the Sci'iptures it will be found, wherever Jehovah uses the
words "/« that day,^^ by applying them to circumstances
and events He is about to bring to pass, they will gener-
ally be found to point to the day of His humiliation, when
He, as the seed of the woman, should bruise the serpent's
head (Gen. iii. 15): "In that day Jehovah shall be one,
and his name One," i.e., the day when He should be called
man.
Thus Jehovah proves His name to be Wonderful. It is
rather a pitiable weakness of the Jews to assert that the
passage in Isaiah ix. 6, points to Hezekiah as the Eternal
Father, the Mighty God, while it is recorded that the un-
changeable God told Hezekiah after this prophecy that his
house, with his sons and children, should be utterly taken
away (2 Kings xx. 17, 18). And because of the wicked-
ness of Manasseh, Hezekiah' s son, the Lord declared He
would wipe Jerusalem as a man wipeth a dish, tui-ning it
upside down (2 Kings xxi. II — 13), for the fulfilment of
the desolations recorded in the book of Daniel,
What are we to understand by the question of Agur in
Prov. XXX. 4, — " What is His name, and what is His SON'S
name, if thou canst tell? " — but an immediate reference to
the distinct person of JAH by whom God made the worlds
(Heb. i. 2) ? I refrain from making any dogmatic assertions
of my own, because the fact is but too obvious to all those
who are disinterestedly jealous for the integrity of the
written word of God in preference to the evasions of men.
The Targumists were fully aware of this, and attempted
to meet the difficulty by distinguishing the divine per-
sonaHty of Messenger Jehovah, or Messenger Ehlohim, as
Memra, The Word, as I have already shown, because it
is clearly recorded by inspired penmen that in the distinct
person of Jah Jehovah is everlasting strength, or the Eock
of Ages, clearly conveying that, out of Jah, God is a consum-
ing fire. Wha.t is His Son's name ? The first letter in the
Hebrew word Son is Beth, which signifies a house or place
48 THE SCEIPTURES FULFILLED.
of refuge ; and as it is written tliat Ehloliim in Jehovah is
one, we can understand Prov. xviii. 10: "The name of
Jehovah is a strong tower : the righteous runneth into it
and is safe." It was the mysterious letter n, Hee, with
which Jah is written, and that also expresses the act of
breathing in the word Jehovah and YeHee, Let there he,
that indicates life, existence, and eternity, that was
added or inserted in the names of AbrfiHam and Sart TT
by the divine person of the Word of the Lord or Messenger
Jehovah. It was the pronunciation of this letter as a part
of the letter Shin, IV, that caused the difficulty to the
Ephraimites in their attempts to pronounce SHibboleth,
which they could only pronounce with a Samech, D, without
the H, thus, Sibboleth (Judges xii. 6), proving that they
had no divine life in their language.
I now conclude this part, though it has been with con-
siderable difficulty I have been enabled to condense this
pamphlet into its present form ; it is the result of careful
study of the Holy Scriptures alone, never having read any
work or commentary of any description upon the subject,
embracing the inspired writings of Moses and the prophets
exclusively, for testimony to the revelation of the Trinity
in unity of the Godhead. I have not written to support
any preconceived sectarian opinion, but in reply to an
attack and challenge upon the fundamental doctrine of the
Law and the Prophets, that our Jewish brethren may read
for themselves. 1 have endeavoured to act upon the two first
principles sanctioned and recognized by the recent synod—
(1) individual authority in religious matters; (2) the pri-
mary importance of free scientific investigation — reserving
the vindication of the righteousness of the third proposition
j\e., the rejection of the belief in Israel's restoration — for
the subject of another pamphlet at a future period (D.V.),
wherein I shall endeavour to prove the truth of the Scrip-
tures, by showing that those prophecies that are claimed for
the temporal restoration of Israel were aU fulfilled to the
letter by the retm-n from the Babylonish captivity under Ezra
and Neiiemiah ; and the complete fulfilment of Scripture by
the coming of Messiah, who will come no more till He
comes at the final judgement day ; and, as the Chief Eabbi
maintains that the Scriptures referring to these circum-
stances are to be taken literally {vide Sermon IX., pp. 136-7),
there will be no difficulty in proving that the lion, an
THE LTON EATIXG STHAW. 49
unclean beast of the forest, used in some passages of the
Scriptures as an euibloni of untamed cruelty, has actually
eaten the same food as the ox, an animal used as a subject
of sacrifice, a beast of burden accustonuid to the yoke, and
an emblem of obedience : they have both, with the leopard,
the kid, the calf, the young lion, the bear, and cow, all
fed together, and lain down in safety together, and a little
child, the little child that was born in Bethlehem of
Juda>a, a Sou that was given, has led tliem. The young
believer, who lives not by bread alone, but by every word
that proceedeth o\it of the mouth of Jehovah (Deut. viii. 3),
is made to dwell in safety, proof to the infidelity or
the poison of asps in the tongues of wicked and deceitful
men. If these things have not been so literally fulfilled,
then it remains for those who dispute it to prove that
Judah the son of Jacob was literally a lion's whelp, who
couched as a lion, and as an old lion ; that Issachar was a
wild ass ; that Dan was a serpent and an adder ; that
Naphtali was a hind ; that Joseph was a fruitful bough,
&c. Who can deny that the knowledge of the Lord is
spreading over the earth as the waters cover the sea ? The
Bible is a spiritual pruning-hook, and a weapon that
ploughs up and exposes the depravity and the deceit of the
human heart, that has succeeded the sword, battle-axe,
and bayonet-point in religious debates and persecutions.
If Messiah has not come, where is the sceptre of Judah ?
If Hezekiah was the child spoken of in Isaiah ix. 6, 7,
where are the evidences of the increase of his government
that was to have no end ? If Messiah was an impostor,
how is it that His government continues to spread over the
earth ? And how is it the Jews, instead of being estab-
lished under the government of the throne of David, are a
scattered people, a bye-word and a proverb among the
nations ? How is it that the Jews enjoy greater rehgious
liberty and temporal privileges under those governments
whose rulers are believers in the Nazarene as the Messiah
than under any other political administration ? How is it
that the Prophets, whose writings testify of the Nazarene,
were treated with greater cruelty by the Jews than by
those who took the Jews captive (2 Chron. xxxvi. 16)?
These questions are answered in Psalm cxviii. 22 — "The
stone which the builders refused is become the head stone
of the corner." If the three letters composing the noun
D
50 FATHEE, SON, AND SPIRIT.
]2K, stone, be examined, they will be found to express 2,1^,
Father, ]^, Son. Eeuchlin, an exponent of Kabbalah,
proves that testimonies to the Messiah are to be deduced
from the Hebrew by its doctrines : for instance, the letter
)!}, shin, is the symbol of fire or light, which, if inserted
into the great and glorious name mn^, Jehovah, ex-
presses mibn*', Saviour, the Hebrew equivalent for the Greek
word Jesus (vide Ginsburg's Essay), called Messiah by
Daniel, who can only be discerned by the inward per-
suasion and power of DTl'^K m"l, Spirit Ehlohim, revealed
in the Scriptures as the third Eternal Person of the God-
head Ehlohim, the consideration of which I leave for a
future publication (D.V.), wherein I hope to refute the
other points of the sermons of the Chief Eabbi.
Since the vicarious atonement of Messiah there is no
outward distinction before God between Jew or Gentile,
bond or free, circumcision or uncircumcision, as will be
seen : when the times of the Gentiles are fulfilled, God will
remove the veil from the heart of the remnant of Israel He
has sanctified to save under the new covenant. Messiah,
called the Prince of Peace, told His disciples not to think
He had come to send peace on earth, but a sword, because
His kingdom was not of this world, as predicted through-
out the Prophets. His very peace should cause Him to be
despised and rejected of men (Isaiah liii.) : "In those
days and in that time, saith the Lord, the iniquity of Israel
shall be sought for, and there shall be none ; and the sins
of Judah, and they shall not be found : for I will pardon
them whom I reserve " (Jer. 1. 20).
EDWAED POULSON.
February, 1S70.
W. H. & L. Colliagridge, Aldersgate Street, London, E.G.
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