Part 35

_Object._ It is objected, by the Anti-Trinitarians, that the name Jehovah is sometimes given to creatures, and consequently that it is not God’s proper name; nor does it evince our Saviour’s Deity, when given to him. To prove that it is sometimes given to creatures, they refer to several scriptures; as Exod. xvii. 15. where the altar that Moses erected is called _Jehovah Nissi_, _i. e._ the Lord is my banner; and, in Judges vi. 22. another altar that Gideon built, is called _Jehovah Shallom_; and Gen. xxii. 14. it is said, that Abraham called the name of the place, in which he was ready to offer Isaac, _Jehovah Jireh_; and, in Ezek. xlviii. 35. it is said, that Jerusalem, from that day, should be called _Jehovah Shammah_; they add also, that the Ark was called _Jehovah_, upon the occasion of its being carried up into the city of David, when it is said, Psal. xlvii. 5. _The Lord_, _i. e._ Jehovah _is gone up with a shout, even the Lord with the sound of a trumpet_, and also on other occasions. And the name Jehovah is often, in the Old Testament, given to angels, and therefore not proper to God alone.

_Answ._ 1. When they pretend that the name Jehovah was given to inanimate things, and in particular to altars, as in the instance mentioned in the objection, that one of the altars was indeed called _Jehovah Nissi_, it is very unreasonable to suppose, that the name and glory of God was put upon it; had it been a symbol of God’s presence, it would not have been called by this name, especially in the same sense in which our Saviour and the Holy Spirit have it applied to them; and therefore the meaning of this scripture, as I apprehend, is nothing but this, that there was an inscription written on the altar, containing these words, _Jehovah Nissi_, the design whereof was to signify, to the faith of those who came to worship there, that the Lord was their banner: therefore this name, strictly speaking, was not given to the altar, but to God; upon which some, not without good reason, render the word; he built an altar, and called the name of it, the altar of _Jehovah Nissi_. The same may be said with respect to the altar erected by Gideon, which was called _Jehovah Shalom_, or the altar of _Jehovah Shalom_, to the end that all who came to offer sacrifice upon it, might hereby be put in mind that God was a God of peace, or would give peace to them.

2. As for the place to which Abraham went to offer Isaac, which is called Jehovah-Jireh, it was the mount Moriah; and it is certain that this was not known by, or whenever spoken of, mentioned, as having that name; neither had Abraham any right to apply to it any branch of the divine glory, as signified thereby; therefore when it is said, he called the name of the place Jehovah-Jireh, it is as though he should have said, let all that travel over this mountain know, that the Lord was seen, or provided a ram instead of Isaac, who was ready to be offered up; let this place be remarkable, in future ages, for this amazing dispensation of providence, and let them glorify God for what was done here, and let the memory hereof be an encouragement to their faith. Or else we may farther consider him speaking as a prophet, and so the meaning is, this place shall be very remarkable in future ages, as it shall be the mount of vision; here Jehovah will eminently appear in his temple, which shall be built in this place. Or if you take the words in another sense, _viz._ _God will provide_, it is as though he should say, as God has provided a ram to be offered instead of Isaac, so he will provide the Lamb of God, who is to take away the sin of the world, which was typified by Isaac’s being offered. So that the place was not really called Jehovah; but Abraham takes occasion, from what was done here, to magnify him, who appeared to him, and held his hand, whom alone he calls Jehovah.

And to this we may add, that when Jerusalem is called _Jehovah Shammah, the Lord is there_, the meaning hereof is only this, that it shall eminently be said in succeeding ages of the new Jerusalem, that _the Lord is there_; the city, which was commonly known by the name Jerusalem, is not called Jehovah, as though it had any character of divine glory put upon it; but it implies, that the gospel church, which is signified thereby, should have the presence of God in an eminent degree; or, as our Saviour promised to his disciples, Matth. xxviii. 20. that _he would be with them always, even unto the end of the world_; and, as the result thereof, that _the gates of hell should not prevail against it_, Matth. xvi. 18.

3. As for the _ark_; it was not called _Jehovah_, though the Psalmist takes occasion, from its being carried up into the city of David, with a joyful solemnity, and an universal shout, with the sound of a trumpet, to foretel the triumphant and magnificent ascension of our Saviour into heaven, which was typified hereby; concerning whom he says, _Jehovah_ is gone up; or, speaking in a prophetic style, the present, or time past, being put for the time to come, it is as though he should say, the Lord, when he has completed the work of redemption on earth, will ascend into heaven, which shall be the foundation of universal joy to the church; and then he shall, as the Psalmist farther observes, _reign over the heathen_, and _sit on the throne of his holiness_.

Again, it does not appear that the ark was called _Jehovah_, in Exod. xvi. 33, 34. because, when Aaron is commanded _to lay the pot full of manna before the testimony_, that is, _the ark_, this is called, a laying it before Jehovah: but the reason of the expression is this; _viz._ God hath ordained that the mercy-seat over the ark should be the immediate seat of his residence, from whence he would condescend to converse with men, and accordingly he is said, elsewhere, to _dwell between the cherubims_; and, upon this account, that which was laid up before the ark, might be said to be laid up before the Lord.

But since none are so stupid to suppose that inanimate things can have the divine perfections belonging to them, therefore the principal thing contended for in this argument, is, that the ark was called Jehovah, because it was a sign and symbol of the divine presence; and from thence they conclude, that the name of God may be applied to a person that has no right to the divine glory, as the sign is called by the name of the thing signified thereby.

To which it maybe answered, that the ark was not only a sacramental sign of God’s presence, for that many other things relating to ceremonial worship were; but it was also the seat thereof: it was therefore the divine Majesty who was called Jehovah, and not the place of his residence; and it was he alone to whom the glory was ascribed that is due to his name.

4. When it is farther objected, that the name Jehovah is often applied to angels, the answer that may be given to this is; that it is never ascribed to any but him, who is called, by way of eminence, the angel, or _Messenger of the covenant_, _viz._ our Saviour, Mal. iii. 1. And whenever it is given to him, such glorious things are spoken of him, or such acts of divine worship demanded by and given to him, as argue him to be a divine Person; as will plainly appear, if we consider what the angel that appeared, in Exod. iii. says concerning himself, ver. 6. _I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob_; and it is said, Moses _hid his face, for he was afraid to look upon God_; and in verses 7, 8. _The Lord_, or Jehovah, _said, I have surely seen the affliction of my people that are in Egypt, and I am come down to deliver them_; and ver. 10. _I will send thee unto Pharaoh_; and then, in the following verses, he makes mention of his name, as of the great _Jehovah_, the _I AM_, who sent him. And Jacob gives divine worship to him, when he says, Gen. xlviii. 16. _The Angel, that redeemed me from all evil, bless the lads._ I might refer to many other scriptures, where the Angel of the Lord is said to appear, in which from the context, it is evident that it was a divine Person, and not a created angel. The most ancient Jewish writers generally call him the _Word_[111] of the Lord.

But this will not properly be deemed a sufficient answer to the objection, inasmuch as it is not denied, that the Person, who so frequently appeared in the form of an angel, made use of such expressions, as can be applied to none but God; therefore they say that he personated God, or spake after the manner of his representative, not designing that the glory of the divine perfections should be ascribed to him, but to Jehovah, whom he represented.

To which it may be replied, that the angel appearing to Moses, in the scripture before mentioned, and to several others, doth not signify himself to personate God, as doubtless he ought to have done, had he been only his representative, and not a divine Person; as an embassador, when he speaks in the name of the king, whom he represents, always uses such modes of speaking, as that he may be understood to apply what he says when personating him, not to himself, but to him that sent him; and it would be reckoned an affront to him, whom he represents, should he give occasion to any to ascribe the honour that belongs to his master to himself. Now there is nothing, in those texts, which speak of this angel’s appearing, that signifies his disclaiming divine honour, as what did not belong to him, but to God; therefore we must not suppose that he speaks in such a way as God doth, only as representing him: we read, indeed, in Rev. xxii. 8, 9. of a created angel appearing to John, who was supposed by him, at the first, to be the same that appeared to the church of old, and accordingly John gave him divine honour; but he refused to receive it, as knowing that this character, of being the divine representative, would not be a sufficient warrant for him to assume it to himself; we must therefore from hence conclude, that the angel that appeared to the church of old, and is called Jehovah, was a divine Person.

2. Having considered that the name Jehovah is peculiarly applied to God, we now proceed to prove that it is given to the Son, whereby his Deity will appear; and the first scripture that we shall refer to is Isa. xl. 3. _The voice of him that crieth in the wilderness, prepare ye the way of the Lord_, or Jehovah, _make Straight in the desert a highway for our God_. Now if we can prove that this is a prophecy of John’s preparing the way of our Saviour, then it will appear that our Saviour, in this scripture, is called Jehovah. That it is a prediction of John’s being Christ’s fore-runner, appointed to prepare the Jews for his reception, and to give them an intimation, that he, whom they had long looked for, would suddenly appear, is plain from those scriptures in the New Testament, which expressly refer to this prediction, and explain it in this sense: thus Matth. iii. 3. _This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight_; therefore he whose way John was to prepare, whom the prophet Isaias calls Jehovah, is our Saviour.

Again, it is said, in Isa. viii. 13. _Sanctify the Lord_, or Jehovah, _of hosts himself, and let him be your fear and your dread_; where he speaks of a person, whom he not only calls Jehovah, the Lord of hosts, which alone would prove him to be a divine Person; but he farther considers him as the object of divine worship, _Sanctify him, and let him be your fear and your dread_. Certainly, if we can prove this to be spoken of Christ, it will be a strong and convincing argument to evince his proper Deity; now that it is spoken of him, is very evident, if we compare it with the verse immediately following, _And he shall be for a sanctuary_, which I would chuse to render, _For he shall be for a sanctuary_, as the Hebrew particle _Vau_, which we render _And_, is often rendered elsewhere, and so it is assigned as a reason why we should sanctify him; and then it follows, though we are obliged so to do, yet the Jews will not give that glory to him, for he will be _to them for a stone of stumbling, and for a rock of offence_, as he shall _be for a sanctuary_ to those that are faithful. That this is spoken of Christ, not only appears from the subject matter hereof, as it is only he that properly speaking, is said to be a rock of offence, or in whom the world was offended, by reason of his appearing in a low condition therein; but, by comparing it with other scriptures, and particularly Isa. xxviii. 16. _Behold, I lay in Sion, for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste_, this will more evidently appear. In the latter of these scriptures, he is styled, a foundation stone, the rock on which his church is built; in the former a burthensome stone; and both these scriptures are referred to, and applied to him, 1 Pet. ii. 6, 8. _Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious; and a stone of stumbling, and a rock of offence to them that are disobedient_; where the apostle proves plainly, that our Saviour is the Person who is spoken of, in both these texts, by the prophet Isaiah, and consequently that he is Jehovah, whom we are to sanctify, and to make our fear and our dread.

Again, there is another scripture, which plainly proves this, _viz._ Numb. xxi. 5, 6, 7. _And the people spake against God, and against Moses; and the Lord sent fiery serpents among the people, and they bit the people, and much people of Israel died; therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord_, or Jehovah, _and against thee_. He, who is called God, in ver. 5. whom they spake against, is called Jehovah in ver. 7. who sent fiery serpents among them, that destroyed them, for their speaking against him; now this is expressly applied to our Saviour by the apostle, 1 Cor. x. 9. _Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents._

Again, the prophet Isaiah, having had a vision of the angels, adoring and ministering to that glorious Person, who is represented, as sitting on a throne, in chap. vi. 1, 2. he reflects on what he had seen in ver. 5. and expresses himself in these words, _Mine eyes have seen the King, the Lord_, or Jehovah, _of hosts_. Now this is expressly applied to our Saviour, in John xii. 41. _These things said Esaias, when he saw his glory, and spake of him_; where it is plain that he intends this vision; as appears from the foregoing verse, which refers to a part thereof, in which God foretels that he would blind the eyes, and harden the hearts of the unbelieving Jews; from whence it is evident, that the Person who appeared to him, sitting on a throne, whom he calls Jehovah, was our Saviour.

Again, this may farther be argued, from what is said in Isa. xlv. 21. to the end, _There is no God else besides me, a just God, and a Saviour, there is none besides 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. Surely, shall one say, In the lord have I righteousness and strength; even to him shall men come, and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory._ This is a glorious proof of our Saviour’s Deity, not only from his being called Jehovah, but from several other divine characters ascribed to him; thus the Person whom the prophet speaks of, styles himself _Jehovah_, and adds, that there is no God besides me; and he is represented as swearing by himself, which none ought to do but a divine Person; and he encourages all the ends of the earth to look to him for salvation; so that if it can be made appear that this is spoken of our Saviour, it will be an undeniable proof of his proper Deity, since nothing more can be said to express the glory of the Father than this. Now that these words are spoken of our Saviour, must be allowed by every one, who reads them impartially, for there are several things that agree with his character as Mediator; as when all the ends of the earth are invited to look to him for salvation. We have a parallel scripture, which is plainly applied to him, in Isa. xi. 10. _And in that day there shall be a root of Jesse_, that is, the Messiah, who should spring from the root or stock of Jesse; _which shall stand for an ensign to the people_, to _it_, or to _him_, _shall the Gentiles seek_, which is the same thing as for the ends of the earth to look to him; and besides, the word looking to him is a metaphor, taken from a very remarkable type of this matter, to wit, Israel’s looking to the brazen serpent for healing; thus he, who is here spoken of, is represented as a Saviour, and as the object of faith.

Again, he is represented as swearing by himself; and the subject matter of this oath is, _That unto him every knee should bow, and every tongue should swear_; this is expressly applied to our Saviour, in the New Testament, as containing a prophecy of his being the judge of the world, Rom. xiv. 10, 11, 12. _We shall all stand before the judgment seat of Christ; for it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God; so then every one of us shall give an account of himself to God_. And the same words are used, with a little variation, in Phil. ii. 10, 11. _That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the Glory of God the Father._

Again, the person, of whom the prophet speaks, is one against whom the world was incensed, which can be meant of none but Christ, as signifying the opposition that he should meet with, and the rage and fury that should be directed against him, when appearing in our nature.

Again, he is said to be one in whom we have _righteousness_, and in whom the _seed of Israel shall be justified_; which very evidently agrees with the account we have of him in the New Testament, as a person by whose righteousness we are justified, or whose righteousness is imputed to us for that end.

And this leads us to consider another scripture, Jer. xxiii. 6. in which it is said, _This is his name, whereby he shall be called, The Lord_, or Jehovah, _our righteousness_. His being called our righteousness, as was but now observed, implies, that the Messiah, our great Mediator, is the person spoken of, who is called Jehovah. But this is farther evinced from the context, inasmuch as it is said, ver. 5. _Behold the days come_, _viz._ the Gospel day, _that I will raise unto David a righteous branch, and a king shall reign and prosper; and shall execute judgment and justice in the earth_; which any one, who judges impartially of the sense of Scripture, will conclude to be spoken concerning our Saviour’s erecting the gospel-dispensation, and being the sole lord and governor of his church. How the exercise of his dominion over it proves his Deity, will be considered under a following head. All that we need to observe at present is, that this description is very agreeable to his character in Scripture, as Mediator; therefore he is called Jehovah in this verse.

_Object._ 1. It is objected, that the words may be otherwise translated, _viz._ _This is the name, whereby the Lord our righteousness_, namely, the Father, _shall call him_.

_Answ._ It may be replied, that the Father is never called in Scripture, our righteousness as was but now observed; this being a character peculiar to the Mediator, as it is fully explained in several places in the New Testament. As to what may be farther said, in answer to this objection, it is well known that the Hebrew word יקראו signifies either actively or passively, as it is differently pointed, the letters being the same; and we shall not enter into a critical disquisition concerning the origin, or authenticity of the Hebrew points, to prove that our translation is just, rather than that mentioned in the objection; but shall have recourse to the context to prove it. Accordingly it appears from thence, that if it were translated according to the sense of the objectors, it would be little less than a tautology, _q. d._ _I will raise to David a righteous branch; and this is the name whereby Jehovah, our righteousness, shall call him_, _viz._ _the Branch_; so that at least, the sense of our translation of the text, seems more natural, as well as more agreeable to the grammatical construction observed in the Hebrew language, in which the words of a sentence are not so transposed as they are in the Greek and Latin, which they are supposed to be, in the sense of the text contained in this objection.

_Object._ 2. It is farther objected; that though our translation of the text were just, and Christ were called Jehovah, yet it will not prove his Deity, since it is said, in Jer. xxxiii. 16. speaking concerning the church, _This is the name whereby she shall be called, The Lord_, or Jehovah, _our righteousness_.

_Answ._ It is evident from the context, that this is a parallel scripture with that before mentioned; the same person, to wit, the Branch, is spoken of and the same things predicted concerning the gospel church, that was to be governed by him. Therefore, though it is plain that our translators understood this text, as spoken of the church of the Jews or rather the Gospel-Church, as many others do, yet, if we consider the sense of the Hebrew words here used יקרא לה, it is very evident that they might, with equal, if not, with greater propriety, have been rendered, _shall be called by her_; and so the sense is the same with that of the other but now mentioned; the Branch, to wit, our Saviour, is to be called, The Lord our righteousness, and adored as such by the church.