the name Jehovah is employed. A remarkable instance is found in John xii. 41, where the Evangelist teaches us that it was the glory of Jesus which Isaiah beheld, when Jehovah, the King of Israel, appeared to the prophet, enthroned in His temple, and attended by ministering seraphim. The statement of the Evangelist may be adduced in support of our position that Jehovah was God revealing Himself through the Son, who, according to Heb. i. 3, was the effulgence of the divine glory. The passage in question has been, however, taken as showing that Jehovah was the Old Testament name of the Second Person of the Trinity (Yahveh Christ, p. 130), and, with the same view, reference has been made to Heb. xi. 26, and xii. 26. According to the first of these passages, Moses preferred " the reproach of Christ" to the wealth of Egypt, and there is little reason to doubt that, by this mode of expression, the writer of the epistle intended to identify Christ with Jehovah the Redeemer of Israel. The second passage appears to teach that it was the voice of Jesus which shook the earth, when Jehovah descended on Mount Sinai in fire, "and the whole mount quaked greatly." Neither of these passages, however, would require us to regard Jehovah as the distinctive name of the Word before His incarnation. If the manifestation of God as Jehovah was made through the Son, and represented anticipatively the manifestation of God in Christ, reproach endured for the sake of Jehovah might well be called "the reproach of Christ," and the voice of Jehovah, the voice of Christ.

The exhortation addressed to the Corinthians in 1 Cor. x. 9, not to tempt Christ as Israel of old had tempted,

appears clearly to identify Christ with Jehovah, the Redeemer of Israel, and their Guide through the desert; for that the reading Xploròv (Christ) is true, is, apart from manuscript evidence, rendered in a high degree probable by the verses preceding, where mention is made of the baptism of the fathers in the cloud and in the sea, their eating spiritual food, and their drinking water which flowed from the Rock, Christ.

The passage 1 Pet. i. 11, teaches that it was the Spirit of Christ which inspired the prophets, when they predicted the sufferings of Christ, and the glory that should follow. But the prophets spoke the word of Jehovah.

A passage in which, probably, reference is made to the name Jehovah, is Phil. ii. 9-11, "Wherefore God also highly exalted Him, and granted to Him a name which is above every name; that at the name of Jesus every knee should bow, of those in heaven, and those on earth, and those under the earth; and every tongue confess that Jesus Christ is LORD, to the glory of God the Father." Several considerations seem to render it not improbable that the "name above every name" is Jehovah, and not Jesus, which was the name of Christ's humiliation. First, the apostle wishes to describe the pre-eminent exaltation of Christ; and it can scarcely be imagined that there was any way by which he could do this more effectively than by asserting that Jesus bears the name Jehovah. Again, Jehovah was known to the Jews as THE NAME, a designation found even in Scripture (see Lev. xxiv. 11, 16), and which would be appropriately represented by "the name which is above every name; " and it should be observed that we have

good manuscript authority for inserting, with Lachmann, the article before the first ovoua, and consequently for the translation, "the name which is above every name." The Jewish training of the apostle would not unnaturally lead him to express the Divine name by a periphrasis, rather than to attempt, in opposition to established usage, to represent its pronunciation by Greek letters. Further, the use of the word xapioaro agrees well with the supposition that it was a Divine name which was granted to Christ, but it scarcely accords with the idea that the name in question was Jesus. Besides, the apostle would appear to have in view the words of Isa. xlv., where Jehovah declares that to Himself every knee shall bow. Lastly, if the "name above every name" was Jesus, it is difficult to understand how Christ's bearing this name could be a reason why all beings should confess that He is Lord. But this difficulty disappears, if the name in question was Jehovah, since this name was represented by ó Kúpios, THE LORD. The probable meaning of the apostle's words may be thus expressed :-To Christ, as a reward for His humiliation, God has granted that pre-eminent dignity and elevation of which the prophet speaks. He has even granted to Him, as the prophet shows, the name which is above every name, even Jehovah, that, to the name of Jesus, since He bears also the greatest of all names, every knee may bow, and every tongue confess that He is Lord of all, and that thereby God the Father, whom He has revealed, may be glorified. This view of the "name above every name" derives additional probability from a comparison of Rom. xiv. 10, 11, where

the apostle again refers to Isa. xlv., to show that the servants of Christ must appear at His tribunal, thus identifying Christ with Jehovah, of whom the prophet speaks.

If in the New Testament there is no explanation of the meaning of the name Jehovah, yet it may be not unreasonably concluded that it does not denote mere abstract existence, if it is the Divine name which may, with especial propriety, be given to Christ, but that it has a significance suited to this application.

XVIII.

THE DIVINE NAME AND THE SCOPE OF
REVELATION.

It can scarcely fail to strike the reader that the name of Jehovah, if it denotes self-existence, is altogether out of harmony with the representations of Jehovah contained in the Old Testament. Here Jehovah is no abstraction. He is described as though He possessed the passions, the senses, the form, of a man. Nay, on several occasions, Jehovah seems even to have rendered Himself visible in a human form. It does not help us much to be told that Jehovah denotes, not abstract, but concrete, being. But, on the other hand, if it is admitted that the Divine name was to be realised by the Incarnation, and if the revelation of God as Jehovah was designed to foreshow the manifestation of God in Christ, the discrepancy between the name of Jehovah and the anthropomorphic representations contained in the Old Testament altogether disappears.

Again, if we consider the statements of Scripture concerning the depravity of man and the intense holiness of God, it may seem difficult to understand how any revelation of mercy could be made to man. But this difficulty also finds a solution in the Divine name, if this name looked forward to the advent of Christ and the sacrifice which He should offer. The name Jehovah, on this view of it, makes conspicuous the reason why a revelation of God to fallen and sinful man was possible.

In conclusion, if the view of the Divine name presented in the preceding pages is true, the chosen name of the God of revelation is in harmony with the leading object and intention of revelation, which was, not to disclose a self-existent, an immutable, or an incomprehensible God, but to manifest a Holy Redeemer, to show how a just God could become a Saviour. This purpose, which, during a long series of ages, had found expression in typical forms, representative persons, and prophetic oracles, was destined, at last, to obtain a fuller realisation. It was to embody holiness and bring in everlasting salvation, to exhibit at once JEHOVAH THE SAVIOUR and JEHOVAH THE HOLY ONE; to manifest and make. known the Divine name (comp. John xvii. 6, 26), that the Eternal Word appeared amongst men; that He despised not the manger of Bethlehem; that He unveiled His glory before a people that had closed their eyes, that they might not see; that He endured the contradiction of sinners against Himself; that He hid not His face from shame and from spitting; that He poured out His soul unto death, and was numbered with