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be the name of Jehovah. 22. In this Job sinned not, nor charged Elohim foolishly



V. 14.—Let the words of my mouth and the meditations of my heart be acceptable in thy sight, O Jehovah, my strength and my Redeemer.

By all Christians, Jesus Christ is the acknowledged Redeemer of the whole world, and David very frequently invokes Jehovah as such, and St. Paul and the Evangelists do the same, but none of them ever affix the same epithets to Elohim when named singly.


V. 5.—Into thine hand I commend my spirit, for thou hast redeemed me, O JEHOVAH, God of truth.

Again JEHOVAH is here said to have redeemed the Psalmist, and he says, this Redeemer is the God of truth: thus proclaiming, as it were, the divinity of the MESSIAH, who was waited for most anxiously by David and other devout Jews.


V. 6.—Thy throne, O ELOHIM, is for ever and ever; the sceptre of thy kingdom is a right sceptre. 7. Thou lovest righteousness, and hatest wickedness: therefore ELOHIM, thy God, hath anointed thee with the oil of gladness above thy fellows. 10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house. ll. So shall the king greatly desire thy beauty, for he is thy Adoni, and worship thou him.

This Psalm is considered to represent the majesty and grace of Christ's kingdom, and the name ELOHIM

appears to be given to the single person, “thy God:” the solution of this apparent difficulty is thus explained by the late Bishop Horsley: “The unity of the Three persons in the essence is so strict and intimate, that the general appellation of the Godhead may be applied to any one, and that appellation will remind us of the plurality: thus the word Elohim is applied to ADONI, the second person, as the representative of the whole trinity.” This quotation from Horsley confirms my view of the sacred names. - The second person” he refers to, is the ADONI, which is so very frequently joined to JEHOVAH.

“ This strictness and intimacy of the three persons in the essence” cannot be too strongly enforced, and therefore I hope I shall be excused for referring very often to this truth.


V. 1. The mighty ELOHIM, even Jehovah, hath spoken, and called the earth from the rising of the sun, unto the going down thereof. 2. Out of Zion, the perfection of beauty, ELOHIM hath shined. 3, Our God shall come, and shall not keep silence. 6. And the heavens shall declare his righteousness: for Elohim is judge himself. 7. Hear, O my people, and I will speak; O Israel, I will testify against thee, I am Elohim thy God. 14. Offer unto ELOHIM thanksgiving; and pay thy vows unto the most high. 23. Whoso offereth praise glorifieth me: and to him who ordereth his conversation aright will I show the salvation of ELOHIM.

The preceding note will apply equally to the above extract, and I will add one more quotation from the learned and orthodox Horsley :“ In the opening of the 50th Psalm, the omnipresence of Elohim is held forth with particular emphasis, and the whole earth is summoned to hear the general promulgation of the new revelation of the Gospel, and to witness the execution of the judgment of the Jews.


V. 1.- Deliver me from my enemies, O my God; defend me from them that rise up against me. 5. Thou, therefore, O JEHOVAH, Elohim of Hosts, the God of Israel, awake to visit all the heathen. 10. God of his mercy shall prevent me, Elohim shall let me see my desire upon my enemies. 11. Scatter them by thy power, and bring them down, O ADONI, our shield. 13. Consume them, and let them know that Elohim ruleth in Jacob unto the ends of the earth. 17. Unto thee, O my strength, will I sing, for Elohim is my defence, and the God of my mercy.

In this Psalm David's earnestness is particularly beautiful. He devoutly addresses separately the different persons of the Godhead, as it were invoking the aid of each, and at last he includes them all in the emphatic and comprehensive word Elohim, who ruleth unto the ends of the earth.


V. 1.-Let Elohim arise, and let his enemies be scattered ; let them also that hate him flee before him. 3. But let the righteous be glad, let them rejoice before ELOHIM ; yea, let them rejoice exceedingly. 7. O Elohim, when thou wentest forth before the people, 8. The earth shook, the heavens also dropped at the presence of ELOHIM : even Sinai itself was moved at the presence of ELOHIM, the God of Israel. 19. Blessed be ADONI, who daily loadeth us with benefits, even the God of our salvation. 20. He that is our God is the God of salvation, and unto JEHOVAH ADONI belong the issues from death. 32. Sing unto ELOHIM, ye kingdoms of the earth. O sing praises unto Adoni. 34. Ascribe ye strength unto ELOHIM, his excellence is over Israel, and his strength is in the clouds. 35. O ELOHIM, thou art terrible out of thy holy place. The God of Israel is he that giveth strength and power unto his people. Blessed be ELOHIM.

In this comprehensive Psalm the distinction of person is most beautifully preserved. The more frequently this is read, the more it must be admired for its grandeur and sublimity.


V. 1.-In thee, O JEHOVAH, do I put my trust, let me never be put to confusion. 4. Deliver me, O God, out of the hand of the wicked. 5. For thou art my hope, O ADONI JEHovah; thou art my trust from my youth. 10. Mine enemies speak against me, 11. Saying, Elohim hath forsaken him, persecute him and take him, for there is none to deliver him. 12. O ELOHIM, be not far from me, O my God; make haste for my help. 17. O Elohim, thou hast taught me from my youth up ; 18. And now also, when I am old, O ELOHIM, forsake me not. 19. Thy righteousness, O ELOHIM, is very high, who hast done great things. O ELOHIM, who is like unto thee? 22. I will also praise thy truth, O my God; unto thee will I sing with the harp, O thou Holy One of Israel.

The Psalmists so very frequently address each person of the Trinity separately, and then the united Godhead Elohim, that the Book of Psalms alone would be sufficient to establish the doctrine of the Holy Trinity.


V.1.-O ELOHIM ADONI, Thou hast been our dwelling-place in all generations. 2. Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting Thou art God.

I quote these verses that I may again fix on the mind of the reader the everlasting existence of the ADONI. This is so frequently asserted by the inspired writers, that it is wonderful how the learned Socinian can continue in his error. We are often told that Adoni is Judge of all the world ; and the writers of the New Testament repeatedly tell us that JESUS was the ADONI JEHOVAH who led the Jews out of Egypt, and was personally present with them in their trials and afflictions ; thus proving that both the portions of scripture accord with and confirm the doctrine of our Church, concerning the divinity of our blessed Saviour, who, at the time appointed, abode on earth to bring life and immortality to light.


V. 1.-0 Jehovah God, to whom vengeance belongeth! O Jehovah, to whom vengeance belongeth, show thyself!

2. Lift up thyself, thou Judge of the earth, render a reward to the proud.

Here JEHOVAH is addressed as the Judge of the earth.


V. 11.-Let the heavens rejoice, and let the earth be glad ; let the sea roar, and the fulness thereof, 13. Before Jehovah, for he cometh, for he cometh to judge the earth. He shall judge the world with righteousness, and the people with his truth.


V. 8.---Let the floods clap their hands, let the hills be joyful together before Jehovah, for he cometh to judge the earth ; with righteousness shall he judge the world, and the people with equity.

The extracts from Psalms xciv., xcvi., xcviii., confirm the judgeship of JEHOVAH. In the original Scriptures it will clearly be seen that ADONI and JEHOVAH are used to denote the same Divine Being; and to the reader of our English translation, it will be equally evident, when he is told that, with few exceptions, whenever he reads that “the LORD God” spake or acted, it is almost always “ JEHOVAH ADONI” in the original Hebrew, and the same epithets and offices are equally applied to both. Thus Zechariah says, (chap. vi.) These are the four spirits of heaven, which go

forth from standing before the Aponi of all the earth. And thus I think my interpretation of the word Adoni, as meaning Judge, is greatly confirmed.

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