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casion Jehovah is introduced saying, "Go to, we will go down, and we will there confound their language." Here we have two plural verbs. I shall not stay to notice the various methods men adopt to account for such forms of speech from the lips of God, since my province is, to bring before you at one view, what of proof or illustration the scriptures supply, in favour of the doctrine of our text.

5. I therefore pass on to the 19th of Gene-. sis, in which we have the fate of the cities of the plain; and in the narrative of their destruction we find the title Jehovah applied to two distinct persons. And Jehovah rained fire and brimstone from Jehovah out of Heaven."

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There is a para lel passage in the 3rd of Zechariah. And Jehovah said, Jehovah rebuke thee, O Satan!" These places may receive illustration from that remark in the 5th of John; "the Father judgeth no man, but hath committed all judgment unto the Son, that all men should honour the Son even as they honour the Father.'

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6. In the 31st of Genesis at the 7th verse, Jacob says of Laban, "But the Alehim they suffered him not to hurt me."

At the 53rd verse Laban says, "The Alehim of Abraham, and the Alehim of Nahor, the Alehim of their Father, they shall judge betwixt us."

Abraham himself, in the 20th of Genesis, t the 13th verse, speaks in a similar manner;

"the Alehim, they caused me to wander from Father's house."

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And in the 35th of Genesis at the 7th verse, Jacob is said to build an altar, "because there the Alehim they appeared unto him." And thus we have four examples of plural verbs governed by the plural name Alehim, when the true God is intended.

7. In the 22d of Exodus it is declared at the 20th verse, that "He that sacrificeth to Alehim, except it be to Jehovah only, he shall be utterly destroyed." Now that the meaning is, that no worship should be offered to any false Alehim, but only to those who are one Jehovah, is plain from the 28th verse; "Thou shalt not revile the Gods," that is, the true Alehim. Besides, in the 18th chap. at the 12th verse, you have Moses and all the Elders, breaking this law, except it be so understood. For Jethro took a burnt offering and sacrifices for the Alehim. And Aaron came, and all the Elders of Israel, to eat bread with Moses' father-in-law before the Alehim." And in the 14th Psalm we have a severe reproof against those who deny the Alehim, "The fool hath said in his heart, there are no Alehim. Jehovah looked down from heaven, to see if there were any that did understand, seeking the Alehim."

8. In the 24th of Joshua, the tribes of Israel present themselves "before the Alehim." That is, at the place fixed for public worship; and thus the tabernacle is called Beth

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alehim, or the house of the Alehim, in the 55th Psalm at the 14th verse. Then Joshua says to them, "Thus saith Jehovah, the Alehim of Israel. Your fathers dwelt on the other side the flood; and they served other Alehim." That is, acher-im, strange Alehim; and both words are plural. But at the 16th and 18th verses, the people say, “God forbid that we should forsake Jehovah, to serve other Alehim. We will serve Jehovah, for he is our Alehim." To this Joshua replies, in the 19th verse, Ye cannot serve Jehovah, for he is an Alehim that are holy;" or, he is the Alehim the holy ones. For the word is plural; not Kedosh, but Kedosh-im. So that if the false Alehim are spoken of, they are acherim; if the true, they are Kedoshim; in both cases the substantive Alehim has plural adjectives.

But this of Joshua will acquire additional weight from the 6th of Isaiah. For there the prophet first hears the Seraphim exclaiming, "Holy, holy, holy, is the Lord of hosts ;" and then hears the Lord saying, "Whom shall I send, and who will go for US." The plural us agrees with Joshua's Kedosh-im; and the repetition of Kedosh three times, seems to refer distinctly to Father, Word, and Spirit, as the true Alehim. A similar expression is. used in the 4th of Revelation, at the 8th verse. If scripture is to be its own interpreter, or if one part of holy writ is to serve for a key to unlock another, in order to disclose its mean

ing, then surely our text, and other passages of similar import in the new testament, must be made this use of in reference to such portions of the old testament as we have produced of a plural form.

9. Another example meets us in the 4th of Daniel. Indeed it supplies us with several. The expression, the Alehim the holy ones, occurs three times in this chapter, but translated the holy Gods." Then in the 17th verse we have two plural titles given to Jehovah ; "This matter is by the decree of the watchers, and the demand by the word of the holy ones." Now Daniel declares in the 24th verse, that this is the decree of the most high.

And further; Daniel tells the King that this decree is to be in force against him, till he should learn that the heavens do rule.” This phrase thus rendered, would rather have confirmed the King in his old idolatrous notions, of the visible material heavens being the divinities he ought to worship. But if we render it thus, That the heavenly ones are the rulers," it will seem to have conveyed to Nebuchadnezzar the same notion of the true God as the other titles I mean those of the holy Alehim, and the Watchers, and the Holy Ones.

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But this is not all. Daniel tells the King, that 66 whereas they (the Watchers and the Holy Ones), commanded to leave the stump of the tree-roots, thy kingdom shall be sure

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unto thee, after that thou shalt have known that the heavenly ones are the rulers." Then it follows in the 31st verse, While the word was in the King's mouth, there fell a voice from the heavenly Ones,-to thee they speak, O king Nebuchadnezzar ! thy kingdom is departed from thee." This is the literal translation. And since these plural forms of speech could not arise from, nor be intended to give countenance to, the plurality of false Alehim worshipped at Babylon, they must have arisen from Daniel's knowledge of the true living Alehim, as being a plurality of personal agents in the one Jehovah.

10. I come lastly to the 9th of Daniel. He predicts the advent of Messiah the Prince, meaning Christ; and fixes the period of anointing him as "the most holy." But literally, the holy of holies, or the holy place of the holy ones. The phrase was used for God's secret place in the tabernacle and the temple. His presence made it holy; and it was the holy place of the holy Ones, because the Alehim of Israel were said to dwell between,* or inhabit the Cherubim. These were figures of gold beaten out of the solid lid of the ark, and called by Paul the Cherubim of Glory. The word signifies, a likeness of the rubim or mighty ones. And this accounts for the cry of the Philistines at sight of the ark brought into the camp of Israel. "The Alehim is come into the camp! Woe unto us! Who shall de

Psalm lxxx. 1.

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