An Alphabetical Analysis
Volume 6 - Doctrinal Truth - Page 244 of 270
blessed peace, what fuller testimony might have been given down the
Jacob.  Should the reader have any leanings toward that line of teaching
which speaks of a 'spiritual Israel' and by that title mean the Church, he
should pause and consider some of the passages which do not use the title
Israel, but Jacob.  Can we speak of a 'spiritual Jacob' and thereby intend
the Church?  Let us see.
David's throne has been spiritualized, but in Luke 1:32,33 we read:
'And the Lord God shall give unto Him the throne of His father David:
and He shall reign over the House of Jacob for ever'.
At the Second Coming 'All Israel shall be saved', and lest we should be
inclined to spiritualize this statement, the apostle continues that 'The
Deliverer shall turn away ungodliness from Jacob' (Rom. 11:26).  Let us
maintain that the gifts and calling of God are without repentance or change
of mind and that such solemn declarations as those of Jeremiah 31:35 -37 must
and shall be fulfilled.  Let God be true, though it make every man a liar.
'Spiritualize' sounds like 'spiritual lies', a play upon words that may
indicate a serious fact.
Jehovah.  For the purpose of this Analysis, the vexed question of the correct
pronunciation of this name of God is not of importance.  The meaning of the
name, its usage and import are the aspects of the subject that matter here.
The Hebrew name, spoken of as the tetragrammaton, 'the four lettered word',
is a composite, made up of portions of the verb 'to become', not as is
sometimes said of the verb 'to be'.  Hayah is translated 'became' in Genesis
2:7; 'It shall come to pass' in Genesis 4:14; 'Let there be' in Genesis 1:3;
the idea of development, unfolding, manifestation being always present.
Riehm takes the name to mean, 'The absolute and unchanging One'.  Delitsch
takes it as meaning, 'The existing, ever -living One'.  De Oehl, 'The One
ever coming into manifestation as the God of Redemption'.  Robertson Smith,
'He will be it, i.e. all that His servants look for'.  As the verb from which
the name, Jehovah, is derived means primarily, 'to become', the name is
prophetic, it looks down the ages to the unfolding of the great redemptive
purpose, and gives assurance that He will not be found wanting.
One way of arriving at the meaning of the sacred Name is to observe the
way in which it is used with or over against the name Elohim, 'God'.  Elohim
is the name of the Creator in Genesis 1:1 to 2:3.  Immediately after, the
name changes to 'The Lord God', Jehovah Elohim (Gen. 2:4), and no other name
appears in that chapter.  The same is true of chapter 3, the only one who
uses the single name 'God' being the serpent.  We see this usage in rather a
marked way in Genesis 7:16:
'And they that went in, went in male and female of all flesh, as God
had commanded him: and the Lord shut him in'.
Again, in Psalm 19, 'The
heavens declare the glory
of God' (verse 1), whereas the
law, the testimony, the statutes, the
commandments, the fear and the
judgments in the same Psalm are 'of the Lord'
(verses 7 to 9), Who is called
in verse 14, 'My strength and my Redeemer'.