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`Sanctify the LORD (Jehovah) of hosts Himself; and let Him be your fear, and let Him be your dread. And He
shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel' (Isa.
8:13,14).
`Unto you therefore which believe He (Christ) is precious: but ... a rock of offence, even to them which stumble
at the word' (1 Pet. 2:7,8).
Here again the Scriptures themselves by direct interpretation declare that Christ is Jehovah Himself. Who then
blaspheme? They who believe this, or they who deny it?
Or yet again:
`And I (Jehovah, verse 1), will pour ... the spirit of grace and of supplications: and they shall look upon Me
Whom they have pierced' (Zech. 12:10).
`Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds
(tribes) of the earth (land) shall wail because of Him. Amen' (Rev. 1:7).
And again another Scripture:
`They shall look on Him Whom they pierced' (John 19:37).
Here Scripture interprets Zechariah 12 of Christ. The One Whose name is Jehovah, `Which stretcheth forth the
heavens, and layeth the foundations of the earth, and formeth the spirit of man within him' is none other than the
Christ Who died on Calvary's cross, and Who is yet to come again to reign. The passage from Isaiah 6, to which we
have already referred, must be repeated here again:
`Mine eyes have seen the King, Jehovah of Hosts' (Isa. 6:5).
`These things said Esaias (Isaiah), when he saw His glory, and spake of Him (Christ)' (John 12:41).
Again we read:
`I (Jehovah) have sworn by Myself ... That unto Me every knee shall bow, every tongue shall swear' (Isa. 45:23).
The apostle Paul, writing by inspiration, says:
`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' (Rom. 14:10,11).
If Christ be not God, if Christ be not Jehovah, where is the argument or the force of the apostle's words? If
Christ is a subordinate creature, what an unwarrantable distortion is found in Romans 14: `We shall all stand before
the judgment seat of Christ (a creature), for it is written, Every knee shall bow to Me' (the Lord, Who is not a
creature, but the Creator). When we consider also that in verse 21 of Isaiah 45 Jehovah says, `There is no God else
beside Me' argument is superfluous, nay, it is infidel. These passages bring us to this solemn alternative:
(1) Either Jehovah and Christ are one, or
(2) The Scriptures are not only utterly untrustworthy, but are derogatory to the supreme glory of God, for He
Who declares that there is none else beside Himself is definitely and unreservedly associated with Christ in
the glory of His incommunicable name.
The word Kurios (Lord) occurs 737 times in the New Testament. Of these, in eighteen instances it is applied to
men. In 54 instances it appears in the discourses and parables of Christ, where it represents either Christ, or
the Father. In 665 occurrences, the great remainder, the title is applied indiscriminately to the Father and to the Son.
Christ is declared to be `Lord of all' (Acts 10:36). `The Lord from heaven' (1 Cor. 15:47). `The Lord, the righteous
Judge' (2 Tim. 4:8). Ephesians 4:5 declares, `There is one Lord (heis Kurios)', and in 1 Corinthians 8:6 we read,
`To us there is but One God, the Father, of Whom are all things, and we in Him; and one Lord (heis Kurios) Jesus
Christ, by Whom are all things, and we by Him'. With these passages compare the great monotheistic declaration,
`Hear, O Israel, Jehovah our God (Elohim, plural) is one Jehovah', which the LXX renders, `Kurios ho Theos
hemon, Kurios heis esti'. They who emphasize the first part of 1 Corinthians 8:6 to the exclusion of the Lord Jesus