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said "If I find in Sodom fifty righteous within the city, then I will spare it for their sakes".
At the conclusion of this prayer "The LORD (Jehovah) went His way" (Gen. 18: 33).
In Gen. 19: 1-23 we have the intervention of the two angels, and the escape of Lot.
Then we read these strange words:
"Then the LORD (Jehovah) rained upon Sodom and Gomorrah brimstone and fire
from the LORD (Jehovah) out of heaven" (Gen. 19: 24).
This is revealed for our faith, but does not attempt an explanation. Many who oppose
the testimony of passages we have brought forward, subscribe to the inspiration of all
Scripture. To such this appeal is made:
"Do you believe that Gen. 18: and 19: is a part of inspired Scripture,
revealing to man knowledge that otherwise he could never attain?"
If the answer be "yes" then we must acknowledge that in this twenty-fourth verse we
have a revelation that reflects upon the nature of the LORD, and brings to light a
constitution and an order of Being entirely foreign to our experience. But it is
nevertheless TRUE. Jehovah, in all appearances, a man, is here represented as standing
on the earth raining down fire and brimstone from Jehovah out of heaven, "and HE (not
they) overthrew those cities".
In the presence of these passages, would it not be wise humbly to acknowledge that
we do not know and cannot comprehend the essential nature of God, and that any attempt
to construct a system of Divinity that ignores this limitation is necessarily doomed to
failure? "It is not God Himself, but the knowledge He has revealed to us concerning
Himself which constitutes the material for theological investigation" (Dr. A. Kuyher,
Encyclopaedia of Sacred Theology).
No.2.
Jesus Christ is Jehovah.
pp. 179 - 185
We turn now to the great text already introduced in the first article of this series that
speaks of the unity of God, namely Deut. 6: 4:
"The LORD our God is one LORD"
Jehovah our Elohim is one Jehovah
In the first place let us notice that it is not `God' Who is said to be one, but the Lord,
and before we go further with this great verse, let us remember that over and over again
the God of Israel is called "The Lord our God" (Deut. 1: 6) or "The Lord your God"
(Deut. 1: 10) or "The Lord God of your fathers" (Deut. 1: 11). This title comes so many
times that it is impossible to ignore it. Now in chapter 4:, it is twice asserted that `there
is none else' (Deut. 4: 35, 39), so that the idea that God could tolerate "A God" beside