JUST as the printing was commenced, I was asked by a friend to review a book "On the use of Jehovah and Elohim in the Pentateuch," etc. It is one of the many pitiful expressions of the ignorant stupidity of German neology, now so plentiful. My present article is the best answer I could have given, containing, as it does, the explanation of the real meaning of the two names, Elohim and Jehovah, and their connections with different displays of divine glory; and, at the same time, putting into the hands of those that fear God the means of examining for themselves the use of these two terms in the Book of the Psalms, and so of judging of the folly which hides itself under the display of knowledge about ELOHISTIC and JEHOVISTIC Scriptures. The effect of restoring the original names and titles sometimes is to make a failure in the translation apparent; e.g., Book III., No. 17, ver. 8, "O Jehovah Elohim of hosts, who is a strong Jah like unto thee?" "A strong Jah," I trow, would never have dropped from a Hebrew's pen. In conclusion, until the difference of the titles-" Son of God" and "Son of Man "-is learnt, and that too of the heavenly glory from the earthly glory of the Lord is seen, the Psalms never will be understood. The Incarnation, Life, Service, rejection by man, cruci fixion, death, burial and resurrection of the blessed Jesus, all took place in time and on earth. But they were the expressions of counsels long before the earth existed, and not for earth only and a people on it, but for heaven also, and God who is there. And if the land is to be married to Jehovah, so likewise is the Church to be the Bride, the Lamb's wife. Israel and the earthly saints will be subjects to the King in righteousness upon the earth; the Church and the heavenly saints are members of that body of which He is the glorified head; they to have all blessings in time on the earth, under Him, we to have all spiritual blessings in heavenly places in Him. G. V. W. No. II. THE WOMEN OF THE GENEALOGY. MATT. I. 1-6. THE introduction of four women's names, and of four only, into the genealogy of our Lord as given by Matthew, has furnished material for enquiry to many students of the inspired word. That there was a special purpose in it no one who had any right claim to be such could ever doubt. Moreover, a slight glance only at the names so chosen to a place in connection with the human descent of the Lord of Glory would show something of the significance of their being found there. They are precisely such names as a chronicler left to mere human wisdom in the matter, and especially a Jew, however right thinking, would have kept out of sight; and especially so as there was no apparent necessity for bringing them forward. They were not needed at all as establishing the connection of our Lord with David or with Abraham. No other names of women are thus introduced-neither Sarah, Rebekah, Leah, nor any other; while yet there was perhaps not another who might not seem to have better title to be remembered. These women were of all others, though in different ways, just the blots apparently upon the genealogy. And then, so far from any attempt at concealment of what was discreditable in connection with them, circumstances which needed not (one might have thought) to be referred to are brought in, as if to draw our attention to what otherwise might have been less noticed. Thus Zara's twin-birth with Pharez, though himself not in the line of the genealogy, is mentioned as if to recall the circumstances of that sin which brought them into being; while Bathsheba, instead of being mentioned by name, is associated as it were with all the horror of the crimes which her name alone one would think sufficient VOL. II.-New Series. 9 to bring to mind "her that had been the wife of Urias." But there is something very beautiful as well as characteristic in this fearlessness of one who, here as in other places-in a mere record of names, as it might seem, as well as on the most solemn passages of our Lord's Life-spake as he was moved by the Holy Ghost. If there be a blot upon the life of one of His people, the God of truth will never hesitate to bring it out, though it might seem to be the furnishing an occasion to those who seek occasion against the truth; and if there be a dark spot that presumptuous man would dare to lay a finger on, on but one of the links (each divinely constituted) of the chain of ancestry of the man, Christ Jesus, the Spirit of God puts His finger upon it first, to invite our attention to it as something worthy of being noted, and calculated only in the mind of faith to beget reverential thoughts and lowly admiration of a wisdom that never fails, and that is most itself when it confounds all other. Now to a faith that (as is characteristic of it) "believes on him that justifieth the ungodly," the introduction of the names of Tamar and of Bathsheba into the inspired record of the Lord's human ancestry, is pregnant with suggestions fitted to awaken the liveliest emotion. Each of these women of dishonoured names and shameful memories had title then in a peculiar way to appropriate those words which recorded Israel's most real boast: "Unto us a child is born, unto us a son is given." The human feeling-for there is that in it whatever there may be more which has given an "immaculate conception" to the mother of our Lord, would have at least provided for the unblemished character of the line of His natural descent; and that feeling would have said, Let Him have connection with the purest and noblest only that can be found; and thus it is that human thought has been shewn folly in the wisdom of One who, from the beginning, took the "seed of the woman"-first as she had been in the transgression-to bruise the serpent's head, and heal those that are oppressed of the devil. Fixed, in Divine wisdom, in that part of our Saviour's |