164
final appeal
poses that Jehovah-Jireh, " God will see or provide,
given by Abraham to the place where he offered Isaac
was intended to deify that place, but to perpetuate the
fact that the Lord did there provide a sacrifice instead
of Isaac ;—that Jehovah-nissi, " God, rny bann'er," given
by Moses to his altar, intended any thing more than
that God was his banner against the Amalekites ;—that
Jehovah-tsidkenu, "Jehovah our righteousness,'' the-
name men should call Jerusalem, or Christ's church, was
intended to deify her, but to demonstrate that her Lord
and head, who is righteousness, is indeed Jehovah."
Here I follow the very same mode of interpretation
adopted by the Editor, in explaining the same phrase,
" The Lord our righteousness," found in Jer. xxiii. 6,
referred to the Messiah ; that is, the application of this^
phrase to the Messiah does not deify him, but demon
strates, that his Father, his employer, his head, the Mos
High, who is his righteousness, is the Lord Jehovah
so that the consistency cannot be overlooked whicl
prevails through all the phrases of a similar nature ; fo
as Christ is represented to be the head of his church
so God is represented to be the head of Christ, as
noticed in the foregoing page. Lastly, the Editor-)
says, " Compound names, therefore, do not of themselves *
express deity, but they express facts more strongly thank
simple assertions or propositions." I am glad to observe s
that he differs from a great many of his colleagues, in 1
their attempt to deify the Messiah from the applicatior
of the above phrase to him ; but as to the facts demon
strated by this phrase, they may be easily ascertained!:
from comparing the application of it with that of exactly*/
similar phrases to others, as I have just observed.
final appeal
poses that Jehovah-Jireh, " God will see or provide,
given by Abraham to the place where he offered Isaac
was intended to deify that place, but to perpetuate the
fact that the Lord did there provide a sacrifice instead
of Isaac ;—that Jehovah-nissi, " God, rny bann'er," given
by Moses to his altar, intended any thing more than
that God was his banner against the Amalekites ;—that
Jehovah-tsidkenu, "Jehovah our righteousness,'' the-
name men should call Jerusalem, or Christ's church, was
intended to deify her, but to demonstrate that her Lord
and head, who is righteousness, is indeed Jehovah."
Here I follow the very same mode of interpretation
adopted by the Editor, in explaining the same phrase,
" The Lord our righteousness," found in Jer. xxiii. 6,
referred to the Messiah ; that is, the application of this^
phrase to the Messiah does not deify him, but demon
strates, that his Father, his employer, his head, the Mos
High, who is his righteousness, is the Lord Jehovah
so that the consistency cannot be overlooked whicl
prevails through all the phrases of a similar nature ; fo
as Christ is represented to be the head of his church
so God is represented to be the head of Christ, as
noticed in the foregoing page. Lastly, the Editor-)
says, " Compound names, therefore, do not of themselves *
express deity, but they express facts more strongly thank
simple assertions or propositions." I am glad to observe s
that he differs from a great many of his colleagues, in 1
their attempt to deify the Messiah from the applicatior
of the above phrase to him ; but as to the facts demon
strated by this phrase, they may be easily ascertained!:
from comparing the application of it with that of exactly*/
similar phrases to others, as I have just observed.