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GENESIS.

CHAP. I.

V. 1.-IN the beginning, ELOHIм created the Heavens and the Earth.

It must be remarked that ELOHIM, TRINITY or whole GODHEAD, is here represented as the Creator of the universe. Moses has used the term ELOHIM throughout all the early chapters of Genesis, which describe the creation of the earth and all that is therein. ELOHIM, thus employed, adds greatly to the awful grandeur of the acts recorded in the commencement of this inspired history; for hence we learn that the concentrated power of the whole GODHEAD formed this magnificent and beautiful world, the future abode of human beings, on whom this GREAT ELOHIM purposed to bestow the abundant riches of his loving kindness.

V. 2.-The Spirit ELOHIM moved upon the face of the waters. In this verse ELOHIM is again mentioned; but a distinctive person in the Godhead is pointed out; for it is said, "The SPIRIT ELOHIM moved on the face of the waters." Here the HOLY SPIRIT, or Third Person of the Trinity, is distinctly named. This minute attention to the different denominations of the GREAT GODHEAD is not an accidental peculiarity of Moses; for it will be seen that all the inspired writers have been equally observant on this important point.

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CHAP. II.

V. 7.-JEHOVAH ELOHIM formed man of the dust of the earth, and breathed into his nostrils the breath of life, and man became a living soul.

In this scripture, ELOHIM is said to have made man "a living soul," and the distinctive denomination added is "JEHOVAH." And it is highly deserving attention, that JEHOVAH (the Self-Existent) is the Person of the Godhead who is most frequently represented as the Mediator and Guide in the affairs of man,—as will be pointed out as we proceed.

CHAP. III.

V. 14.-JEHOVAH ELOHIM said unto the Serpent, Thou art cursed above all cattle, and above every beast of the field. Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head, and thou shalt bruise his heel.

This prophecy was uttered 4004 years before its fulfilment by CHRIST'S appearance on earth; and again 742 years before he was born, Isaiah says, ADONI himself shall give you a sign. Behold, a Virgin shall conceive and bear a Son, and shall call his name EMMANUEL; and finally the prophecy is actually fulfilled, when St. Matthew relates, "That a Virgin "hath brought forth a Son, and called his name "EMMANUEL, which, being interpreted, is, GOD WITH

V. 3.-Cain brought of the fruit of the ground an offering unto JEHOVAH, and Abel also brought of the firstlings of his flock, and of the fat thereof. And JEHOVAH had respect unto Abel and to his

offering. 5. But unto Cain and his offering he had no respect. 8. And Cain rose up against his brother, and slew him.

In this transaction, JEHOVAH, the SELF-EXISTENT, is the Person of the Godhead to whom the offerings are made, and who pronounces judgment upon Cain.

In Zechariah, ch. vi. v. 5, it will be seen that JEHOVAH is declared by Zechariah to be the ADONI, or JUDGE, of the whole world. Thus early in Holy Writ are we taught to look to our Mediator JESUS

CHRIST, who is by Christians
Judge of the quick and the dead.

acknowledged the

CHAP. VI.

V. 12.-ELOHIM looketh upon the earth, and beholdeth it filled with violence; and he commandeth Noah to build the Ark, and saith, I, even I, will bring a flood of waters on the earth.

Thus, when the whole earth is to be deluged, the whole Godhead is represented as commanding the fountains of the great deep to be broken up.

CHAP. VIII.

V. 1.-ELOHIM made a wind to pass over the earth, and the waters were assuaged; and Noah and his family quit the Ark.

V. 20.-Noah built an altar unto JEHOVAH and JEHOVAH said, I will not again curse the ground.

In this quotation ELOHIM is represented assuaging the waters, and restoring the earth to its original state of productiveness; as he was, in chap. vi., of bringing the flood upon it. In v. 20, JEHOVAH says, "I will not again curse the earth." This confirms the Unity of the Divine Essence, which is so strict and intimate, that sometimes one Person is said to act in the name of all; although, on other occasions, the identity of

each separate Person is most scrupulously marked. Remember this important

Jones of Nayland says,

66

point."

CHAP. IX.

ELOHIM blesses Noah, and says, V. 13. —I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 16. And the bow shall be in the cloud, that I may remember the everlasting covenant between ELOHIM and every living creature of all flesh that is upon the earth.

Moses represents the covenant as being made "with every living creature ;" and, consistently with his previous statements, he says that it was ELOHIM who made it.

CHAP. XI.

V. 8. When the Tower of Babel was building, JEHOVAH came down to scatter the people and confound their language.

For the partial sin of a set of people, JEHOVAH is represented as coming on the earth to punish them.

CHAP. XII.

V. 7.—JEHOVAH appears to Abram and says, Unto thy seed will I give the land of Canaan. 8. And Abram built an altar to JEHоVAH, and called on the name of JEHOVAH.

In this quotation we see that it is said that JEHOVAH promised to give the land of Canaan to the seed of Abraham. Refer to the journeyings of the Jews 400 years afterwards, and you will find that JEHOVAH is represented as conducting them through the wilderness, and, as it were, personally fulfilling his solemn promise.

CHAP. XV.

V. 1.-JEHOVAH comes to Abram in a vision, and says, I am thy shield and exceeding great reward. 2. And Abram said, O ADONI ELOHIM! what wilt thou give me, seeing I go childless? And ELOHIM saith, Look toward Heaven and tell the stars. So shall thy seed be.

Let us here attentively consider the meaning adjudged to the different names in the introductory chapter; for in this extract we shall perceive their full force. JEHOVAH is first spoken of as the shield of Abram. Then Abram addresses him as the (Judge) ADONI ELOHIM, thus showing his union with the Godhead; and finally, ELOHIM, without any distinctive epithet-that is, as the concentrated Trinity is stated as promising the progeny by which the whole world is to be blessed.

CHAP. XVI.

V. 10. JEHOVAH saith to Hagar, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

In the preceding quotation it was shown that ELOHIM, or the whole Godhead, promised a numerous progeny to Abraham, from whom our SAVIOUR was to come. But here Moses says it was JEHOVAH, that is, one person of the Trinity, who declared to Hagar that she should have a numerous progeny.

CHAP. XVII.

ELOHIM established his covenant with Abraham, and says, V. 5.Thy name shall be called Abraham, for a father of many nations have I made thee. And ELOHIM establishes the rite of circum

cision.

Here again it is ELOHIM who is represented as