The Pulpit Commentary — Exodus — Volume 1 — Section 102

polytheist, God places his "I am." 2. Mere phenomena. Who can separate always surely in nature between reality and appearance; or within the realm of mind, between cortainty and illusion or delusion? But behind all phenomena is the Existence-God. II. ETERNITY. The Existence is absolute, without any limit of time; so much so that many are anxious to translate "Jahveh," or "Jehovah," everywhere by "Th; Eternal." See same idea of God in Rev. i. 4-8. In opening out the eternity and con- sequent immutability of God, we expound it, not metaphysically, but experimentally, that is, in relation to the actual experience of men, who need beyond everything the nssurance of an unchanging Saviour and Father to trust, and love, and serve-" the same yesterday, to-day," etc. III. CAUSATIVE ENERGY. "Jahveh," or "Jehovah," is from Hiphil, the causative form of the verb. Carries, then,.in itself, not only the meaning" To be," but" To cause to be." The idea is not however merely, having once/or all caused existence, but that of constantly creating. Note this mighty causative force operating-I. In nature, which is the momentary work of the ever-present God. 2. In creating a people for his praise, as now about to do in the desert of Sinai. IV. PERSONALITY. The transcendently sublime egoism, "I am I" It is not neces- sary that we should be able to answer the question, What is a. person? to know what personality is, or to be sure that there is personality in God. On this point see Wace's Boyle Lectures on "Christianity and Morality," p. 62, and, indeed, the whole of lecture iv. on "The Personality of God." "The question of i=ediate practical importance is, not what God's nature is, but how we may feel towards him, and how we may suppose him to feel towards us. The simple and perfectly intelligible answer given to these questions by the Jews was, that they could feel towards God in a. manner similar to that in which they felt towards other beings whom they considered persons, and that he felt similarly towards them." Our true knowledge of personality is quite indepen- dent of our ability to define it in words. This meeting of the personality in Moses with the personality in God constituted for Moses a crisis in his history. So is it ever-the confronting of my spirit by the Spirit of God is the supreme moment of existence. V. FIDELITY. The words in ver. 14 may be read: "I shall be wh11.t I shall be." From future to future the same; not like the gods of the heathen, fitful, capricious. What God was to the fathers, that he will be to children's children ; not a promise broken or a purpose unfulfilled. VI. CoVENANTAL GRACE. Evidence that "Jahveh," or "Jehovah," is the covenantru. name of God is accumulated in abundance in Smith's' Bib. Diet.' under word" Jehovah," (sect. v.) p. 957. To the many striking illustrations there, add, that Jesus is equivalent to Joshua. = Jehovah that saves. VII. MYSTERY. God we may apprehend, never comprehend; touch, as with the finger, never grasp or embrace. "I am what I am." Job. xi. 7-9; Ps. l....:s:vii. l!); Bab. ill. 4.-R. Observe generally on the name: 1. It was then new: Ex. vi. 3. Not absolutely new, but practically so. 2. It became sacred. The Jew never pronounced it. This savoured of superstition, and its ill effect is to be seen in the suppression of tho name Jehovah, even in our English Bibles, and in the substitution for it of LoRD in small capitals. We will enter into their reverence without showing their superstition. "Where the Spirit of the Lord is there is liberty." 3. The name is a root-designation in the revelation of God. Assumed universally in Judaism and Christianity, see Maurice's 'Patriarchs and Lawgivers,' pp. 165, 166. 4. The name sets forth objective truth. "This is my name for ever." It is the sign-manual of the Almighty across nature, in providence, on the cross. The name gives us a true idea of the Deity. 5. Tho name should be subfectively cherished. " This is my memorial to all generations." God's forget-me-not in the believer's heart. The name by which he would be rcmembered.-R. Vera. 3-10.-I. How MosEB MET WITH Goo. 1. The marvel was marked and con- sidered. He might simply have glanced at it and passed on; but he observed it till the wonder of it possessed his soul. There are marvels that proclaim God's presence in the earth to•day. Creation, the Bible, Christ's Mving work. The first step towards con- o 2  B4 THE BOOK OF EXODUS. [err. m. 11-22.