The Pulpit Commentary — Isaiah — Volume 1 — Section 516

Ver. 1.-Na'TllllS for God. Here the Lord, or Jehovah, is called the" Holy One of Israel." When the mysterious name" Jehovah" was given,-anotber name, suited for more familiar use, was commended, even this," the God.of Abraham, Isaac, and Ja.cob." Instrucfrre suggestions come from placing these three names together, as representing (I') God absolute; (2) God in relations; (3) God in history. • '· I. "l AM" (YEHVEH); OR, Gon ABSOLUTE. 1. This name in truth involves the namelessness of God. It is as if he had sa.id to Moses, " You ask for my Name. 'I am,' and that is all that you can say about me." . The words are' not, properly speaking, a uamc ; they are but the assertion of a fact about God. They, a.re a refnsa.l of God to put all his great glory into a name. A name is the brief sumro.ing~up of a definition, and since it mnst ever be an jmpossible thing wholly to define God, he cannot permit auy name to be used which shall appear to assume that a .clefinition has ·been found. 2. This !lo-called name involves the unity of God. It is as if he had said, «I arri, and there is none beside me." In a magnificent conception, the prophet represents Jehovah as rising up from bis place, scanning the whole· universe, from the infinite, east td the iafinite west, and then, seating himself again upon· his eternal throne, saying, "There is no God beside me; I know no other." 3. This so-ea.lied name involves the self- existence of God. It is as if he had said, " I am, and no one made me." None gave him being. On no one has he to depend. He has life in himself.. ; He is· the very Fountain of life. .And thus is declared the perfect and eternal distincitfon between God auri. all created existence. Nowhere can we find uncaused being. Everywhere are effects which can be more or less perfectly traced to their causes. •In Jehovah we have effect without ea.use. "In the beginning .God." " From everlasting .to everlasting thou art God." 4. '!'his so-called riame involves the eternity of God. It is as if·he bad said, "I am, and shall be for ever." It is absolutely impossible for us to conceive of the force which can stop his existence. There is no death that can touch him.' "How dread are thine eternal year11, 0 ever-living Lord I" This impression of God as the Unknowable, Unseeable, August, and Awful One, our souls greatly need in these light and frivolous times. God is revealed to the soul in awe. A horror of great darkness fell on Abraham, and under it he saw God. Trem- 1,J ing agony filled the soul of wrestling Jacob, and in the awe of his conflict he heard God. We may heed the voice that says, " Be still, and know that I am God, I will be exnlt~d among the heathen; I will be exalted in the earth." • II. "Gou OF ABR.AHAH, ISAAC, AND JACOB;,, on, Goo IN PERSONAL RELATIONS WITH us. We are to know what God, is by observing what ho has been to his people, and wl,at he has done for them. By calling himselfthus,God represents himself as the Promise-maker and Promise-keeper. At the call of God Abtaham had broken a.way on, llXI, 1-9.J THE BOOK OF THE PROPHET ISAIAH. 519