nothing, full grown and complete; or whether he created it (as he creates you and me, and all living and growing things now) out of things which had been before it—that the Bible does not tell us.

Perhaps if it had told us, it would have drawn away our minds to think of natural things, and what we now call science, instead of keeping our minds fixed, as it now does, on spiritual things, and above all on the Spirit of all spirits; Him of whom it is written, ‘God is a Spirit’

For the Bible is simply the revelation, or unveiling of God.  It is not a book of natural science.  It is not merely a book of holy and virtuous precepts.  It is not merely a book wherein we may find a scheme of salvation for our souls.  It is the book of the revelation, or unveiling of the Lord God, Jesus Christ; what he was, what he is, and what he will be for ever.

Of Jesus Christ?  How is he revealed in the text, ‘In the beginning God created the heaven and the earth?’

Thus:—If you look at the first chapter of Genesis and the beginning of the second, you will see that God is called therein by a different name from what he is called afterwards.  He is called God, Elohim, The High or Mighty One or Ones.  After that he is called the Lord God, Jehovah Elohim, which means properly, The High or Mighty I Am, or Jehovah, a word which I will explain to you afterwards.  That word is generally translated in our Bible, as it was in the Greek, ‘The Lord;’ because the later Jews had such a deep reverence for the name Jehovah, that they did not like to write it or speak it: but called God simply Adonai, the Lord.

So that we have three names for God in the Old Testament.

First El, or Elohim, the Mighty One: by which, so Moses says, God was known to the Jews before his time, and which sets forth God’s power and majesty—the first thing of which men would think in thinking of God.

Next Jehovah.  The I Am, the Eternal, and Self-existent Being, by which name God revealed himself to Moses in the burning bush—a deeper and wider name than the former.

And lastly, Adonai, the Lord, the living Ruler and Master of the world and men, by which he revealed himself to the later Jews, and at last to all mankind in the person of our Lord Jesus Christ.

Now I need not to trouble your mind or my own with arguments as to how these three different names got into the Bible.

That is a matter of criticism, of scholarship, with which you have nothing to do: and you may thank God that you have not, in such days as these.  Your business is, not how the names got there, which is a matter of criticism, but why they have been left there by the providence of God, which is a matter of simple religion; and you may thank God, I say again, that it is so.  For scholarship is Martha’s part, which must be done, and yet which cumbers a man with much serving: but simple heart religion is the better part which Mary chose; and of which the Lord has said, that it shall not be taken from her, nor from those who, like her, sit humbly at the feet of the Lord, and hear his voice, without troubling their souls with questions of words, and endless genealogies, which eat out the hearts of men.

Therefore all I shall say about the matter is that the first chapter of Genesis, and the first three verses of the second, may be the writing of a prophet older than Moses, because they call God Elohim, which was his name before Moses’ time; and that Moses may have used them, and worked them into a book of Genesis; while he, in the part which he wrote himself, called God at first by the name Jehovah Elohim, The Lord God, in order to show that Jehovah and El were the same God, and not two different ones; and after he had made the Jews understand that, went on to call God simply Jehovah, and to use the two names, as they are used through the rest of the Old Testament, interchangeably: as we say sometimes God, sometimes the Lord, sometimes the Deity, and so forth; meaning of course always the same Being.

That, I think, is the probable and simple account which tallies most exactly with the Bible.

As for the first five books of the Bible, the Pentateuch, having been written by Moses, or at least by far the greater part of them, I cannot see the least reason to doubt it.

The Bible itself does not say so; and therefore it is not a matter of faith, and men may have their own opinions on the matter, without sin or false doctrine.  But that Moses wrote part at least of them, our Lord and his Apostles say expressly.  The tradition of the Jews (who really ought to know best) has always been that Moses wrote either the whole or the greater part.  Moses is by far the most likely man to have written them, of all of whom we read in Scripture.  We have not the least proof, and, what is more, never shall or can have, that he did not write them.  And therefore, I advise you to believe, as I do, that the universal tradition of both Jews and Christians is right, when it calls these books, the books of Moses. {7}

But now no more of these matters: we will think of a matter quite infinitely more important, and that is, Who is this God whom the Bible reveals to us, from the very first verse of Genesis?

At least, he is one and the same Being.  Whether he be called El, Jehovah, or Adonai, he is the same Lord.

It is the Lord who makes the heaven and the earth, the Lord who puts man in a Paradise, lays on him a commandment, and appears to him in visible shape.

It is the Lord who speaks to Abraham: though Abraham knew him only as El-Shaddai, the Almighty God.  It is the Lord who brings the Israelites out of Egypt, who gives them the law on Sinai.  It is the Lord who speaks to Samuel, to David, to all the Prophets, and appears to Isaiah, while his glory fills the Temple.  In whatever ‘divers manners’ and ‘many portions,’ as St. Paul says in the Epistle to the Hebrews, he speaks to them, he is the same Being.

And Psalmists and Prophets are most careful to tell us that he is the God, not of the Jews only, but of the Gentiles; of all mankind—as indeed, he must be, being Jehovah, the I Am, the one Self-existent and Eternal Being; that from his throne he is watching and judging all the nations upon earth, fashioning the hearts of all, appointing them their bounds, and the times of their habitation, if haply they may seek after him and find him, though he be not far from any one of them; for in him they live and move and have their being.

This is the message of Moses, of the Psalmists and the Prophets, just as much as of St. Paul on Mars’ Hill at Athens.

So begins and so ends the Old Testament, revealing throughout The Lord.

And how does the New Testament begin?

By telling us that a Babe was born at Bethlehem, and called Jesus, the Saviour.

But who is this blessed Babe?  He, too, is The Lord.

‘A Saviour, which is Christ the Lord.’  And from thence, through the Gospels, the Acts, the Epistles, the Revelation of St. John, he is the Lord.  There is no manner of doubt of it.  The Apostles and Evangelists take no trouble to prove it.  They take it for granted.  They call Jesus Christ by the name by which the Jews had for hundreds of years called the El of Abraham, the Jehovah of Moses.  The Babe who is born at Bethlehem, who grows up as other human beings grow, into the man Christ Jesus, is none other than the Lord God who created the universe, who made a covenant with Abraham, who brought the Israelites out of Egypt, who inspired the Prophets, who has been from the beginning governing all the earth.

It is very awful.  But you must believe that, or put your Bibles away as a dream—New Testament and Old alike.  Not to believe that fully and utterly, is not to believe the Bible at all.  For that is what the Bible says, and has been sent into the world to