THE DEITY speaking of "the Victor" says, "I will make him a pillar in the temple of my Deity ... I will write upon him the NAME of my Deity, and the Name of the City of my Deity, the New Jerusalem, which descendeth out of the heaven from my Deity, even my New Name." In this, the temple, name, and city are all affirmed of "My Deity." The reason of this is because of the principle laid down in the words,!greek! "there is One Deity the Father out of whom are all things, and we for him." Does, then, the Deity desire a temple, a Name, or a city upon the earth? Doth he desire all these things? Then "ut of" himself they must all proceed; for He is "the Father," or fountain and origin of all existences. When, therefore, he speaks of a temple, name, and city elaborated out of his spirit, he styles them emanations "of my Deity" as if he were to say, the temple, name, and city are emanations from, and manifestations of, my divine power, and glory. I, the Father, desire to dwell among men but I will not dwell in a temple or house built by men; I will dwell in a habitation every stone and pillar of which shall be Deity in immortal flesh. Such is Paul's teaching in 2 Cor. vi. 16, saying, "Ye are a temple of a living Deity, as the Deity hath said, 'I will dwell in them and will walk, and will be of them Deity;'" and this temple of Deity, in all its parts shall be "swallowed up of life" (2 Cor. v. 4) -- a temple of everliving stones.

But the manifestation of the Deity is not merely for habitation purposes, but for glory and dominion. This is indicated by "the Name," and "the Name of the City," or "New Name." Thus it is written in Psal. lxxix. 9, "Help us, 0 Elohim of our salvation, in the matter of the Glory of thy Name: and deliver us, and cover over our sins for the purpose of thy Name." Moses styles it "the glorious and fearful Name, YAHWEH ELOHEKHAH"(Deut. xxviii. 58); concerning which David says in Psal. lxxii. 19, "Blessed be YAHWEH Elohim, the Elohim of Israel ... and blessed be the Name of his Glory for Olahm; yea, all the earth shall be filled with his glory."

The glory of the Deity is intellectual, moral, and physical, all of which is covered by his name, which expresses what he really is. Thus, "His name is Jealous;" that is, "He is jealous;" "His name is holy;" that is, "He is holy;" and "His name is YAHWEH Tzavaoth;" that is, He who spoke to Jeremiah is He who shall be of armies, which is the meaning of the Name. Thus, "the Name of the Deity" in scripture signifies every thing that He is as revealed therein. When Moses said, "I beseech thee, show me thy glory" -- it was replied, "I will make all my goodness pass before thee, and I will proclaim YAHWEH before thee by Name." When we read the proclamation, we therefore read the name or character, of the Deity (Exod. xxxiv. 6). He knows all things, and there is nothing too hard for him to do. This is what he is abstractly and essentially. As he is, so he has always been from everlasting, and will be without end.

But will he be thus abstract forever? This is the question, and one which can only be answered from the scriptures. This answer is in the negative, and finds a very pointed illustration in Jer. xiii. 11. In the parable of the girdle buried by Euphrates, the Spirit says, "For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith YAHWEH; that they might be unto me for a people, and FOR A NAME, and for a praise, and for a glory; but they would not hear." Now the argument contained in this testimony is, that if Israel and Judah had hearkened to Yahweh, they would have been to him "for a Name." But they would not hear; so they became like the girdle when dug up -- a name good for nothing. In consequence of this national worthlessness, Isaiah predicted, that "Adonai Yahweh should slay them, and for his servants proclaim another name; that he who blesseth himself in the earth shall bless himself in ELOHIM of truth; and he that sweareth in the earth shall swear by ELOHIM of truth; because the former troubles are forgotten, and because they are hid from mine eyes" (Isai. lxv. 15).

Here we have the idea presented of the whole Hebrew nation being a name of the Deity. But through the iniquity and falsehood of the tribes the idea was not perfected. The development of the idea was placed in abeyance. He had brought them out of Egypt under Moses "to make for himself a Name of Olahm;" he led them as a horse in the wilderness, "to make himself a Name of Honor;" and to no other people was the name proclaimed: but, although they were called gods, and all of them Sons of the Most High, yet they were not "Elohim of truth;" therefore the Spirit in David said, "Surely as Adam ye shall die; and as one of the princes ye shall fall:" but to his faithful and truth-loving servants, he saith, "Arise, 0 Elohim, judge the earth; for thou shalt inherit among all the nations" (Psal. lxxxii. 7,8; Isai. lxiii. 12-19).

But though Israel and Judah under the law judged themselves unworthy of having the Name of the Deity written upon them, YAHWEH did not abandon his purpose. "Behold, saith he, I will bring Jerusalem health and cure, and I will cure them, and will reveal unto them abundance of peace and truth. And I will cause the captivity of Judah, and the captivity of Israel to return, and will build them as at the first;" (Jer. xxxiii. 6). In performing this work he also says, "I will put my law in their inward parts, and write it in their hearts; and I will be to them for Elohim, and they shall be to me for a people ... And they shall all know me from the least of them to the greatest of them, saith YAHWEH; for I will forgive their iniquity, and I will remember their sin no more" (xxxi. 33,34).

When this is accomplished, they will be a truthful and righteous nation, and filled with the spirit as the apostles were of old. Thus anointed, they will be intelligent and wise, and the mightiest of the nations of the earth. The Hebrew nation has never attained to so high a position as this yet; nevertheless, it is the destiny that awaits their repentance, and acknowledgement of Jesus Anointed, as their Lord and King.

But "another name" was to be proclaimed to Israel and Judah than any they were acquainted with in the days of Isaiah and Jeremiah. These both prophesied concerning it. The former says of the child born and son given, "He shall call his name Wonderful, Counsellor, the Mighty Power, Father of Futurity, Prince of Peace ... upon the throne of David:" and the latter says of him, "the Great, the Mighty Power, YAHWEH of armies, his Name" (xxxii. 18); and in xxiii. 5, says furthermore concerning it, "Behold, the days come, saith YAHWEH, that I will cause to rise up unto David a righteous branch, and a King shall reign and prosper, and he shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this his Name which he shall call him, YAHWEH-TZIDKAINU -- He shall be our righteousness."

This is certainly a name of glory, honor, power, dominion, wisdom, and holiness. It is the name for the Olahm emanating from Deity: who shall bear it? Shall it be borne wholly and solely by Jesus; or shall a multitude share it with him? We, who have confessed that he is Lord to the glory of the Divine Father, rejoice that he hath already received it in part, which is an earnest of the whole. The name of the Deity hath been written upon him; for he hath received a name which is above every name, that at the name of Jesus every knee should bow: the name of the New Jerusalem, which is his new name, has also been inscribed upon him; for he is the glory, the light, the wall, and the temple thereof. The gospel of the kingdom was preached to Israel and the nations, that by faith in it a people might be separated from them for this name. All who accept it are baptized into this name and for it. All such are in this name, and anxiously looking forward to the time when the "New Name of the Deity" will be written upon them by the resurrection-power of the Father. What Jesus now is they will become; for they are joint-heirs with him of all he inherits. He is Deity manifested in flesh; and so when those who are now in the name shall rise from among the dead, and put on incorruption, they also will be the Deity manifested in immortal flesh -- the "New Name" of glory, honor, incorruptibility, life, and power, will be written or engraved into their new nature -- incarnate focalizations of spirit-emanation from the substance of the Eternal Father. "I, YAHWEH, will be to Israel and Judah for Elohim." The resurrected saints are these Elohim, who arise to judge the earth; and to rule Israel when they become a righteous and truth-loving people. They are the Elohim of Truth elohai-amen -- in whom Israelites will bless themselves in the earth; to whom -- that is, to Israel and their Elohim -- the name of Israel, under the law and to this present, comparable to Jeremiah's good-for-nothing girdle, will be a by-word and a curse.