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ONE TO HAVE THE FIRE THE ESSENCE, conAructed as a son of [ZePHON-ICH) THE HIDDEN ESSENCE. Then take of the desired (a) nature [silver,] and the purified by fire nature [gold,] supplied by the people's offering ;) make crowns, and set upon the head of Jesus, and speak unto him, saying, thus speaketh Jehovah of hosts, saying, Behold The Man, whose NAME IS THE BRANCH.

In which passage the crown, the emblem of the light of this world, and so of THE GLORY king Messiah was to have Pf. viii. 5,-xxi. 3, 5, was to be set on the head of this high-priest (as the honor on the son of Nun) after his suffering, and on the refurrection of the typic temple; then they were to say, as Pilate of CHRIST, Behold the MAN, THE NAME of bim TEE BRANCH, or BRANCHING FORTH ONE, (from the ground, IJ. liii. or as the feint spring of morn buriting into fuller day.) For He shall BRANCH FORTH (not out of his place but) from [Tehet] the low flate of him as a fubfiitute, and [HI 817) THE EXISTING ONE shall build up the temple of Jehovah (which was prepared for the everlasting GloRY Ecclus xlix. 11,) THE EXISTING ONE fall build up the temple of Jehovah, (as Hag.ii. Ezr. v. 2, Ecclus xlix. 12. testify this Jesus and ZOROBABEL did) and He shall bear THE GLORY, and shall fit and RULE upon bis throne ; and he fhall be a Priest upon his throne, and the coun

sel (a) Compare Hag. il. 8.

fel of peace fall be between them both : Jehovah and this person, as figured in c. ix. Which phrases prove this respects not Zorobabel or NeHemiał, neither of them being priests, but is a prophetic declaration to this Jesus, concerning the true Jesus, called THE BRANCH; and affuring him and the true Jesus by him, in terms taken from Jehoshua's character, what He should be and do in order to constitute Him both this KING and PRIEST. Nay, the crown (a) set on the head of this Jesus was to be put in the temple (the type of Christ's body) for a memorial of the true Jesus's being crowned with THE GLORY in the temple of His body. And indeed the propriety of making to the shadow of Jesus the promise of the BRANCHING FORTH ONE, who should have this crown after suffering, as KING and PRIEST, needs no proof. But this GLORY is Jehovah, and the name of this BRANCH is Jehovah OUR RIGHTEOUSNESS, Jer. xxxiii. 15, which Je, the first part of the name is ftyled. Therefore to wave dwelling on persons far off (c) being said to come and build in the

temple (a) Pem makes this a sign of the Messiah. And hence as well as from the facerdotal crown the Egyptians had princes for their priefts, who, Albenæus says,

“ wore kingly temple of Jehovah, in which this Jesus was to judge and rule, this person in Jehovah was in this character, as well as in those of the WORD and the SENT PERSON, in some sort united with him, according to Zec Har-iah.

garments ;' the Athenians “ the king of the sacred rites, and the Latins the same, as Dionyf. Halic. l. v. and Livy l. ii. tell us, “ a sacrificing king ;” as Aristotle also speaks de Art. Pol. l. ji: and Cicero informs us, “ kings of old were augurs," de leg. l. ii. and Homer and Virgil.

(c) Meaning shall be profelytes to him and also spiritually to the true Jesus, built up in Him: all by nature being far

off, off, born again of water and the HOLY GHOST, Jud. v. 20, Job. iii. 3, Epå. ii. 13, 20, 22, and brought nigh by the blood of Jesus.

Secondly, their prophets declare him a favior by calling him the high-priest. For if there had been no falvation to be had by the priesthood, as Socinus wickedly fabled, or, in other words, if his oblation and ministry, as the priest bearing iniquity and suffering 'till the typic [va SEBO) satisfaction was compleated, had not procured the people a salvation, and been the very thing, which constituted him, and was the foundation of his office of, a savior, we should never have met with a high-priest under this title. But the truth is, on this interesting occasion the pries was to fhew forth before God, in a figure, that (a) sacrifice of salvation, through whose death divine wrath was appeased and the enmity destroyed, they delivered from captivity, and blessed with an entrance, as in the son of Nun's days, into the promised land, and with every consolation of soul


(a) Philo de victimis, p. 654, thus styles the typic ram, adding this for the reason, why he that wowed offered it, “ because he “ acknowledged that (70V OWTEPd]. THE SAVIOR truly « God was the cause of bealth or salvation," &c. nay, p. 648, he calls the sacrifice [to soterion] the salvation or salutary arte.

or body; their temple was to be rebuilt, and they to enjoy a new jubilee in it: and so he became týpically the effecter of their restoration, and their favior. And by this figurative sacrifice to Jeho*: vah, Ezr. iii. 3i before the typic foundation of the temple was laid in the ground, ver. 6, not for their nation only, but “ for the whole race of & , men” nay,

66 for all nature;” (at (as Philo acknowledges (b)) as their appropriate fubftitute and reprefentative, he typically procured them salvation from their enemies, the CuTHITES, AMMONITES, ARABIANS, and PhiLISTINES, Neh. iv. 7. who laboured to hinder them in their work. Indeed if we consider ISRAEL returning from BaByLon as from EGYPT, in the midst of enemies, like a mountain, Zech. iv. 7, obstructing their peaceful settlement, with the fear upon them, Ezr. iii, 3, we shall see there was the same reason for their being also also under the conduct of (Jesus] THE ES

But further we have feen



(a) This Pbilo de Viminis, p. 647, thus owns, “ Some facri“ fices (if I must speak the truth) are for the whole race of men; “ and p. 364, and 519, &c. and for every part of nature, and p. 637, he makes the priest's habit “ typic of the whole world to 66 be reconciled” by bim.

(b) “ The bigb-priest(says he p. 652) “ is a minister in « the name of the whole nation, because taken for and instead of “ them;" but I must add also from ss, in ihe name of Jenovan, to thew the true priest was to be the God-man, which he very well knew, as is plain from p. 364, where he expressly says, " that this bigh-priest was not a mere man, but the

[AOTOE LOGOS) word of God," which we fee here anited to JESUS. See alfo de Monar, L. II, p. 639.

him made a JUDGE, the part of a SAVIOR, and and crowned to rule with GLORY, ver. 7. And in c. viii. Thus faith Jehovah, (THE ANGEL,) I will SAVE MY ASSOCIATE BODY, ver. 7, &c. As ye were a curse, &c. O thou built up one (or house) of (Judah) THE ESSENCE-CONFESSOR, &c. (the type of Christ's body) fo will I SAVE you, and you shall be a blessing, ver. 13, as they were made, for a type on their return.

A falvation then was also to be wrought under this Jesus by the person ASSOCIATE with him, and these SS speak him what the latter part of his naine HOSHUA imports, A SAVIOR.

If it is said he was a priest, and the son of Nun not, and that therefore the character of Jesus does not always include in it this office, this objection vanishes on an attention to the scripture (p. 82, 92.) which declares the son of Nun fationed for the use of [El-eAzer] GOD THE HELPER, the high-priest. Because here we have the reasons why he was not one himself. For as this was to shew the true Jesus was not to be a priest, independently of His connection as Jesus with God THE HELPER, so it had been impossible to have represented this in the fon of Nun, if he had been a priest without this like connection. 2dly, He was not a priest because not of the tribe of Levi, to shew the true Jesus was not to be of that tribe ; which, had he been a priest, could not have been pointed out. But divine wisdom


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