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ONE TO HAVE THE FIRE THE ESSENCE, con

fructed as a fon of [ZePHAN-IаH] THE HIDDEN ESSENCE. Then take of the defired (a) nature [filver,] and the purified by fire nature [gold,] supplied by the people's offering;] make crowns, and fet upon the head of JESUS, and speak unto him, faying, thus fpeaketh Jeнovaн of hofts, faying, Behold THE Man, whofe NAME is THE BRANCH.

In which paffage the crown, the emblem of the light of this world, and fo of THE GLORY king MESSIAH was to have Pf. viii. 5,-xxi. 3, 5, was to be fet on the head of this high-priest (as the honor on the fon of NUN) after his suffering, and on the refurrection of the typic temple; then they were to fay, as Pilate of CHRIST, Behold the MAN, THE NAME of him THE BRANCH, or BRANCHING FORTH ONE, (from the ground, If. liii. or as the feint fpring of morn bursting into fuller day.) For HE fhall BRANCH FORTH (not out of his place but) from [TeHeт] the low flate of him as a fubftitute, and [HE N] THE EXISTING ONE fhall build up the temple of JeHoVaH (which was prepared for the everlasting GLORY Ecclus xlix. II,) THE EXISTING ONE fhall build up the temple of Jeнovaн, (as Hag ii. Ezr. v. 2, Ecclus xlix. 12. teftify this JESUS and ZOROBABEL did) and HE fhall bear THE GLORY, and fhall fit and RULE upon bis throne; and he fhall be a PRIEST upon his throne, and the coun

fel

(a) Compare Hag. ii. 8.

fel of peace fhall be between them both: Jeнovaн and this perfon, as figured in c. ix. Which phrafes prove this refpects not ZoROBABEL or NeHeмiaн, neither of them being priefs, 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 conftitute 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 promife of THE BRANCHING FORTH ONE, who should have this crown after fuffering, as KING and PRIEST, needs no proof. But this GLORY is Jeнovaн, and the name of this BRANCH is JeHoVaH OUR RIGHTEOUSNESS, Jer. xxxiii. 15, which JE, the first part of the name is fty. led. Therefore to wave dwelling on perfons far off (c) being faid to come and build in the

"

temple

And

(a) Pem makes this a fign of the MESSIAH. hence as well as from the facerdotal crown the Egyptians had princes for their pricfts, who, Athenæus fays, "wore kingly garments;" the Athenians" the king of the facred rites," and the Latins the fame, as Dionyf. Halic. I. v. and Livy l. ii. tell us," a facrificing king;" as Ariftotle alfo fpeaks de Art. Pol. 1. iii and Cicero informs us, "kings of old were augurs," de leg. 1. ii. and Homer and Virgil.

(c) Meaning fhall be profelytes to him and alfo fpiritually to the true JESUS, built up in HIM: all by nature being far

off,

temple of Jeнovaн, in which this JESUS was to judge and rule, this perfon in Jeнovaн was in this character, as well as in thofe of the WORD and the SENT PERSON, in fome fort united WITH him, according to Zec HaR-IAH.

Secondly, their prophets declare him a favior by calling him the high-prieft. 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 miniftry, as the priest bearing iniquity and fuffering 'till the typic [ya SeBo] fatisfaction was compleated, had not procured the people a falvation, and been the very thing, which conftituted him, and was the foundation of his office of, a favior, we fhould never have met with a high-prieft under this title. But the truth is, on this interefting occafion the priest was to shew forth before God, in a figure, that (a) facrifice of falvation, through whofe death divine wrath was appeased and the enmity destroyed, they delivered from captivity, and blessed with an entrance, as in the fon of NUN's days, into the promised land, and with every confolation of foul

or

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

(a) Philo de victimis, p. 654, thus ftyles the typic ram, adding this for the reason, why he that vowed offered it, " because he " acknowledged that [TOV OWTEed] THE SAVIOR truly "GOD was the cause of health or falvation," &c. nay, p. 648, he calls the facrifice [to foterion] the Salvation or falutary one.

or body; their temple was to be rebuilt, and they to enjoy a new jubilee in it: and fo he became typically the effecter of their restoration, and their favior. And by this figurative facrifice to JeHo vaн, Ezr. iii. 3. 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, "for all nature;" (a) (as Phile acknowledges (b)) as their appropriate fubftitute and reprefentative, he typically procured them falvation from their enemies, the CuTHITES, AMMONITES, AR@BIANS, and PHILISTINES, Neh. iv. 7. who laboured to hinder them in their work. Indeed if we confider ISRAEL returning from BaBy Lon as from EGYPT, in the midst of enemies, like a mountain, Zech. iv. 7, obftructing their peaceful fettlement, with the fear upon them, Ezr. iii, 3, we fhall fee there was the fame reafon for their being alfo also under the conduct of [JESUS] THE ESSENCE THE SAVIOR. But further we have seen

him

(a) This Pbile de Victinis, p. 647, thus owns, "Some facri"fices (if I muft fpeak 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 be reconciled" by bim.

(b) The high-prieft" (fays he p. 652)" is a minifter in the name of the whole nation, because taken for and instead of "them;" but I must add also from SS, in the name of Jeнowax, to fhew the true priest was to be the Goo-man, which he very well knew, as is plain from p. 364, where he expressly fays, "that this bigb-priest was not a mere man, but the "[AOTOM LOGOS] WORD OF GOD," which we fee here nited 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 Jeнovaн, (THE ANGEL,) I will SAVE MY ASSOCIATE BODY, ver. 7, &c. As ye were a curfe, &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 bleffing, 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 perfon ASSOCIATE with him, and these SS speak him what the latter part of his name HOSHUA imports, A SAVIOR.

If it is faid he was a priest, and the fon 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 flationed for the use of [EL-eAZER] GOD THE HELPER, the high-prieft. Because here we have the reasons why he was not one himself. For as this was to fhew the true JESUS was not to be a priest, independently of His connection as JESUS with GOD THE HELPER, fo it had been impoffible 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 fhew 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

provided

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