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crucified, &c. ver. 36. This Jesus whom I preach unto you is CHRIST, c. xvii. 3. But this name has been proved to stand for JeHOSHUA ; though therefore He was [HosHus, Oshea, Hosea, or Esus, Gr. SOTER), Mat. i. 21, yet this cannot be the whole meaning of the heaven-born name Jesus, because not the whole of Jehoshua. On the contrary, we have seen this is a compound name, fignifying The EsSENCE Therefore the name JESUS muft denote this Holy one to be in truth what they were only in figure, and to be at once descriptive of the of fice of the the savior (claimed we find p. 46, by the Angel Jehovah under the latter part of the name Hoshua and the derivatives of Jeso “ to save”,) and to prevent an idolatrous dependence on a creature or an arm of flesh, expresfive also of the [Jeh) ESSENCE, of the GLORY Jehovah, of the EXCELLENCY of our God, to be seen in the day of the MESSIAH; when to the joy of the fearful heart God (not with a recompense, but Himself) the RECOMPENSE should come and save us, IJ. xxxv. 24; when the eyes of the blind should be opened, &c. ver. 5, 6. and His ministers fhould say, Behold your God, 6. xl. 9,- of the EVERLASTING GOD Jehovah, the CREATOR, ver. 28, c. xli. 10, 14,) the KING of Jacob, ver. 21; of ISRAEL, 6. xliv. 6,


of the LAW-GIVER, (a) the REDEEMER THE WORD Jehovah of hosts, c. xl. 6, who should go forth as a mighty man, IJ. xlii. 3, to perform this most arduous office, according to Il. xliii. 11, that men might fing unto Him a new song (suited to this new occafion), Se, ver. 10. For the deduction is regular and clear, that since Jesus is Greek for the JEHOSHUA of the law and the prophets, it must hold Him forth in the fame character. And if we recollect the predictions of this person being [Hoshua) the savior of and with CHRIST, p. 46; that he would come, I. xl. 9, and that then men should say, L., this is our God, — this is Jehovah, &c. 14. xxx. 9. if we consider Jehovah chose the tabernacle and temple, the types of Christ, to put THE NAME of Him there, as in an habitation ; that He was to be called Jehovah our righteousness, and His manhood the city of Jehovah, it will seem less extraordinary He should have a title descriptive of this person and office, that men might thus confess, thus fing the praise of this (JE] ESSENCE this everlasting NAME, IS. lvi. 5, 6, in Christ. For had He not had this name, they would have had na grounds for their triumphs, and the prophecies been unfulfil

led, (a) How much cause Limborch's Jew correspondent had to be ashamed of his ignorance when he said, “ the MESSIAH « was never promised as a Law-giver to Israel, and it was not required that He should be believed to be the God of.

Israel" may be hence gathered, nay, from the concellions of their doctors cited p. 78, 79.

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led; whereas now all is harmony, and we are called in Jesus to behold our God, as Jesus fignifies, THE ESSENCE THE SAVIOR, the law's great end, and prophecy's glorious center; demonstrably the great shepherd and the glorified high-priest, pointed out by the typic Jesus of both; and revealing HIMSELF to mankind with an evidence, none but men blinded with interest and vice can dispute the clearness of.

Some indeed may say, if this was the sublime import of the name, why is it not contained in the reason afligned for it by the ANGEL? For Grotius has determined nothing more can be gathered from His words than that Jesus fignifies THE SAVIOR. But with the SS on my side 1


be bold to affirm that his conclufion is not a right one. For as there is a vaft propriety observable in the divine economy, that the Angel Jehovah, who was now about to go before the associated nature, and to anite HIMSELF, this (JE] ESSENCE, the name to the manhood, should bear the sign of this NAME to be co-united to Him (as [xy KARA) 6 to call” originally fignifies ;) so his words were most aptly qualified to dispel all the fufpicions and disquietudes, all the unfavourable intentions of JOSEPH, and to satisfy the expectations of the Jews, ver. 20, 21, JOSEPH, thou son of David, (a phrase reminding him of the promise made to his seed) fear not to take unto thee Mary thy wife : for that which is conceived in her is of the Holy Ghost. And foe fall bring forth a son, and thou shalt call his name JESUS; for He mall fave His people from their fins. For, not to say how much Joseph muft hereby be carried to look for another JehOSHUA, we have in the latter words this interpretation confirmed. Becaufe it is not enough to render the words [ Autos gar fosei] by “ fervabit” or “ falvabit,” i. e. He fall save, as if AUTOS was a mere expletive: no, THE HOLY GHOST uses no such words. Autos fosei then means more than fosei singly, as JeHOSHUA does more than HOSHUA, and autos is no more an insignificant addition to the one, than Jeh is to this other. What therefore it denotes is to be en. quired into.

thee there very (a) 1 Thel. v. 23. [Autos] The very being HIMSELF, the God of peace, &c.

Now autos fignifies the very being himfelf," ene who is or acts of himself in contra-distinction to others, as Joh. iv. 2, Jesus ( Autos) the very one or being Himself baptized not, but his disciples; Acts xxv. 25, seeing [autou toutou] “ this very one” or “ being himfelf” has appealed unto Auguftus; Rom. vii. 25, viii. 23, in composition therefore we find [auto-didaskalos]

one felf-taught;" [autarkes] “ a self-fufficient

one;" [auto phonoi-chrefimoi) " oracles given “ by the very being” or “ God himself,” &c. It is transferred, I, to God, I Cor. xii. 16,

there are diversities of operations, but (it is) [ Autos) the very being HIMSELF (so the fame) God, who worketh all in all; 2. to the HOLY GHOST, Rom. viii. 6, [auto to pneuma] the very being HIMSELF THE SPIRIT witnesseth, &c. 1 Cor. xii. 4; 3, to our SAVIOR, Joh. i. 27, the very one or being Himself is He who cometh behind me, (6) Luk. 24. 15, the very one or being I am : fo 1 Cor. xii. 5.- to the Divinity in HIM, 6. V. 20, c. xii. 49, c. xiv. 10, the FATHER who dwelleth in Me, He or the being Himself doeth the works to Him as the WORD, Rev. xix. 12, having that NAME which no man knew but [Autos] He, the being Himself — and lastly, to Him as God-man, in 1 Thes. iii. 11, [ Autos O THEos, a form different from Rom. xv. 1, 13, c. xviii. 20.] the very being HIMSELF, the God and our FATHER and our Lord Jesus CHRIST (in one, as appears from the singular verb kateuthunai) direct our way unto you. So in Rev. xxi. 3, [Autos ] the very being HIMSELF, the God shall be with them; i. c. [EMMANU. EL] GOD WITH US.

Hence then we see it denotes “ the very being himself," and that though spoken of men it is also of God by way of distinction from all others, and, what is home to our purpose, of the

(b) So Job. c. ii, 24, 25. iv. 44. Luk. xxi, 3. i Tbell

iv. 16.

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