Sivut kuvina
PDF
ePub
[ocr errors][ocr errors]

Dery perfon, the ANGEL, the WORD, the raTAR dwelling and abiding in Christ, and therefore has this sense in this text. If it be objected that it may be spoken of Jesus indeterminately, whether God, or man only, because a relative term, we must reply it cannot, because in this case Jesus is the antecedent word. But Jesus stands for JeHOSHUA; and St. Matthew knew this, and of course relates the ANGEL said, Thou shall call His name JeUs, i. 2. THE ESSENCE THE SAVIOR; for [ Autos] He, the very being HIMSELF, this (Je] ESSENCE Jhall save ; not repeating [Jeh) THE ESSENCE, as that would have been a prophecy, without a reference to Him as the true JESUS, but using the word, by which this God had been, and in the New Testament would be distinguished, even the demonstrative and relative pronoun [Autos] the very being HIMSELF, after Jesus.

For ask we the usage of Autos by the 70? In Gen. iii. 15, it is predicted of the feed of the woman, (EUA) He or the existing one, (the ANGEL of the covenant, the God of Beth-el, the Messiah) Jhall bruise thy head; and this the 70 render [Autos] the great He or being

In Deut, viii. 18, thou shalt remember Jehovah thy God, that (EUA, 70, Autos] He or the existing one giveth thee power to get wealth, &c. - The ANGEL who goeth before thee

and

[ocr errors][merged small]

HIMSELF.

[ocr errors]

and in conjunction with Jesus, Deut. xxxi. 3. Moses the type of Christ is called fo Ex. vi. 27. as AARON the typic priest, Lev. xxi. 8. and the typic king David, i K. xi. 16. In Pf. xxiv. 10, the 70 have [Autos] the existing one or the king of GLORY, as they have Ps. xliv. 5, for (EUA) the existing one, the king, the GOD. xlvii. 14. lxii. 2, my rock and my falvation, in Pf.xcv, for God our SAVIOR, ver. 7;' ' for Jehovah our God in Pf.c. 3, &c. in Pf. cii. 27, where it is said of this person Jehovah, THOU (art) (EUA) the (a) existing one, (so the Jame) the 70 have Autos; which the apostle uses for this word in Heb. i. 12, when applying it to CHRIST. Nay in Jer. xiv. 23, for Art not thau (EUA) the existing one Jehovah ? the 70 have only, Art not thou [Autos] the very BEING HIMSELF?

Autos then was known to be as much the Greek for the divine ESSENCE HIMSELF, as EUA and Je were HEBREW for Him, p. 35. And we are led by this usage to render it The Essence HIMSELF fall save. But when we perceive this word used for the acknowledged name of the expected Divinity in the reason alfigned for this title, where (Je] the essence is, we are compelled so to do; especially, if we

add,

(a) Hence we find it in the typic name ABIHU, i. e. THE GATHER THE EXISTING ONË or BEING HIMSELF in the Aesh, in conjunction with (NadaB] the VOLUNTARY ONE.

add, 1. that we are led by the SS usage to expect in the reason given a description of what it denotes Him to be: 2dly, that the matter of fact was, that the ANGEL spake in HEBREW, and of course after JeHOSHUA used this title of the Divinity in Him, (EVA] THE EXISTING ONE or BEING HIMSELF, which St. Mat, renders by the Gr. Autos, importing this very BEING HIMSELF, THE ESSENCE THE SAVIOR, fball save, &c. So we have [EVA) THE VERY EXISTING ONE, referring us to the first part of the name Jeh or Je, and [Jeso interpreted sofei] will save, standing for the latter part (HOSHUA, ESUS] THE SAVIOR; and confequently the interpretation referred to, and justified by the ANGEL.

The words His people supply us with another teftimony, For who are here called so? the Jews first : And whose people were they? the people of God of the LORD. And in Gal. vi. 16. all to be saved are called the Israel of God. But here they are styled His the people of JESUS; therefore [ Autos] Jesus, is Je, Jehovah, “The " BEING HIMSELF.' If it be said, we read of Moses's people, &c. I answer this is true; but we do so because they were types of this person, and had in figure (as proved p. 87.) Jehovah with them; so that the people were at once theirs, and the people of Jehovah. Then 2dly, the AngeL is speaking of the salvation

they

[ocr errors]

they expected GOD HIMSELF to give; which proves people to mean the people of God, and, as they were His, that HE, JESUS, must be God. And this is still clearer if we consider it spoken in Heb. Thou shalt call His name THE ESSENCE THE SAVIOR, for HE, THE VERY BEING HIMSELF shall save His' people, &c. For in this light the words contain a very explicit declaration to the amount of all their hopes, that HE (JE] THE ESSENCE would according to the prophecies save His people; which shews the people of Jesus, when rendered, and the people of God are equivalent terms, as well as that (Autos] the one or being HIMSELF, whose the people are, denotes Him to be [JE] the ESSENCE. 3dly, The action, namely, to save evinces this. For no man ever can, did or shall HIMSELF SAVE his own soul, or his brother, much less a people, for this one potent reason, because every man is a sinner, and wants a falvation for himself. He then must refer to Him who can of HIMSELF save. But this office, this [EL] God claims, who brought the people out of EGYPT, Num. xxiii. 22, 23, and this exclusively of all others. And this God the Jews knew, and looked for. Autos then, “the being HIMSELF." muft denote this Jehovah. Again He saves from fins; and fins are against God, and bring men into the hands of His justice as deserving an almighty vengeance. And from these fins, and

out

out of these hands we could not be saved but by His bearing our sins HIMSELF, Ex. C. xxxiv. 6. Pf. xxxii. 6. giving a satisfaction for them, becoming our righteousness, and covering our offences; (a) that we being restored to God's far vour, might, like Israel when redeemed, have HIS LIGHT and SPIRIT to lead us through this wilderness of a world in the paths of righteousness to His holy habitation. But who claims to perform this part for otherwise wretched man,

to bear fin ?” Hear Jehovah proclaim this Name Jehovah, Ex. xxxiii. 19, 22, (forgiving Heb.) bearing iniquity and transgression, c. xxxiv. 6. Whence the acknowledgment to be made to this person is, Jehovah, THOU hal borne all their offences, &c. Pf. lxxxv. 2. Who claims to give satisfaction for sin ? this [EL] God in If. liii. 5. Dan. ix. 24, and in the names [ELISHEBA] THE GOD TO GIVE SATISFACTION, [SHBA] THE SATISFYING one. [JehOsHeBa] THE ESSENCE THE SATISFYING ONE, (6) [SHeLeM-IaH) 2 K. xi. 2. THE RECOMPENSING ONE THE ESSENCE, (c) figured also in the sacrifice on the 7th day, &c. and in the seven or satisfaction of rams offered to God,

Num.

X 2

(a) See the Scripture doetrine of atonement vindicated from the exceptions of Dr. Taylor of Norwich.

(6) The name of a woman, typic of Him, who in the flch of one was to be such.

(c) The idea of Shelem is evident from its usage for the requital in Judg. i. 7.

« EdellinenJatka »