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very perfon, the ANGEL, the WORD, the FATHER dwelling and abiding in CHRIST, and therefore has this fenfe 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 muft reply it cannot, because in this cafe JESUS is the antecedent word. But JESUS ftands for JeHOSHUA; and St. Matthew knew this, and of courfe relates the ANGEL faid, Thou shall call His name JESUS, i. e. THE ESSENCE THE SAVIOR; for [Autos] HE, the very being HIMSELF, this [JE] ESSENCE fhall fave; 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 Teftament would be diftinguished, even the demonstrative and relative pronoun [Autos] the very being HIMSELF, after JESUS.

For ask we the ufage of Autos by the 70? In Gen. iii. 15, it is predicted of the feed of the woman, [EUA] HE or the exifting one, (the ANGEL of the covenant, the GOD of BETH-EL, the MESSIAH) fhall bruife thy head; and this the 70 render [Autos] the great HE OF BEING HIMSELF. In Deut. viii. 18, thou shalt remember JeHovaн thy GOD, that [EUA, 70, Autos] HE or the existing one giveth thee power to get wealth, &c. The ANGEL who goeth before thes

and

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 exifling one or the king of GLORY, as they have Pf. xliv. 5, for [EUA] the exifting one, the king, the GOD. xlviii. 14. lxii. 2, my rock and my fal vation, in Pf. xcv, for GOD our SAVIOR, ver. 7;' for JeHovaн our GOD in Pf. c. 3, &c. in Pf. cii. 27, where it is faid of this person Jeноvaн, 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 JeHovaн? 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 ufage to render it The EsSENCE HIMSELF fhall fave. But when we perceive this word ufed for the acknowledged name of the expected Divinity in the reafon affigned for this title, where [JE] the ESSENCE is, we are compelled fo to do; efpecially, if we

add,

(a) Hence we find it in the typic name ABIHU, i. e. THE ATHER THE EXISTING ONE OF BEING HIMSELF in the flesh, in conjunction with [NaDa®] the VOLUNTARY ONE.

add, 1. that we are led by the SS ufage 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 JeнOSHUA used this title of the Divinity in Him, [EVA] THE EXISTING ONE OF BEING HIMSELF, which St. Mat. renders by the Gr. Autos, importing this very

BEING HIMSELF, THE ESSENCE THE SA

VIOR, fhall fave, &c. So we have [EVA] THE VERY EXISTING ONE, referring us to the first part of the name Jeн or JE, JE, and [Jeso interpreted fofei] will fave, ftanding for the latter part [HOSHUA, ESUS] THE SAVIOR; and confequently the interpretation referred to, and juftified by the ANGEL.

The words His people supply us with another testimony. For who are here called fo? 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 ftyled His the people of JESUS; therefore [Autos] JESUS, is JE, JEHOVAH, “THE "BEING HIMSELF." If it be faid, we read of Moses's people, &c. I answer this is true; but we do so because they were types of this perfon, and had in figure (as proved p. 87.) Jeнovaн with them; fo that the people were at once theirs, and the people of JeнovaḤ. Then 2dly, the ANGEL is fpeaking of the falvation

BEING

they expected GOD HIMSELF to give; which proves people to mean the people of GGD, and, as they were Hrs, that HE, JESUS, muft be GOD. And this is ftill clearer if we confider it spoken in HEB. Thou shalt call His name THE ESSENCE THE SAVIOR, for HE, THE VERY HIMSELF fhall fave 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 fave His people; which fhews the people of JESUS, when rendered, and the people of GOD are equivalent terms, as well as that [Autos] the one or being HIMSELF, whofe the people are, denotes HIM to be [JE] the ESSENCE. 3dly, The action, namely, to fave evinces this. For no man ever can, did or fhall HIMSELF SAVE his own foul, or his brother, much lefs a people, for this one potent reason, because every man is a finner, and wants a salvation for himself. He then must refer to HIM who can of HIMSELF fave. But this office, this [EL] GOD claims, who brought the people out of EGYPT, Num. xxiii. 22, 23, and this exclufively of all others. And this GOD the Jews knew, and looked for. Autos then," the being HIMSELF" muft denote this Jeнovaн. Again HE faves frem fins; and fins are against GOD, and bring men into the hands of His justice as deferving an almighty vengeance. And from these fins, and

out

out of thefe hands we could not be faved but by His bearing our fins HIMSELF, Ex. c. xxxiv. 6. Pf. xxxii. 6. giving a fatisfaction for them, becoming our righteousness, and covering our of fences; (a) that we being reftored to God's fayour, 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 otherwife wretched man, "to bear fin?" Hear Jeнovaн proclaim this NAME Jeнovaн, Ex. xxxiii. 19, 22, (forgiving HEB.) bearing iniquity and tranfgreffion, c. xxxiv. 6. Whence the acknowledgment to be made to this perfon is, Jeнovaн, THOU haft borne all their offences, &c. Pf. lxxxv. 2. Who claims to give fatisfaction for fin? this [EL] GOD in I. liii. 5. Dan. ix. 24, and in the names [ELISHEBA] THE GOD TO GIVE SATISFACTION, [SHeBA] THE SATISFYING ONE. [JeHOSHEBA] THE ESSENCE THE SATISFYING ONE, (b) [SHеLeM-1аH] 2 K. xi. 2. THE RECOMPENSING ONE THE ESSENCE, (c) figured alfo in the facrifice on the 7th day, &c. and in the feven or fatisfaction of rams offered to GOD, X 2 Num.

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

(b) The name of a woman, typic of HIM, who in the flesh of one was to be such.

(c) The idea of SHeLeм is evident from its ufage for the requital in Judg. i, 7.

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