« EdellinenJatka »
I. liv. 5, lxii, 12, Jer. xxxi. 11. Hof. vii. 13, &c. and whose types accordingly have the names [Pedaiah] THE REDEEMER THE EsSENCE, and [PeDaHEL) THE REDEEMER THE God. Therefore she called JESUS Jehovah, or Je ; for she spake of Him, the LORD (Jehovah] whom she confessed; because there is no other antecedent: and the confidered Him as Jehovah the SAVIOR, because she spake of HIM to all that looked for the redemption, Jehovah was to accomplish. For it would not have been at all to the purpose, if she had not so proposed Him to be the Je, [ESSENCE] who was thus to redeem, in discharge of his office of (Jesus] the SAVIOR : tho' in this light no tidings could be more welcome, no exhortation to join in her confeffion more enforced. Aster which declarations it may well be found v, 47 all that heard Him in the temple were astonishe ed at His understanding and answers, and that Mary laid up all these things in her heart,
Then before his entrance on His ministry we find the Baptif, who knew Him not (perfonally) Joh. i. 31, 33, applying I/. xl. 3, prepare the way of the LORD (Jehovah] &c. Mat, iii. 3, Mar. i. 3, Luk, ii. 4, (to which is added in IJ. v. make strait in the defart a high way for our God) and the GLORY Jehovah shall be revealed, and all flesh fall see it together, the salvation of our God. Luk. iii. 6.
Which could not be if Jesus was not JeHovah, Je, the salvation of God, the GLORY as here callied. And the voice is commiffioned now to fay to the cities of Judah, Behold your God, for this reason v. 9, 10. Behold the LORD God will come, &c. Therefore in Jesus, whose way JOHN prepared, we must behold our GOD.
Again, in Mat. iii. what he attributes to this mightier than he, to fan and purge His floor, and gather His wheat into the garner, but burn up the chaff in the unquenchable fire, fuit HIM only as this Je Jehovah. For these expressions are parts of the prophecies which this WORD Jehovah made in fer. xv. 7 Mic. iv. 12, Ezek. xx. 38, I. i. 25, Mal. iii. 3, Hof. xiii. 3, IJ. v. 24, c. ix. 19, c. lxvi. 15, 24. Therefore ascribing these to Jesus was declaring Him to be (Je] THE ESSENCE. Joh. i. 2, 3; speaks Him the same, when he fays, God no man hath feen at any time, The ONLY BEGOTTEN SON, the [O ON] EXISTING one in the bosom of the Father hath (exegefato) brought out to view, or light, as words or narrations do fačts or things we otherwise knew not. And further to convince us the Baptif c. iii. 41, changes the expression I am not the Christ, but am sent before Him, Thewing plainly to go before. Jehovah, and to go before CHRIST were convertible phrases. Therefore JOHN proclaims Аа
Him the Bridegroom v. 29, known, Hf. lxii. 5. 10 be Jehovah, repeatedly declares Him one who cometh from above and ABOVE all  (a) v. 31, which he could not be if not Jehovah, — and calls His words the words of God v. 34 : which proves the law by this burning-light pointed HIM out to the people to be this (Je] ESSENCE as well as the LAMB OF GOD (see CH. IX.) So fast does the evidence croud upon us in these speeches, viewed as spoken in HEBREW or its dialects, though recorded in Greek.
Nor is this all. It is teftified in phrases by which His union with the typic Jesus was set forth in the Old Testament. For NICODEMUS in the name of himself and others fays to JiSUS, RABBI, Joh. iii. 2; we know that TĦOV art a teacher come from God, or more literally, Thou from God art come forth a teacher, for no man can do these miracles that THOU doest, except [O THEos] The God be with Him, H. associate with Him] (see p. 87.) And Peter afterwards, Aets x. 38, publicly affirms to CORNELIUS and the rest that the God was WITH HIM, a phrase known to prefigure the real union of this [EL] God with the MesSIAH, as the ground of God's being with us
(a) HEB. (by] on the root of [OLIUN] THE MOST High, joined with Jehovan, PJ. Ixxxiii. 18. whence we may gather with Noldius, that Jenovan is falsly read as pointed Adonai, because then His name alone would not be AppNaj as there asserted, others also being so called,
and dwelling in us, 1 Job. iv: 15, & al. And
or OMNIPOTENT, Rev. i. 8, 17, 18, xi. 15, 17. xix. 6. answering to the H. Shabdı, the acknowledged title of this Jehovah, Gen. xlvi. 5. rendered by the 70 God, God of heaven, Pf. xci. 1.
2. That of FATHER. For He represents HIMSELF not as one nature but two in one, as having the FATHER dwelling in Him, as the SHechinah of old, and doing the works, Joh. xiv. 10. nay, on Philip's saying, hoew us the FATHER, answers, have I been so long with you and halt thou not known Me, &c. ? He that hath seen Me hath seen THE FATHER • Now bave they seen and hated both Me and my FATHER, 6. xv. 24. Which, how it could be, if He was not THE FATHER and Man conjoined in one, as affirmed c. X. 30, I cannot conceive. But if the FATHER was thus in A a 2
Him it cannot, I think, mean the forft perfon, this would make Him incarnate. Therefore it muft import the Divinity in CHRIST so united as to justify the truth of these predicaments, and c. xii. 44, 5. Accordingly this was prophecied of in these names of His types, [ABI-Iah or. JE] THE FATHER THE ESSENCE and [ABI-EL] THE FATHER THE INTERPOSING God and [ABI-SHUA] THE FATHER THE SAVIOR, and many other like titles : and hence we are called children of the LIGHT, John. xii. 36. Therefore this title speaks HIM (JE) THE ESSENCE, as does that of THE FIRST and THE LAST, Rev. xviii. 17, claimed by this person of Jehovah in Is. xli. 4. - xliv. 6.
3. He has the title of the GLORY [H. CHEBOD] OF GOD, - of the LORD [H. Jehovah), which the Jews knew to be this person, that filled, as His fymbolic presence did the types, the true temple of the body of CHRIST, who is therefore said to manifefl, and to be crowned with the glory of Jehovah, who was to be for a crown of glory, I. ii. 35, as the fons of Nun and JehoSeDeCH with the types of it, and according to Joh. xvii. 5. Glorify ME with THE GLORY which I had with THEE, and to Pf. xxi. 5, &c. and If. lx. 17, Ixii. 2.
4. He is called THE HOLY ONE, Mar. i, 29. Aas iii. 14. [H. Kadesh] Heb. vii. 20,