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the truth. For in such cases the servant is in the law's eye one with his master, “ all one" as we speak, and is deemed to be so connected with him in the flesh by covenant at such time as to be the express image of his person : on account of which connection and union it is that the master is said to do what his servant does, because in other cases the actions of the one are not those of the other. Therefore saying “God did the miracles by Him” is saying “ God united or one with Him”, or, as it is worded in John, dwelling IN Him did the works, and consequently proving that He was the Man or person of or from God [the Divine persons,] both God and Man. Which the hearers, well acquainted with the phrase of the 0. T. and with what was before noised on His birth, in His life and at His palsion and resurrection, must have so understood. And this the additional proofs further evince, which are urged in ver. 19, 20, 21, 25, 34, 36, where He is spoken of as predicted to be LORD, [H. Joel Jehovah] and the name of Jesus Christ made, as remarked, synonymous with the [H. SHem Je:hovaH] NAME of the LORD; to which testimony given at the pente. coft before the body of the nation then obliged to appear, the noble convert Rom. ix. 5. proclaims CHRIST, as fignified by the H. Barachel, the GOD BLESSED for ever, the title of the Divinity, 2 Cor. xi. 31, though coming of the

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Jews as concerning the flesh - If the writer of 2 Efd. ii. 34, 36, calls Him the SAVIOR - the LORD ALMIGHTY, saying, Look for your shepherd, Flee the shadow of this world, (shewing they considered the things seen as types of the things not seen) receive the joy of your GLORY, I testify my SAVIOR openly, receive the gift that is given to you, and be glad and give thanks to Him that hath called you to the heavenly kingdom, &c. if Baruch styles Him the EVERLASTING SAVIOR the EVERLASTING God, c. iv. 8, 22, and Ecclef. li. 1, God my SAVIOR, and Judith the LORD THE SAVIOR of them that are without hope, c. ix. !. the inspired apoftle calls Him God in CHRIST, 2 Cor. xii. 19, (as typically with the figurative MESSIAH's of old, see p. 90, 122,) speaks of Hım, 1 Tim. iii. 16, as God our SAVIOR, (answering to the H. ELISHA, see p. 196,) as JUDE does, ver. 15, and declares the fulness of the GODHEAD in HIM, bodily, Col. ii. 9. To express it still more clearly we find the two natures, the God and our FATHER and (the Man) our LORD (as (a) one) Jesus CHRIST spoken of 2 Th. iii. ll,

under

(a) To us fibere is one God and one LORD JESUS CHRIST. 1 Cor. viii. 6, on which passage Theodoret p. 159, unanswerably remarks, « But if the Arians and Eunomians say that the one “ God excludes the Son from the Divinity of tbe FATHER, let " them attend to the following words, and one LORD. For if « because there is one GOD THE FATHER the Son is not

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under the fingular verb [kateuthunai] direct, our way, &c. Which indeed I apprehend is the reason we meet with the two, Christ and God, joined in other places, as Ephef: v. 50 &c. and the gospel of CHRIST, 2 Cor. ii. 9, is called the gospel of GOD 6. xi. 7, and why we read of the mystery of God and of the FATHER and of Christ, Col. ii. 2. In Heb. vü. 8, &c. a prophecy of a new covenant (to take place of course of the old). is cited, whose application the concomitant circumstances mentioned in Jer. XXX. 7, 17.

c. xxxi. 6, 7, 8, 9, 157 elearly point and secure to the holy Jesus, where the true SAVIOR, SHEPHERD, REDEEMER and FATHER says 1, [Jehovah] will be to them a God, and they shall be to Me a people. So that affirming the prediction accomplished in Jesus is declaring Him this Jehovah, this SHEPHERD, &c. this God, who was to appear according to Lev. xxvii. 12. I will fet My tabernacle among you, and I will walk omong you ; and in the words of Baruch, iii. 36. be seen and converse with man; who said Mat. xxii, 37, How often would I have gathered you, &e. the act ascribed to Jehovah in SS and therefore rightly attributed to this person in 2 Efd. v. 30. Nay our LORD speaks of these very things as taking place in the new dispensation, saying in this language of the 0. T. I make all things new - Behold the tabernacle of God with men and He will dwell (b) with them -- The GOD HIMSELF Mall be with them, Rev. xxi. 3, and I am ALPHA and OMEGA the beginning and the end, c.i. II, & al. - he that overcometh shall inherit all things, I will be his God, and he shall be My servant, c. v. 6. Words so expressly declaring Him this God that I am at a loss to know how it could be more evidently done.

37,

« God, then neither is, the FATHER LORD, because there is

one LORD JESUS CHRIST. But let the blasphemy fall on " their own heads. For the holy apofle evinces the equality by “ using the same word one alike for both the Father and the "Son, and shews the word Lord is equivalent to the word “ God." Eusebius accordingly, amongst other titles of CHRIST calls Him " che [eis] one and ONLY.God, Eccles, bist. d. X. civ. p. 18.

On this account, when John saw the LAMB to be sent to the RULER, &c. ij. xvi. 1. and by faith pleaded sain for or in the (c) stead of us,

as

(b) Hence, because this person was to be incarnate and dwell with men, we find the type of Him called [SHechanjak or JE] THE INDWELLING ESSENCE 1 Cbr. iii. 21 and 24, 12 and 2 Cbr. xxxi. 15.

(c) That the Greek preposition anti has a vicarious fignification, like that of the H. Tenety, needs no other proof than what we are supplied with from Xenopbon in his Cyropædia, l, III. p. 51. l. 46. Edit. Leunclav. Bafil. where Cyrus says to the Armenian king, “ Tell me if any one had obtained a command “ in your service and failed of his duty, whether you would “ have suffered sucb an one to have continued in his command,

or would have appointed another [avt'auty] in tbe place, * or instead of bim?" For what can yield the reader a clearer

idea

as ever we would see the face of God or escape the wrath to come, it was with fullness of GLORY (d) signified by seven horns. In c. vii. 9. the countless multitude, whose life, when on earth, was hid with CHRIST in God, and who (transporting thought!) shall appear with Him in GLORY as members of Him, who is crowned with it, Col. iii. 3, are represented crying falvation to our God that fitteth upon the throne and to the LAMB, as one person: otherwise this would contradict Pf. iii. 8. which ascribes falvation to. Jehovah only. And because the LAMB is this God, as His type is styled (Jo$Haviah] THE ONE TO BE THE LAMB or EQUIVALENT ONE (c) THE ESSENCE, and this

God,

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idea of fubftitution, like that of one king (Tenetu) in the fead of anorber, Gen. xxxvi. 33, 34, &c. I cannot conceive. And to Thew this important truth, that the MESSIAH offered a vicarious sacrifice for us that we guilty creatures might have peace with God through his blood, the Socinian may see His type the priest called [Tanatx] ebe SUBSTITUTE, or VICARIOUS ONE, 1 Cbr. vi. 37, anorber 1 Cbr. vii. 20, and the very manfion the people dwelt in, Num. xxxiii, 26, the figure of CHRIST as Sucb, in whom His people are said to dwell, 1 Job. iv, 12, 13, as He in us, Epb. iii. 17.

(d) As the sons of Nun and JerOS HEDOCH with the typic glory and crown.

(e) H. "101 i Cbr. xi. 46, a valiant one. For the lamb in H. is [W] SHz, which comes from SHUE “ to be equal, o equivalent,” or “ adequate [5] to or [3] for any thing, Prov, viii. 11,-XXvi. 4, as by way of exchange put for it, or to the wants of another, and fo a profit (according to R. David,

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