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God, whát His type is called [ELIA] (f) THE INTERPOSING GOD THE LAMB, the angels in ver. If, are fald on this occasion only to worship the God and give Him the blessing and glory, &c. attributed to the LAMB, C. v. 12. So on account of this union of natures in CHRIST


Abrabam and Moses, and Mercer, or, in plainer English, what is (pro) for another thing, without the intervention of which we must go without it. And this name describes the lamb, as this equivalent or adequate and so a profitable one : which it is, as giving us its fleete for cloathing, and its ples for food, its life to support us in life, and being of old given in exchange for other things, and further as being on these accounts a proper type of ibe LAMB Of God, who was to give HIMSELF in exchange as (the name Gen. xiv. 5, denoted) an adequate price for us, &c. offered as the figurative equivalent, or profiting one for the people unto God. For though there are several names for the lamb, (as [13] Ker, &c. used in typic title) yet under this was the lamb for a burni-offering, Gen. xxii, 7, 8, and the passover lamb to be taken and Nain, Ex. xii. 3, denoting CHRIST as such luffered for us, though sucb He could not be without being also ibe J!) ESSENCE, ibe [EL] God, and so of infinite availance and merit before the LORD. O that we máy plead Him fuch by faith and experimentally find kim this profiting öne supplying us with his righteousness for our robe, with his fless for our meat, with His spirit valiant in us to amend our lives, and raise us to His glory, Him without whom be or have a man what he may, all is unprofitable, all is loft, he will be undone for ever and ever! The moft high God requires, our wants and intérefts loudly demand, whilft nature in her lamb reprefents and echoes the fitness of our most holy faith in this L'ÀMB THE ESSENCI, alone waliant to make our peace with God, to procăře our pardon, to render our minds conform to His image, to preserve us to His heavenly kingdom.

(f) H.O's, Gen, xi 4. So interpreted by Mariús de Calafo and Leigb in Grit. Sac.

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in c. xi. 15. the kingdoms of the world are called those of our Lord (answering to H. ADONI) and His CHRIST, jointly as of one; otherwise it would contradict Pf. xxii. 28, the kingdom is the Lord's, &c. xcvii. 1: and it follows (not they but [Basileusei]) He shall reign for ever and ever, though the two words LORD and CHRIST are clearly the antecedents. Which union, as it is allowed by Kimchi on Jer. xxiii. 6, who in Ikkarim Or. 2. 6. 28, interprets Jehovah the MESSIAH, is further confirmed by ver. 17, 18, compared with c. vi. 6. Again in c. xx. 6. it is said of those, who have part in the first resurrection, (when, as 2 Ejd. vii. 26. speaks, the bride Mall appear and come forth and be seen, that is now under the earth, &c. for My son Jesus Mall appear with those that be with Him] they shall be priests of the God and the Christ, and they fall reign with (not them, as might be expected if they were different persons as Cerinthus feigned, but) Him (one person, though God and Christ the anointed human nature or Mese SIAH) a thousand years.

thousand years. In c. xxi. 22, we find it faid, for the same reason, I faw no temple in it (the city) for the Lord, the God, the ALMIGHTY (answering to H. SHedi, the title of this person in Job v. 17, &c.) is the temple of it, and the LAMB:both making up one living temple. In ver. 23. we also read And the city had no need of the sun neither of the moon to Ff

frine fine in it: for the GLORY of the LORD (answering to the H. CheBOD Jehovah and the name of His type Hodajah or JE, THE GLORY THE ESSENCE) did lighten it and the LAMB is [the light, G. Luknos] the candlestick or lamp thereof, in which is this person the GLORY JeHovan is united, as the light of this world to a lamp: words which allude to the lamps of the temple and describe Him as the name of His type in Jer. xxxii. 12. (Neriah or Je] THE LAMP THE ESSENCE does. And in c. xxii. 1, 3, the throne is called the throne of the God and the LAMB, as one person ; and to shew this ftill more plainly it follows, And (not the plural word their, but the fingular) His servants shall ferve (not them, though the antecedents are the God and the LAMB, but) Him (as one) And they hall see (not their, but) His face, ver. 4. Therefore as the beloved disciple afferts the Divinity in the beginning of his gospel, our LORD at the very close of His revelation to him and of the N. T. confirms it, saying ver. 16, I am the root and the offspring of David, the root of him as his LORD, this [el] God, this GloRY Jehovah, his offspring as Man born of the blessed Virgin, of the house of David, Luk. i. 27. and so on this account also the [JE] ESSENCE THE SAVIOR in the flesh, which the name Jesus speaks Him.


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For as the Jews know the term root signifies God the common father of Israel, so it is clear this connection of the God and the LAMB (called in Mat. iii. 17. the son, [o Agapetos] THE BELOVED with reference to the H. David, of which it is the translation,) is set forth in the manner used by the prophets of the O. T. when speaking of this Divine perfon to be incarnate. For we read, after the typic redemption in Ex. xiv. 31, that the people believed Jehovah (this person (and , v] in conjunction with (the typic) Moses, the servant of Him; and of this person, ['v and or] in conjunction with the king, the type of the Messiah, and therefore in other places, with the (typic) CHRISTS, and with the figurative [Dayid or Agapetos] BELOVED. (See p. 89.) So the prophecy of the Messiah's kingdom runs thus Jer. xxx. 9. But they (the Israel that were to be as a woman in travail, ver. 6, troubled for fin and saved ver. 7,] mall serve Jehovah their God [and or] in conjunction with the (David) BELOVED their KING, whom I will RAISE UP unto them. Where the MesSIAH is promised under the title given Him, Mat. iii. 17. as the [ Agapetos] BELOVED and represented as united to Jehovah the sayIOR. And in ver. 21 it is said their (Mesel ruler] GOVERNOR shall proceed from the midp of them and I (ver. II, Jehovah with Him to save Him, see p. 46.) will (van E QUER BETI] cause Him Ff2


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(to draw near,) to be conjoined (a) (as R. Mos. Maimon. on Deut. i. 17. interprets it, as the mind and body) and He fall [NCGes, as things in contact] approach nigh unto M £ ver.21: words, as clearly as language can, enforcing the union of the Divine and human nature in the true BELOVED, CHRIST. For the word David in this chapter cannot relate to the typic David that was dead, but refers to another, to the MESSIAH as the BELOVED thus in union with Jehovah, Ac. ii. 31. And as CHRISTIANs have thus understood it (b) so have the Jews. The MesSIAH is acknowledged to be called David in Zohar on Genesis and in Echa-rabati Lam. c. i. and in the Talmud, trac. Sanhedrim. c. Chelek; king Messiah whether coming from the living « is called David, or rifmg again from the dead “ is called David." Aben Ezra says the same on Pf. xlv. Again the like form of speech is used concerning Christ in Ezek. xxxiv. For Jehovah, the [Adoni) LORD, ver. II, 15, 20, says I will search My flieep, &c. ver. 11, as a shepherd, ver, 12 and gather them, ver. 13, and feed them, ver. 14 and 15, and will JUDGE, ver. 17, and SAVE, ver. 22, (as He is ealled the SHEPHERD, Pf. xxiii. 1, of Israel, Pf. lxxx. 1,) and


(a) Whence the Albarafar creed rightly uses the conjunktien of the foul and body to describe this union of God and Man as one CHRIST. The word is also psed for the closest connection.

(b) See Pole's Synopsis on the text,

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