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drawn from hence, that He alone could be the SAVIOR, who should be so named, we find not only David celebrate Him as [vun Meso) the SAVIOR without (1) u or (0) J in the word in 2 S. xxii. 3, but also this very PERSON proceeding in the next verse of IJ. 63 to affirm under the Hiphil form of this root whence Oshea is derived, I (nyunn E-OSO TI or HOS HEATI, i.e.) have been an OsHea or the CAUSER OF SALVATION, &c.

And long before Moses (pake thus concerning Him, in Deut. xx. 4. JEHOVAH your God is HE, that GOETH BEFORE you, (words sufficiently shewing who the ANGEL sent BEFORE THEM was, when God the FATHER said, He would not go,) to fight for you against your enemies, to be an HOSHUA or OsHea to, i, e. to SAVE you :

and this PERSon was with the (typic) judge or savior for this cause, and so was, as we read J udg. ii. 18. an osHeA to, or saved the people. Whence He said to GIDEON, 6. vi. 12. Jehovah (is) WITH THEE, - thou shalt be or (according to

the valent one, as will appear, from the same root, and also is the whole aggregate of the prefigurative characters in His one wondrous person See Hoornbeck contra JUDÆOS. For, suppofing He had been thus called, the Jews might with as much justice have objected, that He could not have been the SAVIOUR, because not called [wwn] meso, as in 2 S. xxii. 3. or () Jeso only, as in Pf. xxv. 5, (where the 70 have God (O ENTHP 4x] my savior,) in Deut. xxxii. 17, &c. in a word, because not called by every title at once, of which way of arguing every man of understanding must see the evasive absurdity:

the language of Him, who calleth things that are not, as tho they were) [newin EOSOT or hoSHEAT) thou haft been [an osHea,] the CAUSER OF SALVATION to ISRAEL, ver. 13, and 16, and c. viii. 22. To be this os HeA to, or to EFFECT A SALVATION for the [meek 'JY ONT] reduced or affliated one, God is predicted to rise, Pf. lxxvi. 10. We have it from ABNER's mouth, that Jehovah promised, He by [the stretched out (a) substance (To Jed or hand] of the [figurative DAVID] “ BELOVED” would be an OSHEA to, or SAYE His people, 2 S. ii. 18. as SAUL, to be so, was before him made a typic MESSIAH, I S. ix. 16. This BeLOVED one therefore owns Jehovah is (37*41 77 E-OSHIO) the CAUSER of SALVATION to the MESSIAH or CHRIST, that is, ANOINTED ONE OF HIM (the man-hood), Pf.xx. 6; as he prays Him to be, Ps. xii. 1. and xxii. 21; and as HezeKiah intreats Him to be to him, out of the hand of SennacherIB, 2 K. xix, 19. leave no doubt about the PERSON, who has this character, we are affured in is. Ixiii. 9. The ANGEL O SENT ONE OF THE ['19 PENI) PERSons of Him (who went before them, Deut. xx. 4. and pitcheth as in a tent round about them that fear or regard Him, Pf. xxxiv. 7.) was an OSHEA, or CAUSER OF SALVATION to them ;


And to

(a) The figure of the Arm of the LORD, IS. liii. 1. CHRIST Aretched out on the cross.

the same called (you MUSIO] the SAVIOR, ver. 9, and of whom the LORD says, because of His co-equal and co-essential Divinity, in Hof. i. 7, I will be an osHea, or HOSHUA, i.e. A CAUSER OF SALVATION to them (a) by or with Jehovah their God; at the time when He would NO MORE have mercy upon the house of Israel, but upon the house of (JUDAH 1737] the ESSENCE-CONFESSING One, that is, the houshold of faith, be the members of it of what nation they may. The very promise this He makes to CHRIST, the true Jacob, in 17. xliii. I am WITH THEE, saith Jehovah, to be an OsHea, i.e. a SAVIOR to thee.

From this usage of the word then it is plain the first character JeHOSHUA bore was a shadow of that amiable onc, which the ANGEL of the covenant was to appear in, that of the CAUSER OF SALVATION, or THE SAVIOR from otherwise unavoidable danger, both in this and the next world, as Jerom, Vol. V. 35, in Hof. and de Nom. Heb. and all others have owned. Nor can the propriety of its being allotted him be called in question, if we consider that He


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(a) Hence it is evident, Beza on Pbil. ii. 9, and Heb. iv. 8. causelessly blamed Ofiander

' (however he erred about the name) when he would have the name Jesus relate to Jehovah; because, supposing it only to signify SAVIOR, we find Jenovan lays an exclusive claim to it, even the very PERSON who was to dwell in the true Zion, CHRIST; and consequently that to deny this reference of the name, wherever it occurs, is to contradia the Ss. But of this there will appear further proofs.

was the 7th ruler, and head of the tribe of EPHRAIM, Num. xiii. 3, 4, 9. For it was prophetic of his being such to his people in his public situation, wherein he had opportunities of displaying his protection to his tribe : and if we confine it to the period before his mission to search the land, it is to be concluded from the after approbation of him, that he was to his people what the name presignified he should be, and therefore was so called with the greatest fitness; but more especially, if we include, that, though this prince, he was the faithful servant and follower of Moses's directions in the administration of his government, as we learn from his being thus stiled in Ex. xxxiii. II. And I apprehend his after life as the conqueror of Amalek, c. xvii. and the successor of Moses, in which offices he was remarkably this SAVIOR of the people, is also to be comprehended, as perfective of this character, because in the change of his name we Shall find ibis title of OsHea still continued.

Having settled this, pass we on to view the interpretations given us of the name JeHOSHUA, or Jesus. The author of Ecclus. xlvi. 1. says, « who according to his name was a GREAT SA" VIOR of the eleet of God.” In the creed of Ruffinus we are told, “ Jesus is the savior,'' &c. (see pag. 30,38.) So St. Chryfoftom says, Hom. 2. on St. Mat. Cyril, making it the same with Jesus, adds in Hierofol. Illuminat. X. p. 100,



it is in Hebrew the savior ; as do Jerom. de nomin. Hebr. de Exodo, and Ambrof. Vol. I. p. II. b. I, and 948, and, as he says, Auftin, and Tertullian against the Valentinians, p. 257, and Bafl. Vol. I. p. 589, Orat. 25. some of whom reason from it as having this meaning. Athanafus frequently uses (O ENTHP O SOTER] the SAVIOR, but whether as the translation for JESUS, or the other name for Him, appears not. Mafius in his comment on Fof. renders it fo. Pafor in later times says it is " he saved" or “ wrought salvation,” as in Pf. xx. 7. xxxiv. 6.

adding, the [. Jod (Eng. I] is an Hemantic let“ ter, prefixed as usual to proper names « superfluous Jod.Propr. Nom. p. 32. Roc bertson gives us the same interpretation of it as Pafor does; Schotanus in his manual of Pafor, &c. adds “ or THEANTHROPOS," i.e. THL God-Man; Hoornbeck against the Jews, L. III. D. 212, Beza, Leigh in his facred critics under the word [y"] Jeso, and Bishop Andrews in serm. on Luke ii. 10. render it also “ the sa“VIOR;" as does Schindler, under the same word, fuppofing [] Je only an additional syllable, though, as he owns, contrary to the sentiments of persons in his age. Sex. Amama on our learned Fuller, Walton, and Avenarius make it to have the same signification, as do Mercer. on Pagninus, Cocceius, Buxtorf, &c. Grotius conceives it to mean no more than “ the SAVIOR". Though I find

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