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not afraid, for I am ASSOCIATE with thee to deliver thee, saith Jehovah, c. ii. 7, 9. He, says Jer. XX, 11, is [AUTI] SUBSTANTIALLY WITH me like a mighty man, (the title of CHRIST I, ix, 6.) a terrible one, the same expresfion is used concerning JeHOSHUA the priest; (as we shall see) concerning Israel, as having the LORD in the cloud with them, and Jehovah WITH (in other places among) them, Ex. XXV. 6; because having the ark and fanctuary and temple of the LORD, in which He dwelt, v, 22, and this DIVINE person with the judge, king, prophet and priest amongst them, or because as a chosen people in one body, as one man, Neh. viii. v. 1, in this character prefigurative of CHRIST, the true Israel, in whom the person called THE NAME is declared Great, Pf. lxxvi. 2, as it is said in IJ. xliii. O Israel, fear not, for I have REDEEMED thee, I will be ASSOCIATE WITH thee, v. 2, for I am Jehovah thy God, the HOLY ONE of ISRAEL, thy SAVIOR, Y. 3. Fear not, for I am WITH thee, v. 5; to whom they were to make fupplication, and say, surely God is in thee, c. xlv. 14, and according to Num, xxi. 23, The LORD his God (is) with him (this ISRAEL) and the shout of the King (is) [12 BU] In him ; that was (as S. Cyprian applies the words p. 406) to couch and lay down as a lion, but to RISE up, &c. But in all these texts the phrase is used of personal types of Christ. So that all!

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this part of the objection amounts to is that this PERSON is said to be with JeHOSHUA, as with others in their typic characters of king, priest, prophet, judge or chosen body. Now that this phrase means not“ ordinary favor” needs little proof, For the texts cited fhew it to have been an bigh and extraordinary one, even such an union of them with this PERSON as produced extraordinary effects, and made the people fear and be obedient, nay, was so terrible as to make persecutors fumble, Jer. XX. 11, and in Moses and JeHOSHUA was accompanied with the appearance of glory, the type of this PERSON joined to and upon them, for a sensible demonstration of the import of the phrase, as well as for a pledge of the incarnation, figured out by His being thus ASSOCIATE with the types. (a) We are therefore still in poffeffion of this facred truth, that JeHOSHUA had with him the PERSON expressed in his name.

A further confirmation of this we have in his being stationed for the use of the person of [EleAZer) the INTERPOSING GOD THE HELPER, the high-priest or intercessor, so as to come in and go out at bis word. For hence it is clear (whar may not generally be thought) that the priest's

office

(a) From this view the attentive, though unlearned readers may see the five books of Moses are, nay, that all the Old Teftament is truly profitable to us for doctrine as well as example; and contains the dealings of our SAVIOR with His cburcb of old under His several awful and amiable titles,

ortice was not detached from, but united to the character of JeHOSHUA or Jesus as ruler and prophet, (though he was not separately a priest, for reasons given in ch.VI.) and that therefore he was not to be confidered apart as a separate character, but as one in conjunction with [Eleazar) GOD THE HELPER, the high-priest; so close as to move at his word. But [EL] God is only another title of this person, this SALVATION of GOD, called [Jeh or JE] THE ESSENCE; therefore JeHOSHUA was in connection with the very person in type, whom his name calls us to expect with him.

But it is impossible to account for his having this GOD ASSOCIATE with him, or His appropriate name otherwise than on this principle, that he was a personal type of Him that was really to be THE EXISTING ONE, THE SAVIOR in the Aeth : because all communion of God with man is grounded upon the one special uniin of this DIVINE person in one spotlefs man, by whose atoning mediation such communion with the res should be procured, as figured in the facrifices; for God heareth not, so far is He from dwelling with finners, PJ. Ixvi. 18. Joh. ix. 31. Therefore JeHOSHUA must be allowed to have been a figure, to have borne the name Further, as this union was an extraordinary one, fo when the people saw him under this name leading an unimpeached life; discomfit AMALEK,

&c.

&c. suffer reproach, succeed Moses, (a) divide the waters of JOR Dan, undergo an humiliation for another's fin, . They must have confidered these as the sufferings and actions of THE ESSENCE THE SAVIOR in the flesh. But, that he was not this they saw; they knew from Jacob's prophecy he was not of JUDAH. Neither performed he any more than others, the all, which this person was to do. He could then only bear this title as a type to lead them up to the MESSIAH. And the people must have respected him as such, or have considered him as what he was not; besides fhutting their eyes against the avowed design of their law, as well as the nature of revelation. Nay, Moses would have been guilty of blafphemy in giving, Joshua in receiving, and the people in acknow, ledging him under this name, if it had not been conferred on him to make him a figurk, and to procure him to be received as such. Because therefore he was known to be this type of the true Jesus, and his actions and fufferings typical (b) ones, Isalah (representing the falva

tion

(a) Ephraim in his treatise of virtue says, “ he obtained the “ succession to Moses by bis perfect obedience."

(b) Grotius on S. Mot.c.i. 22, after shewing from 1 Pet. i. 20, &c. "the wbole dispensation of former times had a respect to CHRIST,” says, “ not only therefore the ordinances of the law, but the tranfattioxs, especially the more eminent ones were a poadow of CHRIST, as Fuft. Mart. affirms in the places cited by him. And he calls these tbe visible ones, to distinguish them from tbe audible ones pronounced by the voice,” &c. So

Greg.

tion the [..1970 gbo Melek Jehovah] KING Jenovah, Pf. xcviii. 6, would give His people, &c.) says, Behold I lay in Zion, for a foundation, (buried as such in the earth) THE STONE (Gen. xlix. 24. Dan. ii. 34, 44, to become THE HEAD of the corner,) the LORD shall rise up as in mount PeRaZiM; He shall be wroth, as in the val. Icy of Gibeon, that He may do His work His strange work, &c. c. xxviii. 21. Where we are referred to the work in Gibeon under Jehoshua for a fimilitude of this. Indeed the Jews say, (a) “ all " things in the law and the prophets were figures « of the MESSIAH, and are to be referred to « HIM, as the center,” and of course JeHOSHUA. Philo therefore views him as such. As to men of the CHRISTIAN name, they have in all ages considered him as a figure, as Barnabas cited p. 38. Tertullian p. 193 and 406, says, " when “ AUSES (OsHeA] was designed for a successor * to Moses, &c. he began to be called JESUS,"

figure of what was to come ;” and in B. III. against Marcion, in carm. 3, he adds, " THE HOLY Ghost gave him the fellow

name," &c. 6 Christ's name's exemplar, figure of His power."

Justin

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Greg. Nyften. de Bapris. V. II, 278, Fays of the wbole legal fervice. They were all prengurations of things to appear ; ali these are types to us."

(a) Spanbeim. Dubit. Evang. Tom I. p. 618,

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