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which were lifted up against the land (typic of CHRIST's human nature) of [JUDAH] THE ESSENCE CONFESSOR V. 21: and Jeнovaн invites them after being spread abroad (as CHRIST on the cross four ways) (a) as the four winds, &c. c. ii. 6, with Ho, ho, and flee from the land, or earth, (the type of the body of CHRIST) of THE HIDDEN ONE (the Divinity:) deliver thyself v. 7, O [ZION, the figure also of CHRIST] THOU MADE TO ISSUE or GO FORTH ONE that haft dwelt with the (daughter) or one built up of [BaByLon] THE CONFOUNDED nature, v. For thus faith Jeнovaн of hofts (not after the GLORY, for the GLORY and speaker in this place are the fame, but [AHER CHеBOD]) THE AFTER of LATTER GLORY (as He was to be in his last incarnate ftate (b) after fuffering) hath HE fent ME [EL as an interpofing ONE] unto the nations that fpoiled the fubftance of you (as they did CHRIST of His body, as now the JEWS of the temple, city, and land its emblems) for he that toucheth you (as CHRIST fince) toucheth the apple of His eye, &c. See Pf. xvii, 8. His command is therefore v. 10, fing and rejoice, for lo I COME, and (proving who was in CHRIST) I will dwell in the midst of thee, faith Jeнovaн. And (not the Jews only, but according to Gen. xxii, 18) MANY nations (as fulfilled As ii. and fince)

(a) If. xxv. 11.

(b) Ex, xxvi, 12; - Deut. xi. -12,

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fhall be JOINED to JeHovaH in THAT day, and fhall be my ASSOCIATE body, or people; and I will DWELL in the midst of thee, and thou shalt know that Jehovaн of hofts (another person fo called) has fent ME unto thee, And Jeнovaн fhall inherit [JUDAH] THE ESSENCE-CONFESSOR, the portion of HIM, &c. again v. 10, 11, 12, however low laid. After which He in v. 17 proclaims the accomplishment of the promife and man's duty, Be filent, or hushed all flefh (as in P. xlvi. 10, and Hab. ii, 20, and Joh. xx. 19,) before Jeнovaн, for He is AWAKENED (a) out of the habitation, the HOLY ONE of HIM.

Then it follows, And HE fhewed me JeнOSHUA OF JESUS, &c. made the beginning of c. iii, instead of the foregoing, which I think ought to be so because the [u] and joins what follows, HE fhewed, &c. with what goes before. Now what goes before is the new event, be fi lent, &c. c. ii. 7; this therefore fhould begin the new chapter. However the words have this connection, and fo viewed run thus, Jehovah is AWAKENED or HAS A RESURRECTION out of the (habitation or) place of return, the HOLY ONE of HIM. In confequence of which He caufed

(a) HEB. J NOUR out of fleep Pf. xliv. and xlv. spoken of THE GLORY v. 9, the word implying a previous fleep, as raifed does a previous laying down here in death. JESUS the fon of NuN is fo ftiled in Ex. xxxiii. 11, HER. a place of return, and fo an habitation, called MascHeN CHеBOD] the dwelling of THE GLORY,

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caufed me to fee JESUS the HIGH-PRIEST standing before THE ANGEL JeHoVaH. The latter words therefore are added as a proof of what is afferted in the former, that Jeнovaн, (the ANGEL, c. i. 14, and man, ver. 8,) was AWAKENED OF RISEN, &c. If they were not, they had never been in the text. Whereas now they import, I have faid Jeнovaн is RISEN out of "the habitation, the HOLY ONE of HIM, and "behold it in this type, in JESUS standing be

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fore the ANGEL JeHovaн." Which will be more clear if we confider 1ft, that the Highpriest was to be [EL-E-AZER] THE INTERPOSING GOD THE HELPER, who is called ANGEL; 2dly, that the word for before is in HEB. [5] for the perfon of. For then it is faid, And He caufed me to fee JESUS the High-priest, (who miniftered in the holy one or place) ftanding (a) (as the fon of NUN is faid to have flood,) for the perfon of the ANGEL JeHoVaH; whence it

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(a) If this Zec HаRIан had a pledge of what [the true ZeCHARIAH THE MAN THE ESSENCE in the flesh should, on HIS return from like fufferings, and refurrection, have manifeft in His perfon, even a Jesus ftanding like this, and as STEPHEN faw HIM. at the right hand of GOD WITH HIM, Ats vii. 55, 56, Mat. i. 23; we find alfo, Luk. i. 11, this ANGEL of the LORD appeared in like manner unto another ZACHARIAS, when this manifestation of the true JESUS was about to take place, flanding on the right fide of the altar of in• cenfe. It is no objection to, but a proof of it, that this SENT PERSON fays, I am GABRIEL, ver. 19, because this fignifies, as in If. ix. 6, THE MIGHTY GOD, who adds, that frands in the prefence of God (in HEB. which He fpake [5] for the PERSONS of Jeнovaн) and am SENT to speak unto thee; and for the difbelief of His words inflicted dumbness.

is undeniable that Jeнovaн was with this JESUS, as the name imports, as well as that the appearance of him thus connected is urged as a proof that Jeнovaн, this true [EL-e-AZER] GOD THE HELPER, was then typically rifen, &c.

Again, in the interefting tranfaction which follows we fee this ANGEL (a) or SENT PERSON concerned, for the use of whom this JESUS was fationed. We find HIM in this connection pleading for him to JeHovaн on the refurrection of the typic temple against Satan, who flood at his (no wonder he fhould at our) right hand, as a fire-brand plucked out of the (b) fire, the emblem of the wrath CHRIST was to rife from taking a'way the filthy garments [ JUAIM] wherein

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he bore iniquity, and which were to go forth from him before his entry into the belieft, Lev. xvi. iii, 23, for the typic juftification of our nature,caufing a mitre to be fet on his head, fair as the light, and on which was infcribed THE ONE

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(a) Who, the G. B. fays on Zec. ii. 1," was CHRIST; "for in respect of His office HE is oft times called an ANGEL, "but in respect of His eternal ESSENCE IS GOD, and so called.' Juft. Mart. fays "ANGEL is a name of office, not of nature." So Cyril of Alexandria, p. 21.

(b) The Jews fay he was actually thrown into the fire by the CHALDEANS and efcaped unhurt, his clothes only being burnt (See Grotius.) A tradition that fhould make them the more readily receive our SAVIOR. For if their deliverance then was to be under a priest to be crowned with glory on the resurrec tion of the temple, but thus firft to fuffer; is it ought but agreeable to this, that the grand redemption fhould be effected under a like JESUS, to be alike crowned on the refurrection of His body, but first alike to suffer a cross in life, and be thrown into a like fire of indignation ?

HOLY FOR JeHovaн, Ex. xxviii. 26, that the people's gifts might be accepted, and was an emblem of the furrounding GLORY, which the fon of NUN had alfo the type of,- then clothing him with the garments, (as beautiful by way of eminence,) and THE (a) ANGEL (called THE GLORY Jeнovaн, of which the mitre and garments were but figures) Standing or ftationed as a pillar joined to what it fupports, and as the column of light to the earth in the fon of NUN's day, [by OL] upon or over him, to give him this [THEUR] light-like purity. All which fhews this PERSON was with JeHOSHUA. Further, as the promise of being THE JUDGE is given to him, ver. 6, 7, and thefe in ver. 8, 9, Behold ME bringing forth THE BRANCH or DAY-SPRING, the true STONE, (b) &c. fo that the iniquity of the land fhould be removed (as it was by CHRIST) in one day; so we read in c. vi. 1C, THE WORD JeHovaн came to [ZeCHARIAH] THE MAN THE ESSENCE, faying, take of the captivity, &c. go into the (built up one or) houfe of [ws Josiaн] (c) THE Q2

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(a) The DIVINITY in CHRIST is fo defcribed AƐts xxvii. 23, There ftood by me THE ANGEL OF GOD whofe I am, fay's PAUL, and whom I ferve; and c. x, 7, 22, and ver. 30, He is ftyled a Man in bright clothing, as in Zec. i. 8.

(b) S. Cyprian against the Jews applies this to CHRIST, P. 416.

(c) This fhews why he was to go into this houfe rather than another; to give them and us a type of the body of HIM, who was to have the fiery wrath of GoD, into which [the true ZecHaR-IaH,] THE MAN THE ESSENCE fhould enter after like fuffering and before the coronation of HIM as JESUS.

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