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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 [yun Meso] the SAVIOR without (1) U or () J in the word in 2 S. xxii. 3, but also this very PERSON proceeding in the next verfe of I. 63 to affirm under the Hiphil form of this root whence OSHCA is derived, I(E-OSOTI or HOSHеATI, i. e.) have been an OSHеA or the CAUSER OF SALVA

TION, &c. And long before MOSES fpake thus concerning HIM, in Deut. xx. 4. JEHOVAH your GOD is HE, that GOETH BEFORE YOU, (words fufficiently fhewing who the ANGEL fent BEFORE THEM was, when GOD the FATHER faid, HE would NOT go,) to fight for you against your enemies, to be an HOSHUA or OSHеA to, i, e. to SAVE you : and this PERSON was WITH the (typic) judge or Savior for this caufe, and fo was, as we read Judg. ii. 18. an OSHEA to, or faved the people. Whence HE faid to GIDEON, c. vi. 12. Jeноνан (is) WITH THEE, thou shalt be or (according to

the

valent one, as will appear, from the fame root, and also is the whole aggregate of the prefigurative characters in His one wondrous perfon See Hoornbeck contra JUDEOS. For, fuppofing He had been thus called, the Jews might with as much justice have objected, that He could not have been the SAVIOUR, becaufe not called [y] meso, as in 2 S. xxii. 3. or [y] Jeso only, as in Pf. xxv. 5, (where the 70 have Gon [O THP μ] 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 evafive abfurdity.

the language of Him, who calleth things that are not, as tho' they were) [nywin EOSOT OF HOSHеAT] thou hast been [an OsHeA,] the CAUSER OF SALVATION to ISRAEL, ver. 13, and 16, and c. viii. 22. To be this OSHA to, or to EFFECT A SALVATION for the [meeky ONI] reduced or afflicted one, GOD is predicted to rife, Pf. lxxvi. 10. We have it from ABNER'S mouth, that Jeнovaн promifed, HE by [the fretched out (a) fubftance [ JeD or hand] of the [figurative DAVID]" BELOVED" would be an OSHEA to, or SAVE His people, 2 S. iii. 18. as SAUL, to be fo, was before him made a ty pic MESSIAH, I S. ix. 16. This BELOVED ONE therefore owns Jeнovaн is (E-OSHIO) the CAUSER of SALVATION to the MESSIAH or CHRIST, that is, ANOINTED ONE OF HIM (the man-hood), P. xx. 6; as he prays HIM to be, P. xii. 1. and xxii. 21; and as HezeKIAH intreats HIM to be to him, out of the hand of SeNnaCHERIB, 2 K. xix. 19. And to leave no doubt about the PERSON, who has this character, we are affured in If. lxiii. 9. The ANGEL OF SENT ONE OF THE [ 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 OSHA, or CAUSER OF SALVATION to them;

the

(a) The figure of the ARM of the LORD, IS. liji. I. CHRIST ftretched out on the cross,

the fame called [y MUSIO] the SAVIOR, ver. 9, and of whom the LORD fays, because of His co-equal and co-effential DIVINITY, in Hof. i. 7, I will be an OSHA, or HOSHUA, i.e. a CAUSER OF SALVATION to them (a) by or with Jeнovaн their GOD; at the time when He Would NO MORE have mercy upon the house of ISRAEL, but upon the house of [JUDAH ~] 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 JACOв, in Is. xliii. I am WITH THEE, faith JeHovaн, to be an OSHEA, i. e. a SAVIOR to thee.

From this ufage of the word then it is plain the first character JeнOSHUA bore was a fhadow of that amiable onc, which the ANGEL of the covenant was to appear in, that of the CAUSER OF SALVATION, OF THE SAVIOR from otherwife unavoidable danger, both in this and the next world, as ferom, 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 queftion, if we confider that He

was

(a) Hence it is evident, Beza on Phil. ii. 9, and Heb. iv. 8. caufelefsly blamed Ofiander (however he erred about the name) when he would have the name Jesus relate to Jeнovaн; because, supposing it only to fignify sAVIOR, we find Jeноvан lays an exclufive claim to it, even the very PERSON who was to dwell in the true ZION, CHRIST; and confequently that to deny this reference of the name, wherever it occurs, is to contradict 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 fuch to his people in his public fituation, wherein he had opportunities of displaying his protection to his tribe: and if we confine it to the period before his miffion to search the land, it is to be concluded from the after approbation of him, that he was to his people what the name prefignified he should be, and therefore was fo called with the greatest fitnefs; but more efpecially, if we include, that, though this prince, he was the faithful fervant and follower of MoSES's directions in the administration of his government, as we learn from his being thus ftiled in Ex. xxxiii. 11. And I apprehend his after life as the conqueror of A MaLek, c. xvii. and the fucceffor of MOSES, in which offices he was remarkably this SAVIOR of the people, is alfo to be comprehended, as perfective of this character, because in the change of his name we fhall find this title of OSHеA ftill continued.

Having interpretations given us of the name JeнOSHUA, or JESUS. The author of Ecclus. xlvi. 1. fays, “who according to his name was a GREAT SA"VIOR of the elect of GOD." In the creed of

fettled this, pafs we on to view the

Ruffinus

we are told," JESUS is the SAVIOR,”

&c. (feepag. 30, 38.) So St.Chryfoftom fays, Hom. 2. on St. Mat. Cyril, making it the fame with JESUS, adds in Hierofol. Illuminat. X. p. 100.

it is in HEBREW the SAVIOR; as do ferom. de nomin. Hebr. de Exodo, and Ambrof. Vol. I. p. 11. b. 1, and 948, and, as he fays, Austin, and Tertullian against the Valentinians, p. 257, and Bafil. Vol. I. p. 589, Orat. 25. fome of whom reason from it as having this meaning. Athanafius frequently uses [O ENTHP O SOTER] the SAVIOR, but whether as the tranflation for JESUS, or the other name for HIм, appears not. Mafius in his comment on Fof. renders it fo. Pafor in later times fays it is "he faved" or "wrought falvation," as in Pf. xx. 7. xxxiv. 6. "adding, the [Jod [Eng. I] is an Hemantic let"ter, prefixed as ufual to proper names a "fuperfluous Fod." Propr. Nom. p. 32. Robertfon gives us the fame interpretation of it as Pafor does; Schotanus in his manual of Pafor, &c. adds or THEANTHROPOS," i. e. THE GOD-Man; Hoornbeck against the Jews, L. III. p. 212, Beza, Leigh in his facred critics under the word [y] Jeso, and Bishop Andrews in ferm. on Luke ii. 10. render it alfo "the SA"VIOR;" as does Schindler, under the fame word, fuppofing [n] JE only an additional fyllable, though, as he owns, contrary to the fentiments of perfons in his age. Sex. Amama on our learned Fuller, Walton, and Avenarius make it to have the fame fignification, as do Mercer. on Pagninus, Cocceius, Buxtorf, &c. Grotius conceives it to mear no more than "the SAVIOR". Though I find

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