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PIVINE SUBSTANCE, according to their anti our creed. (a)

That it has been thought so is plain from the JEWs making it the [AEIE) I WILL BE or I AM, which was the title of this person. But, not to urge this, it was the belief of their church in the days of the 70; for in 17. xxxviii. 11. they have rendered Juh (SOTERION] THE SAL"VATION of God, the title of Christ in the New as in the Old Testament; nay, it was the faith of the church from the beginning. Because it is found from Adam's time, Gen. iv. 16. C.V. 12, 15, joined to names which they admit to have been prophetic of the Messiah. And in their liturgy, Ps. Ixviii. 5, the church is called on to extol him that was, ver. 2, to rije MP (b) by [Jah or Je] THE LORD, HIS NAME, and to rejoice before Him, who, in ver. 19, is faid ( v.19. Shechen] to dwell IN MAN: whence it is evident this is the name of Him, who was to arife, and dwell in the Aeth as my GOD [obx IL-), my KING in the AOLY ONE, ver. 26; giving strength to His asociate body or people, 25 it fignifies one who not merely preserves, but " has actually given salvation,(a) and was by Tertullian called “Salutificator," but with us is rendered THE SAVIOR. A charafler which im. posts to us the manifold salvations of soul and Body from the guilt, dominion, and punishment of fin ; such as this Divine person promised to be manifett in ; and which was borne by the son of Nun as prophet, i K. vi. 34, and prince; by the son of JoseDech as a pries, not only in this, but in their name JesHuA; by the fon of Beeri, in the days of Uzziah as a prophet, Hoj. xi. and by the son of Elan, a king of Israel (b); and so was the known title of prophet, priest and king. Both words therefore yield this most interesting title, THE ESSENCE THE CAUSER OF SAL

36, of Him on whom DAVID called Pf. cxvi. 4. In confirmation of this it is prophe.

cied 1) See page 35. note (a). to y Under the word (SIP] Quum, used for the railing sp of the typic tabernacle in Ex, xxvi. 30. c. xl, 2, 17. Num vit and by which the rifing of THE MESSIAH is conferred to be oft

as in Num. vxiii. 24. Deut. xüi. 1..c. xviii. 15) Pf. cii. 13, & al.

2. S. ii. 35. Job xix. 25. Exek. xxxiv. 23. Hof. vi. 2.


predicted, 28,


(a) De refur. 6. xlvii. p. 585.

16). Here we have 3x] Elan “God", the fingular of (37] EL@kim, by the confeffion of all interpreters. Elokim, the name for God, is then as the translators understood it to be, descriptive of a plurality of PERSONS, who are each (Elan] i, e. ä COVENANTING PERSON, or person INTERPOSED BY OATH, though one God, or ESSENCE, THE PATHER ALMICH I Y we profess in the creed and blessing; and the MISSIAH, the KING of ISRAIL was to be one of THIN, Because there is no sufficien: account to be given for this prines, who was to lay down his life, being so called, (though he might be a covenan:er with his people as 2 Cbr. xxiii. 16.) but as he was the sype of Him who was to be truly (Elan] God in the fesh in like covenant with us, and lay down His life for 4, 170. iii. 14 ; and of whom i be true (Hostea] Savior was to be constructed as rbe son, a: couching the flesh, as the typit Hostea, to predict it, was of this Elan. 2 Ki xviii. 3

and go

VATION ON THE SAVIOR, not only from being; but when really loft.

In this view we find the name bearing the highest mark of distinction it could have, to difference it from, as well as to perfect that of OsHeA. For this signifies only SAVIOR, without determining His nature. JeHOSHUA points out who was to be fo,, namely THE ESSENCE of Him who was to be incarnate, and is, as Philo says, “ eternal, powerful and perfect." Because [Jen] THE ESSENCE, the name above every name, and so the most excellent, as Eusebius Atiles it, “a singular title of honor far surpassing “ all royal diadems," was added to his former title, and a new name hereby conferred, of such high importance as fully justifies the record of it, productive of faith in him, and of due confidence and respect from the people for bim. Indeed it is no other than one would expect to see him bear, who was before [OsHea or Hos Hua) THE SAVIOR, (b) as this person (Jen] THE


ESSENCE (a) As we learn from Luc; and Manutius in Cic. iv. contr, Verr. observes, &c. The Gr. (ouw) sozo is thus used in Xen. Cyropeed. 1. iii. ' It is more eligible to die in battle, than " to be saved by flight;" — in Luc. in Herod. for what saves a man on bis trial for life, so as to acquit him; whence he has (owe osa Yñoos)“ the saving (calculus, or) ballot.”

(a) Which made Theodoret say on IS. 43, “ If a Savior, “ He is of the nature whose property alone it is to save." Truly the very bearbens thought it the character of their gods, Áiling their Jupiter, and Diofcori “ faviors,” and worshipÉSSENCE repeatedly claims and promises to të this SAVIOR, nay, to be with men for this end. Befides by being this compound name, it more perfectly denoted the person of the true JESUS, who was to be Jehovah and Man in conjunction, (feé ch. vi.) ás prefigured in hundreds of other charactérižing names.

To us who believe the New Testament there is yet another testimony of it from 'THE ANGEL, as will be sewn in ch. vii. For all the arguments there produced to prove Jesus to have this meaning, equally prove it the meaning of JeHOSHUA. And his being afterwards called

Jes HUA] ONE TO SAVE, no more difproves the interpretation, than his being before called [OsHea] THE SAVIOR does; it only shew's he was all three.

Nor is this interpretation new; the teftimonies already cited evince this, or nearly the fame has been given it in all ages. Philo's Verfion little more than tranfpofes the words, any more than Jerom's. Eufebius's is the same, excepting his ufage of THE SALVATION, instead of THE SAVIOR, as is Theodoret's. The Jew's version GoD THE SAVIOR, only puts God for THE LORD. The vulgate, Mar. de Calafio, G. Bible, Walton, Ainsworth, Little

ton, ping (swiprous cous] “ favior gods," and holding Feafts in their honor, called [swingia iège] Herodi. 1. I. Lúc, it Tim.

ton, &c. give the same version, which sufficiently prove the church universal has admitted and even fpes have granted the name to signify 4 THE LORD," or ESSENCE" THE SAVIOR,' effecting such a salvation as the good old patriarch looked for, Gen. xlix. 18, as this DıVINE person in the cloud wrought for Israel, Ex. xiv. 13. Jud. vi. 1. S. vii. 8, &c.; such as David prayed Him to give to His associate nature or body, (a) Pf: xxviii, saying ['yun] be an Hoshia ta or save me, my God, help me, O GOD [SOTER 70] our Savior I am [ L] for the use of THE; be an Hos HeA to, or SAVE me, Pf. cxix. 94. Pf. xx. 7. and xxviii. 9; such as was to be accomplished, when JeHovah should swallow up death in victory, and in the mounted up (nature as well as) place spread forth His hands [17. IDiu the stretched out nafures of Him,] as he that fvimmeth Aretcheth forth his hands to swim, (b) Il. xxv. 6, fo that they hould fing as in r: xxvi and 27; in short, fuch

L 2

a falva

(a) SY OM denoting any person or thing associated with another, Lev. vi. 2. Ex. XXV. 27, and so a body of people, a fociety as we speak of men or animals, Gen. xi. 6. Prov. xxx. 25. See the very learned and useful Hebrew and English Lexicon of the Reverend Mr. Parkburst.

(b) This form is that of one stretched on the cross; and the text declares Jehovah would be so, as He was in Christ. Indeed had not this God been with Him on the cross, and so crucified, as Ignatius oft expresses it, the manhood had never cried out to Him, to whom both titles belong, [ELOI, EL01, Mar, xv. 34. and ÉL), EL1,] My God, My God wby baj THOU FOR • PAKEN me? Mat, xxvii, 46.

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