were pour it out And this crime is denoted by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as the simple Verb denotes the passing away of any thing as water whether it deserve to be retained or no so the compound doth the losing of that perversly which we ought to have retained But we may yet enquire a little farther into the reason and nature of the Allegory The Word or Doctrine of the Scripture is compared to showers and rain Deut. 32.2 My doctrine shall drop as the rain my speech shall distil as the dew as the small rain upon the tender herb as the showers upon the grass Hence the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Teacher and Rain so that Translators do often doubt of its special sense as Psal. 84.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain filleth the pools as in our Translation others as Hierom and Arias Montanus render them Benedictionibus operietur docens The Teacher shall be covered with blessings both the words being ambiguous So also Isa. 30.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate thy Teachers is by others rendred thy showers or rain So those words Joel 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in the Text He hath given you the former rain moderately in the Margin they render a Teacher of righteousness And the like ambiguity is in other places And there is an elegant metaphor in the word For as the drops of rain falling on the earth do water it and make it fruitful whilst it takes no notice of it so doth the Doctrine of the Word insensibly make fruitful unto God the souls of men upon whom it doth descend And in respect unto the Word of the Gospel it is that the Lord Christ is said to come down as the showers on the mowen grass Psal 72. So the Apostle calls the preaching of the Gospel unto men the watering of them 1 Cor. 3.6 7. And compares them unto whom it is preached unto the earth that drinketh in the rain Heb. 6.7 In pursuit of this Metaphor it is that men are said to pour out the Word preached unto them when by their negligence they lose all the benefits thereof So when our Saviour had compared the same Word unto seed he sets out mens falling from it by all the ways and means whereby seed cast into the earth may be lost or become unprofitable Matth. 13. And as he shews that there are various ways and means whereby the seed that is sown may be lost and perish so there are many times and seasons ways and means wherein and whereby we may lose and pour out the Water or Rain of the Word which we have received And these the Apostle regards in that expression lest at any time We are now entred on the Practical part of the Epistle and that which is of great importance unto all Professors at all times especially unto such as are by the good providence of God called into the condition wherein the Hebrews were when Paul thus treated with them that is a condition of temptation affliction and persecution And we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words which are these that follow 1. Diligent attendance unto the word of the Gospel is indispensably necessary unto perseverance in the profession of it Such a profession I mean as is acceptable unto God or will be useful unto our own souls The profession of most of the world is a meer not renunciation of the Gospel in words whilst in their hearts and lives they deny the power of it every day A saving profession is that which expresseth the efficacy of the Word unto salvation Rom. 10.10 This will never be the effect of a lifeless attendance unto the Word And therefore we shall first consider what is required unto the giving beed to the Gospel here commended unto us and there are in it amongst others the things that follow 1. A due valuation of the grace tendred in it and of the Word it self on that account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an attendance unto any thing as proceeds from an estimation and valuation of it answerable unto its worth If we have not such thoughts of the Gospel we can never attend unto it as we ought And if we consider it not as that wherein our chief concernment lies we consider it not as we ought at all The field wherein is the Pearl of price is so to be heeded as to be valued above all other Possessions whatsoever Matth. 13.45 46. They who esteemed not the Marriage-feast of the King above all Avocations and worldly Occasions were shut out as unworthy Matth. 22.7 If the Gospel be not more unto us than all the world besides we shall never continue in an useful profession of it Fathers and Mothers Brothers and Sisters Wives and Children must all be despised in comparison of it and competition with it When men hear the Word as that which puts it self upon them whose attendance unto they cannot decline without present or future inconveniencies without considering that all the concernments of their souls lie bound up in it they will easily be won utterly to neglect it According as our esteem and valuation of it is so is our heeding of it and attendance unto it and no otherwise Hearkning unto the Word as unto a song of him that hath a pleasant voice which may please or satisfie for the present is that which profits not men and which God abhors Ezek. 33.34 If the ministration of the Gospel be not looked on as that which is full of glory it will never be attended unto This the Apostle presseth 2 Cor. 3.8 9. Constant high thoughts then of the necessity worth glory and excellency of the Gospel as on other accounts so especially of the Author of it and the grace dispensed in it is the first step in that diligent heeding of it which is required of us Want of this was that which ruined many of the Hebrews to whom the Apostle wrote And without it we shall never keep our faith firm unto the End 2. Diligent study of it and searching into the mind of God in it that so we may grow wise in the mysteries thereof is another part of this Duty The Gospel is the wisdom of God 1 Cor. 1.24 In it are laid up all the stores and treasures of that wisdom of God which ever any of the sons of men shall come to an acquaintance with in this world Col. 2.2 3. And this wisdom is to be sought for as silver and to be searched after as hid treasures Prov. 2.4 that is with pains and diligence like unto that of those who are employed in that enquiry Men with indesatigable pains and danger pierce into the bowels of the earth in the search of those hid treasures that are wrapt up in the vast womb of it Silver and treasures are not gathered
world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was
the Wars of Titus they decreed that no man should teach his Son the Greek Language For it must be distinguished from the Decree of the Hasmonaeans long before prohibiting the Study of the Graecian Philosophy So that this pretence is destitute of all colour being made up of many vain and evidently false suppositions § 3 Again the Epistle is said to be translated by Clemens but where or when we are not informed Was this done in Italy before it was sent unto the Hebrews to what end then was it written in Hebrew when it was not to be used but in Greek was it sent in Hebrew before the supposed Translation in what Language was it communicated unto others by them who first received it Clemens was never in the East to translate it And if all the first Copies of it were dispersed in Hebrew how came they to be so utterly lost as that no Report or Tradition of them or any one of them did ever remain Besides if it were translated by Clemens in the West and that Translaâ—â—â—n alone preserved how came it to pass that it was so well known and generally received in the East before the Western Churches admitted of it This Tradition therefore is also every way groundless and improbable § 4 Besides there want not Evidences in the Epistle its self proving it to be Originally written in the Language wherein it is yet extant I shall only point at the Heads of them for this matter deserves no long Discourse 1. The Style of it throughout manifests it to be no Translation at least it is impossible it should be one exact and proper as its own copiousness propriety of Phrase and Expression with freedom from savouring of the Hebraisms of an Original in that Language do manifest 2. It abounds with Greek Elegancies and Paranomosia's that have no countenance given unto tâ—â—m by any thing in the Hebrew Tongue such as that for instance Chap. 5. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the like Expressions whereunto in the story of Susanna v. 55 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is well proved that it was wâ—â—tten Originally in the Greek Language 3. The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which more afterwards is of the same importance 4. The Words concerning Melchisedech King of Salem Chap. 7.11 prove the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Had the Epistle been written in Hebrew what need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is being interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a strange kind of Interpretation and so also is it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When John reports the Words of Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adds of his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Master Chap. 20. v. 16. Doth any man doubt but that he wrote in Greek and therefore so rendred her Syriack Expression and is not the same evident concerning our Apostle from the interpretation that he gives of those Hebrew Words And it is in vain to reply that these words were added by the Translator seeing the very Argument of the Author is founded in the Interpretation of those words which he gives us It appears then that as the Assertion that this Epistle was written in Hebrew is altogether groundless and that it arose from many false suppositions which render it more incredible than if it made use of no pretence at all so there want not Evidences from the Epistle its self of its being Originally written in the Language wherein it is still extant and those such as few other Books of the New Testament can afford concerning themselves should the same Question be made about them § 5 Moreover in the Confirmation of our perswasion it is by some added that the Testimonies made use of in this Epistle out of the Old Testament are taken out of the Translation of the LXX and that sometimes the stress of the Argument taken from them relies on somewhat peculiar in that Version which was not possible to have been done had it been written Originally in Hebrew But because this Assertion contains other difficulties in it and is built on a supposition which deserves a farther examination we shall refer it unto its own place and season which ensues Exercitatio V. Testimonies cited by the Apostle out of the Old Testament Compared with the Original and Translations Whence the Agreement of some of them with that of the LXX § 1 THere is not any thing in this Epistle that is attended with more difficulty than the Citation of the Testimonies out of the Old Testament that are made use of in it Hence some from their unsuitableness as they have supposed unto the Authors purpose have made bold to call in question if not to reject the Authority of the whole But what concerns the matter of them and the Wisdom of the Apostle in their Application it must be treated on in the respective places where they occurr when we shall manifest how vain and causeless are the Exceptions which have been laid against them and how singularly they are suited to the proof of those Doctrines and Assertions in the confirmation whereof they are produced But the Words also wherein they are expressed varying frequently from the Original yeild some difficulty in their Consideration And this concernment of the Apostles Citations to prevent a further trouble in the Exposition its self of the several places may be previously considered Not that we shall here explain and vindicate them from the Exceptions mentioned which must on necessity be done afterwards as occasion offers its self but only discover in general what respect the Apostles Expressions have unto the Original and the old Translations thereof and remove some false Inferences that have been made on the consideration of them To this end I shall briefly pass through them all and compare them with the places whence they are taken CHAP. I. § 2 CHap. 1. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art my Son this day have I begotten thee from Psalm 2. v. 7. The words exactly answer the Original with the only supply of the Verb Substantive whereof in the Hebrew there is almost a perpetual Elipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same are the Words in the Translation of the LXX In the same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be unto him a Father and he shall be unto me a Son from 1 Chron. chap. 22. v. 10. The LXX otherwise as to the order of the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is the order of the Sentences in the Original the Apostle using his own liberty and varying from them both so that this Quotation is not directly from that Translation Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let all the Angels of God Worship him From Psal. 97. v. 7. without change only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods is rendered
of them on especial Occasions were so Thence were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annointed Ones And because this Annointing with Oyle was not appointed for its own sake but for somewhat signified thereby those who received the thing so signified although not actually annointed with corporeal Oyle are called Annointed ones also Psalm 105. v. 15. Now this Promised Seed this Saviour or Deliverer being appointed of God to perform his Work in the discharge of a Triple Office of King Priest and Prophet unto his Sacred People and being furnished with those Gifts and Endowments which were signified by the Annointing Oyle is by an Antanomasia called the Messiah Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the King Dan. 9.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the Prince Ruler or Leader and v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah absolutely The Greeks render this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which twice occurs in the New Testament where Persons of the Jewish Faith and Church are introduced expressing the Saviour they looked for John 1. v. 41. Chap. 4. v. 25. Otherwise the Holy Penmen constantly call the same Person by another name of the same signification in the Language wherein they wrote with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed One Christ. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Messiah seem rather to be taken immediately from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messicha than from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiach and to come nearer unto it in sound and Pronunciation It is true that the name is sometimes applied unto prophane and wicked men with respect unto the Office or Work whereunto they were of God designed as to Saul 1 Sam. 24. v. 7. and to Cyrus Isaiah 45. v. 1. And the Jews call the Priest who was to sound the Trumpet when the People went forth to Battel Deut. 20. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointed unto the War But as was said it is applied by the way of Eminency unto the Promised Seed unto others by way of Allusion and with respect unto their Office and present Work Exercitatio IX The First Promise explained in the subsequent The Name Messiah seldom used in the Original frequently in the Targums Places applyed unto him therein Gen. 3.15 Vse of their Testimony against the present Jewes Gen. 35.21 Occasion of the mention of the Messiah in that place from Micah 4.8 Genesis 49.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first mentioned V. 10. Vntill Shilo come Agreement of Targums Exod. 12. v. 42. Christ typified by the Paschal Lamb. Exod. 40.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Dan. 9.25 Numb 11.26 Tradition about the Prophecying of Eldad and Medad Numb 23.21 Chap. 24.7 17 20 24. Consent of Targums Talmudists Cabalists Deut. 18.15 16 17 18 19. The Prophet promised who 1 Sam. 2.10 Hannas Prophecy of Christ. 2 Sam. 23.3 Davids in his lasts words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 4.33 Solomons Prophecie Light of the Church increased by David Psal. 2. Vindicated Psal. 18. v. 32. Psal. 21.3 4. Psal. 45. Psal. 68. Psal. 69. Psal. 72. Targum Midrash Commentators Vulgar Latin corrupted and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What. Psal. 80. v. 16 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Psal. 110. Prophesie of the Messiah Confession of the Jews Of the Targum in Solomons Song Isa. 2.2 3 4. Chap. 4. v. 2. Vindicated Chap. 9. v. 6. Sense of the Targum on the place Vulgar Latin noted Intanglements of the Jews from this Testimony Four things promised not agreeing to Hezekia Answer of Jarchi Kimchi Aben Ezra The Name mentioned whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who Answer of Abarbinel Of the increase of his Government Chap. 10. v. 27. Chap. 11.1 Abarbinels Prediction of the ruine of the Christians Isaiah 16. v. 1. Chap. 28. v. 5. Chap. 42. v. 1. Jeremiah 23. v. 5. Corruption of Old Translations Purity of the Original Messiah Jehovah our Righteousness Ezek. 37. v. 24. Jerem. 30.21 Jerem. 33.15 16 Hos. 3.5 Hos. 14.8 Micha 5.2 Vindicated Kimchi's Blasphemy Zech. 3.8 Chap. 4.7 Chap. 6.12 Chap. 10.4 Chap. 9.9 Chap. 11.12 13. Chap. 12.10 Conclusion HAving considered the first great Promise concerning the Messiah and evinced § 1 from thence the nature of his Work and Office as also shewed in generall how Testimony is given unto him throughout the Old Testament and whence his Name is derived we shall now moreover enquire in particular into those places where he is expresly foretold promised or prophesied of that we may thence gather what farther Light concerning his Person and Natures with his employment was granted unto the Church of old which the present Jews wilfully reject And herein as I aim not to collect all the Prophecies and Promises which God gave concerning him by the mouth of his holy Prophets from the foundation of the World but only to single out some of the most eminent that give us a direct description of his Person or his Grace in answer unto or the confirmation of what hath been already discoursed about them so I shall have an especial respect unto them which the Jews themselves do acknowledge to belong unto him There is a Book written by Abarbinel which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he undertakes to explain all those Texts of Scripture or Prophecies which cannot be understood either Spiritually or of the Second Temple but of their Redemption by the Messiah This at present among others I am forbidden the use of which might have been of Advantage in the present design I shall therefore principally insist on those places which are applied unto him in the Targums the most Authentick Writings amongst them whereunto some others shall be added which I have observed to be interpreted unto the same purpose in the best of their Commentators The name of Messiah is but twice or thrice at most used in the Old Testament directly § 2 and immediately to denote the Promised Seed Namely Dan. 9. v. 25. and v. 26. whereunto Psalm 2. v. 2. may be added But this Name on the Reasons before given prevailing in the Judaical Church it is frequently made use of and inserted in the Targums where he is treated of although he be not expresly named in the Original Elias in his Methurgamim reckons up fifty of those places whereunto one and twenty more are added by Buxtorfius The Principal of these deserve our Consideration considering that some of the most eminent of them are denyed by the latter Jews to belong unto him those especially which give Testimony unto that part of the faith of Christians concerning him his Person and Office which by them is opposed or denyed And this consent of the Targums is of great weight against them as containing an Evidence of what Perswasion prevailed amongst them before such time as they suited all their Expositions of Scripture unto their own infidelity in
opposition to the Gospel and Doctrine thereof And unto these as was said such others shall be added as their Chiefest Masters do yet acknowledge directly to intend him § 3 The first of this sort that occurs is the First Promise before insisted on and vindicated Gen. 3.15 It the seed of the Woman shall bruise thy Head the Head of the Serpent Mention is made here expresly of the Messiah in the Targums of Jonathan and Hierusalem and this Promise applyed unto him after their manner The seed of the Woman shall bruise the head of the Serpent and they shall obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing or a Plaister for the Heel the hurt received by the Serpent in the dayes of Messiah the King so Jonathan and Targ. Hierusal useth words to the same Purpose Both of them expresly refer the Promise to the dayes of the Messiah that is to himself or the work that he was to do whence they insert his name into the Text. And this is perfectly destructive unto the present pretensions of the Jews The work here assigned unto him of recovering the Evil of sin and misery brought on the world through the Temptation of the Serpent is that wherewith they would have him to have nothing to do Besides his suffering is intimated in the foregoing Expression that the Serpent should bruise his heel which they much desire to free their Messiah from But that which principally lyes against them in this Testimony is that whereas they appropriate the Promise of the Messiah unto themselves and make the Doctrine concerning him to belong unto the Law of Moses whereof say some those that follow Maimonides it is one of the Fundamentals others as Josephus Albo that it is a branch of the Fundamentall concerning Rewards and Punishments it is here given out by the Testimony of their Targums unto the Pâ—â—terity of Adam indefinitely two thousand years before the Call and Separation of Abraham from whom they pretend to derive their Priviledge and much longer before the giving of their Law whereof they would have it to be a part which is diligently to be heeded against them § 4 Concerning the Promises made unto Abraham we have spoken before the next mention in the Targum of the Messiah is on Gen 35. v. 21. where occasion is taken to bring him into the Text. For unto those words and Israel journyed and spread his Tent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or beyond the Tower of Edar Jonathan adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the place from whence the King Messiah shall be revealed in the end of the dayes And this Tradition is taken from Micah 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou Tower of Edar or of the flock unto thee shall it come the first Dominion Now this Tower of Edar was a place in or near to Bethlehem as is manifest from the place in Genesis For whereas Jacob is said to stay at Ephrah that is Bethlehem where he set up a Pillar on the Grave of Rachel v. 19 20. upon his next removal he spread his Tent beyond the Tower of Edar which must therefore needs be a place near unto Bethlehem and the Prophet assigning the rise of the Kingdom of the Messiah unto that Place because he was to be born at Bethlehem the Paraphrast took occasion to make mention of him here where that place is first spoken of declaring their expectation of his being born there which accordingly was long before come to pass § 5 Gen 49. v. 1. And Jacob called unto his Sons and said Gather your selves together that I may tell you what shall befall you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes or the last days or end of the Days Jonathan Paraphraseth on these words after that or although the Glory of the Divine Majesty was revealed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time that is the express time wherein the King Messias was to come was hid from him and therefore he said come and I will declare unto you what shall befall you in the End of the dayes This expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End or last of the dayes is an usual Periphrasis of the dayes of the Messiah in the Old Testament To that purpose it is used Numb 24. v. 14. Deut. 4. v. 30. Isa. 2. v. 2. Hos. 3. v. 5. Micah 4.1 and our Apostle expresly refers unto it Heb. 1.1 Now whereas this Expression denotes no certain season of time but only indefinitely directs to the last dayes of the Posterity of Jacob continuing a distinct Church and people for those Ends for which they were originally separated from all others and this being the first place wherein it is used and which all the rest refer unto the Paraphrast here took occasion both to mention the Messiah of whose time of coming this was to be the constant description as also to intimate the Reason of the frequent use of this Expression which was because the precise time of his coming was hidden even from the best of the Prophets unto whom the Glory of the Divine Majesty was in other things revealed Besides the ensuing Predictions in the Chapter do sufficiently secure his application of the dayes mentioned unto the time of the Messiah Gen. 49. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Shiloh come All the three Targums agree in § 6 the Application of these words unto the Messiah Onfelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill Messiah comes Jonathan and Hierusalem use the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the time wherein the King Messiah shall come An illustrious Prophesie this is concerning him the first that limits the time of his coming with an express circumstance and which must therefore afterwards be at large insisted on At present it may suffice to remark the suffrage of these Targums against the perversness of their later Masters who contend by all Artifices imaginable to pervert this Text unto other purposes who are therefore to be pressed with the Authority of the Targumists which with none of their cavilling exceptions they can evade The following words also v. 11 12. are applied by Jonathan unto the Messiah in the pursuit of the former Prediction and that not unfitly as hath been shewed by others already See Aynswâ—rth on the plâ—ce Exod. 12. v. 42. It is a night much to be observed Hierusal Targ. This is the fourth § 7 night it had mentioned three before when the End of this present world shall be accomplishâ—d to be dissâ—lved and the Cords of impiety shall be wasted and the Iron Yoke shall be broken that is the people of God shall be delivered whereunto is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—sâ—s shall come forth from the middâ—â—t of the Wilderness and the King Messiah from the middest of Rome That of the Messiah coming out of Rome is Talmudical depending on a Fable which we shall afterwards give an account of And we may here once for all observe that although
they believe that their Messiah is to be a meâ—r man born after the manner of all other men yet they never speak of his Birth or Natiâ—ity as a thing that they looked for only they speak of his coming but most commonly of his being revealed and their great expectation is when he shall be discovered and revealed And this proceedeth out of a secret self-conviction that he was born long since even at the time promised and appointed only that he is hidden from them as indeed he is though not in the sense by them imagined But what makes the Application of the night of the Passeover to the coming of the Messiah They cannot imagine that he shall come unto them whilest they are celebrating that Ordinance for that is not lawfull for them unless they were at Jerusalem whither they believe they shall never return untill he come and go before them It is then from some Tradition amongst them that their Deliverance out of Aegypt was a Type of the Deliverance by the Messiah whose Sacrifice and suffering was represented in the Paschal Lamb which gave occasion unto this Gloss. Exod. 40. v. 9. Targum of Jonathan Thâ—u shalt sanctifie it for the Crown of the Kingdom § 8 of the house of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the King Messiah who shall deliver Israel in the End of the Dayes The end of the Vnction there mentioned in the Text is that the things annointed might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of holinâ—sses unto the Lord. Now it was the Messiah alone who truly and really was this most Holy One Dan. 9. v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoint or to make Messiah of the Holiness of Holinesses the most Holy One as he is called in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3.14 Chap. 4. v. 30. 1 John 2.20 Revel 3. v. 7. And hence as it should seem is this place applyed unto him by the Targumist and an intimation given that in all their Holy things their Tabernacle Sanctuary and Altar he was represented for as he was the most holy and his body the Temple wherein the fulness of the Godhead dwelt Col. 2. v. 9. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Tabernacled amongst us John 1. v. 14. And is our Altar Heb. 13. v. 10. Numb 11. v. 26. But there remained two of the men in the Camp the name of the one § 9 was Eldad and the name of the other was Medad and the Spirit rested upon them and they were of the men that were written but went not out unto the Tabernacle and they Prophesied in the Camp Here seemeth not to be any thing immediately relating unto the Messiah yet two of the Targums have brought him into this place but attended with such a story as I should not mention were it not to give a signal instance in it how they raise their Traditions Eldad and Medad prophesied in the Camp as the Text assures us What or whereabout they prophesied is not declared This the Targumists pretend to acquaint us withall Eldad they say prophesied of the Death of Moses the Succession of Joshua and their entrance into Canaan under his conduct This caused One to run and inform Moses which gave occasion to those words of his v. 29. Enviest thou for my sake for what if he do prophesie that I shall dye and thereon he would not rebuke them Medad prophesied of the coming of the Quailes to feed them but both of them prophesied and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the latter dayes Gog and Magog shall ascend with their Host against Jerusalem and they shall fall by the hand of the Messiah whereon in Jonathan there followeth a story of the delicious fare and dainties which they fancy unto themselves in those dayes But what is the Reason that Eldad and Mâ—dad must be thought to prophesie thus concerning Gog Ezek. 38. v. 17. we have these words Thus saith the Lord God unto Gog art not thou he of whom I have spoken in old time by my servants the Prophets of Israel which prohesied in those dayes and years that I would bring thee against them Not finding any express prophesie in the Scripture as they suppose concerning Gog because that name is not elsewhere used they could not fasten these words any where better than on Eldad and Medad concerning whom it is said that they Prophesied but nothing is recorded of what is spoken by them whereon they think they may assign unto them what they please although there is not the least reason to suppose that their Prophecying consisted in Predictions of things to come Speaking of the things of God and praising him in an extraordinary manner is called Prophecying in the Scripture So those words of the Children of the Prophets who came down from the High Place with Psalteries and Harps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 10. v. 5. and they are Prophecying is rendred in the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are praising or singing Praises unto God which both their company and their instruments declare to have been their Employment But such occasions as these do they lay hold of for the raising of their Figments which in process of time grow to be Traditions § 10 Numb 23. v. 21. Chap. 24. v. 7 17 20 24. All the Targum agree that the Messiah is intended in these Prophesies of Baalam Especially on those words Chap. 24. v. 17. There shall come a Star out of Jacob and a Scepter out of Israel A King say they jointly shall arise out of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Messiah shall be annointed And an illustrious Prophesie it is no doubt concerning his Coming and Dominion who is the Root and the Offspring of David the bright and Morning Star Rashi interprets the place of David who smote the Corners of Moab as he was in many things a Type of Christ. Aben Ezra confesseth that many interpret the words concerning the Messiah And Maimonides distributâ—s the Prophesie between David and the Messiah assigning some things unto one some to another Tractat. de Regib in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also they grant it to be the Prophesie of the Messiah And there is no doubt of the sense of their antient Masters from the story of Bar Coziba whom after they had accepted of for their Messiah from this place they called Bar Chocheba Akiba applying this Prediction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Star unto him And Fagius on the Targum in this place observes that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chochab applyed unto the Messiah the Cabbalists observe two things First That the two first Letters signifie the same number with the Letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of God that is twenty six and the two latter twenty two the number of the Letters of the Law The observation is sufficiently Talmudical but the intendment of it that the Messiah hath in
him the Name of God and shall fulfill the whole Law is a blessed Truth This Fagius and Munster before him observed out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bundle of Myrrh a Cahalistical Comment on the Pentateuch by R. Abraham But they all contend against the Application of this Prediction unto our Lord Jesus Christ for when say they did he smite the Corners of Moab when did he destroy all the Children of Seth and how were those words v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret and Israel shall gather wealth or substance fulfilled But we have sufficiently proved the Messiah to be a Spiritual Redeemer and therefore however his Kingdom may be expressed in words signifying literally outward and temporal things yet things spiritual and eternall are to be understood as figuratively set out by the other Neither can these words be absolutely understood according to the Letter For whereas Seth was the Son given unto Adam in the room of Abel and all the Posterity of Cain wa◠cut off at the Flood if the Messiah destroy literally all the children of Seth he must not leave any one man alive in the world which certainly is not the work he was promised for Besides the Lord Christ hath partly already and in due time will utterly destroy all the stubborn Enemies of his Kingdom Neither can the Jews press the instance of Moab literally seeing themselves by Edom do constantly understand Rome or the Roman Empire Deut. 18. v. 15 16 17 18 19. This place is an eminent Prophesie concerning the § 11 Messiah and his Prophetical Office not before any where mentioned But the Law being now given which was to continue inviolably unto his coming Mal. 4.4 when it was to be changed removed and taken away this part of his work that he was to make the last full perfect Declaration of the will of God is now declared The Targums are here silent of him for they principally attend unto those places which make mention of his Kingdom Rashi refers the words unto the series of Prophets which were afterwards raised up Aben Ezra to Joshua others to Jeremiah upon the rejection of whose warnings the people were carried into captivity which they collect from v. 19. Whatever now they pretend of old they looked for some one signal Prophet from this place which should immediately come before the Messiah himself Thence was that Question in their Examination of John Baptist Art thou that Prophet John 1.21 namely whom they looked for from this Prediction of Moses But it is the Messiah himself and none other that is intended For First None other ever arose like unto Moses This is twice repeated in the words of Moses unto the people v. 15. God will raise thee up a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto me and in the words of God to Moses v. 18. I will raise them up a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto thee as thou art Lipman a blasphemous Jew in his Nizzachon contends that Jesus cannot be intended because he was not like Moses for Moses was a man only Jesus declared himself to be God Moses had Father and Mother Jesus had not as we say But the comparison intended doth not at all respect their Persons or their Natures but their Office It was in the Prophetical Office that the Prophet foretold was to be like unto Moses It is a Law-giver one that should institute New Ordinances of Worship by the Authority of God for the use and Observance of the whole Church as Moses did one that should reveal the whole will of God as Moses did as to that season wherein God employed him That this could not be Joshua nor any of the Prophets that ensued is evident from that Testimony of the Holy Ghost Deut. 34. v. 10. There arose not since a Prophet in Israel like unto Moses This must therefore be referred unto some singular Prophet who was then to come or there is an express contradiction in the Text. And this is none other but the Messiah concerning whom they acknowledge that he shall be a Prophet above Moses Secondly the extermination threatned unto the people upon their disobedience unto this Prophet here promised v. 19. never befell them untill they had rejected the Lord Jesus the true and only Messiah Wherefore this place is rightly applyed unto him in the New Testament Acts 3.22 23. Chap. 7.37 And we have hence a farther discovery of the Nature of the Deliverer and Deliverance promised of old and therein of the Faith of the Antient Church He was to be a blessed Prophet to reveal the mind and will of God which also he hath done unto the utmost And from this place it is that the Jews themselves in Midrash Coheleth cap. 1. say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter Redeemer is to be like the former Deut. 25. v. 19. Thou shalt blot out the Remembrance of Amaleck from under Heaven § 12 thou shalt not forget it Jonathan Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And also in the dayes of the Messiah the King thou shalt not forget it But as this savours too much of those revengefull thoughts which they frequently discover themselves to be filled withall so all these apprehensions proceed from the Old Tradition that by the Messiah we should be delivered from the hands of all our Enemies which they being carnal and earthly do wrest to give countenance unto their own desires and imaginations Deut. 30. v. 4. If any of thine be driven out unto the utmost parts of heaven from thence § 13 will the Lord thy God gather thee and from thence will he fetch thee Jonath Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thence will the word of the Lord gather thee by the hand of Elijah the great Priest and from thence will he bring thee by the hand of Messiah the King The place is not amiss applyed unto the Deliverance which they shall one day have by the Messiah for it is to happen after the whole Curse of the Law is come upon them for their disobedience and that they shall turn again unto the Lord by Repentance v. 1 2. And whereas the words are doubled they suppose them to intimate a-double work of Deliverance one whereof they have committed to Elias from Mal. 4. v. 5. who was to be and was the fore-runner of the Messiah And these are places in the Books of Moses wherein they acknowledge that mention is made of the Messiah For that way whereby the Church of old was principally instructed in his work and office namely in the Sacrifices and Ceremonies of the Law they know nothing of it nor shall it here be insisted on seeing it must have so large a place in the Exposition of the Epistle its self § 14 1 Sam. 2.10 He shall give strength unto his King and exalt the horn of his annointed Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall exalt the Kingdom of his Messiah In Midrash Tillim also on
Psalm 75. they ascribe this place unto the Messiah and reckon his Horn as the tenth horn of strength granted unto Israel R. Levi Ben Gershom understands by the King in the first place He shall give strength unto his King Saul and by Messiah in the close of the words David who was to be annointed by Samuel the Son of Hanna whose words these are Kimchi applies the words to the Mâ—ssiah whom as he sayes she intended by the Spirit of Prophesie or spoke of from Tradition And indeed the words seem directly to intend him For by him alone doth the Lord judge the Ends of the Earth and he was the Annointed whose Power he would signally exalt And I mention this place only as an instance of the Faith of the Church of old who in all their mercies still had a regard unto the Great Promise of the Messiah which was the Fountain of them all And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof and faith therein § 15 2 Sam. 23. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Ruleth in man just Ruler in or of the fear of the Lord Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said he would appoint unto me a King which is the Messiah who shall arise and Rule in the fear of the Lord. And it refers thâ—s whole last Prophesie of David or his last words that he spake by the inspiration of the Holy Ghost unto the dayes of the Messiah whence it gives this Preface unto them These are the words of the Prophesie of David which he prophâ—sied concerning the End of the world or for the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the dayes of Consolation that were to come Rab. Isaiah and Rashi interpret the words of David himself and Kimchi also but he mentions the application of it unto the Messiah who was to come of David whom God would raise up unto him which he approveth of Christian Expositors who follow the Jews interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of Israel spake to me by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake concerning me that is by Samuel who annointed me to be King Some he spake unto me by Nathan Our Translators keep to the Letter he spake unto me And that alone answers unto the words of the Verse foregoing The Spirit of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in me or to me so are the Revelations of God expressed See Zech. 4. v. 1 4. and it expresseth the Communication of the mind of God unto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not his speaking by him unto others And from these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord spake in me do the Jews take occasion to cast the writings of David amongst those which they assign unto that kind of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books written by inspiration of the Holy Ghost The other words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word was in my tongue manifest that it is David himself that is spoken unto and not of in the third Verse and therefore it is some other who is Prophesied of by him namely the Messiah And this the words whereby he is described do also manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling in man that is saith Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Israel who is called man as it is said and ye the flock of my pasture are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are man Ezek. 34.1 But where the word Adam is used with this praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it no where signifies Israel but is expresly used in a contradistinction from them as Jerem. 32.20 which hast set Signs and Wonders in the Land of Aegypt even unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Israel and in Adam that is as we render it amongst other men that are not Israel So that if any especial sort of men are intended in this Expression it is not Israel but other men And indeed this word is commonly used to denote mankind in general as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18 Chap. 9.10 Chap. 13.2 and universally where ever it is used it signifies either all mankind or humane nature So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is the Ruler over all mankind which is the Messiah alone Unless we shall inteâ—pret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high thou hast lead captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisti dona in homine and thou hast received gifts in man that is in the humane nature exalted whereof the Psalmist treats in that place For whereas the Apostle Ephâ—s 4. v. 8. renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave gifts unto men it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm for the Lord Christ received gifts in his own humane nature that he might give and bestow them on others as Peter declareth Acts 2. v. 33. The remainder also of the words contain a description of the Messiah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and Righteous One Acts 3.14 And He alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that rules in the things that concern the fear and Worship of God Isa. 11. v. 2 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah 1 Kings 4. v. 33. In stead of those words concerning Solomon He spake of Trees § 16 from the Cedar Tree that is in Lebanon unto the Hyssop that springeth out of the Wall The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be Prophecied of the Kings of the house of David in this world the duration of time and state of things under the Old Testament and of the Messiah in the world to câ—me so they call the dayes of the Messiah I know of none who have considered what occasion the Targumists could take from the words of the Text to mention this matter in this place I will not say that he doth not intend the Book of Canticles wherein under an Allegory of Trees Herbs and Spices Solomon Prophesieth of and sets forth the Grace and Love of Christ towards his Church and wherein many things are by the latter Targumist applied unto the Messiah also as we shall see There is mention likewise made of the Messiah in the Targum by an addition unto § 17 the Text Ruth 3. v. 15. It was said in the Prophesie that six Righteous Persons should come of Ruth David and Daniel with his Companions and the King Mâ—ssiah The general End of the writing of this Book of Ruth was to declare the Providence of God about the Genealogie of the Messiah And this seems to have been kept in Tradition amongst them And for this Cause doth Matthew expresly mention her name in his Rehearsal of the Genealogie of Christ Mâ—t.
1. v. 5. For it being a Tradition amongst the Jews that this was the end of the writing of her Story whereon they add that consideration unto the Text in their Targum it was remembred by the Evangelist in a compliance therewithall The place of Job wherein he expresseth his faith in him and expectation of Redemption § 18 by him hath been already explicated and vindicated so that we shall not need here to insist upon it again The Psalms next occur In David the Light and Faith of the Church began to be greatly inlarged The Renovation of the Promise unto him the confirmation of it by an Oath the Confinement of the Promised Seed unto his Posterity the establishment of his Throne and Kingdom as a Type of the Dominion and Rule of the Messiah with the especial Revelations made unto him as one that signally longed for his coming and rejoyced in the prospect which he had of it in the Spirit of Prophesie did greatly further the Faith and Knowledge of the whole Church Hence forward therefore the mention of him is multiplied so that it would be impossible to insist on all the particular instances of it I shall therefore only call over some of the most eminent with an especial respect unto the concurrence of the Perswasion and Expectation of the Jews Psal. 2. v. 2. The Rulers take counsell together against the Lord and against his Annointed § 19 His Messiah as the Word should be left uninterpreted Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against his Messiah The Talmudists in several places acknowledge this Psalm to be a Prophesie of the Messiah and apply sundry Passages thereof unto him And those words Thou art my Son this day have I begotten thee are not amiss expounded by them in Tract Succah cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will this day reveal unto men that thou art my Son for so are they applyed by our Apostle dealing with the Jews Acts 13. v. 33. Heb. 1. v. 5. namely unto his Resurrection from the Dead whereby he was declared to be the Son of God with Power Rom. 1. v. 4. All the principal Expositors amongst them as Rashi Kimchi Aben Ezra Bartenora or Rab. Obodia acknowledge that their antient Doctors and Masters expounded this Psalm concerning the Messiah Themselves some of them apply it unto David and say it was composed by some of the singers concerning him when he was annointed King which the Philistins hearing of prepared to war against him 2 Sam. 5.17 This is the conceit of Rashi who therein is followed by sundry Christian Expositors with no advantage to the Faith And I presume they observed not the Reaso◠he gives for his Exposition Our Masters saith he of blessed memory interpret this Psalm of the King Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the words sound and to answer the Hereticks it is meet or right to expound it of David Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we may answer the Hereticks or Christians are left out in the Venice and Basil Editions of his Comments but were in the old Copies of them And this is the plain Reason why they would apply this Psalm to David of whom not one Verse of it can be truly and rightly expounded as shall be manifested elsewhere And it is a wise answer which they give in Midrash Tehillim unto that Testimony of v. 7. where Gods calls the Messiah his Son to prove him to be the natural Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence we may have an Answer for the Hereticks who say that the holy blessed God hath a Son But do thou answer he sayes not thou art a Son to me but thou art my Son As though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my Son did not more directly express the Filiation of the Person spoken of than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatically expressive of a natural Relation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son than a Son to me See Gen. 27.21 And in this Psalm we have a good part of the Creed of the Antient Church concerning the Messiah as may be learned from the Exposition of it § 20 Psal. 18. v. 32. Targum Because of the Miracles and Redemption which thou shalt work for thy Messiah I mention this place only that it may appear that the Jews had a Tradition amongst them that David in this Psalm bare the person of the Messiah and was considered as his Type And hence our Apostle applies those words v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him unto the Lord Jesus Christ Heb. 2. v. 13. See also Psalm 20. v. 7. § 21 Psal. 21. v. 1. The King shall joy in thy strength O Lord. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messiah shall rejoyce v. 7. For the King trusteth in the Lord. Targum Messiah the King And in Midrash Tehillim those words of v. 3. Thou settest a Crown of pure Gold on his head are also applyed unto him There is no mention of him in the Targum on Psalm 22. nor in the Midrash but we shall afterwards prove at large that whole Psalm to belong unto him and to have been so acknowledged by some of their antient Masters against the Oppositions and Cavils of their latter Seducers § 22 Psal. 45. The Targum hath given an especial Title unto this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of Praise for the Elders Assessors of the Sanhedrim of Moses intimating that something eminent is contained in it And those words v. 2. Thou art fairer than the children of men are rendered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Beauty O King Messiah is more excellent than that of the Sons of Men And Grace in the next words is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Prophecy not amiss And those words v. 7. Thy Throne O God is for ever and ever are retained with little alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seat of thy Glory O God remaineth for ever and ever applying it unto the Messiah which illustrious Testimony given unto his Deity shall be vindicated in our Exposition of the words as cited by our Apostle Heb. 8. Kimchi expounds this Psalm of the Messiah Aben Ezra sayes it is spoken of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning Messiah his Son who is likewise called David as David my Servant shall be their Prince for ever Ezek. 37. v. 25. § 23 Psalm 68. 69. are illustrious Prophecies of the Messiah though the Jews take little notice of them and that because they treat of two things which they will not acknowledge concerning him The former expresseth him to be God v. 17 18. and the other his sufferings from God and men v. 26. both which they deny and oppose But in Shemoth Rabba Sect. 35. they say of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 32. The Princes that shall come out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations
shall bring gifts to the King Messiah referring the Psalm to his dayes and work The same Exposition is given of the place in Midrash Esther cap. 1. v. 1. and by R. Obodia Haggaon on the Place § 24 Psal. 72. v. 1. Give the King thy Judgements O God Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give the sentence of thy Judgement unto the King Messiah And herein they generally agree Midrash on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the King Messiah as it is said a Rod shall come forth from the stemm of Jesse Isa. 11. v. 1. And Aben Ezra on the same Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophecy of David or of one of the Singers concerning Solomon or concerning the Mâ—ssiah And Kimâ—hi acknowledgeth that this Psalm is expounded by many of them concerning the Messiah Rashi applies it unto Solomon as a Prayer of David for him whereof he gives this as the occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Prayed this Prayer for his Son Solomon because he saw by the Holy Ghost that he would ask of God an heart to understand and keep or do Judgement And although he endeavours vainly to apply v. 5. unto his dayes They shall fear thee as long as the Sun and Moon endure and v. 7. In his dayes shall the Righteous flourish and abundance of Peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill there be no Moon yet when he cometh unto those words v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be an handfull of Corn in the Earth he adds Our Masters interpret this of the Cates or Dainties in the Dayes of the Mâ—ssiâ—h and expound the whole Psalm concerning Messiah the King And this he was enforced unto lest he should appear too openly to contradict the Talmudists who frequently apply this Psalm unto him and have long Discourses about some passages in it especially this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. which are much insisted on by Martinus Raymundus Petrus Galatinus and others The vulgar Latin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads erit Firmamentum in terra which I should suppose to be corrupted from frumâ—ntum but that the LXX who are followed also by other Translations as the Arabick and Aethiopick read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmamentum And this some think to be corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an handfull of Corn which is very probable Neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where else used in the Scripture and may as well have something forreign in it as come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used for sobolescet or pliabit as it is here rendered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son which is but thrice used in that signification Gen. 21. v. 23. by a Philistin and Job 18. v. 19. by an Arabian and Isa. 14. v. 22. concerning a Son among the Chaldaeans which argue it to be a forreign word being properly used in a Prophesie of the calling of the Gentiles as this is so in the same subject it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasmannim shall come to the Messiah Psal. 68.32 which we render Princes and it may be such were intended but the word seems to be Aegyptian for Hebrew it is not though afterwards used among the Jews whence the family of Mattathias were called Hasmoneans But to return it is evident that in this Psalm much light was communicated unto the Church of old into the Office Work Grace Compassion and rule of the Messiah with the Calling and glorious access of the Gentiles unto him There is mention likewise made of him in the Targum on Psalm 8. v. 16. The vineyard § 25 which thy right hand hath planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the branch thou hast made strong for thy self so our Translation but all Old Translations as the LXX vulgar Latin Syriacâ— interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Analogie unto the preceding Allegory of the Vine but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super filium hominis and upon the Son of man whom thou madest strong for thy self Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for the King Messiah whom thou hast strengthened or fortified for thy self And we know how signally in the Gospel he calls himself the Son of man and among other names ascribed unto him the Talmudists say he is called jinnâ—n from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son And v. 18. he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man whom thou madest strong for thy self And hereunto doth Aben Ezra refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing Verse And for that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy hand be upon the man of thy Right hand he observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when ever Jad the hand that is the hand of God hath Beth following it it is for reproach or punishment unto them whom it respects as Exod. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the hand of the Lord is upon thy Cattel that is for their destruction And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Beth follow not it is for praise or help as Psalm 119. v. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thine hand help me or be for my help So that the words are a prayer for the Son of man And as our Lord Christ was the Son of man so he was the true Vine whereof the Father is the Husbandman and his Disciples the branches John 15. v. 1 2 3 4 5. And he himself also was called out of Aegypt Matth. 2. v. 15. as was the Vine spoken of in this Psalm so that he who is afflicted in all the afflictions of his People is principally intended in this Prophetical Psalm Aben Ezra would have the Son of man to be Israel but not seeing how well it can be accommodated unto them he adds the words may respect Messiah Ben Ephraim an Idol of their own setting up But the Targum acknowledgeth the true Messiah here For whose sake the Church is blessed and by whom it is delivered The 110th Psalm is a signal Prophesie of him describing his Person Kingdom § 26 Priesthood and the work of Redemption wrought by him But whereas sundry things in this Psalm are interpreted and applied unto the Lord Christ by our Apostle in his Epistle unto the Hebrews where they fall directly under our consideration I shall here only briefly reflect on some of their own confessions although it be a signal declaration of the faith of the Church of old scarcely to be parallel'd in any other place The later Masters indeed observing how directly and openly this Psalm is applied unto the Lord Christ in the New Testament and how plainly all the Passages of it are accommodated unto the Faith of Christians concerning the Messiah his Office and Work do endeavour their utmost to wrest it unto any other as shall elsewhere be manifested Yea
the Targum its self is here silent of the Messiah for the very same Reason and perverts the whole Psalm to apply it unto David and yet is forced on v. 4. to refer the things spoken of unto the World to come or Dayes of the Messiah And the most of their Masters when they mention this Psalm occasionally and mind not the Controversie they have about it with Christians do apply it unto him So doth the Midrash Tehillim on Psalm 2. v. 7. and also on this Psalm v. 1. though there be an endeavour therein foolishly to wrest it unto Abraham Ra. Saadias Gaon on Dan. 7. v. 13. whose words are reported by Solomon Jarchi on Gen. 35. v. 8. Ra. Arama on Gen. 15. as he is at large cited by Munster on this Psalm Moses Haddarshan on Gen. 18. v. 1. Ra. Obediah on the place All whose words it would be tedious here to report It is sufficiently manifest that they have an open conviction that this Psalm contains a Prophecy concerning the Messiah and what excellent things are revealed therein touching his Person and Offices we shall have occasion to declare in the Exposition of the Epistle its self wherein the most material passages of it are applied unto our Lord Jesus Christ. § 27 In the Targum on the Canticles there is frequent mention also of the Mâ—ssiah as Chap. 1. v. 8. Chap. 4. v. 5. Chap. 7. v. 14. Chap. 8. v. 1 2 3 4. But because the Jews are utterly ignorant of the true Spiritual sense of that Divine Song and the Targum of it is a confused Miscellany of things sufficiently heterogeneous being a much later endeavour than the most of those on the other Books I shall not particularly insist on the places cited but content my self with directing the Reader unto them The like also may be said of Eccles. Chap. 1. v. 11. Chap. 7. v. 25. where without any occasion from the Text the mention of him is importunely inculcated by the Targumists § 28 We are now entring on the Prophets the Principal Work of some whereof was to testifie before hand the sufferings of Christ and the Glory that was to follow 1 Pet. 1. v. 11. And therefore I do not at all design to gather up in our passage all that is foretold promised declared and taught concerning him in them a work right worthy of more peace leisure and ability than what in any kind I am entrusted withal but only to report some of the most eminent places concerning which we have the common suffrage of the Jews in their general Application unto the Messiah Among these that of Isaiah Chap. 2. v. 2 3 4. occurreth in the first place And it shall come to pass in the last dayes that the Mountain of the house of the Lord shall be established in the top of the Mountains and shall be exalted in the top of the Hills and all Nations shall flow unto it and many people shall go and say come ye and let us go up to the Mountain of the Lord to the House of the God of Jacob and he will teach us of his Wayes and we will walk in his Paths For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem And he shall judge among the Nations and shall rebuke many people and they shall beat their Swords into Plow-shares The same Prophesie is given out by Micah in the same words Chap. 4. v. 1 2 3. And by the common consent of the Jews the Messiah is here intended although he be not mentioned in the Targum The Talmudical Fable also of the lifting up of Jerusalem three Leagues high and the setting of Mount Moriah on the top of Sinai Carmel and Tabor which shall be brought together unto that purpose mentioned in Midrash Tehellim and in Baba Bathra distinc Hammocher is wrested from these words But those also of them who pretend to more sobriety do generally apply them to the promised Messiah Kimchi gives it for a Rule that that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes doth still denote the times of the Messiah which I suppose is not liable unto any exception And as he giveth a tolerable Exposition of the establishing of the Mountain of the Lord on the top of the Mountains assigning it to the Glory of the Worship of God above all the False and Idolatrous Worship of the Gentiles which they observed on Mountains and High Places so concerning those words v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall judge among the Nations he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Judge or He that judgeth is the King Messiah The like also saith Aben Ezra on the same place and Jarchi on the same words in the Prophesie of Micah And as this is true so whereas Jehovah alone is mentioned in the foregoing Verses unto whom and no other this expression can relate how it is possible for them to deny that the Messiah is the Lord the God of Jacob also for undeniably it is he concerning whom it is said that he shall judge among the Nations And by their confession that it is the Messiah who is the Shophet the Judge here intended they are plainly convinced out of their own mouths and their infidelity condemned by themselves Abarbinel seems to have been aware of this entanglement and therefore as he wrests the Prophesie by his own confession contrary to the sense of all other Expositors unto the times of the building of the Second Temple so because he could not avoid the conviction of one that should judge among the Nations he makes it to be the House it self wherein as he sayes Thrones for Judgement were to be erected the vanity of which figment secures it from any further confutation We have then evidently in these words three Articles of the Faith of the Antient Church concerning the Messiah as First That as to his Person he should be God and man the God of Jacob who should in a bodily presence judge the People and send forth the Law among the Nations v. 4. Secondly That the Gentiles should be called unto faith in him and the Obedience of his Law v. 3. Thirdly That the Worship of the Lord in the dayes of the Messiah should be far more glorious than at any time whilest the first Temple was standing for so it is foretold v. 2. and so our Apostle proves it to be in his Epistle to the Hebrews And this whole Prophesie is not a little perverted by them who apply it to the defeat of Resin and Pekah when they came against Jerusalem and who in their Annotations on the Scripture whereby they have won to themselves a great Reputation in the world seldom depart from the sense of the Jews unless it be where they are in the Right Isa. 4. v. 2. In that day shall the branch of the Lord be Beauty and Glory Targ. § 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that time shall the Messiah of the Lord
indignation against their obstinacy for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto Hezekiah whom they would fix this Prophesie upon and on the occasion given us by the Targum I shall take a little view of their sentiments on this place of the Prophet That of old they esteemed a Prophesie of the Messiah not only the Targum as we have seen but the Talmud also doth acknowledge Besides also they manifest the same conviction in their futilous Traditions In Tractat. Saned Distino Cholech They have a Tradition that God thought to have made Hezekiah to be the Messiah and Senacherib to have been Gog and Magog but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Property of Judgement interposed and asked why David rather was not made the Messiah who had made so many Songs to the praise of God And Rabbi Hillel as we shall see afterwards contended that Israel was not any more to look for a Messiah seeing they enjoyed him in Hezekiah Now these vain Traditions arose meerly from the concessions of their old Masters granting the Messiah to be here spoken of and the craft of their later ones wresting the words unto Hezekiah so casting them into confusion that they knew not what to say nor believe But let us see how they acquit themselves at last in this matter Four things are here promised concerning this Child or Son that should be given § 33 unto the Church 1. That the Government should be on his shoulder 2. That his name should be callâ—d Wonderful Counsellor the mighty God the Everlasting Father the Prince of Peace 3. That of the increase of his Government there should be no end 4. That he should sit on the Throne of David to order it for ever And we may see how well they accommodate these things unto Hezekiah their endeavours being evidently against the Faith of the antient Church the Traditions of their Fathers and it may be doubted their own light and conviction First The Government shall be on his shoulder saith Sol. Jarchi Because the Rule and yoke of God shall be upon him in the study of the Law This pleaseth not Kimchi as it is indeed ridiculous and therefore he observeth that mention is not made of the Shoulder but with reference unto Burden and weight whence he gives this interpretation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because Ahaz served the King of Assyria and his burden was on his shoulder he sayes of this Child he shall not be a servant with his shoulder but the Government shall be on him And this it seems is all that is here promised and this is all the concernment of the Church in this Promise Hezekiah shall not serve the King of Assyria Neither is it true that Ahaz served the King of Assyria under tribute and it may seem rather that Hezekiah did so for a season seeing it is expresly said that he rebelled against him and served him no more 2 Chron. 18. v. 7. Yea plainly he did so and paid him by way of tribute three hundred Talents of Silver and thirty talents of Gold 2 Kings 18. v. 14. So He. Aben Ezra passeth over this expression without taking notice of it Secondly As to the name ascribed unto him they are for the most part agreed and § 34 unless that one evasion which they have fixed on will relieve them they are utterly silent Now this is as was before declared that the words are to be read The Wonderfull Counsellor the mighty God the Everlasting Father shall call his Name the Prince of Peace so that the Prince of Peace only is the name of the promised Child all the rest are the Name of God But 1. If words may be so transposed and shufled together as they are to produce this sense there will nothing be left certain in the Scripture nor can they give any one instance of such a disposal of words as they fancy in this place 2. The very reading of the words rejects this Gloss He shall call his Name Wonderfull 3. It is the name of the Child and not of God that gives him which is expressed for the comfort of the Church 4. What tolerable Reason can be given for such an accumulation of Names unto God in this place 5. There is nothing in the lâ—ast not any distinctive accent to separate between the Prince of Peace and the expressions foregoing but the same Person is intended by them all so that it was not Hezekiah but the mighty God himself who in the Person of the Son was to be incarnate that is here spoken of Besides on what account should Hezekiah so eminently be called The Prince of Peace § 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prince is never used in the Scripture with reference unto any thing but he that is so called hath chief Power and Authority over that whereof he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Chief or Captain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the General or Chief Commander of the Army under whose Command and at whose disposal it is By the Greeks it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calls our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.15 the Prince of Life and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. v. 10. The Prince or Captain of Salvation Nor is the word once in the Old Testament applied unto any one but he that had Power and Authority over that which he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of to give grant or dispose of it as he thought meet And in what sense then can Hezekiah be called the Prince of Peace Had he the Power of Peace of any sort in his hand Was he the Lord of it Was it at his disposal The most of his reign he spent in War first with his Neighbours the Philistins 2 Kings 18. v. 8. And afterwards with the King of Assyria who took all the Cities of Juda one or two only excepted 2 Kings 18. v. 13. And in what sense shall he be called the Prince of Peace The Rabbins after their wonted manner to fetch any thing out of a word whether it be ought to their Purpose or no answer that it was because of that saying Isa. 39. v. 8. For there shall be Peace and Truth in my dayes But this being spoken with respect unto the very latter part of his Raign and that only with reference unto the Babylonian Captivity which was afterwards to ensue is a sorry foundation to entitle him unto this illustrious Name the Captain Prince or Lord of Peace which bespeaks one that had all Peace and that in the Scripture Language is all that is Good or prosperous both temporal and spiritual in reference unto God and man in his power and disposal And yet this is the utmost that any of them pretend to give countenance unto this Appellation § 36 Abarbinel who heaps together
the Interpretations Conjectures and Traditions of most that went before him seems to agree with Kimchi in that of the Government being upon his Shoulder because his Father Ahaz sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Present unto the King of Assyria but he did not whereas it is expresly said that he paid him Tribute of three hundred Talents of Silver and thirty Talents of Gold for the raising whereof he emptied his own Treasures and the Treasures of the House of God yea and cut off the Gold from the Doors and Pillars of the Temple 2 Kings 18. v. 15 16. yet he mentions that other fancy of Rashi about the study of the Law and so leaves it But in this of the Name ascribed unto him he would take another course For finding Hezekiah in their Talmud Tract Saned Pereck Chelek called by his Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who had eight names as Senacherib is also childishly there said to have had he would in the first place ascribe all these names unto Hezekiah giving withall such Reasons of them as I dare not be so importune on the Readers patience as to transcribe and himself after he had ascribed this Opinion to Jonathan the Targumist and Rashi embraceth the other of Kimchi before confuted And yet knows not how to abide by that neither § 37 Thirdly How can it be said of Hezekiah that of the increase of his Government there should be no end seeing he lived but four and fifty years and reigned but twenty five And his own Son Manasseh who succeeded him was carried captive into Babylâ—n But as unto this Question and that which follows about his sitting upon the Throne of David for ever after they have puzled themselves with the great Mysterie of Mem Clausum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have us to suppose that these words concerned only the life of Hezekiah though it be not possible that any other word should be used more significantly expressing Perpetuity Of the increase of his Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no end it shall be endless and he shall rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence or now and unto for ever for evermore And thus by the Vindication of this Place from the Rabbinical Exceptions we have not only obtained our principal intention about the promise of a Deliverer but also shewed who and what manner of Person he was to be even a Child that was to be born who should also be the Mighty God the Everlasting Father the Prince of Peace whose Rule and Dominion was to endure for ever § 38 Isaiah 10. v. 27. The yoke shall be destroyed because of the Annointing Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be broken before the Messiah And it may be some respect may be had in these words unto the Promised Seed upon whose account the yoke of the oppressors of the Church shall be broken but the words are variously interpreted and I shall not contend § 39 Isaiah 11.1 And there shall come forth a rod out of the stemm of Jesse and a branch shall grow out of his Roots Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a King shall come forth from the Sons of Jesse and Messiah shall be annointed from the Sons of his Sons his Posterity Ver. 6. The Wolf shall dwell with the Lamb Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the dayes of the Messiah of Israel peace shall be multiplyed in the earth and the Wolf shall dwell with the Lamb. That this Chapter contains a Prophesie of the Messiah and his Kingdom and that immediately and directly all the Jews confess Hence is that part of their usual Song in the Evening of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shake thy self from dust arise My People clothed in glorious guise For from Bethlehem Jesse's Son Brings to my soul Redemption They call him the Son of Jesse from this place which makes it somewhat observable that some Christians as Grotius should apply it unto Hezekiah Judaizing in their interpretations beyond the Jews Only the Jews are not well agreed in what sense those words the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid c. are to be understood Some would have it that the nature of the brute Beasts shall be changed in the dayes of the Messiah but this is rejected by the wisest of them as Maimonides Kimchi Aben Ezra and others and these interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allegorically applying them unto that Vniversal Peace which shall be in the world in the dayes of the Messiah But the Peace they fancy is far from answering the words of the Prophesie which express a change in the nature of the worst of men by vertue of the Rule and Grace of the Messiah I cannot but add that Abarbinel writing his Commentaries about the time that the Europaean Christian Nations were fighting with the Saracens for the Land of Palestine or the Holy Land he interprets the latter end of the tenth Chapter to the destruction of them on both sides by God whereon their Messiah should be revealed as is promised in this which he expresseth in the close of his Exposition of the first Verse of Chap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there shall prevail great War between the Nations of the world one against another on or for the Holy Land and strong Nations shall fall in it by the sword of one another and therefore it is said behold the Lord the Lord of Host shall lop Chap. 10. v. 33. And a little after he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middest of that War shall Messiah the King be revealed For those Nations he would have had to be Gog and Magog and in many places doth he express his hopes of the ruine of the Christians by that War but the issue hath disappointed his hopes and desires Ise. 16. v. 1. Send ye the Lamb to the Ruler of the Land Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 40 They shall bring their Tribute unto the Messiah of Israel Oâ—serving as it should seem that the Moabites unto whom these words are spoken were never after this time tributary to Judah and withall considering the Prophesie of v. 5. which he applies also and that properly unto the Messiah the Targumist conceived him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ruler here mentioned unto whom the Moabites are invited to yield obedience and I conceive it will not be very easie to fix upon a more genuine sense of the words So also ver 5. Then shall the Throne of the Messiah of Israel be prepared in Goodness Doubtless with more Truth than those Christians make use of who wrest these words also to Hezekiah Isa. 28.5 In that day shall the Lord of Hosts be for a Crown of Glory Targum § 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah of the Lord of Hosts the Lord
of Hosts in and with the Messiah who is the Crown of Glory and Diadem of Beauty in his Kingly Office and Rule unto the Remnant of his People that shall be saved by him Isa. 42. v. 1. Behold my servant whom I uphold my Elect. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 42 Behold my servant the Messiah How much better than the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying the words to the whole People of Israel whereas they are expresly referred to the Lord Christ Mat. 12. v. 17 18. And Kimchi on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold my servant that is Messiah the King And Abarbinel confutes both R. Saadias and Aben Ezra with sharpness who were otherwise minded How much better than he of late who interprets these words of Isaiah himself unto whom not one letter of the Prophesie can receive any tolerable accommodation It is the Messiah then by their own confession who is intended in this Prophesie who is described not on horse-back in his harness as a great Warriour such as they expect him but one filled with the Spirit of the Lord endowed with meekness suffering opposition and persecution bringing forth righteousness and truth unto the Gentiles who shall wait for his Law and receive it when it is rejected by the Jews as the event hath manifested Isa. 43. v. 10. My servant whom I have chosen Targum My servant Messiah in whom I rest Isa. 52.13 Behold my servant shall prosper Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold § 43 my servant the Messiah shall prosper In these words begins that Prophesie which takes up the remainder of this Chapter and that whole Chapter that follows in the tenth Verse whereof there is mention made again of the Messiah And this is an evidence to me that the Jews however bold and desperate in corrupting the sense of the Scripture to countenance their infidelity yet have not dared to intermeddle with the letter its self no not in the Targums which are not so sacred with them as the Text. For whereas the application of this Prophesie unto the Messiah is perfectly destructive to their whole present Perswasion and Religion with all the hopes they have in this world or for another yet they never durst attempt the corrupting of the Targum where it is done so plainly which yet for many Generations they had in their own power scarce any notice being taken of it by any Christians in the world But concerning this place we must deal with them afterwards at large § 44 Jerem. 23. v. 5. And I will raise unto David a Righteous Branch Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will raise up unto David Messiah the Righteous This is he who in the next Verse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness The Jews generally agree that it is the Messiah who is here intended and whereas a late Christian Expositor would have Zerubbabel to be designed in these words Abarbinel himself gives many reasons why it cannot be applyed unto any one under the Second Temple For saith he during that space no one reigned as King of the house of David nor did Judah and Israel dwell then in safety and security they being continually oppressed first by the Persians then by the Graecians and lastly by the Romans So He and truly and I see no Reason why one should pervert the Promises concerning the Messiah when they cannot tolerably accommodate them unto any other For the Preservation of the name of this Righteous Branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah our Righteousness we may bless God for the Original For the Old Translations are either mistaken or corrupt or perverted in this place The Vulgar Latin is the best of them which reads Dominus justus noster our Righteous Lord which yet corrupts the sense and gives us an expression that may be assigned unto any Righteous King The LXX far worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the name that the Lord shall call him Josedec A corrupt word formed out of the two Hebrew words in the Original signifying nothing but perverted as it were on purpose to despoil the Messias of his glorious name the evidence of his eternal Deity Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord justifie us He seems as one observes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel but yet this also obscures the Text. The Chaldee according unto its usual manner when any thing occurs which its Author understood not gives us a gloss of its own sufficiently perverting the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let righteousness come forth to us from before the Lord in his dayes Let them consider this instance which is but one of many that may be given who are ready to despise the Original Text to prefer Translations before it and to cherish suspicions of its being corrupted by the Jews or of their arbitrary inventions of its Points or Vowells whereby the sense of the words is fixed and limited Can there be any clearer acquitment of them in this matter than this certain Observation that every place almost which bears Testimony unto any thing concerning the Messiah which is denyed by them is far more clear in the Original than in any old Translation what ever And hereof we have an eminent instance in this place where this name denoting undeniably the Divine Nature of the Messiah is preserved entire only on the Original and that as it is pointed as some fancy by some Jewish Masarites who lived they know not where nor when And those amongst our selves who are ready to give countenance unto such Opinions or to admire the promoters of them may do well to consider what reflection they cast thereby on that Translation which is of use among us by the Command of Authority than which there is no one extant in the world that is more Religiously observant of the Hebrew Text and that as pointed in their Bibles nor hath it any regard unto any or all Translations where they differ from the Original as may be seen with especial respect unto that of the LXX the stream that feeds most of the rest in above a thousand places But this by the way One of late hath applyed this name unto the People of Israel and interprets the words Deus nobis bene fecit God hath done well unto us But we have had too much of such bold and groundless conjectures about the fundamentalls of our Faith and Worship The Jews seek to evade this Testimony by instances of the Applications of this name to other things as the Altar built by Moses the Ark and the City of Jerusalem But it is one thing to have the name of God called on a place or thing to bring the occasion of it unto remembrance another to say that this is the name of such a Person Jehovah our Righteousness And whereas the Holy Ghost sayes expresly that this is his name the Jews must give us leave
Christians have taken these three Persons to have been the three Persons of the Trinity it were an easie thing to out-ballance their mistake with instances of his own and companions pernicious Curiosities and Errors It is true a Trinity of Persons in the Deity cannot be proved from this place seeing one of them is expresly called Jehovah and the other two in distinction from him are said to be Angels so and no more Chap. 19.1 But yet a distinction of Persons in the Deity although not the precise number of them is hence demonstrable For it is evident that he of the three that spake unto Abraham and to whom he made his supplication for the sparing of Sodom was Jehovah the Judge of all the world v. 22 25. And yet all the three were sent upon the work that one being the Prince and Head of the Embassie as he who is Jehovah is said to be sent by Jehovah Zech. 2. v. 8 9. Neither is there any ground for the late Exposition of this and the like places namely that a created Angel representing the Person of God doth both speak and act in his name and is called Jehovah an invention to evade the Appearances of the Son of God under the Old Testament contrary to the sense of all Antiquity nor is any reason or instance produced to make it good The Jews indeed say that they were three Angels because of the threefold work they were employed in for they say no more than one Angel is at any time sent about the same work So one of these was to renew the Promise unto Abraham another to deliver Lot and the third to destroy Sodom But besides that this is a rule of their own making and evidently false as may be seen Gen. 32. v. 1 2. 2 Kings 6. v. 17. so in the story its self it is manifest that they were all employed in the same work one as Lord and Prince the other two as his ministring servants And this is further cleared in that expression of Moses Chap. 19. v. 24. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord in Heaven Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the Lord or the face of the Lord. Aben Ezra answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is the Elegancy of the Tongue and the sense of it is from himself and this gloss some of our late Criticks embrace And there are instances collected by Solomon Jarchi to confirm this sense Namely the words of Lâ—mech Gen. 4. v. 23. Hear my voice ye Wives of Lamech not my Wives And of David 1 Kings 1. v. 33. Take with you the servants of your Lord not my servants And of Ahasuerus unto Mordecai Esther 4. v. 8. Write you for the Jews in the Kings name not in my name But the difference of these from the words under consideration is wide and evident In all these places the Persons are introduced speaking of themselves and describe themselves either by their Names or Offices suitably unto the occasion and subject spoken of But in this place it is Moses that speaketh of the Lord and had no occasion to repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not to intimate the distinct Persons unto whom that name denoting the nature and self-existence of God was proper one whereof then appeared on the Earth the other manifesting his glorious presence in Heaven Wherefore Rashi observing somewhat more in this expression contents not himself with his supposed Parallel Places but adds that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood and gives this as a Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every place where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord He and his House of Judgement are intended as if God had a Sanhedrim in Heaven a fancy which they have invented to avoid the expressions which testifie unto a Plurality of Persons in the Deity There is therefore in this place an Appearance of God in an humane shape and that of one distinct Person in the Godhead who now represented himself unto Abraham in the form and shape wherein he would dwell amongst men when of his seed he would be made flesh This was one signall means whereby Abraham saw his day and rejoyced which himself layes upon his Prae-existence unto his Incarnation and not upon the Promise of his coming John 8. v. 56 58. A Solemn Praeludium it was unto his taking of flesh a Revelation of his Divine Nature and Person and a pledge of his coming in humane nature to converse with men Gen. 32. v. 24. And Jacob was left alone and there wrestled a man with him untill § 8 the ascending of the morning v. 26. And he said let me go for the day ascendeth and he said I will not let thee go except thou bless me v. 27. And he said unto him what is thy name and he said Jacob. v. 28. And he said thy name shall be called no more Jacob but Israel for as a Prince hast thou Power with God and men and hast prevailed v. 29. And Jacob asked him and said Tell me I pray thee thy name and he said wherefore dost thou ask after my name and he blessed him there v. 30. And Jacob called the name of the place Peniel for I have seen God face to face and my life is preserved This Story is twice reflected upon in the Scripture afterwards Once by Jacob himself Gen. 48. v. 15 16. And he blessed Joseph and said God before whom my Fathers Abraham and Isaac did walk the God which fed me all my life long unto this day the Angel which redeemed me from all evil bless the Lads And once by the Prophet Hosea Chap. 12. v. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us v. 5. Even the Lord God of Hosts the Lord is his memorial In the first place he is called a man there appeared a man v. 24. In the second Jacob calls him an Angel the Angel that redeemed me v. 16. And in the third he is expresly said to be God the Lord of Hosts v. 3 5. Jacob was now passing with his whole Family into the Land of Canaan to take § 9 seizure of it by vertue of the Promise on the behalf of his Posterity At the very entrance of it he is met by his greatest Adversary with whom he had a severe contest about the Promise and the Inheritance its self This was his Brother Esau who coming against him with a Power which he was no way able to withstand he feared that he would utterly destroy both his Person and his Posterity v. 11. In the Promise about which their contest was the blessed seed with the whole Church-state and Worship of the Old Testament was included so that it was the greatest Controversie and had the greatest weight depending on it of any that
prove that he is come already they contend that it is said he shall be born at Bethlehem because he is to spring of David who was born there for of the Tribe of Judah and Family of David he must proceed although they have neither distinction of Tribes nor succession of Families left in the world amongst them To relieve themselves from that difficulty they feign that he shall restore unto them all their Genealogies About the time of his coming they are wofully perplexed as we shall see afterwards But many tokens they have of it when it doth come for they heap up out of some Allegorical passages in the Scripture such stupendous Prodigies as never were nor shall be in the world One of the principal of them is the sounding of the great Trumpet which all Israel shall hear and the world tremble at from Isa. 27. v. 13. The finding of the Ark and Sacred Fire which things were talked of in the late Rumours about them are indeed a part of their Creed in this matter His Office when he comes is to be a King which he shall be annointed unto by them when they are gathered together And the work he is to do is in War to fight with Armillus Gog and Magog to conquer the Edomites and Ishmaelites that is the Romish Christians and Turks or Saracens and in so doing to erect a glorious Kingdom at Jerusalem in Peace he is to Rule righteously not only over Israel but also all the Nations of the world if they have any difference amongst them shall refer all unto his determination and Vmpirage In Religion he shall build the Third Temple mentioned by Ezekiel restore the Sacrifices and cause the Law of Moses to be most strictly observed But that which is the head of all he shall free the Jews from their Captivity restore them to their own Land make Princes and Lords of them all giving them the wealth of all Nations either conquered by him or brought voluntarily unto him feast them on Behemoth Zis and the Wine of Paradise so that they shall see want and poverty no more This is the substance of their perswasion concerning his Coming Person Office and Work When he shall come whether he shall live alwayes or dye at an hundred years old whether he shall have Children and if he have whether they shall succeed him in his Throne whether all the Jews that are dead shall rise at his coming and their Galgal or rolling in the earth from all parts of the world into the Land of Canaan shall then happen or no whether the general Resurrection shall not succeed immediately upon his Reign or at least within forty years after or how long it will be to the end of the world they are not at all agreed But this as hath been declared is the substance of their perswasion and expectation that he shall be a meer man and that the Deliverance which he shall effect shall be by mighty Wars wherein the Jews shall be alwayes victorious and that in the Dominion and Rule which they shall have over all Nations the Third Temple shall be built the Law of Moses be observed by him and them and the Noachichal Precepts be imposed on all others As for any Spiritual Salvation from sin and the curse of the Law of Justification and Righteousness by him or the procurement of Grace and Glory they utterly reject all thoughts about them With these Opinions many of them have mixed prodigious fancies rendering their § 19 estate under their Messiah in this world not much inferiour unto that which Mahomet hath promised unto his followers in another And some of them on the other hand endeavour to pare off what superfluities they can spare and to render their folly as plausible as they are able Wherefore that it may appear what is the utmost height of their conceptions in this matter and that which the most contemplative persons amongst them fix upon I shall subjoyn a description of him and his Kingdom in the words of Maimonides one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion This man therefore in his Exposition of the tenth Chapter of Tractat. Saned observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah gives many rules and instructions about the right understanding of their sayings to free them from open impieties and contradictions And hereunto he subjoyns as he supposeth the true Notion of the Messiah and his Kingdom in the ensuing words As to the dayes of the Messiah they are the time when the Kingdom shall be restored unto Israel and they shall return unto Palestine And this King shall be Potent the Metropolis of whose Kingdom shall be Sion and his Name shall be famous unto the uttermost parts of the Earth He shall be greater and richer then Solomon and with him the Nations shall make peace and yield him obedience because of his Justice and the Miracles that he shall perform If any one shall rise against him God shall give him up into his hand to be destroyed All the Scripture declares his Happiness and the Happiness we shall have by him Howbeit nothing in the nature of things shall be changed only Israel shall have the Kingdom for so our Wise men say expresly there is no difference between these dayes and the dayes of the Messiah but only the subduing of the Nations under us So indeed sayes Rab. Samuel and others of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He goes on In those dayes Victuals shall be had at an easie rate as if the earth brought forth Cates and Cloathes And afterwards The Messiah shall dye and his Son and his Sons Son shall reign after him but his Kingdom shall endure long and men shall live long in those dayes so that some think his Kingdom shall continue a thousand years But the dayes of the Messiah are not so much to be desired that we may have store of Corn and Wealth ride on Horses and drink Wine with Musick but for the society and conversation of good men the Knowledge and Righteousness of the King and that then without wearisomness trouble or constraint the whole Law of Moses shall be observed § 20 This is the summ of the Creed of the most sober part of the Jews concerning the Messiah whom they look and long for if any are so sober as to embrace it For the same Author tells us that there were very few so minded it may be scarce anothâ—r in an Age besides himself generally they look after nothing but Rule Dominion Wealth and Pleasure But he and they all own him as a temporal King a mighty Warriour subduing the Nations unto the Jews a Furius Camillus or an Alexander or a Caesars of Redemption from sin death and Hell of Pardon of sin Justification and Righteousness of eternal Salvation by him they know they believe nothing Maimonides thinks indeed that his Kingdom shall long continue
the better see the perversness of this man and therein of his followers I shall briefly give an account of the Exposition of Rashi his Companion in Annotations on the Pentateuch in their Rabbinnical Bibles First By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scepter he understands Rule and Government as he doth Scholars in the Law by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from between his feet expressing as he conceived the posture of Disciples By Judah he understands the House of David the Ruling Family amongst them the Authority whereof was preserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heads of the Captivity whilest they were in Babel And on these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waving all the former trivial exceptions he adds expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill the Shilo come that is Messiah the King to whom that Kingdoms belongs as the words are interpreted by Onkelos in his Targum and in Midrash Agadah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the collection or gathering together of the people so agreeing with the Targum and the the truth in the most material passages of the Text. § 6 But Aben Ezra as we observed is otherwise minded and in him we have an example of the wilfull blindness of the residue of them who will not endure the light of that Conviction which is tendered unto them in this Testimony First By Shebet he grants Rule to be intended or preheminence above others being then somewhat more modest then their latter Masters This saith he shall not depart from Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill David come and why David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he was the beginning of the Kingdom of Judah So that it seems the meaning of the words is that the Scepter shall not depart untill the Scepter come that is they should have rule untill they had rule For as himself well observes the Kingdom of Judah began in David But what Scepter had the House of Judah before Four hundred years the people were ruled under Judges of which but one was of that Tribe At length a Kingdom was set up in the House of Benjamin where was all this while the Scepter of Judah If that was the space of time designed for its continuance Two instances he gives hereof First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Standard of Judah marched first in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again God said Judah shall go up first But what was this to a Scepter and a Law-giver The first belonged only unto the order of the Tribes in the Wilderness whilest Moses was Prince of the Tribe of Levi and afterwards Joshua of the Tribe of Ephraim nor was that priviledge if any it were peculiar unto Judah but common to the other Tribes joyned with him The other was only an occasional Expedition wherein the especial concernment of Judah lay which gave him no power nor Soveraignty amongst his Brethren So that we have here no small instance how the Wisest of their Masters do befool themselves in seeking evasions from this Testimony Of the sense of the following words abstracting from the design of the whole he gives a tolerable account Nor a Law-giver from between his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mechochek is a Scribe who engrosseth any thing on a Roll or Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that expression of from between his feet is taken from the common custom of such Scribes to sit at or between the feet of the Prince namely to record and enroll the Laws of his Kingdom Although the phrase of speech seems to encline to another sense but about this we will not differ with him § 7 He next proceeds to the interpretation of the word Shilo which before he applyed unto David and to shew the uncertainty and wandrings of all them who reject the true and only intendment of the Holy Ghost in this expression he gives us the various opinions of his Masters not knowing himself what to adhere unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some he sayes there are who interpret it from the Syriack as it were as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto him or cujus omnia But this yields him no advantage Sundry learned men suspect some such sense in the word or derivation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Translation of the LXX reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have had respect thereunto But then the Messiah is signally denoted whose the Kingdom was whom the Promises especially respected and to whom the gathering of the people was to be Some he adds derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Embrio in the Womb and in allusion hereunto many interpret the word his Son from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second Birth or certain Membranes of the Womb and he adds afterwards that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither can he hence obtain any thing towards his design Wherefore he proceeds some expound it of the City Shilo and then they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that the Sun cometh that is sets or goes down Eccles. 4. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end of Shilo come for so it is written he rejected the Tabernacle at Shilo and chose David his servant But it is evident unto all who use the least attention unto these things how forced indeed foolish this Exposition is untill Shilo come that is untill the City Shilo be deserted or forsaken or destroyed so that untill it comes signifies when it shall be no more The application of that word to the setting of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Sun goeth down is clearly from the nature of the thing it self and the preceding words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun riseth but thence to draw it here to express the destruction of a City in which sense it is never used is a Conceit purely Rabbinicall Besides we have shewed already that Scepter and Law-giver could in no sense be said to abide with Judah untill David came for before his dayes that Tribe had no especial interest in Government at all But this catching at relief from a word no way suited to contribute the least assistance in the case in hand is as strong an Argument of a desperate sinking cause which rather than men will foregoe they will reach after helps from the shaddow of the least twigg that seems to be nigh unto them I shall not contend with him about what he nextly asserts namely that this untill doth not prove the ceasing of Rule and Government when the Shilo comes It s enough for us that it was not to cease before it came as shall further be manifested in our ensuing
not alwayes in things mysterious He that would be further satisfied about the importance of the word may consult Reymandus Porchetus and Galatinus in their Discourses against the Jews on this subject Kimchi Pagnin Mercer Schindler Philip ab Aquino and Buxtorf in their Lexicons Munstâ—r Fagius Drusius Grotius in their Annotations on the Text Helvicus Rivet Episcopius Boetius Hornebecke in their Discourses from it The weight of our Argument lyes not in the precise signification of the word The Messiah it is who is intended in that expression § 29 For first this is manifest from the Context and words themselves The promise of the Messiah was the foundation of that Nation and people the reason of the Call of Abraham and of the erection of a Kingdom and a State in his posterity This we have elsewhere demonstrated This promise concerning him and Covenant in him was alwayes the chief matter and head of the Patriarchal Benedictions when they blessed their Children and posterity Now unless we grant him to be intended in this expression there is no mention of him at all in this Prophetical Eulogie of Jacob. Besides his posterity being now to be distributed into twelve distinct Tribes or Families and each of them having this peculiar blessing appropriated unto him wherein it is certain and confessed by all the Jews that this priviledge of bringing forth the Messiah was henceforth impaled unto Judah It must be done in this place or there is no footstep of it in the Scripture And it is very strange that Jacob in reckoning up the priviledges and advantages of Judah above his Brethren should omit the chief of them from whence all the rest did flow And the very tenour of the words manifest this intention fixing on that which was the fountain and end of all blessing in the promised seed he passeth over his Elder Children and determines it on Judah with the continuance of Rule to the coming thereof § 30 Secondly That which in the Text is affirmed concerning this Shilo makes it yet more evident who it was that is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him the gathering of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expectation of the Nations that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expect or look for So the Vulgar Expectatio Gentium Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and him shall the people obey or to him they shall hearken Ben Vzziel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of him the people shall faint that is â—ease their opposition and submit unto him Targum Hierusal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to him shall all the Kingdoms of the Earth be subject all to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear attend obey The word is but once more used in the Scripture Prov. 30.17 where it is rendered Doctrine or Teaching given out with Authority and therefore to be obeyed So that primarily it may seem to denote obedience unto Doctrines which because men gather themselves together to attend unto it it signifies also that gathering together and so is rendered by Rashi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering together Collection or Congregating And also is it by others who seem to look on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as its root which signifies to gather and collect as well as to hope expect and look after That which in all these Interpretations is aimed at wherein they all agree is one and the same thing namely That the Gentiles People Heathen should be called and gathered unto the Shilo should hear his Doctrine obey his Law and be made subject unto him Now as this was eminently contained in the great fundamental Promise concerning the Messiah made to Abraham namely that in him all the Nations of the earth should be blessed So there is not any description of him in the following Prophets more eminet then this that unto him the gathering of the people should be which in many places is made the Characteristical Note of his Person and Kingdom Hence some of the Jews themselves interpret this place as Rabbi Solomon by that of Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him shall Gentiles seek and that of Chap. 42.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Isles shall wait for his Law The sense also of the words given by the LXX and that vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectatio Gentium have good countenance given unto it in other places of Scripture For as he is called Hag. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations that which they desire and expect so speaking of himself Isa. 60.9 he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Isles the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles shall wait for me or expect me Now he to whom the Gentiles shall seek whose Doctrine they shall learn whose Law they shall obey to whom they shall be subject in whom they shall be blessed and to whom they shall be gathered for all these ends and purposes is the true and only Messiah and this is the Shilo here mentioned § 31 We have the concurring assent of all the Targums unto this application of the word Shilo Ben â—V zziel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill the time wherein the King Messiah shall come The same are the words in that of Jerusalem both of them as we saw before interpreting the next words also of the Messiah And Onkelos to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntill the Messiah shall come whose is the Kingdom Now after the Scripture it self there is no greater evidence of the persuasion of the Old Church of the Jews then what is found in the consent of these Targums and of how little validity the exception of the modern Jews are against their Authority is known to all And we have also the concession of their Talmuds and most Learned Masters fully § 32 consenting in this cause So in the Talmud Hierusul in Chelekâ— The world say they is created for the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what is his name in the house of Rabbi Shilo They said his name is Shilo as it is written untill Shilo come And in Bereshith Rabba on this place of Genesis The Scepter shall not depart from Judah untill Shilo come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Messiah the Son of David who shall come to rule the Kingdoms with a Scepter as Psalm 2. And in Beresh Rebanna until the Shilo come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it shall come to pass that the Nations of the World shall bring their gifts unto Messiah the Son of David And Kimchi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shilo is interpreted his Son and it is a Prophecy of the Messiah and innumerable other Testimonies from them to the same purpose may be produced Yea this sense is so common among them and so known to have been the sense of the Antient Church that
all Nations and the glory of the second House ensuing thereon in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place I will give peace saith the Lord of Hosts From these words Abarbinel seeks to overthrow our Exposition by this place saith he is intended Jerusalem Well let that be granted what will thence ensue Why saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold from the day that the Messiah was born there was no Peace in Jerusalem but Wars Destruction and Desolation We say then that by Peace here must be understood either outward Temporal Worldly Peace or Spiritual Peace between God and man between Jews and Gentiles in their joint communion in the same Worship of God If they say the former was intended I desire to know when this promise was accomplished under the second Temple before dayes of the Hasmonaeans the whole people was in perfect bondage and slavery First To the Persians then to the Graecians and bondage is not especially peace in the Hebrew Dialect wherein that word denotes an affluence of all good things The Rule of the Hasmonaeans was wholly spent in bloody Wars and intestine Divisions Their power issued in the Dominion of the Romans and their Vassals the Herodians What signal peace they had in those dayes they may learn from their own Joseph Ben Gorion To say then that this was the peace intended is to say directly that that God promised what he never performed which is fit only for these men to do Besides though God promised to give this peace at Jerusalem that is amongst the Jews yet he promised not to give it only to Jerusalem unto the Jews but to all Nations also whom he would shake and stir up to bring in this Glory Now what pretence of peace had the Jews under the second Temple wherein all Nations were concerned I suppose they will not say they had any Moreover the peace promised was that which was to be brought in by the Messiah This Abarbinel grants and thence seeks to strengthen his Objection for saith he Then we shall have Peace Rule and Dominion according to the manifold Promises given us unto that purpose I answer those Promises are of two sorts Some express Spiritual things Allegorically by words literally signifying things outward And they are all of them fulfilled in and unto them that do believe Others of them that really intend outward Peace and Glory are made concerning them to be fulfilled not when the Messiah came to them but when they shall come to the Messiah At his Coming unto them they rejected him and he rejected them but when their blindness shall be taken away and they shall return unto the Lord all these Promises shall have a blessed accomplishment amongst them But we have sufficiently proved that the principal work of the Messiah was to make peace between God and man by taking away sin that was the cause of their separation distance and Enmity This then is the peace here promised This God gave at Jerusalem whilest the second Temple was standing For he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the Enmity even the Law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace And that he might reconcile both unto God in one body by the Cross having slain the Enmity thereby and â—ame and preached peace to them that were afar off and to them that were nigh Thus did God give peace at Jerusalem both to the Jews and Gentiles by him that was the desire of all Nations and so by this Circumstance of the Context also is our interpretation fully confirmed Although we have sufficiently confirm'd our Argument and vindicated it from § 25 the exceptions of the Jewish Masters yet because it is most certain that the constant faith of their Church of old was that the Messiah should come whilest that second Temple was standing which they have now Apostatized from and renounced countenancing themselves in their infidelity by the miserable evasions before mentioned I shall add yet farther strength unto it from a parallel Testimony and from their own confessions The parallel place intended is that of Malachi 3.1 Behold I send my Messenger and he shall prepare the way before me even the Angel or Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts the time future of his coming is by Haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while and he i.e. Malachi answerably affirms that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly in the sense before declared he who by Haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desire of all Nations with respect unto the Gentiles all desirable things being laid up in him is by Malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the Jews the Lord whom ye seek whose coming they looked for so long and prayed for so earnestly And what Haggai expressed absolutely shall come afterwards intimating the respect his coming should have unto the Temple Malachi sets down fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come unto his Temple Further to clear what it is that in both these places is intended he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the Covenant Gods Messenger who was to confirm and ratifie the New Covenant with them that is the Messiah The Targum of Jonathan expresseth it on Jer. 30.21 closing the Promise of the Covenant with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their King shall be annointed from among them and their Messiah shall be revealed from amongst the midst of them He who was the desire of all Nations the Lord whom the Jews sought the Messenger by whom the New Covenant was to be ratified that is the Lord the Messiah was to come and he did come unto that Temple § 26 And here the Jews are at an end of all shifts and evasions It cannot be avoided but the Messiah must be here intended Rashi would fain yet evade the Lord whom ye seek that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Judgement because they had said before Chap. 2.17 Where is the God of Judgement Vain man these words which he himself had but just before interpreted to be the Atheistical Expression of wicked men questioning the Judgement of God are now to serve his turn an earnest desire of seeking after the Lord which in these words is evidently set forth the Lord whom ye seek the Angel of the Covenant whom ye delight in for both these are the same as Aben Ezra acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord he is the Glory and the Angel of the Covenant the same things being intended under a double expression And it is evident whom he intends thereby by his interpreting the Messenger to be sent before him to be Messiah Ben Joseph whom they make the forerunner of Messiah Ben David Kimchi
of God and the sole end of his wisdom in all that he had to do with that people that this desolation should happen before the production of the Messiah It being therefore expresly said in the Text that the Messiah should come before all this were accomplished who can be intended thereby but he who was promised unto the Fathers from the foundation of the world Secondly This whole Revelation was granted unto Daniel for his relief in the prospect that he had of the ensuing calamities of the Church and recorded by him for the supportment thereof in those distresses as were also those Prophecies of Haggai and Malachi before insisted on Now the only general Promise which God for the consolation of his Church of old renewed unto them in all Ages was this concerning the Messiah wherein all their blessedness was enwrapped This we have already manifested from Moses and all the Prophets who ensued in their several Generations And he is therefore here no less intended Thirdly What ever Benefit Priviledge or Advantage the Church had any ground or Reason to expect from the Promises of God at the coming of the Messiah they are all here expressed as we shall immediately declare And we may truly say that if the things mentioned v. 24. were to be wrought by any other then the Messiah the Church had much more reason to desire him then the Messiah himself as for any other work which remained for him to do Fourthly Unless the Messiah and his blessed work be here intended there is not one word of comfort or relief unto the Church in this whole Prophecy For those who deny his coming here to be foretold are forced violently to wrest the expressions in v. 24. unto things utterly alien and forreign from the plain and only signification of the words And how inconsistent this is with the design of this Angelical message we have before manifested The context therefore evidently bespeaks the true Messiah to be here intended § 28 Secondly The Names and Titles given unto the person spoken of declare who he is that is designed He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency and absolutely Indeed the very name of the Messiah as appropriated unto the promised seed is taken from this place alone for it is no where else used of him absolutely His Messiah or the Messiah of the Lord that is his annointed is often used but absolutely THE MESSIAH here only And it is not probable that the name being used but once absolutely in the Scripture any other should be intended but he alone whose name absolutely alone it is The name therefore sufficiently denotes the Person The addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the Prince makes it yet more evident For as this word is often used to denote a Supream Ruler one that goeth in and out before the people in Rule and Government as 2 Sam. 7.8 1 Kings 1. v. 35. 1 Kings 14. v. 7. and in sundry other places so it is peculiarly assigned unto the Messiah Isa. 55. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I have given him a Witness unto the people a Leader or Prince and Commander unto the people And those words are thus Paraphrased by Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I have appointed him a Prince to the people a King and Ruler over all Kingdoms This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the Prince Leader or Ruler over all And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mich. 5. v. 1. the Ruler and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. v. 23. the Shepheard and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.1 the Lord. And to ascribe this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the Prince absolutely unto any but the promised seed is contrary to the whole tenour of the Old Testament Moreover he is called v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holiest of Holies the Most Holy Sanctitas Sanctitatum in the abstract the Holiness of Holinesses The Most Holy Place in the Tabernacle and Temple was so called but that cannot be here intended The time is limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to annoint or to make a Messiah of the Most Holy But by the Jews confession the Holy Place in the second Temple was never annointed because it was not lawfull for them to make the Holy Oyle But suppose it was annointed it must be so long before the expiration of these weeks which ended as they suppose in its final destruction and in truth not long before It must therefore be the person typified by the Holy Place in whom the fulness of the God-head was to dwell that is here said to be annointed Had there been any Targum on the Hebrew Chapters of Daniel we should have better known the sense of the antient Jews in this matter then now we do Some of them in after ages agree with us Nachmanides tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Holy of Holies is the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sanctified from amongst the Sons of David So He on the place Thirdly The Work assigned to be done in the dayes of this Messiah here spoken of § 29 and consequently by him declares who it is that is intended Sundry things there are in the Text belonging unto this Head As 1. Finishing of Transgression 2. The making an End of Sin 3. Making Reconciliation for Iniquity 4. The bringing in of everlasting Righteousness 5. The sealing up of Vision and Prophecy 6. His being cut off and not for himself 7. Confirming the Covenant with many 8. Causing the Sacrifice and Oblation to cease All these especially as coincident demonstrate the person of the Messiah He that shall call to mind what hath been evinced concerning the nature of the first Promise the faith of the antient Judaical Church the Person Office and Work of the Messiah will upon the first consideration of these things conclude that this is he For we have in these things a summary of the Old Testament the substance of all Temple Institutions the Center of all Promises a brief delineation of the whole work of the promised seed Wherefore although it be not an Exposition of the place that we have undertaken but meerly a demonstration of the concernment of the Messiah therein yet because the consideration of the particular expressions above mentioned will give light into the strength of the present Argument I shall in our passage briefly unfold them The first thing designed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time determined for the coming of § 30 the Messiah is also limited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad cohibendam praevaricationem to restrain forbid coerce make an end of Transgression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shut to shut up to forbid to coerce to refrain or restrain Psalm 119. v. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have
besides the confession of the Antient Jews consenting unto the Truth contended for we have for our confirmation therein the wofull perplexities of their later Masters in their attempts to evade the force of this Testimony For some Ages they have abhorred nothing more then that the true Messiah should be thought to be here intended For if that be once granted they know that it brings an instant ruine unto the pretences of their Infidelity and that not meerly upon the account of his coming which they have invented a sorry relief against but on that of his being poenally cut off which can no way be reconciled unto their presumptions and expectations But if he be not here intended it is incumbent on them to declare who is For the utmost extent of the time limited in the Prediction being long since expired the Prophecy hath certainly had accomplishment in some one or other and it is known or may be known who or otherwise the whole Angelical Message never was nor ever will be of any use to the Church of God But here our Masters are by no means agreed amongst themselves nor do they know what to answer unto this enquiry And if they do guess at any one it is not because they think it possible he should be designed but because they think it impossible for them to keep life in their cause and not to speak when the sword of truth lyes at the heart of it Some of them therefore affirm the Messiah spoken of to be Cyrus whom God calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Annointed Isa. 45. v. 1. But what the cutting off or death of Cyrus should make in this Prediction they know not Nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the Messiah hath the least Relation unto Cyrus or his death And if because Cyrus is once called the Annointed of the Lord he must be supposed to be intended in that place where no one word or circumstance is applicable unto him they may as well say that it is Saul the first King of Israel who is spoken of seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Annointed of the Lord 1 Sam. 24. v. 6. as was Zedekiah also Lament 4. v. 20. But it must needs be altogether incredible unto any unless they are Jews who can believe what they please that serves their ends that because the Lord calleth Cyrus his Annointed in reference unto the especial work of destroying the Babylonian Empire in which sense the term of annointing namely for a designation unto any employment is obvious and familiar in the Old Testament should therefore be esteemed the promised Messiah of the people of God who is here evidently described But that which casts this fancy beneath all consideration is the time allotted to the cutting off of the Messiah Those amongst the Jews themselves who begin the Account of the Weeks from the most early date imaginable fix their Epocha in the giving of the Promise unto Jeremiah concerning their return from captivity which was in the dayes of Jehojakim Now from thence unto the Death of Cyrus no computation will allow above LXXX years which comes short somewhat above four hundred years of the season here allotted for the cutting off the Messiah And the same is the case with Joshua Zerubbabel and Nehemiah whom some of them would have to be designed For neither were any of them poenally cut off nor did they cause in any sense the Sacrifices to cease but endeavoured to continue them in a due manner nor did they live within some hundreds of years of the time determined nor was any thing besides here forefold wrought or accomplished in their days § 39 Abarbinel and after him Manasse Ben Israel with some others of them fix on Agrippa the last King of the Jews who as they say with his son Monabasius was cut off or slaine at Rome by Vespasian A learned man in his Apparatus ad Origines Ecclesiasticas mistakes this Agrippa for Herod Agrippa who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. But he who dyed long before the destruction of the City is not intended by them but the younger Agrippa the Brother and Husband of Berenice Neither is there any colour of probability in this Fancy For neither was that Agrippa properly ever King of the Jews having only Galilee under his Jurisdiction nor was he ever annointed to be their King nor designed of God unto any work on the account whereof he might be called his Annointed nor was he of the posterity of Israel nor did by any thing deserve an illustrious mention in this Prophecy Besides in the last fatal War he was still of the Roman side and party nor was he cut off or slain by Vespasian but after the War lived at Rome in honour and dyed in peace Yea he did not only out-live Vespasian but Titus and Domitian his Sons also and continued unto the third year of Trajan as Justus the Tiberian assures us in his History whose words are reported by Photius in his Bibliotheca So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is nothing of Truth no colour of probability in this desperate figment Their last evasion is that by Messiah the Prince the Office of Magistracy and Priesthood § 40 and in them all annointed unto Authority are intended These they say were to be cut off in the destruction of the City And herein they have the consent of Africanus Clemens Alexandrinus and Eusebius among the Antients who are also followed by some later Writers But this evasion also is of the same nature with the former yea more vain then they if any thing may be allowed so to be The Angel twice mentioneth the Messiah in his message First His coming and annointing v. 25. and then his cutting off v. 26. If the same person or thing be not intended in both places the whole Discourse is aequivocal and unintelligible no circumstance being added to difference between them who are called by the same Name in the same place And to suppose that the Holy Ghost by one and the same Name within a few words continuing his speech of the same matter without any note of Difference or distinction should signifie things diverse from one another is to leave no place for the understanding of any thing that is spoken by him The Messiah therefore who was to come and be annointed and cut off is one and the same individual person Now it is expresly said that there shall be seven Weeks and sixty two Weeks that is four hundred eighty three years from the going forth of the Decree unto Messiah the Prince I desire therefore to know whether that space of time was passed before they had any such Magistrates or Priests as they pretend afterwards were cut off This is so far from Truth that before that time the Rule of the Hasmonaeans the last Supream Magistrates of their own Nation was put to an end This
fifty or sixty years after after the death of Eliashib Joiada and Jonathan his Great Grand-Father Grand-Father and Father So that no evidence can be taken from hence for the continuance of his life unto the end of the Persian Monarchy Aâ—â— for that Sanballat mentioned by Josephus in the time of Alexander it is not improbable but that he might name him as the head of the Samaritans there being no name of any other after him left upon record 2. There is no reason to think that the Nehemiah mentioned Ezra 2. v. 2. who came up with Zerubbabel was that Nehemiah who was afterwards Governour of Judah and whose actions we have written probably the most part by himself no more then there is to think that the Seraiah there mentioned was the Seraiah that was slain at the taking of Jerusalem by Nebuchadnezzar The Daniel mentioned Ezra 8.2 was not Daniel the Prophet nor Baruch Nehem. 10.6 that Baruch who was the Scribe of Jeremiah nor that Jeremiah mentioned Neh. 12. v. 11. Jeremiah the Prophet Besides Ezra is said to come up with Zerubbabel Nehem. 12.1 which either must not be that Ezra the great Scribe or he must be said to come up with Zerubbabel because he followed him on the same errand and account It cannot be denyed but that there were sundry men at the same time of the same name as the same person had sundry names much more might several men have the same name in successive generations Thus after Joshua was High Priest there was another Joshua chief of the Levites Neh. 12.7 8. And that about this time there were two Zerubbabels one of the house of Nathan the other of the posterity of Solomon we shall make it appear in the consideration of the Genealogies of Matthew and Luke 3. That this was not the Nehemiah that went up with Zerubbabel the sacred story it self gives us sufficient evidence For 1. He was ignorant of the state and condition of Jerusalem when he lived in the Court of Persia Chap. 1. had he been there before and seen their condition and but newly returned unto Shushan he could not have been so surprized as he was ver 4. upon the account then given him thereof 2. Chap. 7. v. 5 6. He speaks of it as a great matter that he should find a Roll or Register of them that came first up to Jerusalem with Zerubbabel in the dayes of Cyrus amongst whom that Nehemiah was one Now if this had been himself what reason had he to mention it as a great discovery which he could not but by his own knowledge be full well acquainted withall Unto what time soever then the period of his life was extended there is no colour to surmise that he was amongst them who returned from captivity in the dayes of Cyrus The account therefore before laid down being established it is certain enough that § 16 the Decree mentioned by Gabriel from the going forth whereof the seventy weeks are to be dated was not that of the first of Cyrus for the return of the Captivity and building of the Temple For from thence the period would ensue long before the just time allotted unto it yea before the beginning of the reign of Herod the great where Eusebius would have them to expire We must therefore enquire for some other Word Decree or Commandment from whence to date the four hundred and ninety years enquired after § 17 The second Decree of the Kings of Persia in reference unto the Jews was that of Darius made in his second year when the work of the building of the Temple was carried on through the Prophecy of Haggai and Zechariah This is the Decree or Commandment mentioned in Ezra 6. granted by Darius upon appeal made unto him from his neighbouring Governours and it was a meer revival of the Decree of Cyrus the Roll whereof was found in Achmetha in the Province of the Medes v. 2. And this is that which Haggai and Zechariah relate unto dating their Prophecies from the second year of Darius Hag. 1.2 10. Zech. 1.1 Upon the Roll of the Kings of Persia we find three called by the name of Darius or Darianes as the Jews term him 1. Darius Hystaspes who succeeded Camhyses by the election of the Princes of Persia upon the killing of Smordes Magus the Usurper 2. Darius Nothus who succeeded Artaxerxes Longimanus 3. Darius Codomanus in whom the Persian Empire had its period by Alexander the great That the last of these can be no way concerned in the Decree is notorious The two others are disputed Most learned men grant that it was Darius Hystaspes which was the Author of this Decree and indeed that it was so at least that it can be ascribed unto no other Darius we shall afterwards undeniably prove And it is not unlikely that he was enclined unto this favour and moderation towards the Jews by his general design to relieve men from under the oppressions that were upon them during the reign of Cambyses and to renue the Acts of Cyrus their first Emperour who was renowned amongst them to ingratiate himself unto Mankind and confirm himself in that Kingdom whereunto he came not by succession And it is not improbable but that this was he who was the Hâ—sband of Hester though if so it was not untill after this Decree made in the second year of his reign the putting away of Vashti happening in his third Hest. 1.3 Now Cyrus reigned after his first Decree three years Cambyses with Sâ—erdes eight whom succeeded this Darius who issued out this Decree in the second year of his reign that is at most thirteen years after the death of Cyrus or if with some we should grant Cyrus to have reigned twenty years over the whole Empire it was but nineteen or twenty years at the most Now the whole summ of years from the first of Cyrus to the cutting off the Messiah we have manifested to have been five hundred sixty two deduct thirteen years from five hundred sixty two and there yet remains five hundred forty nine years which exceeds the number of years enquired after fifty nine years neither doth the addition of seven years to the reign of Cyrus make any alteration in this general account For on that supposition his first year must be taken seven years backwards and the space of time from thence unto the end of the weeks will be five hundred sixty nine years and the remnant from Darius as we declared before five hundred forty nine years So that neither can this be the Commandment intended there being from the going forth of it unto the cutting off of the Messiah not four hundred and ninety years but as is declared five hundred forty nine Besides indeed this Decree of Darius was no new command nor had any respect unto the restauration of Jerusalem but was a meer renovation or a new acknowledgement of the Decree of Cyrus about the re-edifying of the Temple and so doubtless was not designed
he should be conceived and born of a Virgin so certain should be their present deliverance which they so desired § 32 It is further insisted on by them that the deliverance promised was to be wrought before the Child spoken of should know to refuse the evil and chuse the good or should come to years of discretion v. 16. and what was this unto him that was to be born some hundred years after Answ. 1. That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned v. 16. is the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promised v. 14. doth not appear The Prophet by the command of God when he went unto the King with his message took with him Shear-jashub his Son v. 3. This certainly was for some especial end in the Word or Message that he had to deliver the Child being then but an Infant and of no use in the whole matter unless to be made an instance of something that was to be done It is therefore probable that he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young Child designed v. 16. before whose growing up to discretion those Kings of Damascus and Samaria were destroyed or 2. The Expression may denote the time of any Child 's being born and coming to the maturity of understanding and so consequently the promised Child In as short a space of time as this promised Child when he shall be born shall come to know to refuse the evil and choose the good shall this deliverance be wrought Their remaining Cavils are of little importance The Child intended Chap. 8. § 33 was to be the Son of the Prophet and Prophetess and so not this Child that was to be born of a Virgin Besides he is plainly promised as a sign of other things then those treated of in this Chapter Yea of things quite contrary unto them Again this Child they tell us was to be called Immanuel whereas the Son of Mary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as they malitiously write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this name is given to signifie what he should be and do and not what he should be commonly called He was to be God and man in one person to reconcile God and man to be every way Immanuel And this kind of expression in the Scripture when a thing is said to be called that which it is the name denoting the Being Nature and quality of it is so frequent that there is nothing peculiar in it as here used See Isa. 1.26 Chap. 8.3 Chap. 9.6 Jer. 23.6 Zech. 8.2 The like also may be said to that which thâ—y except in the last place namely that they know not that Jâ—sus of Nazareth was brought up with Butter and Hony which is foretold concâ—rning this Child For the expression signifies no more but that the Child should be educated with the common food of the Country such as Children were in those places and times nourished withal It being the especial blessing of that Land that it flowed with Milk and Honey And thus have we asserted and vindicated the third characteristical note of the true Messiah he was to be born of a Virgin which none but only our Lord Jesus ever was from the foundation of the world There remain yet other descriptive notes of the Messiah consisting in what he was to § 34 teach and do and suffer all of them guiding the faith of the Church unto our Lord Jesus who in all things fully answered unto them all I shall briefly pass through them according unto our design and purpose and begin with what he was to teach This Moses directs us unto giving that great predescription of him which we have Deut. 18.18 19. I will raise them up a Prophet from among their Brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to pass that whâ—soever will not hearken unto my words which he shall speak in my name I will require it of him This is that signal Testimony concerning the Messiah which Philip urged out of Moses unto Nathaniel John 1.45 which Peter not only applyes unto him but declares that he was soly intended in it Acts 3.22 23. and Stephen seals that application with his blood Acts 7.37 Neither can or do the Jews deny that the Messiah was to be a Prophet or that he was promised unto the Church in the Wilderness in these words but we shall consider the particulars of them Sundry things are here asserted by Moses concerning the Messiah as 1. In general § 35 that he should be a Prophet a Teacher of the Church and not a King only The Jews indeed who greedily desire the things which outwardly attend Kingly Power and Dominion in this world do principally fix their thoughts and expectations on his Kingdom The Revelation of the Will of God which was to be made by him they little desire or enquire after But the common faith of their Ancestors from this and other places was that the Messiah was to be a Prophet and reveal unto the Church the whole counsel of God as we shall evince in our Comment on the first words of the Epistle 2. That this Prophet should be raised up unto them from among their Brethren He shall be of the posterity of Abraham and of the Tribe of Judah as was promised of old or made of them according unto the flesh Rom. 1.3.9.5 So that as to his original or extract he was to be born in the level of the people from among his Brethren was be to be raised up Unto this Office of a Prophet and Teacher of the Church 3. That he must be like unto Moses The words are plain in many places that in the ordinary course of Gods dealing with that Church among the Prophets there was none like unto Moses neither before or after him Hence Maimonides with his followers conclude that nothing can ever be altered in their Law because no Prophet was ever to arise of equal Authority with him who was their Law-giver But the words of the Text are plain The Prophet here foretold was to be like unto him wherein he was peculiar and exempted from comparison with all other Prophets which were to build on his foundation without adding any thing to the Rule of Faith and Worship which he had revealed or changing any thing therein In that is the Prophet here promised to be like unto him That is he was to be a Law-giver to the House of God as our Apostle proves and declares chap. 3.1 2 3 4 5. And we have the consent of the most sober among the Jews to the same purpose The words of the Author of Sepher Ikkarim lib. 3. cap. 10. are remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It cannot be that there should not at some tim◠〈◊〉 a Prophet like unto Moses or greater then he for Messiah the King should be like him â—â— greater then he but thus these words there arose none
Some of them say that this Prophecy indeed concerneth the Messiah but not Messiah Ben David who shall be alwayes victorious but Messiah Ben Joseph who shall be slain in Battel against Gog and Magog But 1. This figment wholly overthrows the faith of the true Messiah and they may as well make twenty as two of them 2. That Ben Joseph whom they have coyned in their own brains is to be a great Warrior from his first appearance and after many Victories to be slain in a Battle or at least be reputed so to be But this Prophecy is concerning a man poor destitute despised afflicted all his life bound imprisoned rejected scorned condemned and slain under a pretence of Judgement no one thing whereof they do or can ascribe unto their Ben Joseph 2. Others feign that the true Messiah was born long ago and that he lived amongst the leprous people at the Gates of Rome being himself leprous and full of sores which as they say is foretold in this Prophecy Such monstrous imaginations as these might not be repeated without some kind of participation in the folly of their Authors but that poor immortal souls are ruined by them and that they evidence what a foolish thing man is when left unto himself or judicially given up to blindness and unbelief We are ready to admire at the senseless stupidity of their fore-fathers they do so themselves who chose to worship Baal and Moloch rather then the true God who had so eminently revealed himself unto them but it doth no way exceed that of those who have lived since their rejection of the true Messiah nor do we need any other instance then that before us to make good our Observation And yet neither doth this Prodigie of folly this leprosy in any thing answer the words of the Prophecy nor indeed hath any countenance from any one word therein that single word they reflect upon signifying any kind of infirmities or sorrows in general 3. Some of them apply this Prophecy to Jeremiah concerning whom Abarbinel affirms and that truly that no one Line or Verse in the whole can with any colourable pretence be applyed unto him which also I have in particular manifested on another occasion Himself applies it two wayes 1. To Josia 2. To the whole body of the people contradicting himself in the Exposition of every particular instance and the truth in the whole But it is the whole people in their last desolation that they chiefly desire to wrest this Prophecy unto But this is 1. Contrary to the Testimony of their Targum and Talmud all their antient Masters and some of the wisest of their latter Doctors 2. To their own principles profession and belief for whereas they acknowledge that their present misery is continued on them for their sins and that if they could but repent and live to God their Messiah would undoubtedly come this place speaks of the perfect Innocency and Righteousness of him that suffers no way on his own account deserving so to do which if they once ascribe unto themselves their Messiah being not yet come they must for ever bid adiew to all their expectations of him 3. Contrary to the express words of the Text plainly describing one individual Person 4. Contrary to the Context distinguishing the people of the Jews from him that was to suffer by them among them and for them v. 3 4 5 6. 5. Contrary to every particular assertion and passage in the whole Prophecy no one of them being applicable unto the body of the people And all these things are so manifest unto every one who shall but read the place with attention and without prejudice that they stand not in need of any farther confirmation Hence Johannes Isaac confesseth that the consideration of this place was the means of his conversion § 49 Again The whole work promised from the foundation of the world to be accomplished by the Messiah is here ascribed unto the person treated of and his sufferings Peace with God is to be made by his Chastisement v. 5. and healing of our wounds by sin is from his stripes He bears the iniquity of the Church v. 6. that they may find acceptance with God In his hand the pleasure of the Lord for the Redemption of his people was to prosper v. 10. And he is to justifie them for whom he dyed v. 11. If these and the like things here mentioned may be performed by any other the Messiah may stay away there is no work for him to do in this world But if these are the things which God hath promised that he shall perform then he and none other is here intended § 50 Neither are the Cavils of the Jews about the Application of some expressions unto the Lord Jesus worth the least consideration For besides that they may all of them be easily removed the whole being exactly accomplished in him and his passion set forth beyond any instance of a Prophetick description of a thing future in the whole Scripture let them but grant that the true and only Messiah was to converse among the people in a despised contemned reproached condition that he was to be rejected by them to be persecuted to suffer to bear our iniquities and that from the hand of God to make his soul an Offering for sin by that means spiritually to redeem and save his people and as themselves know well enough that there is an end of this Controversie so the Lord Jesus must and will on all hands be acknowledged to be the true and only Messiah § 51 But that we may not seem to avoid any of their pretences or exceptions that they make use of when they are pressed with this Testimony I shall briefly consider what their latter Masters who think themselves wiser in the Authors of their Targum and Talmud and all their antient Doctors who with one consent acknowledge the Messiah to be intended in this Prophecy and wrest it unto the People of the Jews themselves unto whom not one line or word of it is applicable do object unto our interpretation of the place First Then they say it is not the Prophet from the Lord nor in the Persons of the people of the Jews but the Kings of the Earth which formerly had afflicted them who are mentioned Chap. 52. v. 15. who utter and speak the words of this Chapter in an admiration of the blessed estate that the Jews shall at length attain unto Answ. Any man that shall but view the Context will easily see the shamefull folly of this evasion For 1. Where is there any instance in the whole Scripture of the like introduction of Aliens and Forreigners and the Prophets personating of them in what they say and why should such a singular imagination here take place 2. How could they say Who hath believed our report or the Doctrine that we had heard and taught concerning this person or these persons Had the Kings and Nations so preached the
King 6.23 28. 2 Chron. 3.11 12 13. § 19 And this was that appearance of his Glory which the Lord God of Israel granted unto his Church of old which though it were beautiful and excellent as appointed by himself yet was it but carnal and worldly in comparison of the Heavenly and glorious mysteries of the Gospel especially of him who being obscurely shadowed out by all this preparation of Glory was in himself the real brightness of his Glory and the express image of his Person as shall further be declared on chap. 1.3 Exercitatio XXIII Of the Office of the Priesthood the High Priest in particular The most illustrious Type of Christ. The Call of Aaron unto the Priesthood Things concurring unto his Call and Separation unto his Office The Garments prescribed unto him Ordinary Extraordinary The Nature of the Office of the High Priest What he performed himself alone What with the Assistance of other Priests What with the Assistance of Priests and Levites His blessing the people His judging of them The succession of these Priests How many served under the Tabernacle How many under the First Temple How many under the Second Temple The disturbance of this Succession Fatal End of the Aaronical Priesthood THe principal Glory or all Mosaical Worship consisted in the Person and Office § 1 of the High Priest The Scripture calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Priest with his Attendants of the same Family was the hinge whereon the whole Worship of the Judaical Church depended and turned And therefore our Apostle doth undeniably prove that the Law of Commandments contained in Ordinances was to be changed because there was a promise of raising up a Priest that was not of the House of Aaron nor of the Tribe of Levi which the observation of the Law in the Worship of God could not consist withal Heb. 7.11 12. Now this High Priest being in his Person and his Office the Most Illustrious Type of the Messiah and his Office and the principal means whereby God instructed his Church of Old in the Mysterie of the Reconciliation and Salvation of sinners most things concerning him are expresly and at large handled by our Apostle and must God assisting come under our consideration in the several places wherein by him they are insisted on I shall therefore here only in these previous discourses give a brief account of some such concernments of his Person and Office as will not directly again occur unto us What was the state and condition of the Priesthood in the Church from the § 2 foundation of the world untill the time we now treat of by whom that Office was executed how they came unto it and wherein it did consist I have declared elsewhere The Foundation of an especial Priesthood in the Church of Israel is laid Exod. 28. v. 1. Provision being made of Holy Things God proceeds to supply the Church with Holy or Dedicate Persons for their Administration The first thing expressed is the Call of the High Priest Hereof there are two parts First Gods Revelation and Authoritative Constitution concerning it Secondly His actual Consecration The former is expressed Exod. 28.1 And take thou unto thee Aaron thy Brother and his Sons that they may Minister unto me in the Priests Office Aaron was the Elder Brother of Moses born three years before him Exod. 7.7 and was now eighty four or eighty five years of Age when God thus calls and appoints him to the Office of the Priesthood With him all his Sons all the Males of his Family were dedicated unto the Service of God in their successive Generations And in this Call unto his Office he was a Type of Christ who entered not on his Priesthood but by the Designation and Authority of the Father Heb. 5.4 5. Secondly Unto the compleating of his Call there concurred his Consecration or Separation § 3 unto God at large described Exod. 29. In general it is expressed v. 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to Hallow that is to sanctifie to separate unto God in the Work of the Priesthood This is general expression of his Consecration for what we afterwards translate to consecrate v. 9.29 respects only one particular Act of the whole work or Duty Now the parts hereof were many which may briefly be enumerated First There was their Manuduction their bringing to the Door of the Tabernacle chap. 29. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt bring them nigh the Word used in all sacred Approaches and Dedications to God The Priests themselves were made a Corban Secondly They were washed with water v. 4. Thou shalt wash them with water After this the Priests on all occasions were to wash themselves at present this being a sacred action and they being not as yet consecrated it was performed towards them by Moses who at this and other times discharged the Office of an Extraordinary Priest Thirdly Being washed they were cloathed with the Holy Garments v. 5 6. of which afterwards Fourthly The High Priest being cloathed was anointed with the Holy Oyle poured on his Head and running down over all his Garments v. 7. Psalm 132. v. 2. The making and use of this Ointment prefiguring the Unction of the Lord Christ with all the Graces of the Spirit Heb. 1.6 are declared Chap. 30. v. 25. Fifthly Sacrifices of all sorts were offered unto God 1. The Mincha or Meat-Offering 2. The Chataath or Sin-Offering v. 13 1 4. 3. The Hola or whole Burnt Offerings v. 18.25 4. Shelamim or Peace-Offerings v. 25. 5. Tenumoth and Tenuphoth Heave and Wave-Offerings v. 25 26. 6. Nesek or the Drink-Offerings v. 40. So that in the Consecration of the Priest all Sacrifices also were as it were a-new consecrated unto God Sixthly In the use of this Sacrifice there were five Ceremonies used belonging in a peculiar manner unto their Consecration 1. The Filling of their Hand Ver. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we have rendred Thou shalt consecrate them as though their Consecration was some peculiar Act distinct from these prescribed Ceremonies But that which is thus expressed is only one of them or the putting of some parts of the Sacrifice into or upon their Hands to bear to the Altar which being the first Action in them belonging to the Sacerdotal Office for in all the former passages they were meerly passive is sometimes by a Synecdoche used for Consecration its self 2. The putting of Blood upon the Tips of their right Ears and upon the Thumbs of their right Hands and the great Toes of their right Feet v. 20. intimating their readiness to hear and perform the Will of God And this blood was taken from one of the Rams that was offered for a Burnt-Offering 3. The sprinkling of them with blood from the Altar and the Anointing Oyle together upon all their Garments v. 21. The Imposition or laying of their hands on the
of the dead And 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prolonged world or life eternal Principally with respect to the first distribution as also unto the duration of the whole world unto the last dispensation mentioned in the second doth the Apostle here call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds Thus the Apostle having declared the Honour of the Son as Mediator in that he was made Heir of all adds thereunto his Excellency in himself from his eternal power and Godhead which he not only asserts but gives evidence unto by an Argument from the works of Creation And to avoid all streightning thoughts of this work he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves As John contents not himself by affirming that he made all things but adds to that Assertion that without him nothing was made that was made Joh. 1.3 And this was of old the common faith of the Judaical Church That all things were made and all things disposed by the Word of God they all confessed Evident footsteps of this faith abide still in their Targums For that by the Word of God so often mentioned in them they did not understand the Word of his Power but an Hypostasis in the Divine Nature is manifest from the Personal Properties which are every where assigned unto it as the Word of God did this said that thought went and the like as Psal. 68.17 They affirm that Word which gave the Law on Mount Sinai to dwell in the highest heavens Yea and they say in Bereschit Rabba of those words Gen. 1.2 The Spirit of God moved on the face of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Spirit of the King Messiah by which they cannot deny but that all things were formed And the Apostle in this expression lets the Hebrews know that Jesus the Messiah was that Word of God by whom all things were made And so the influence of these words into his present Argument is manifest For the Son in whom the Father had now spoken to them and declared the Gospel being his Eternal Word by whom the world and all Ages were created there could be no question of his Authority to alter their ceremonious Worship which he himself had appointed for a season Before we pass to the next Verses we may mark out those Instructions which the words passed through afford us in common as to the abiding interest of all Believers The foundation of them is That the Lord Jesus Christ who is the great Prophet of his Church under the New Testament the only Revealer of the Will of the Father as the Son and Wisdom of God made the Worlds and all things contained in them And therein 1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God for he who made all things is God as the Apostle else-where affirms And 2. Unto the Equity of his being made Heir Lord and Judge of all No creature can decline the Authority or wave the Tribunal of him that made them all And 3. A stable bottom of Faith Hope Contentment and Patience is administred unto the Saints in all dispensations He who is their Redeemer that bought them hath all that interest in all things wherein they are concerned that the Sovereign right of Creation can afford unto him besides that Grant which is made unto him for this very end that they might be disposed of to his own Glory in their good and advantage Isa. 54. v. 4 5. And 4. From this Order of things that Christ as the Eternal Son of God having made the worlds hath them and all things in them put under his power as Mediator and Head of the Church we may see what a subserviency to the interest of the Saints of the most High the whole Creation is laid and disposed in And 5. The way of obtaining a sanctified Interest in and use of the things of the Old Creation namely not to receive them meerly on the general account as made by the Son of God but on the more especial of their being granted unto him as Mediator of the Church And 6. How men on both these foundations are to be accountable for their use or abuse of the things of the first Creation But besides these particular Instances there is that which is more general and which we may a little insist upon from the Context and design of the Apostle in this whole discourse whose consideration will not again occur unto us and it is That God in infinite wisdom ordered all things in the first Creation so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ. By the Son he made the worlds in the beginning of time that in the fulness of time he might be the just Heir and Lord of all The Jews have a saying that the world was made for the Messiah which is thus far true that both it and all things in it were made disposed of and ordered in their Creation so as that God might be everlastingly glorified in the work which he was designed unto and which by him he had to accomplish I shall consider it only in the present instance namely that by the Son he made the worlds that he might be the proper Heir and Lord of them of which latter we shall treat more particularly on the ensuing words This was declared of Old where he was spoken of as the Wisdom of God by whom he wrought in the Creation and Production of all things Prov. 8.22 23 24 25 26 27 28 29 30. This Son or Wisdom of God declares at large 1. His Coexistence with his Father from Eternity before all or any of the visible or invisible Creation were by his Power brought forth v. 22 23 and so onward And then sets forth the Infinite Eternal and Ineffable Delight that was between him and his Father both before and also in the work of Creation v. 30. Farther he declares his presence and co-operation with him in the whole work of making the world and the several parts of it v. 27 28 29 30. which in other places is expressed as here by the Apostle that God by him made the worlds After which he declares the End of all this Dispensation namely that he might rejoyce in the habitable parts of the earth and his delight be with the sons of men to whom therefore he calls to hearken unto him that they may be blessed v. 31. to the end of the chapter that is that he might be meet to accomplish the work of their Redemption and bring them to Blessedness to the Glory of the Grace of God which work his heart was set upon and which he greatly delighted in Psal. 40.6 7 8. Hence the Apostle John in the beginning of his Gospel brings both the Creations together the first by the Eternal Word absolutely the other
to be at the Right Hand of Christ Psalm 45.9 which as it prefers her above all others so it takes not off her subjection unto Christ. Nero in Suetonius when Tiridâ—tes King of Armenia came to Rome placed him for his Honour on his right hand himself sitting on the Throne of Rule And where three sit together the middle seat is the place of chiefest honour Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio removed himself to the left hand of Scipio that Juba might not have the place of preheminence above Roman Magistrates It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews He who presided in it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Judgement or Father of the House of Judgement and sate at the right hand of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of the Sanhedrin next unto him unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum Cantic 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the House of Judgement who judgeth thy judgements agreeable to that the Father judgeth no man but hath committed all judgement unto the Son The whole Expression then is plainly Metaphorical and taken from what is or was in use amongst men and thence translated to signifie the State and Condition of Christ in Heaven And this is that which the Apostle in general intimates in these words that as the greatest Honour that can be done unto any one among the sons of men is for the Chief Ruler to set him next himself on his Right Hand so is the Son as Mediator made partaker of the greatest glory that God hath to bestow in Heaven It is not then the Essential Eternal Glory of the Son of God that he hath equal with the Father which in these words is expressed and whereof the Apostle had spoken before but that Glory and Honour which is bestowed on him by the Father after and upon the Sacrifice of himself for the Expiation of sin So then the Right hand of God is not here taken absolutely as in other places for the Power and Strength of God but with the adjunct of sitting at it it shadows out a place and eminency of Glory as he is considered on his Throne of Majesty and therefore it is here termed the Right hand of Majesty and not of Omnipotency or Power In particular two things are intended in this Expression First The Security of Christ from all his Adversaries and all sufferings for the future The Jews knew what he suffered from God and Man Hereof he lets them know what was the reason it was for the purging of our sins And moreover declares that now he is everlastingly secured from all Opposition for where he is thither his Adversaries cannot come as Joh. 7.34 He is above their reach beyond their power secure in the Throne and Presence of God Thus the fruit of the Church being secured from the rage and persecution of Sathan is said to be caught up unto God and to his throne Rev. 12.5 Hence though men do and will continue their malice and wrath against the Lord Christ to the end of the world as though they would crucifie him afresh yet he dies no more being secure out of their reach at the Right hand of God Secondly His Majesty and Glory inexpressible All that can be given of God in heaven God on his Throne is God in the full manifestation of his own Majesty and Glory on his Right hand sits the Mediator yea so as that he also is in the midst of the Thrones Revel 5.6 How little can our weak understandings apprehend of this Majesty See Phil. 2.8 Matth. 20.21 Rom. 8.34 Col. 3.5 Ephes. 1.20 These are the things which the Apostle sets forth in this Expression And they are plainly intimated in the Context of the Psalm from whence the words are taken Psal. 110.1 So that it is not his Rule and Authority but his Safety Majesty and Glory which accompany them that are here intended Thirdly We are to enquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews and so what it is that he preferreth him above It is thought by many that the Apostle in these words exalteth Christ above David the chiefest King among the Jews Of him it is said that God would make him his first-born higher than the Kings of the earth Psal. 89.27 His Throne was high on the earth and his Glory above that of all the Kings about him but for the Lord Christ he is incomparably exalted above him also in that he is sate down at the Right hand of the Majâ—sty on High But as was said these words denote not the Rule Power or Authority of Christ typed by the Kingdom of David but his Glory and Majesty represented by the magnificent Throne of Solomon Besides he is not treating of the Kingly Power of Christ but of his Sacerdotal Office and the Glory that ensued upon the discharge thereof That therefore which in these words the Apostle seems to have had respect unto was the high Priests entrance into the Holy Place after his offering of the solemn anniversary Sacrifice of Expiation Then alone was he admitted into that Holy Place or Heaven below where was the solemn Representation of the Presence of God his Throne and his Glory And what did he there He stood with all Humility and lowly Reverence ministring before the Lord whose presence was there represented He did not go and sit down between the Cherubims but worshipping at the foot-stool of the Lord he departed It is not saith the Apostle so with Christ but as his Sacrifice was infinitely more excellent and effectual than theirs so upon the offering of it he entered into the Holy Place or Heaven it self above and into the real glorious presence of God not to minister in humility but to a participation of the Throne of Majesty and Glory He is a King and Priest upon his Throne Zech. 6.13 Thus the Apostle shuts up his general Proposition of the whole matter which he intends farther to dilate and treat upon In this description of the Person and Offices of the Messiah he coucheth the springs of all his ensuing Arguments and from thence enforceth the Exhortation which we have observed him constantly to pursue And we also may hence observe 1. That there is nothing more vain foolish and fruitless than the Opposition which Sathan and his Agents yet make unto the Lord Christ and his Kingdom Can they ascend into heaven Can they pluck the Lord Christ from the Throne of God A little time will manifest this madness and that unto Eternity 2. That the service of the Lord Christ is both safe and honourable
He is as a Good so a glorious Master one that sits at the Right Hand of God 3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards Verse IV. THE design of the Apostle as we have now often shewed is to evince the necessity of abiding in the Doctrine of the Gospel from the Excellency of the Person by whom it pleased God to reveal it unto us This he hath done already in general in that Description which he hath given us of his Person Power Works Offices and Glory whereby he hath made it evident that no creature whom God was pleased at any time to make use of in the Revelation of his Will or the Institution of his Worship was any way to be compared with him Having proceeded thus far in general he descends now to the consideration of particular instances in all those whom God imploied in the Ministration of the Law and constitution of Mosaical Worship and takes occasion from them all to set forth the Dignity and incomparable Excellencies of the Lord Christ whom in all things he exalts First then he treateth concerning Angels as those who were the most glorious creatures imployed in the giving of the Law The Hebrews owned yea pleaded this in their own defence That besides the Mediation of Moses God used the Ministery of Angels in the giving of the Law and in other occasional instructions of their forefathers Some of them contend that the last of the Prophets was personally an Angel as the signification of his name imports Holy Stephen upbraiding them with their abuse and contempt of their greatest priviledges tells them that they received the Law by the disposition ordering or ministery of Angels Acts 7. v. 53. And the Targum interprets the Chariots of God with the thousands of Angels Psal. 68.18 19. of the Angels by whose ministery God taught Israel the Law This then might leave a special prejudice in their minds that the Law being so delivered by Angels must needs have therein the advantage above the Gospel and be therefore excellent and immutable To remove this prejudice also and further to declare the Excellency and Preheminence in all things of him who revealed the Gospel the Apostle takes occasion from what he had newly taught them concerning the Exaltation of Jesus Christ at the Right Hand of God to prove unto them out of the Scriptures of the Old Testament that he is exceedingly advanced and glorious above the Angels themselves whose concurrence in the Ministration of the Law they boasted in and to this purpose produceth four signal testimonies one after another This is the design of the Apostle which he pursues and makes out unto the end of this Chapter and that we may rightly conceive of his intention and the meaning of the Holy Ghost in the whole we shall before we consider his Proposition laid down in this fourth verse or the ensuing confirmations of it enquire in general what it is in Christ which he compareth with and preferreth above the Angels and wherein it is that he so exalts him The comparison entred on between the Lord Christ and Angels must be either with respect unto their Natures or unto their Dignity Office Power and Glory If the comparison be of Nature with Nature then it must be either in respect of the Divine or Humane Nature of Christ. If it should be of the Divine Nature of Christ with the Nature of Angels then it is not a comparison of Proportion as between two Natures agreeing in any general kind of being as do the nature of a man and a worm but a comparison only manifesting a Difference and distance without any Proportion So answereth Athanasius Orat. 2. and Arian But the truth is the Apostle hath no design to prove by Arguments and Testimonies the Excellency of the Divine Nature above the Angelical There was no need so to do nor do his Testimonies prove any such thing Besides speaking of Angels the other part of the comparison he treats not of their Nature but their Office Work and Employment with their honourable and glorious Condition therein Whereas therefore the Apostle produceth sundry Testimonies confirming the Deity of the Son he doth it not absolutely to prove the Divine Nature to be more excellent that the Angelica◠but only to manifest thereby the glorious condition of him who is partaker of it and consequently his Preheminence above Angels or the Equity that it should be so Neither is the comparison between the Humane Nature of Christ and the Nature of Angels For that absolutely considered and in it self is inferiour to the Angelical whence in regard of his Participation of it he is said to be made lower than the Angels chap. 2. The Apostle then treats of the Person of Christ God and Man who was appointed and designed of God the Father to be the Revealer of the Gospel and Mediator of the New Testament As such he is the subject of the ensuing general Proposition as such he was spoken of in the words immediately fore-going and concerning him as such are the ensuing testimonies to be interpreted even those which testifie his Divine Nature being produced to demonstrate the Excellency of his Person as vested with the Offices of the King Priest and Prophet of his Church the great Revealer of the will of God in the last days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse tantum praestantior suit Bodesian and he was so much more excellent at tanto potior factus est Tremel And he is made so much more better at ipse toto excellit or as De Dieu at hoc totum excellit And he wholly excelleth or in all things he excelleth Vulg. tanto melior facius angelis the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by melior is blamed by Erasmus Beza Vatablus and is generally deserted by the Expositors of the Roman Church And it is hard if not impossible to find melior in any good Author used in the sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and else-where constantly applied unto Ours render the word Better made better to avoid I believe a coincidence with that which they express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nobilior potentior praestantior excellentior more Powerful Able Excellent as to Love Honour or State and Condition as in that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eustathius multo potentior more powerful able to prevail or more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus effectus made was became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differentius different which is sometimes put absolutely for the best things or things far better than other things that differ the best things Make to differ to prefer make better 1 Cor. 4.7 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellentius more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 is both to differ and excel but the differentius of the Vulgar yields no good sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit sortitus est jure hereditario obtinuit of the importance of which word before Being in so much preferred exalted made eminent above Angels as he obtained inherited a more excellent name than they There are five things considerable in and for the Exposition of these words First What it is that the Apostle asserts in them as his general Proposition namely that the Son as the great Priest and Prophet of the Church was preferred above and made more glorious and powerful than the Angels and how this was done and wherein it doth consist Secondly When he was so preferred above them which belongs unto the Explication and right understanding of the former Thirdly The Degree of this preference of him above the Angels intimated in the comparison being by so much made more excellent as he hath c. Fourthly The Proof of the Assertion both absolutely and as to the Degree intimated and this is taken from his Name Fifthly The way whereby he came to have this Name he obtained it as his lot and portion or he inherited it First He is made more excellent than the Angels preferred above them that is say some declared so to be Tum res dicitur fieri cum incipit patesieri Frequently in tho Scripture a thing is then said to be made or to be when it is manifested so to be And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and every man a liar that is manifested and acknowledged so to be So James 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is approved in trial and thereby manifested to be sincere and sound In this sense the Apostle tells us Rom. 1.3 that the Lord Christ was declared to be the Son of God by the resurrection from the dead The resurrection from the dead did not make him to be the Son of God but evidently manifested and declared him so to be According to this interpretation of the words that which the holy Ghost intimateth is That whereas the Lord Christ ministred in an outwardly low condition in this world whilst he purged our sins yet by his sitting down at the right hand of God he was revealed manifested declared to be more excellent than all the Angels in heaven But I see no reason why we should desert the proper and most usual signification of the word nothing in the Context perswading us so to do Besides this suits not the Apostles design who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels but that really he was preferred and exalted above them So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred exalted actually placed in more Power Glory Dignity than the Angels This John Baptist affirms of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was preferred before me because he was before me Preferred above him called to another manner of Office than that which John ministred in made before or above him in Dignity because he was before him in Nature and Existence And this is the proper sense of the words The Lord Jesus Christ the Revealer of the Will of God in the Gospel is exalted above preferred before made more excellent and glorious than the Angels themselves all or any of them who ministred unto the Lord in the giving of the Law on mount Sinai Some object unto this Interpretation That he who is said to be made or set above the Angels is supposed to have been lower than they before To which I answer And so he was not in respect of Essence Subsistence and real Dignity but in respect of the infirmities and sufferings that he was exposed unto in the discharge of his word here on the earth as the Apostle expresly declares chap. 2.9 2. And this gives us light into our second enquiry on these words namely When it was that Christ was thus exalted above the Angels 1. Some say that it was in the time of his Incarnation for then the Humane Nature being taken into Personal subsistence with the Son of God it became more excellent than that of the Angels This sense is fixed on by some of the Antients who are followed by sundry Modern Expositors But we have proved before that it is not of either Nature of Christ absolutely or abstractedly that the Apostle here speaketh nor of his Person but as vested with his Office and discharging of it And moreover the Incarnation of Christ was part of his Humiliation and Exinanition and is not therefore especially intended where his Exaltation and Glory is expresly spoken of 2. Some say that it was at the time of his Baptism when he was anointed with the Spirit for the discharge of his Prophetical Office Isa. 60.1 2. But yet neither can this Designation of the time be allowed And that because the main things wherein he was made lower than the Angels as his temptations and sufferings and death it self did follow his Baptism and Unction 3. It must therefore be the time of his Resurrection Ascension and Exaltation at the Right hand of God which ensued thereon that is designed as the season wherein he was made more excellent than the Angels as evidently appears from the Text and Context For 1. That was the Time as we have shewed before when he was gloriously vested with that All Power in heaven and earth which was of old designed unto him and prepared for him 2. The Order also of the Apostles discourse leads us to fix on this season After he had by himself purged our sins he sat down c. Being made so much more excellent that is therein and then he was so made 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion is elsewhere as we shall see applied by himself unto his Resurrection and the Glory that ensued and consequently they are also in this place intended 4. This Preference of the Lord Christ above the Angels is plainly included in that Grant of All Power made unto him Matth. 28.18 expounded Ephes. 1.21 22. 5. The Testimony used by the Apostle in the first place is the word that God spake unto his King when he set him upon his holy Hill of Sion Psal. 2.6 7 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom The Lord Christ then who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels after his Humiliation in the Assumption of the Humane Nature with the sufferings and temptations that he underwent upon his Resurrection was exalted into a condition of Glory Power Authority and Excellency and entrusted with Power over them as our Apostle here informs us 3. In this Preference and Exaltation of the Lord Christ there is
themselves To confirm therefore his general Assertion of the Dignity and Preheminence of Christ above them all he provokes them to instance in any one of them which either indeed or in their Apprehension was promoted above others to whom such Words as these were ever spoken To which of the Angels said he his Assertion respects not only the community of them but any or all of the chief or Princes among them There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 10.13 Chief Princes among the Angels And of them Michael the Prince of the People of God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is not in Order but the chief in Dignity their Head and Leader Now saith the Apostle to which of any of these or of the rest of them were these words spoken Proceed we now to the Testimony its self produced Three things are required to make it pertinent unto his Purpose and useful unto the End for which he makes mention of it First That He of whom he speaks was peculiarly intended therein Secondly That there be in it an Assignation of a Name unto him made by God himself which thereon he might claim as his peculiar Inheritance Thirdly That this Name either absolutely or in its peculiar manner of Appropriation unto him is more excellent than any that was ever given unto Angels as a sign of their Dignity Authority and Excellency And these things for the clearing of the Apostles Argument must particularly be insisted on First The words produced do peculiarly belong unto him to whom they are applyed That is it is the Messiah who is prophesied of in the second Psalm from whence they are taken This with all Christians is put beyond dispute by the Application of it in several places unto him as Acts 4.25 26 27. Acts 13.33 Heb. 5.5 It is certain also that the Jews alwayes esteemed this Psalm to relate unto the Messiah they do so to this day Hence the Targum on the Psalm expresly applyes it unto him thus rendring these words O beloved as a Son to his Father thou art pure to me as in the day wherein I created thee So are the words perverted by the Targumist not knowing what sense to ascribe unto them which is frequent with him But it is manifest that the constant Opinion of the antient Jews was that this Psalm principally intended the Messiah nor did any of them of old dissent Some of their latter Masters are otherwise minded but therein discover their obstinacy and iniquity Thus Rabbi Solomon Jarchi in his Comment on this Psalm in the Venetian Edition of the great Masoretical Bibles affirms that what ever is sung in this Psalm our Masters interpreted of Messiah the King but saith he according unto the sound of the words and for the confutation of the Hereticks that is Christians it is convenient that we expound it of David So wickedly corrupt and partial are they now in their Interpretations of the Scripture But these words are left out in the Basil Edition of the same Notes and Comments by the fraud it may be of the Jews employed in that work so to hide the dishonesty of one of their great Masters But the confession of the Judgement of their Fathers or Predecessors in this matter is therein also extant And Aben Ezra though he would apply it unto David yet speaks doubtfully whether it may not better be ascribed unto the Messiah But this was not enough for the Apostle that those with whom he dealt acknowledged these words to be spoken concerning the Messiah unless they were so really that so his Argument might proceed ex veriâ— as well as ex concessis from what was true as upon what was granted This then we must next enquire into The whole Psalm say some seems principally if not only to intend David He having taken the Hill and Tower of Sion and setled it for the seat of his Kingdom the Nations round about tumultuated against him and some of them as the Philistines presently engaged in War against him for his ruine 2 Sam. 5.17 To declare how vain all their Attempts should be and the certainty of Gods purpose in raising him to the Kingdom of Israel and for his preservation therein against all his adversaries with the indignation of God against them the Holy Ghost gave out this Psalm for the comfort and Establishment of the Church in the perswasion of so great a mercy And this is borrowed of Rashi But suppose the Psalm to have a farther respâ—â—â— than unto David and his temporal Kingdom and that it doth point at the Messiah under the Type of David yet then also what ever is spoken in it must firstly and properly be understood of David So that if the words insisted on by the Apostle do prove that the Lord Christ was made more excellent than the Angels they prove the same concerning David also concerning whom they were spoken in the first place Answ. 1. There is no cogent Reason why we should acknowledge David and his Kingdom to be at all intended in this Psalm The Apostles we see apply it unto the Lord Christ without any mention of David and that four several times Twice in the Acts and twice in this Epistle The Jews acknowledge that it belongs unto the Messiah Besides there are sundry things spoken in the Psalm that could never truly and properly be applyed unto David Such are the Promises v. 8 9. and the Invitation of all men to put their Trust and Confidence in him v. 12. And we have a Rule given us by the Holy Ghost that where any thing seems to be spoken of any one to whom it doth not properly belong there the Person is not at all to be understood but the Lord Christ himself immediately This Rule Peter gives us in his interpretation of the sixteenth Psalm and his Application of it unto the Lord Jesus Acts 2.29 30 31. So that there is no necessity to grant that there is any reference in these words to any Type at all But Secondly We grant the David was a Type of Christ and that as he was King of the people of God Hence he is not only often signally called the Son of David but David also Jer. 30.9 Ezek. 37.24 25. Hos. 3.5 And the Throne and Kingdom promised to David for ever and ever that it should be as the Sun and established for ever as the Moon Psal. 89.36 37. that is whilest the world endures had no Accomplishment but in the Throne and Kingdom of his Son Jesus Christ. Thus also many other things are said of him and his Kingdom which in Propriety of Speech can no way be applyed unto him but as he was a Type of Christ and represented him to the Church We may then grant as that about which we will not contend that in this Psalm consideration was had of David and his Kingdom but not absolutely but only as a Type of Christ. And hence two things will follow First
I begotten thee do contain the formal Reasâ—n of Christs being properly called the Son of God and so to denote his Eternal Generation Others think they express only some outward Act of God towards the Lord Christ on the Occasion whereof he was declared to be the Son of God and so called The former way went Austin with sundry of the Antients The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bodie or this day here was the same with them which the nunc stans as they call it of Eternity and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have begotten thee denotes as they say the proper natural Genâ—ration of the Son by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father unto him And this doctrine is true but whether here intended or no is by some greatly questioned Others therefore take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed or declared to be the Son of God And some assign this to the day of his Incarnation when he declared him to be his Son and that he should be so called as Luke 1.35 Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be Mat. 3.17 Some to the Day of his Resurrection when he was declared to be the Son of God with Power Rom. 1.3 and Acts 13.33 Some to the day of his Ascension whereunto these words are applyed And all these Interpretations are consistent and reconciliable with each other in as much as they are all means serving unto the same end That of his Resurrection from the dead being the most signal amongst them and fixed on in particular by our Apostle in his Application of this Testimony unto him Acts 13.33 And in this sense alone the words have any Appearance of respect unto David as a Type of Christ seeing he was said as it were to be begotten of God when he raisâ—d him up and established him in his Rule and Kingdom Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son but of his Exaltation and Preheminence above Angels The word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the Scripture denotes some signal time one day or more And that expression This Day have I begotten thee following immediately upon that other Typical one I have set my King upon my holy hill of Sion seems to be of the same Importance and in like manner to be interpreted Thus far I then chuse to embrace the latter Interpretation of the words namely that the Eternal Generation of Christ on which his Filiation or Sonship both name and thing doth depend is to be taken only declaratively and that declaration to be made in his Resurrection and Exaltation over all that ensued thereon But every one is left unto the Liberty of his own Judgement herein And this is the first Testimony whereby the Apostle confirms his Assertion of the Preheminence of the Lord Christ above the Angels from the name that he inherits as his peculiar Right and Possession For the further confirmation of the same Truth he adds another Testimony of the same Importance in the words ensuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. rursum ego ero illi in patrem ipse erit mihi in filium I will be unto him for a Father and he shall be to me for a Son So also Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in patrem and in filium not pro patre pro filio as some render the words Erasmus worse than they ego ero ei loco patris ille erit mihi loco filii instead of a Father and instead of a Son or in the place which agrees not with the letter and corrupts the sense Bâ—za Ego ero ei pater ipse erit mihi filius who is followed by ours And again I will be to him a Father and he shall be to me a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again That is in another place or again it is said to the Son what is no where spoken unto the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a Substitution or Comparison but the truth of the thing itself So it is said of Rebeckah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she was unto him not for or instead or in the place of but his wife And in the words of the Covenant Jer. 31.33 I will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not I will be unto them instead of God and they shall be unto me instead of a people but I will be their God and they shall be my people And the same is the signification of these words I will be his Father and he shall be my Son This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels from the excellency of the Name given unto him One word one witness the testimony being that of God and not of man had been sufficient to have evinced the truth of his assertion But the Apostle addes a second here partly to manifest the importance of the matter he treated of and partly to stir them up unto a diligent search of the Scripture where the same truths especially those that are of most concernment unto us are stored up and down in sundry places as the holy Ghost had Occasion to make mention of them This is that Mine of precious Gold which we are continually to dig for and search after if we intend to grow and to be rich in the knowledge of God in Christ Prov. 2.3 4. Expositors do generally perplex themselves and their Readers about the application of these words unto the Lord Christ. Cajetan for this cause that this Testimony is not rightly produced nor applied as it ought rejects the whole Epistle as not written by the Apostle nor of Canonical authority Such instances do even Wise and Learned men give of their folly and self-fulness every day The conclusion that he makes must needs be built on these two suppositions First that what ever any man might or could apprehend concerning the right application of this testimony that he himself might and could so do for otherwise he might have acknowledged his own insufficiency and have left the solution of the difficulty unto them to whom God should be pleased to reveal it Secondly That when men of any Generation cannot understand the force and efficacy of the Reasonings of the Pen-men of the holy Ghost nor discern the suitableness of the Testimonies they make use of unto the things they produce them in the confirmation of they may lawfully reject any portion of Scripture thereon The folly and iniquity of which principles or suppositions are manifest The application of Testimonies out of the Old Testament in the New depends
in novo faedere praecipit But these things agree neither with the truth nor with the design of the Apostle in this place nor with the Principles of them by whom they are asserted It is acknowledg'd that God hath other sons besides Jesus Christ and that with respect unto him for in him we are adopted the only way whereby any one may attain unto the priviledge of Sonship but that we are sons of God with or in the same kind of sonship with Jesus Christ is 1. False because 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and ther◠〈◊〉 is impossible that God should have any more sons in the same kind with him for if he had certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son 2. The only way of Filiation the only kind of Sonship that Believers share in is that of Adoption in any other kind of sonship they are not partakers Now if Christ be the Son of God in this kind he must of necessity antecedently unto his Adoption be a Member of another Family that is of the Family of Sathan and the World as we are by Nature and from thence be transplanted by Adoption into the Family of God which is Blasphemy to imagine So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ he being the only begotten of the Father nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are which is only by Adoption and their translation out of one Family into another So that either to exalt Believers into the same kind of Sonship with Christ or to depress him into the same rank with them is wholly inconsistent with the Analogy of Faith and Principles of the Gospel 3. If this were so that the Lord Christ and Believers were the Sons of God by the same kind of Sonship only differing in degrees which also are imaginary for the formal Reason of the same kind of Sonship is not capable of variation by degrees what great matter is in the condescension mentioned by the Apostle chap. 2.11 that he is not ashamed to call them brethren which yet he compares with the condescension of God in being called their God chap. 11.16 2. This conceit as it is Vntrue so it is contrary to the design of the Apostle For to assert the Messiah to be the Son of God in the same way with men doth not tend at all to prove him more excellent than the Angels but rather leaves us just ground of suspecting their preference above him 3. It is contrary unto other declared Principles of the Authors of this Assertion They else-where affirm that the Lord Christ was the Son of God on many accounts as first and principally because he was conceived and born of a Virgin by the power of God now surely all Believers are not partakers with him in this kind of Sonship Again they say he is the Son of God because God raised him from the dead to confirm the Doctrine that he had taught which is not so with Believers Also they say he is the Son of God and so called upon the account of his sitting at the Right Hand of God which is no less his peculiar priviledge than the former So that this is but an unhappy attempt to lay hold of a word for an advantage which yields nothing in the issue but trouble and perplexity Nor can the Lord Christ which is affirmed in the last place be called the Son of God and the first-born because in him was that Holiness which is required in the new Covenant for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees and that Holines consists principally in Regeneration or being born again by the Word and Spirit out of a corrupted estate of death and sin which the Lord Christ was not capable of Yea the truth is the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant an Holiness of perfect Innocency and perfect Righteousness in Obedience So that this last invention hath no better success than the former It appeareth then that the Lord Christ is not called the first-begotten or the first-born with any such respect unto others as should include him and them in the same kind of Filiation To give therefore a direct account of this Appellation of Christ we may observe that indeed the Lord Christ is never absolutely called the first-begotten or first-born with respect either to his Eternal Generation or to the Conception and Nativity of his Humane Nature In respect of the former he is called the Son and the only begotten Son of God but no where the first-born or first-begotten and in respect of the latter indeed he is called the first-begotten Son of the Virgin because she had none before him but not absolutely the first-born or first-begotten which Title is here and else-where ascribed unto him in the Scripture It is not therefore the thing it self of being the first-born but the Dignity and Priviledge that attended it which are designed in this Appellation So Col. 1.15 he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the creation which is no more but he that hath Power and Authority over all the creatures of God The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft-times is used in the sense now pleaded for namely to denote not the birth in the first place but the priviledge that belonged thereunto So Psal. 89.27 God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first-born which is expounded in the next words higher than the Kings of the earth So that the Lord Christ being the first-born is but the same which we have insisted on of his being Heir of all which was the priviledge of the first-born And this priviledge was sometimes transmitted unto others that were not the first-born although the natural course of their nativity could not be changed Gen. 21.10 chap. 49. v. 3 4 8. The Lord Christ then by the appointment of the Father being entrusted with the whole Inheritance of Heaven and Earth and Authority to dispose of it that he might give out portions to all the rest of God's family is and is called the first-born thereof There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God himself saith they are His words which shall be produced What ever is spoken in the Scripture in his name it is his speaking and he continueth to speak it unto this day He speaks in the Scripture unto the end of the world This is the foundation of our faith that which it riseth from and that which it is râ—solved into
men do abstain from such Exorbitancies yet frequently they do so upon the account of some self-interest and advantage like Jehu and not out of a constant equal unchangeable love of Righteousness and hatred of iniquity but all these are absolutely compleat in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past thou hast loved righteousness and hated iniquity yet the constant present frame of the heart of Christ in his Rule is denoted thereby for the Greek Translation exactly followeth and expresseth the Hebrew Now there being no form of Verbs in that Language expressing the present time there is nothing more frequent in it than to denote that which is present and abiding by the Praeterperfect Tense as it doth in this place Sixthly The Consequence of this Righteous Rule in Christ is his Anointing with the Oyle of Gladness wherein we may consider 1. The Author of the Priviledge conferred on him that is God his God 2. The Priviledge it self Unction with the oyle of gladness 3. The Connection of the collation of this priviledge unto what went before wherefore or for which cause 1. For the Author of it it is said to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thy God Many both antient and Modern Expositors do suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place or God is used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse foregoing and that it ought to be rendered O God and the words to be read therefore O God thy God hath anointed thee but as no old Translation gives countenance to this Conception so that Reduplication of the Name of God by an Application of it in the second place as God my God God thy God God the God of Israel being frequent in the Scripture there is no cogent Reason why we should depart in this place from that sense of the Expression The name God in the first place denotes him absolutely who conferred this priviledge on the Lord Christ that is God and in the second place a reason is intimated of the collâ—tion its self by an Appropriation of God to be his God in a peculiar manner God is said to be the God of the Son upon a threefold account 1. In respect of his Divine Nature as he is his Father so his God whence he is said to be God of God as having his nature communicated unto him by vertue of his Eternal Generation John 1.14 2. In respect of his Humane Nature as he was made of a Woman made under the Law so God also was his God as he is the God of all creatures Psal. 16.3 Psal. 22.1 3. In respect of his whole person God and Man as he was designed by his Father to the work of Mediation In which sense he calls him his God and his Father John 20.17 And in this last sense is it that God is here said to be his God that is his God in especial Covenant as he was designed and appointed to be the Head and King of his Church For therein did God the Father undertake to be with him to stand by him to carry him through with his work and in the End to crown him with Glory See Isa. 49.1 2 3 4 5 6 7 8 9 10 11. Chap. 50.4 5 6 7 8 9. 2. For the Priviledge it self it is Vnction with the Oyle of Gladness There may be a double Allusion in these words 1. To the common use of Oyle and anointing which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities Psal. 104.15 Luke 7.37 2. To the especial use of it in the Unction of Kings Priests and Prophets Exod. 30. That the Ceremony was typical is evident from Isa. 61.1 and it denoted the collation of the Gifts of the Holy Ghost whereby the Person anointed was enabled for the discharge of the Office he was called unto And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception when his Humane Nature was sanctified by the Holy Spirit Luke 1.35 and radically endowed with Wisdom and Grace which he grew up in Luke 2.40 52. 2. At his Baptism and entrance into his publick Ministry when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office Matth. 3.17 John 1. 3. At his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Now though I acknowledge the Lord Christ to have been thus anointed and that the communication of the Gifts and Graces of the Spirit unto him in fulness is called his Vnction yet I cannot grant that any of them are here directly intended But that which the Apostle seems here to express with the Psalmist is the Glorious Exaltation of Jesus Christ when he was solemnly enstated in his Kingdom This is that which is called the making of him both Lord and Christ Acts 2.36 When God raised him from the dead and gave him glory 1 Pet. 1.21 He is called Christ from the Unction of the Spirit and yet here in his Exaltation he is said in especial manner to be made Christ that is taken gloriously into the Possession of all the Offices and their full Administration whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him It is I say the joyful glorious Unction of his Exaltation when he was signally made Lord and Christ and declared to be the anointed one of God that is here intended Seâ— Phil. 2.9 11. which also appears 1. From the Adjunct of this Unction he is anointed with the Oyle of gladness which denotes Triumph and Exaltation freedom from trouble and distress Whereas after those Antecâ—dent communications of the Spirit unto the Lord Christ he was a man of sorrows acquainted with grief and exposed to innumerable evils and troubles 2. The Relation of this Priviledge granted unto the Lord Christ unto what went before He loved righteousness and hated iniquity expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third thing considerable in this last clause of the Testimony doth plainly declare it The Lord Christs Love to Righteousness and Hatred to Iniquity proceeded from his Vnction with the Graces and Gifts of the Spirit and yet they are plainly intimated here to go before this anointing with the Oyle of gladness which is therefore mentioned as the Consequent of his discharge of his Office in this world in like manner as his Exaltation every where is Phil. 2.9 11. Rom. 14.9 And if this anointing denote the first Vnction of Christ then must he be supposed to have the Love to Righteousness mentioned from elsewhere as antecedent thereunto which is not so Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do declare at least a Relation of
Promises 1. That his Kingdom shall not be like the Kingdoms of the earth obnoxious to change and mutation by intestine divisions or outward force or secret decayes by which means all the Kingdoms of the earth have been ruined and brought to nought In Opposition hereunto the Kingdom of Christ is asserted to be perpetual as that which no Opposition shall ever prevail against no means ever impair which yet hinders not but that a day may be prefixed unto its end 2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects and final Destruction of all his Enemies is in these and the like places foretold but yet when that work is done that Kingdom and Rule of his may have an end And in this sense the Term of Limitation here expressed seems to be expounded by the Apostle 1 Cor. 15.24 At the end he shall deliver up the Kingdom unto God the Father For although those words may admit of another Interpretation namely that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church which he may do and not cease from holding the same Kingdom still yet as they are further interpreted by the Sons coming into a new subjection unto the Father that God may be all in all as v. 28. They seem to imply directly the ceasing of his Kingdom Though this matter be not indeed without its Difficulty yet the different Opinions about it seem capable of a fair Reconciliation which we shall attempt in the ensuing Proposals 1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures and they in their dependance upon him and subjection unto him He can no more divest himself of that Dominion and Kingdom than he can cease to be God Suppose the being of any creatures and that subjection unto him which is the Rise of this Kingdom is natural and indispensible 2. As to the Oeconomical Kingdom of Christ over the Church and all things in order unto the protection and salvation thereof the immediate Ends of it will cease All his Saints being saved all his Sons brought unto Glory all his Enemies subdued the End of that Rule which consisted in the Guidance and Preservation of the one in the Restraint and Ruine of the other must necessarily cease 3. The Lord Christ shall not so leave his Kingdom at the last day as that the Father should take upon himself the Administration of it Upon the giving up of his Kingdom what ever it be the Apostle doth not say the Father shall Rule or raign as though he should exercise the same Kingdom but that God shall be all in all that is God the Father Son and Holy Ghost without the use or intervention of such wayes or means as were in use before during the full continuance of the dispensatory Kingdom of Christ shall fill and satisfie all his Saints support and dispose of the remnant Creation 4. This ceasing of the Kingdom of Christ is no way derogatory unto his Glory or the perpetuity of his Kingdom no more than his ceasing to intercede for his people is to that perpetuty of his Priesthood which he hath by Oath confirmed unto him His Prophetical Office also seems to cease when he shall teach his people no more by his Word and Spirit 5. In three respects the Kingdom of Christ may be said to abide unto Eternity First In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church and be filled with joy in beholding of him Joh. 17.22 24. Secondly In that all the Saints shall abide in their state of Vnion unto God through him as their Head God communicating of his fulness to them through him which will be his eternal Glory when all his Enemies shall be his Footstool Thirdly In that as the Righteous Judge of all he shall to all Eternity continue the punishment of his Adversaries And this is the last Testimony insisted on by the Apostle to prove the preheminence of Christ above Angels and consequently above all that were used or employed of old in the Disposition and Administration of the Law which was the thing he had undertaken to make good And therefore in the close of this Chapter having denyed that any of these things are spoken concerning Angels he shuts up all with a Description of their Nature and Office such as was then known and received among the Jewes before the consideration whereof we must draw out from what hath been insisted on some Observations for our own Instruction which are these that follow I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church is greatly to be regarded by Believers He sayes unto him sit thou at my right hand Much of the consolation and security of the Church depends on this consideration II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church Now saith God sit thou at my right hand the Work is done wherein my soul is well pleased III. Christ hath many Enemies unto his Kingdom saith God I will deal with all of them IV. The Kingdom and Rule of Christ is perpetual and abiding notwithstanding all the Opposition that is made against it His Enemies rage indeed as though they would pull him out of his Throne but altogether in vain He hath the Faithfulness and Power the Word and Right hand of God for the security of his Kingdom V. The end whereunto the Lord Jesus Christ will assuredly bring all his Enemies let them bluster whilest they please shall be unto them miserable and shameful to the Saints joyful to himself victorious and triumphant It is the Administration of the Kingdom of Christ in the world that this Truth principally respects Great is the enmity of this world against it great the Opposition that is and hath alwayes been made unto it But this will be the assured issue of it Ruine to the Enemies Joy to the Saints Glory to Christ. This is that which is typed unto us in the Prophesie of Gog. That Prophesie is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is the Prophet declares Ezek. 38.11 I will go up to the Land of unwalled Villages I will go up to them that are at rest that dwell safely all of them dwelling without walls and having neither bars nor gates They look upon the Church of Christ as a feeble people that hath no visible Power or Defence and therefore easie to be destroyed this encourageth them to their work who or what can deliver them out of
also So Secondly It is intimated that there was bitterness in the death he underwent himself compares it unto a Cup whose bitterness he declares by his aversation from it considered absolutely and without reference unto that hand of the Will of God wherein it was held out unto him Matth. 26.39 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cup was his Lot or Portion Psal. 16.4 that which was prepared for him by his Father And by the same Metaphor he calls the Will of God his meat which he tasted of in the doing and suffering of it To taste of death as is known is an Hebraism So the Rabbins speak Berish. Rab. sect 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Adam was worthy that he should not taste of death or dye And it compriseth somewhat more than meerly to dye it expresseth also to find out and experience what is in death And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know 2 Sam 19.36 And sometimes the Substantiv by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnderstanding Job 12.20 So that Christ by tasting of death had experience knew what was in death as threatned unto sinners He found out and understood what bitterness was in that Cup wherein it was given him To which purpose the Rabbins have a Proverb in Jalkut Fol. 265. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that eateth of the Pot knoweth the taste of the Meat that is in it Thus when Agag thought he he should escape a violent death by the sword he expresseth his joy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.32 The bitterness of death is removed or taken away though dye he must yet he thought he should not taste the bitterness of death or dye bâ— the sword Thirdly His Conquest over death may be also intimated in this Expression for though the Phrase to taste of death be used concerning other Persons also yet as applyed unto Christ the event sheweth that it was only a through taste of it that he had he neither was nor could be detained under the Power of it Acts 2.24 and so is the word to taste used Chap. 6.4 of this Epistle And thus by the Grace of God did he taste of death The End of this his tasting of death it was for others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Extent of this End of his death expressed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall speak afterwards for the present we consider how he dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them for whom he dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either pro or super or supra for or above or over the latter signification belongs not unto this place As it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is used sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter and with respect unto persons is as much as alicujus causa for his sake or in alicujus gratiam or bonum for his good and advantage sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stead of another and this is the constant and inviolable sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek pro in Latin where the suffering of one for another is expressed by it And that also is the constant sense of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when used in that case Some Instances on each word will illustrate our intention Thus David expresseth his desire to have dyed in the stead of Absolom that he might have been preserved alive 2 Sam. 18.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will grant me to dye I for thee my Son Absolom that is in thy stead or so that thou mightest be alive So Isa. 43.4 And by that word is still expressed the succeeding of one to another in Government or reigning in the stead of him that deceased 1 Kings 7.7 Chap. 19.16 2 Sam. 10.1 And in general Children succeeding in the place and room of their Fathers Numb 2.12 So that to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for another is to dye in his stead the death he should have dyed that he might live or in general to be substituted in the room and place of another So when Jehu commanded his Officers to slay the Priests and Worshippers of Baal he tells them that if any one should let any one of them escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his life should go for his life or he should dye in his stead 2 Kings 10.24 So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Rom. 5.7 expressing the act of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that layes down his life instead of anothers as Damon for Pithyas and Nisus for Eurialus Me me adsum qui feci See 1 Pet. 1.21 And it is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetually denoting a substitution where Opposition can have no place See Matth. 20.28 Mark 10.45 1 Tim. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this case is to be rendered hath no other signification So often in the Poet Aenead 5. Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo He slew and Ox and sacrificed it to Eryx instead of Dâ—res who was taken from him And Mezentius upon the death of Lausus his Son who undertook the fight with Aeneas upon the wounding of his Father being slain himself Tantane me tenuit vivendi nate voluptas Vt pro me hostili paterer succedere dextrae Quem genui tuane haec genitor per vulnera servor Morte tuâ vivam Pro me in my stead And of Palinurus by whose death the rest of his companions escaped Vnum pro multis dabitur caput So the Comoedian Verberibus caesum te Dave in pristinum dedam usque ad necem Ea Lege atque omine ut si inde te exemerim ego pro te molam grind in thy stead And Juvenal to the same purpose of the Decii Plebeiae Deciorum animae plebeia fuerunt Nomina pro totis Legionibus hi tamen pro Omnibus auxiliis atque omni plebe latina Sufficiunt Diis insernis They were accepted in Sacrifice for or instead of all the rest So did they express their doing or suffering who cast themselves into danger in the stead of others that they might go free as those who sacrificed themselves like Maeneceus for the safety of their Countrey As Papinius expresses his design Armorum superi tuque ô qui funere tanto Indulges mihi Phaebe mori date gaudia Thebis Quae pepigi toto quae sanguine prodigus emi Of which afterwards In the common constant Vse of these words then to dye for another signifies to dye in his room and stead And this the Jews understood in the use of their Sacrificees where the life of the beast was accepted in the stead of the life of the sinner Thus Christ tasted of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was by the Grace and Wisdom of God substituted as a Mediator Surety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their stead to undergo the death which
wherefore it was due it was convenient Wherefore it behoved him so ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with an Infinitive Mood as here it is signifies commonly oportet me or necesse est or debeo I ought it behoveth me it is necessary for me and denotes more than a meer Congruency Conveniency or Expediency even such a kind of necessity as ariseth from that which in it self is just and equal which the Syriack expresseth of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per omnia Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni re in everything Arab. In cunctis corum conditionibus in all conditions that is every condition and state of life ours in all things leaving the words where they are placed in the Original Wherefore in all things it behoved him whereas a little transposition of them would more clear up the sense Wherefore it behoved him to be made like unto his brethren in all things The Aethiopick quite omits the words here and placeth them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Fratribus simulari Eras. similis reddi Beza similis fieri as ours to be made like The Article prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrains the name Brethren unto those whom he had before discoursed of under the names of children disciples sanctified ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut misericors fieret or esset pontifex so V. Eras. Ben. The Syriack somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might be merciful and a great Priest or chief Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful in the things of God so making his mercifulness an attribute of his Person absolutely and faithfulness only to respect him as an High Priest So also the Arabick and Aethiopick And the word whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered signifies tenderly merciful with that kind of mercy which is called bowels of compassion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it may be here observed that that Interpreter throughout the Epistle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab Comara though that word be alwayes used in an ill sense in the Old Testament Three times it occurs therein 1 Kings 23.5 where we render it Idolatrous Priests Zeph. 1.4 the name Chemarims is retained Hos. 10.5 we express it by Priests but place Chemarinus in the Margen For it principally denoted the Priests of Baal and Moloch and their blackness as the word is rendered Job 3.5 not from the garments they wore but from the colour they contracted in their diabolical Sacrifices in the fire Hence where ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applyed unto a Priest of a false God or one engaged in false Worship the Targumists constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Judg. 17.5 Chap. 18.4.30 But this Translator respected not so much the use as the original and extraction of the word for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wax hot and to be moved with internal heat whence it is taken to signifie Compassion and pitty the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence Deut. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall give thee tender mercy bowels of compassion is rendered by Ben. Vzziel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall wax but towards you with compassion and shall have compassion on you He shall be warmed and moved with compassion towards you In like manner is the word used Psalm 77.10 With respect unto this heat of Affections and abundant Compassion the word may well be applyed unto the Lord Christ our High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. ad Deum Pontifex ad Deum an High Priest towards God Very defectively Eras. in his quae apud Deum forent agenda in the things that were to be done before God so also Beza noting forent agenda as a supplement unto the Text. So Vatablus and others Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of God The Apostle explains his own meaning Chap. 5.1 where he tells us that every High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set over the things appertaining unto God that he may offer Sacrifice In things appertaing unto God what he hath to do with God in their behalf for whom he ministers in his Office before him Arab. res nostras apud Deum peragens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. ut repropitiaret delicta populi aiming to express the sense of the Original it falls upon a barbarous word yielding no tolerable sense though that which seems to be intended in it is to make Propitiation or Attonement Ar. Vatab. Eras. Bez. ad expiandum Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expians super peccata populi so the word is constantly translated though it rather signifies to shew mercy or pity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used actively for propitium facio or propitio to please appease attone turn away anger and when it is taken in a Passive or Neuter sense it signifies to be merciful appeased reconciled as Luke 18.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God be merciful unto me a sinner I much doubt whether any instance can be given of its signifying to expiate though because of the construction of it in this place it be generally so rendered If it be taken in its first proper sense then sin cannot be the next object of the Act denoted by it Ours to make reconciliation for the sins of the people of the sense whereof we shall deal afterwards at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In eo enim V. for in that Eras. nam ex hoc for from hence Beza nam ex eo Vat. ex eo ob id ours for in that that is inasmuch not in that thing wherein he was tempted but whereas inasmuch seeing that Arab. for from those things which happened unto him when he was tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. passus est ipse tentatus in which himself suffered and was tempted Et Erasmus tell us is not in many antient Copies Ar. in quo passus est ipse tentatus in that he suffered himself being tempted Bez. ex eo quod perpessus ipse fuit quum est tentatus for that which he suffered when he was tempted But the words rather signifie his sufferings by being tempted or from his temptations than his suffering on other accounts when he was tempted Syr. for in that he suffered and was tempted as the Vul. Eras. quod ipsi contigit tentatum esse that it befell him to be tempted Laying the whole upon Temptation because in the latter clause mention is made of them that are tempted without any addition of sufferings It is not certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whose active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle signification in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found and 〈◊〉 〈◊〉 〈◊〉
Priest in things appertaining unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reconcile that is make reconciliation for the sins of the people Two things are to be considered in these words 1. The Object of the Priestly action here assigned to the Lord Christ. 2. The Action it self which with respect thereunto he is said to perform The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that is say some the seed of Abraham whose interest in the Mediation of Christ and their priviledge therein the Apostle here minds them of to provoke the Hebrews to constancy in their faith and profession And so also they limit the term Brethren before used not as they say that the Elect among the Gentiles are excluded but that he expresly mentions only the first fruits in the Jews But this sense is not necessarily included in the words the intention of the Apostle in the expression is only to give some light into the effect of the Priesthood of Christ from the Office of the High Priest under the Old Testament and the discharge thereof For as he had a peculiar people for whom he made attonement so also hath Christ that is all his Elect. 2. The Action ascribed unto him is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which want not their difficulty the construction of the Verb being inconsistent with its native and proper signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly and usually in all Writers Sacred and others to appease to attone to please to propitiate to reconâ—ile But the following word seems not to admit of that sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For how can any one be said to please or attone or reconcile sin Wherefore some laying the emphasis of the expression on the construction do regulate the sense of the Verb by the Noun of the Act by the Object and so will have it signifie to expiate cleanse and do away sin to cleanse the sins of the people to do away the sins of the people The Vulgar Latine renders the word repropitio ut repropitâ—aret which as Anselm tells us and he hath those that follow him is composed of re prope and cleo a barbarous Etymologie of a barbarous word Propitio is a Latinâ— word and used not only by Plautus but by Suetonius and Pliny and that to appease attone please or turn away anger Most Translations render it by expio ad expiandum peccata but the signification of that word is also doubtful It is indeed sometimes used for to cleanse make pure and to take away sin but never in any good Author but with reference unto attonement to take them away by sacrifice by publick punishments by mens devoting themselves to destruction So Livy speaking of Horatius who killed his sister Ita ut caedes manifesta aliquo tamen piaculo lueretur imperatum patri ut filium expiaret pecunia publica Expiare is the same with luere piaculo which is to take away the guilt of a crime by a commutation of punishments There may then be a double sense of these words 1. To make attonement and reconciliation for sin appeasing the anger and wrath of God against it 2. To remove and take away sin either by the cleansing and sanctifying of the sinner or by any means prevailing with him not to continue in sin Against the first sense the construction of the word with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins is objected Against the latter the constant sense of the word it self which is not to be deserted It is the former sense therefore which we do embrace and shall confirm 1. The constant use of the word in all good Authors of the Greek Tongue will admit no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active importance and denotes propitium facio placo as we observed before to appease and attone And this is that whereby the Heathen generally expressed their endeavours to turn away the wrath of their gods to appease them and then they use it transitively with an Accusative case of the Object as Homer Iliad 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To propitiate or appease God And Iliad 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To offer an Hecatomb unto Apollo for the Greeks and appease him who hath sent on them so many sorrows or attone him And when it hath the Accusative case of the person joyned with it it can bear no other sense So Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease God Sometimes it is used with a Dative case as Plutarch in Public 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it hath respect unto the Sacrifice whereby attonement is made and anger turned away and is rendred piaculare sacrum facere to offer a piacular sacrifice So that the word constantly hath regard unto the anger and wrath of some person which is deprecated turned away appeased by reconciliation made 2. The use of the word by the LXX confirms it unto this sense Commonly they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it which when regarding God always signifies attonement and to attone So the Noun Psal. 48.17 No man can redeem his brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can he give to God his ransom or the price of his redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And unto the Verb where it respecteth the offence to be attoned for they usually annex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it Exod. 32.30 You have sinned a great sin and now I will go up unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may attone for your sins And it is God who is the Object of the Act of appeasing or attoning to make attonement with God for your sin So Numb 28.22 30. Nehem. 10.33 Once in the Old Testament it is used transitively and sin placed as the Object of it Dan. 9.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attone sin or unrighteousness that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make attonement with God for sin And so also they express the person with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom the attonement is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.15 16. Levit. 1.4 chap. 4.20 26 6.30 Numb 15.23 26. And still God is respected as he who is offended and is to be reconciled as it is expressed Levit. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall make attonement for them before the Lord. And sometimes they adde that wherewith the attonement is made namely Offerings or Sacrifices of one sort or another Levit. 8.17 And they will give us the sense of the word in another place Prov. 16.15 The wrath of a King is as messengers of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man shall appease him referring that to the King which the Original doth to his wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall turn away that is by appeasing him In the use of this word then there is always understood 1. An offence crime guilt or debt to be taken away 2.
his Magnificence being also from Egypt where his transgression began 2. There is scarce any thing in the Psalm that can with propriety of speech be applied unto Solomon Two things are especially insisted on in the former part of the Psalm first the Righteousness of the Person spoken of in all his ways and administrations and then the perpetuity of his Kingdom How the first of these can be attributed unto him whose transgressions and sins were so publick and notorious or the latter to him who reigned but forty years and then left his Kingdom broken and divided to a wicked foolish son is hard to conceive As all then grant that the Messiah is principally so there is no cogent reason to prove that he is not solely intended in this Psalm I will not contend but that sundry things treated of in it might be obscurely typified in the Kingdom and Magnificence of Solomon yet it is certain that most of the things mentioned and expressions of them do so immediately and directly belong unto the Lord Christ as that they can in no sense be applied unto the person of Solomon and such are the words insisted on in this place by our Apostle as will be made evident in the ensuing explication of them We must then in the next place consider what it is that the Apostle intends to prove and confirm by this testimony whereby we shall discover its suitableness unto his design Now this is not as some have supposed the Deity of Christ nor doth he make use of that directly in this place though he do in the next verse as a medium to prove his Preheminence above the Angels although the testimonies which he produceth do eminently mention his Divine Nature But that which he designs to evince is this only that He whom they saw for a time made lower than the Angels chap. 2.10 was yet in his whole Person and as he discharged the Office committed unto him so far above them as that he had Power to alter and change those Institutions which were given out by the ministery of Angels And this he doth undeniably by the testimonies alledged as they are compared together For whereas the Scripture testifies concerning Angels that they are all servants and that their chiefest Glory consists in the discharge of their Duty as servants unto Him a Throne Rule and Everlasting Dominion administred with Glory Power Righteousness and Equity are ascribed whence it is evident that he is exceedingly exalted above them as is a King on his Throne above the servants that attend him and do his pleasure And this is sufficient to manifest the design of the Apostle as also the evidence of his Argument from this testimony The Exposition of the words belongs properly to the place from whence they are taken But yet that we may not leave the Reader unsatisfied as to any particular difficulty that may seem to occur in them this Exposition shall be here also attended The first thing to be attended in them is the Compellation of the Person spoken unto O God Thy Throne O God Some would have Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a name common to God with others namely Angels and Judges and in that large acceptation to be here ascribed to the Lord Christ so that though he be expresly called Elohim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that proves him not to be God by Nature but only to be so termed in respect of his Office Dignity and Authority and this is contended for by the Socinians But this gloss is contrary to the perpetual use of the Scripture for no one place can be instanced in where the name Elohim is used absolutely and restrained unto any one person wherein it doth not undeniably denote the true and only God Magistrates are indeed said to be Elohim in respect of their Office but no one Magistrate was ever so called nor can a man say without blasphemy to any of them Thou art Elohim or God Moses also is said to be Elohim a God but not absolutely but a God to Pharaoh and to Aaron that is in God's stead doing and performing in the name of God what he had commanded him Which places Jarchi produceth in his Comment to countenance this sense but in vain It is then the True God that is spoken unto in this Apostrophe Elohim O God This being granted Erasmus starts a new Interpretation of the whole words though he seemeth not to approve of his own invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is uncertain saith he whether the meaning be Thy throne O God or God is thy throne for ever in the first way the word is an Apostrophe to the Son in the latter it expresseth the Person of the Father And this Interpretation is embraced and improved by Grotius who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim the God of Gods would not allow that it should be spoken of Christ and therefore renders the words God shall be thy seat for ever that is shall establish thee in thy Throne And this Evasion is also fixed on by Aben-Ezra from Hagaon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall establish thy throne May men be allowed thus to thrust in what words they please into the Text leading to another sense than what it self expresseth there will not much be left certain in the whole Book of God However in this present instance we have light enough to rebuke the boldness of this attempt For 1. The Interpretation insisted on is contrary to all old Translations whose language would bear a difference in the word expressing it in the Vocative Case O God 2. Contrary to the received sense of Jews and Christians of old and in especial of the Targum on the Psalm rendring the words Thy throne O God is in heaven for ever 3. Contrary to the contexture and design of the Apostles discourses as may appear from the consideration of the preceding Enarration of them 4. Leaves no tollerable sense unto the words neither can they who embrace it declare in what sense God is the throne of Christ. 5. Is contrary to the universally constant use of the expression in Scripture for where ever there is mention of the Throne of Christ somewhat else and not God is intended thereby 6. The word supplied by Grotius from Saadias and Aben-Ezra to induce a sense unto his Exposition shall establish makes a new Text or leads the old utterly from the intention of the words For whereas it cannot be said that God is the throne of Christ nor was there any need to say that God was for ever and ever which two things must take up the whole intendment of the words if God the Father be spoken of the adding of shall establish or confirm into the Text gives it an arbitrary sense and such as by the like suggestion of any other word as shall destroy may be rendred quite of another importance It is Christ then the Son that
is spoken to and denoted by that name Elohim O God as being the true God by Nature though what is here affirmed of him be not as God but as the King of his Church and People as in another place God is said to redeem his Church with his own bloud Secondly We may consider what is assigned unto him which is his Kingdom and that is described 1. By the Insignia regalia the Royal Ensigns of it namely his Throne and Scepter 2. By its duration it is for ever 3. His manner of Administration it is with Righteousness his Scepter is a Scepter of righteousness 4. His furniture or preparation for this Administration he loved righteousness and hated iniquity 5. By an adjunct priviledge unction with the Oil of gladness Which 6. is exemplified by a comparison with others it is so with him above his fellows The first insigne regium mentioned is his Throne whereunto the Attribute of Perpetuity is annexed it is for ever And this Throne denotes the Kingdom it self A Throne is the seat of a King in his Kingdom and is frequently used metonymically for the Kingdom it self and that applied unto God and man See Dan. 7.9 1 King 8.2 7. Angels indeed are called Thrones Col. 1.16 But that is either metaphorically only or else in respect of some especial service allotted unto them as they are also called Princes Dan. 10.13 yet being indeed servants Rev. 22.9 Heb. 1.14 These are no where said to have Thrones the Kingdom is not theirs but the Sons And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel as it proves their participation with Christ in his Kingly Power being made Kings unto God Rev. 1.5 and their interest in the Kingdom which it is his pleasure to give them so it proves not absolutely that the Kingdom is theirs but his on whose Throne theirs do attend Neither doth the Throne simply denote the Kingdom of Christ or his supream Rule and Dominion but the Glory also of his Kingdom being on his Throne is in the height of his Glory And thus because God manifests his Glory in Heaven he calls that his Throne as the Earth is his footstool Isa. 66.1 So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high Secondly To this Throne Eternity is attributed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever So is the Throne of Christ said to be in Opposition unto the frail mutable Kingdoms of the earth Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to establish it with judgement and with justice from henceforth and for ever Isa. 9.7 His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed Dan 7.14 Micah 4.7 Psal. 72.7 17. Psal. 145.13 It shall neither decay of it self nor fail through the Opposition of its Enemies for he must reign untill all his enemies are made his footstool 1 Cor. 15.24 25 26 27. Nor is it any impeachment of the perpetuity of the Kingdom of Christ that at the last day he shall deliver it up to God the Father 1 Cor. 15.24 Seeing that then shall be an end of all Rule It is enough that it continue untill all the Ends of Rule be perfectly accomplished that is untill all the enemies of it be subdued and all the Church be saved and the Righteousness Grace and Patience of God be fully glorified whereof afterwards Thirdly The second insigne Regium is his Scepter And this though it sometimes also denote the Kingdom it self Gen. 49.10 Numb 24.17 Isa. 14.5 Zech. 10.11 Yet here it denotes the actual Administration of Rule as is evident from the Adjunct of Vprightness annexed unto it And thus the Scepter denotes both the Laws of the Kingdom and the Efficacy of the Government it self So that which we call a Righteous Government is here called a Scepter of Uprightness Now the Means whereby Christ carrieth on his Kingdom are his Word and Spirit with a subserviency of Power in the works of his Providence to make way for the progress of his Word to avenge its Contempt So the Gospel is called The rod of his strength Psalm 110.2 See 2 Cor. 10.4 5 6. He smites the earth with the rod of his mouth and slayes the wicked with the breath of his lips Isa. 11.4 And these are attended with the sword of his Power and Providence Psal. 45.3 Revel 19.15 or his rod Psal. 2.8 or sickle Revel 14.18 In these things consists the Scepter of Christs Kingdom Fourthly Concerning this Scepter it is affirmed that it is a Scepter of Vprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either the Nature of the Scepter that it is straight and right or the Vse of it that it is lifted up or stretched out as was shewed in the opening of the words In the first sense it denoteth Righteousness in the latter Mercy According to the first sense the following words thou hast loved Righteousness discover the habitual root of his actual Righteous Administration According to the latter there is a progress made in them to a farther qualification of the Rule of Christ or of Christ in his Rule But the former sense is rather to be embraced the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture and that not taken from among the people of God but Strangers and Oppressors Esther 5.2 The Scepter then of the Kingdom of Christ is a Scepter of Righteousness because all the Laws of his Gospel are Righteous Holy Just full of Benignity and Truth Titus 2.11 12. And all his Administration of Grace Mercy Justice Rewards and Punishments according to the Rules Promises and Threats of it in the Conversion Pardon Sanctification Trials Afflictions Chastisements and Preservation of his Elect in his convincing hardening and destruction of his Enemies are all Righteous holy unblameable and good Isa. 11.4 5 6. Chap. 32.7 Psal. 145.17 Rev. 15.34 Chap. 16.5 and as such will they be gloriously manifested at the last day 2 Thess. 1.10 though in this present world they are reproached and despised Fifthly The Habitual Frame of the Heart of Christ in his Regal Administrations He loveth Righteousness and hateth Iniquity This shews the absolute compleatness of the Righteousness of Christs Kingdom and of his Righteousness in his Kingdom The Laws of his Rule are righteous and his Administrations are righteous and they all proceed from an habitual love to Righteousness and hatred of Iniquity in his own person Among the Governments of this world oft times the very Laws are tyranical unjust and oppressive and if the Laws are good and equal yet oft times their Administration is unjust partial and wicked or when