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perfon is not to be among the number of a thousand because he chen performed those things, which de-.. Chap 3. Of C-HR IST. concise manner. I. The excellence of the Mefab. II. His offices. III. His benefits, i XXXII. He proclaims, the excellence of the The MesMelnal, calling him, 758 219 , one of a thousand. be a chou. Where thousand is a definice number put for an fand. indefinite ; as if he had said, one above others, let them be ever so many. There are indeed very many, who may be called angels, and interpreters; and tho' - these names may be given to thousands, yet this others, because he excells them all, in respect of nature, dignity and efficacy, being 7778, only one among fo, many others.

XXXIII. He first set before us, under a general Also an -appellation, the offices of the Messiah, and then more angel. particularly explains them. In general he calls him 2850 an angel, because Christ was sent by the Father, and spoke and acted with men in the Father's name. In Mah 3, 3he is called the Angel of the covenant, Nevertheless he is fo the Angel of Jehovah, that, at the fame time, he is himself Jebovah, Zech. 3. 1, 2; in suhom is the name of Jehovah, Exod. 23, 21, and who is by fo much more excellent than all other angels, as he obtained a more excellent name than they, Heb. 1. 4. Christ was called an Angel before his incarnation, because he often appeared, as angels usually did ; and

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pended on his future mission in the fesh.

XXXIV. But than more particularly 16. His And inter prophetical office, is signified when he is called preter. poba interpreter, a teacher, compare Isa. 43. 27; namely because he is 72 797 be that doth speak, Isa. 52. 6; fono- re Det the word of God, whole office is to declare the Father, John I. 18. Nay, he who speaks plainly, and interprets dark fayings. For this is the * meaning of 17530, a clear Saying; to which is opposed ATT a dark saying, Prov. 1. 6. Moreover, it belongs to Christ as a prophet, to declare unto man his righteousness, externally by his word, internally by his fpirit,


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by which we may understand, either the righteouf-
ness of God, demanding fatisfaction for fin, and
even chastising his elect on that account, or the
righteousness of Christ himself, or his fatisfactory
righteousness, which is the only meritorious cause of ..
our salvațion; or in a word, the righteousness of:
man, that is, the practice of faith and repentance. i
There is none of all these things, which Chrift docs

not teach his people. And re

XXXV. 2dly. The office of redeemer, because tot deemer. him is ascribed idu na or mind, both fignifying the fame).

thing, and 7013. The former word denotes resu!
demption from guilt, from his obligation to and from

power of, another ş properly, indeed, that which
is effected by a price, as Pf. 49. 7, where 1979 and 1912 I
price of redemption, are joined: improperly, that which
is brought about by a greater power, opposed to the
power of an unjust detainer, as Duta 9:26, 73 732 AD:7991
Thou hast redeemed tbrough thy greatnefs"; that is, as it i
is explained Neh. 1. 10, 771777031 53an 73, by the
great power and by thy strong band. Both thefe ways
of redemption are applicable to the Meffab; who, on
paying the price, purchafes the freedom of his people,
and by a strong hand applies it to them. The term 1
2012 generally signifies a price, by which any one maya
be appeased, and the punishment bought off. Christ
paid that price, when he gave his life a ransom for 10
many, Mat. 20. 28.

XXXVI. But interpreters are not agreed, whether. i
those words, deliver or reedem bim, are the words of 10
Christ, intorceeding with the Father, or the words of
the Father addrefled to Christ. Those who maintaining
the former, explain them thuş. Redeem him, that 1.1
is, hy " thine infinite power deliver him from the

, with which he is pressed down, and which
$6. otherwise hangs over him , for, ļ myself have

undertaken to satisfy thy justice; and in that fatis. :) “ faction there is húrpar the ranfom, which I have found, : 1 ** that is, which I know to be full and compleat ; of

* which

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“ which I bave found, that is, have discovered to him,
“ for whom I intercede, that he may apprehend it
" by faith.” Compare Heb. 9., 12, baving obtained
eternal redemption. They, who choose the latter,
think, that the meaning of the words is this:.“ Do'_"?
“ thou, O Chrift, redeem this wretched man, apply : 0
" to him the efficacy of thy merits, I have no longer
"any objection to his happinefs; for, I bave found a :

ransom, I have considered and weighed the fatiste
“ faction thou hast made for man, and have found it
“ to be such, as my justice required, that is, highly
« fufficient.'Whatever way we take the words, they
yield a very suitable meaning. Fue

XXXVII. There are two benefits mentioned. it. Who reThe mercy of God, if there be a messenger (an angel] conciles with him, an interpreter ; this is the protasis, or first his peoproposition; and, or then he is gracious unto him; this ple with

the father, Is the apodofis, or latter proposition. He shews, that it is not otherwise poflible for man, to obtain mercy of God, unless there be fome Angel interceffor, who, þy his atonement and intercefsion, may restore him to the favour of God: nay, unless that angel be with bim, 17, by his gracious presence, and by his aid and afilistance. For, by, is often the same as with; as Gen. 18. 8. Judges 3. 16, and other places: and here it seems most properly applicable to the man spoken of. If, among the numbers, who furround the sick person's bed, and who can only comfort him in his sickness with medicines, that shall avail him nothing, or entertain him with frivolous, idle discourse, this one of a thousand be present, by his counsel, help and intercession, the man will then be exceedingly refreshed with the fruits of divine mercy; even deliverance from the pit, or corruption, that is, from death, bothi temporal and eternal.

XXXVIII. None have occasion to despise these Gregory's things as if they were modern inventions: for cer- exposition tainly, Gregory applies them at large to Christ. For who, fays he is that engel, but be, who, by the propbet,

is called the angel of the covenant ? For, seeing to evangelize, in the Greek, fignifies to declare as a messenger, our Lord, who delivers bis message to #s, is called the angel. He also more clearly observes; there are who, by angel, ' understand Christ, the angel of the great council, by whom we are justified, see, above

all, the commentary of Sebastian Schmidius, a divine of Sraftburg. nad Balaam's

XXIX. Let us add to these Balaam's prophecy prophecy concern concerning the Meffab, which he delivered in magníing Christ. ficent language : Numb. 24. 159-19, Balaam the fon

of Beor bath said, and the man, whose eyes are open, barb faid: bath said, which heard the words of God, and knew the knowledge of the most high, wbich saw the vision of the almighty, falling into a trance, but having his eyes open' : I mall see him (it) but not now I shall bebold bim (it), but not nigh: there shall come a star out of Jacob, and a fiepire shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a posseffion, Seir also shall be a polleffion forbis enemies,' and Israel shall do valiantly.

Out of Jacob shall come be that shall have dominion, and

* Shall destroy bim'that remaineth of the city. A ji; Y. Balaam's *. XL. The author of this prophecy is Balaam, commen- whom, from an ancient tradition of the Jews, Jerome dation and Excherius will have to be the same with Elbi,

whose testimony concerning Chrift we have just explained. But Fridric Spanbem, i the fon, in his history of Job. c. 15.9.18, 19, has learnedły thewn the filliness of that tradition, and that there is no resemblance between Elibu and Balaam. Here Baladm mightily extolls himself, in order to gain the greater

credit and authority to his prophecy, and tho it is not without affectation and vain glory, that he uttered these haughty encomiums of himself yer by them God was pleased to ratify, what he resolved to teach us by the mouth of the prophet. He calls himself the man whose eyes were open, that is, endowed with prophetic light to discern things, which were concealed from others; - bearing the words of God, to whom. God


says, that


familiarly imparted his secrets. Knowing the knowledge of the most high, knowing, from divine revelation, those things, which, in other respects, God alone knows. Seeing the vision of the almighty, like a prophet of the true God, according to Numb. 12. 6. I make myself knowu unto him in a vision Falling into a trance, but baving his eyes open, who falls into a neep, or an extafy, and yet has the eyes of his mind open. Whatever be 8')

the case as to his other prophecies, it is certainly not moment ito be doubted, but he delivered this prophecy była

divine ha XLI. He premises, that what, he had a prospect Why, he of in spirit, as not nigh: I see it but not notei, I behold it

probut not nigh. He gives warning of this before hand, phelies of

in order partly to embeilish his prophecy, which chings reached forwards to things fo distant; partly to fhun long after

to happen senvy, and to comfort Balak, whom he endeavoured

to gratify, as much as he could. However, he here allo comes up to the stile of the holy prophets, who usually refer, what they prophesy concerning the Messiah, to the latter days.

XLII. But what is the subject of his prophesy? A What is Atar, says he, hall come out of Jacob, and a feeptre meant by Jalli rije: cut-of Irael. This might be understood the star

literally and in a diminative lense, concerning David, who was, as it were, a kind of light, shining in darkness, and who obtained the sceptre of Israel by a series of astonishing providences : who also smote the Moabites, and made them tributary, 2 Sam. 8. 2. Hence he says, Moab is my wab-pot, Pf. 90. 10, that is, does me the offices of the meanest drudgery, is placed at my feets as a vessel, in which I usually wash them. But these things have a higher view. And David, in this respect, can only be considered as the vtype of a more excellent person. The star therefore and fceptre lignify Christ the Lord, who is both the light of his people, by the demonstration of the truth, and their manifold consolation by his word and spirit, the bright and morning fer, Rev. 22, 16, and the

and scep



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