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Jer. Ixii 5. Christ is the righteous Branch raised unto David, the King
that shall reign and prosper, in whose days Judah shall be saved,
being , iste qui vocabit אשר יקרא לה
מה שמו של מלך המשיח רבי אבא אמר ה'
שמו אשר יקראו ה'
רה שנאמר שמו
12973 What is the name of the Messias ? R. Abba said, Jehovah is his name; as it is said (Jer. xxiii. 6), And this is the name which they shall call him, Jehovah our righteousness. The same he reports of Rabbi Levi. The Rab. bins then, though enemies to the truth which we deduce from thence, constrained by the literal importance of the text, did acknowledge that the name Jehovah did belong to the Mes. sias. And as for the collection of the contrary from the parallel place pretended, there is not so great a similitude as to inforce the same interpretation. For whereas in Jerem. xxiii, 6.
, (his] name, in the xxxiii. 16. it is only 70 without any mention of a name: and surely that place cannot prove Jehovah to be the name of Israel, which speaks not one word of the name of Jerusalem: for where we read in Crellius, 'hoc scilicet nomen est,' all but hoc is not Scripture, but the gloss of Crellius, and hoc itself cannot be warranted for the interpretation of ni nor quo for wwx; the simplest interpretation of those words an
he which calleth Jerusalem is the Lord our righteousness, that is, Christ. And thus the first answer of Socinus is invalid: which he easily foreseeing, hath joined with the Jewish Rabbins in the second answer, ad. mitting that Jehovah our righteousness is the name of the Messias, but withal denying that the Christ is that Jehovah. To which purpose they assert those words, Jehovah our righteousness, to be delivered by way of proposition, not of apposition ; and this they endeavour to prove by such places of Scripture as seem to infer as much. As Moses built an altar, and called the name of it Jehovah Nissi, Exod. xvii. 15. Gideon built an altar unto the Lord, and called it Jehovah Shalom, Judg. vi. 24. And the name of the city in the last words of Ezekiel is Jehovah Shammah. In all which places it is most certain, that the Jehovah is not predicated of that of whose name it is a part; but is the subject of a proposition, given by way of nomination, whose verb substantive or copula is understood. But from thence to conclude, that the Lord our righteousness can be no otherwise understood of Christ than as a proposition, and that we by calling him so, according to the prophet's prediction, can understand no more thereby, than that God the Father of Christ doth justify us, is most irrational. For first, it is there. fore necessary to interpret those names by way of a proposition of themselves, because Jehovah cannot be the predicate of that which is named; it being most apparent, that an altar or a city built cannot be God: and whatsoever is not Jehovah without addi. tion, cannot be Jchovah with addi. tion. But there is no incongruity in attributing of that name to Christ, to
this is the וזה שמו ,it is expressly said
* The citation from the Midrash Tillim as here given is taken from Martini's Purio Fidci, p. 652. In the editions of Constantinople, 1512; Venice, 1546; and Amsterdam, 1730, the passage is found in a more abrupt and condensed form.
and Israel shall dwell safely; we are assured that this is his Jer. xxii. 5,
midst of us, and sent unto us by the Lord of hosts, but Christ? 149 And as the original Jehovah was spoken of Christ by the
holy prophets; so the title of Lord, as the usual interpretation
whom we have already proved it actually given: and our adversaries who teach that the name Jehovah is sometimes given to the angels representing God, must acknowledge that it may be given unto Christ, whom they confess to be above all angels, and far more fully and exactly to represent the Father. Secondly, That which is the addition in those names can. not be truly predicated of that thing which bears the name. Moses could not say that altar was his exaltation, nor Gideon that it was his peace. And if it could not so be predicated by itself, it could neither be by apposition, and, consequently, even in this respect, it was necessary to make the name a proposition. But our righteousness may undoubtedly be predicated of him, who is here called by the name of the Lord our righteousness: for the apostle hath expressly taught us, that he is made unto us righteousness, 1 Cor. i. 30. And if it may be in itself, there can be no repugnancy in its predication by way of apposition. Thirdly, That addition of
our Righteousness doth not only truly
(Jehovah) shall be delivered : and St Paul hath assured us that
believeth on him shall not be ashamed; and inferring from that Rom. 1. 9, 11. if we confess with our mouth the Lord Jesus, we shall be saved.
For if it be a certain truth, that whosoever confesseth the Lord
be ashamed; and the certainty of that in relation to Christ deRom. X. 13. pend upon that other promise, Whosoever shall call on the
name of the Lord shall be saved : then must the Lord in the
If we consider the office of John the Baptist peculiar unto
him, we know it was he of whom it is written (in the prophet Matt. xi. 10. Malachi), I will send my messenger, and he shall prepare the 150
way before me : we are sure he which spake those words was
way. The voice of him that crieth in the wilderness, (saith Matt. iii. 3. Isaiah,) Prepare ye the way of the Lord (Jehovah) : and this is
he that was spoken of by the prophet Isaiah, saith St Matthew,
Mal. iii. 1.
Isai. xl. 3.
Luke i. 76.
1 I say therefore undeniably, because it is not only the undoubted translation of the name .. in the prophet (which of itself were sufficient); but also is delivered in that manner which is (though unreasonably) required to signify the proper name of God, προπορεύση γάρ προ προσώπου Κυρίου, not του Κυρίου, that is, without, not with, an article. For now our Saviour's Deity must be tried
by a new kind of school divinity, and
Nor is this the only notation of the name or title Lord taken in a sense divine, above the expression of all mere
into its several corners, to uphold the styled ο Παύλος than simply Παύλος. fabric of his superstructions. First: So Balaam, Gallio, &c. Some persons
Vox Jehovah magis quam cætera Dei we find in the New Testament, whom, nomina propriorum naturam sequitur; if we should stay till we found them ideo etiam Græca Kúplos, cum pro illa without an article, we should never ponitur, propriorum indolem, qua li call by their names at all; as Apelles, cet,æmulatur.'[Lib.de Deo, c. 14. Vol. Balak, &c. Thirdly, ó Kúpos is so III. p. 36.] Secondly: 'Diximus often used for that God who is the propriis nominibus articulum liben Father with an article, and Kúplos for tius subtrahi— licet interim articulum the Son without an article, (for the etiam sæpe concinnitatis potius quam Father Matt. i. 22. ii. 15. v. 33. xxii. necessitatis causa admittant. Idem 44. Mark xii. 36. Luke i. 6. 9. 15. 25. fit in voce Kúplos cum pro Jehovah 46. ii. 15. 22. 23. x. 2. Acts ii. 25. ponitur.' Ibid. Thirdly: 'Hæc est 34. iii. 19. xvii. 27. Rom. xv. 11. 1 causa, cur in Novo Testamento, Cor. x. 26. xvi. 7. 2 Cor. v. 11. Eph. maxime apud Lucam et Paulum, vox v. 17. 19. Col. iii. 16. 20. 23. 2 Thess. Kúplos, cum Deum summum designat, iii. 3. 2 Tim. i. 16. Heb. viii. 2. 11. articulo libentius careat; at cum de xii. 14. Jam. iv. 10. 15. 1 Pet. ii. 3. Christo subjective usurpatur, raro For the Son, Matt. iii. 3. xxii. 43. 45. articulus omittitur.' Ibid. What Mark i. 3. Luke i. 76. ii. 11. iii. 4. strange uncertainties are these, to xx. 44. John i. 23. Acts ii. 36. x. 36. build the denial of so important an xi. 16. 21. xv. 11. Rom. i. 7. X. 9. article as Christ's Divinity upon? 12. xiv. 6. 8. 14. xvi. 2. 8. 11-13. He does not say absolutely Jehovah 22. 1 Cor. i. 3. iv. 17. vii. 22. 25. 39. is the proper name of God, but only ix. 1. 2. x. 21. xi. 11. xii. 3. xiv. 37. that it doth more follow the nature of xv. 58. xvi. 10. 19. 2 Cor. i. 2. ii. 12. proper names than the other names of iv. 5. X. 17. xi. 17. xii. 1. Gal. i. 3. God. And indeed it is certain that v. 10. Eph. i. 2. i. 21. iv. 1. 5. 17. sometimes it hath the nature of an ap v. 8. vi. 1. 4. 10. 21. 23. Phil. i. 2. pellative, as Deut. vi. 4. 1717 1397587170 14. ii. 11. 19. 24. 29. iii. 1. 20. iv. 1. 77x The Lord our God is one Lord ; 2. 10. Col. i. 2. iii. 17. 18. 24. iv. 1. and yet if it be not always and abso 7. 17. 1 Thess. i. 1. iii. 8. iv. 1. 15. lutely a proper name, though all the 17. v. 2. 12. 2 Thess. i. 1. 2. ii. 13. rest were granted to be true, the argu iii. 4. 1 Tim. i. 1. 2 Tim. ii. 24. Tit. ment must be of no validity. Again, i. 4. Philem. 3. 16. 20. Jam. i. 1. he cannot say an article is never af. 2 Pet. iii. 8. 10. 2 John 3. Jude 14. fixed to a proper name, but only that Rev. xiv. 13. xix. 16. I say, they libentius subtrahitur, it is ratheromit are thus so often used), that though ted than affixed: which yet is far from they equal not the number of their a certain or a true rule, especially in contrary acceptions, yet they come the language of the New Testament. so near, as to yield no ground for any For no man can deny Jesus to be the such 'observation, as if the Holy proper name of Christ, given him ac Ghost intended any such article-discording to the law athis circumcision, tinction. Nay, it is most evident that και εκλήθη το όνομα αυτού Ίησούς, Luke the sacred penmen intended no such ii. 21, and yet whosoever shall read distinction, because in the same place the Gospel of St Matthew, will find it speaking of the same person, they ten times ó 'lnrous with an article, usually observe the indifferency of for once 'Incoûs without it. And in adding or omitting the article. As the Acts of the Apostles, written in a Jam. ν. 11. Την υπομονήν Ίωβ ηκούmore Attic style, St Paul is oftener σατε, και το τέλος Κυρίου είδετε, ότι
Psal. cx. 1.
Mal. iii. 1.
human power and dominion ; for as it is often used as the interpretation of the name Jehovah, so is it also for that of Adon or Adonai. The Lord said unto my Lord, saith David, that is, in the original, Jehovah unto Adon; and that Adon is the Word', that Lord is Christ. We know the temple at Jerusalem was the temple of the most high God, and the Lord of that temple in the emphasis of an Hebrew article was Christ, as appeareth by that prophecy?, The Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in.
Now this notation, as it is the interpretation of Adon, 151 signifieth immediately and properly dominion implying a right of possession, and power of disposing. Which doth not only agree with that other notion of Jehovah, but presupposes it, as following and flowing from it. For he who alone hath a being or existence of himself, and thereby is the fountain of all things beside himself, must be acknowledged to have full
πολύσπλαγχνός εστιν ο Κύριος και
ver. 22. 'Oyàpěv Kuplu kindels
Vulgar edition, Rev. i. 8. hath Néyel
i Chaldee paraphrase*.
* Bp. Pearson has taken this citation from Martini's Pugio Fidri [p. 705); “notandum autem valde est, quod Targum dicit, Dixit Dominus verbo suo," The Chaldee is there cited as 7799735 It should, however, have been cited 17'70sa,“ in verbo suo."