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his posterity, in a few years, ended in Zedekiah; nor can I see how he can well be called the Prince of Peace, who was frequently distressed and oppressed by his enemies, his reign was chiefly spent in war, and can be supposed only to enjoy peace towards the close thereof.

'But now the whole prophecy, and the several names given to this child, well agree with the Messiah ; it is he, whose conversation in Galilee of the nations would make it glorious, as has been elsewhere observed, at whose coming light would shine upon the inhabitants thereof; whose birth would produce a joy like the joy in barvest, and as men rejoice when they divide the spoil; whose deliverance of his people from the yoke of Navery, would not be effected in a common way, but as in tbe day of Midian, when Gideon, in such an incredible and extraordinary manner, delivered the Israelites : for this victory which he, the Messiah, was to obtain over all his enemies, would not be, like the victory of other warriors, attended with confused noise, and garments rolled in blood, but would be ex nbana 70's onyn like to the burning of devouring fire, effected suddenly, in a moment, and without any noise, blood, or wounds; which same person, being placed upon the throne of David, would bear the government upon his shoulder, wield the scepter in righteousness, and increafe the

peace of all his subjects. He might well be called Wonderful, because he was to be born of a virgin, Ifai. vii. 14. Counsellor, because the Spirit of wisdom and understanding, the spirit of counsel and might, was to reft upon bim, Ifai. xi. 2. the mighty God, because the Adon, the mighty Lord, who sits at God's right hand, and rules in the midst of his enemies, having obtained a compleat victory over them, Pfal. cx. 1, 2, 5, 6. the everlasting Fatber, because he was to See bis seed, and to prolong bis days, Isai. liii. 10. the Prince of Peace, because he was to be the man, the peace, who was to speak peace to the Heathen, abundanceof which was to be in his days, Mic. v. 5. Zech. ix. 10. Psal. lxxii. 3, 7.

Now, how well also these names suit the Messiah, Jesus, is easy to observe, who may well be called Wonderful, on the account of his extraordinay and wonderful conception and birth, as well as on the account of the many surprising miracles which were wrought by him; and if we regard him both as God and man, having two natures, human and divine, united in one person, he will appear to be seba, a wonder, a miracle.

a wonder, a miracle. With as good reason also may he be called Counsellor Hiyaams Beans ayline, the angel of the great counsel, as the Septuagint render it, who was always with God; was privy to all his designs, counsels, and purposes; was consulted by him in all the works of his hands, as creation and redemption; is the wisdom of God, and has all the treasures of wisdom and knowledge hid in him, and therefore a very proper person to give advice and counsel to his people. No less does he deserve the title and character of the mighty God, who has spoiled principalities and powers, subdued all his and his people's enemies, procured everlasting salvation for finners, and is able to save, to the uttermost, them that come unto God by him ; very agreeably may he be called, the everlasting Father, or the Father of the age to come, welmp Ty Hiqdori@. awn@., as the words are rendered by the Septuagint : for the 237 Obvy the world to come, God has not put in subjection to angels Y, but has made it the care and charge, and put it under the government and conduct of his Son, Jesus Christ, at whose coming this new age, or world, began, and therefore he nay

wisdom be y Heb. ii. 5. z R. Isaac Chizuk, Emun. par. 1. c. 21. Much to the same purpose

well be called the Father of it: And, to conclude this, nothing can more fully and aptly express the temper of his mind, the nature of his work, and the diffusive bledings of his goodness to the fons of men, than when he is called the Prince of Peace.

These things being considered, the author of The Scheme of Literal Prophecy, with Grotius and the Jews, will have little reason to conclude, that there “ words are manifestly spoken of Hezekiab,” but rather conclude, that they are manifestly {poken of Jesus the Messiah; nor will the Jew have any reason ?, in that audacious and insulting manner, to say, as he does, « That “ it is impossible that Jefus should be called by those names; for, says he, how “ can his name be called, Wonderful, Counsellor, when a foolish disciple of “ his knew his counsels, even so as to deliver him unto his enemies? And: ". how can he be called the mighty God,, who was Nain? Moreover, how can he “ be called the everlasting Father, who died before he had lived out half his “ days ? Besides, how can he be called the Prince of Peace, in whose days there

was no peace, for as he himself testifies, saying, I am not come to give peace on earth, but a sword ?” all which, , with what spite and malice, want of truth, as well as with what folly and ignorance they are spoken, may easily be collected from what has been already said concerning Jesus, and the application of this prophecy to him. I proceed,

Secondly, to consider, Jer. xxiii. 6. where we have an account of another of the Messiah's names, the words are these, In bis days Judab shall be saved, and Ifrael Mall dwell safely, and this is his name, whereby be shall be called, The Lord our righteousness. The person intended in thole words, is undoubtedly the same, who in the preceding verse is called, Tbe righteous Branch, and is promised to be raised up unto David, which not only the Targum understands of the Messiah, and therefore thus paraphrases it, I will raise up unto David, Meffiab the righteous, but also many other Jewish writers“. Grotius, indeed, would have Zerobabel intended, but that cannot be, for though Zerobabel was a branch of David's family, yet he never was king over Judah and Israel; nor were those people in such a very safe, secure, and prosperous condition, in his days; and though he was, no doubt, a righteous person, yet was he not fo by way of eminency, nor was his name The Lord our righteousness, neither can any reason be given, why he should be called so. But every thing agrees well with the Messiah, who was frequently promised, and always expected as a king, in whose band, the pleasure of the Lord should prosper, and by whom justice and judgment should be executed in the earth; for righteousness was to be the girdle of bis loins, and faithfulness the girdle of bis reins ; Ifrael was to be saved in him with an everlasting salvation ; he was to be just, or righteous, in himself, and to bring in everlasting righteousness for others, whereby he was to justify many ; so that it is no wonder, that his name should be called, The Lord our righteousness, which name the Messiah Jesus well deserves, seeing he is become the end of the Law for righteousness, to every one that believes, and is of God, made unto us wisdom, and righteousness, and san&tification, and redemption.

objeĉts the author of the old Nizzachon, p. 86.

Abarbinel thinks that 12p73 min), The Lord our righteousness, is not the name of the Messiah, but the name of God, who calls the Meffiah the righteous Branch; but this sense is contrary to the natural position of the words, and can never b’esupported without a violent torturing of the text. R. Saadiah Gaón is for separating in the Lord, from 13773 our righteousness; he is willing to allow, that 1387our righteousness, is the name of the Messiah, but then he would have 797) Jehovah to be the name of God, who calls him so; but such a division of the words is contrary to the accents, which R. Aben Ezra opposes unto him, and says, that he would never have attempted such a division of the words, had he observed that the accent Tiphca is upon 9877, be shall call bim, or be shall be called, which divides it from 1717", Jehovah, and that the accent Merca is upon 797", Jehovah, which unites it to 1977%, our righteousness; this observation sufficiently confirms our version of this text.

There

• Kimchi & R. Sol. ben Melech in loc. R. Ifaac Chizuk, Emun. par. 1. c. 42. who also interpret The Lord our righteousness, of the Messiah in ver. 6. and so it is likewise understood by R. Jochanan in Talmud, Baba Bathra, fol. 75. col. 2. by R. Aba bar Cahana in Echa Rabbati, fol. 58. col. 2. by R. Saadiah Gaon in Dan. vii. 13. and by Bereshith Rabba in Gen xxv. 6. in Galatin de Arcanis, C. V. lib. 8. c. 3.

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There is one thing more I would just observe, before I difmiss this prophecy, and that is, that the word 1872), which we translate passively, shall be called, is in the active form, and may be rendered, shall call him, as it is both by the Targum and Septuagint, though, as has been observed on the preceding prophecy, verbs active of the third person, when the nominative to them is not expressed, as here, are often used passively; but if the active sense should be insisted on, it is easy to supply it, either thus, every one fall call bim, &c. or thus, God shall call bim, &c. or thus, as Kimchi and others, Israel Mall call him, The Lord our righteousness. From the whole it appears, that this prophecy belongs to the Messiah, and admits of a very easy application to Jesus.

Thirdly, The next prophecy of this kind, which I shall consider, is Zech. vi. 12. And speak unto him, that is, to Joshua the son of Josedech, the high priest, saying, Tbus Speaketh the Lord of Hofts, saying, Behold the man, whose name is the Branch, and be Mali grow up out of bis place, and be sball build the temple of the Lord. The same person is spoken of under the same title and character in chap. iii. 8. For bebold I will bring forth my servant the Branch, which the Targum paraphrases thus, Behold I will bring forth my servant the Mefiah; and has been so understood by many Jewish interpreters 6. I have, in considering the former prophecy, observed, that the Messiah is called the righteous Branch in Jer. xxiii. 5. as he is also in chap. xxxiii. 15. and in Isai. iv. 2. it is said, In that day shall the Branch of the Lord be beautiful and glorious ; which the Targum renders thus, At that time the Mesiab of the Lord shall be for joy and glory; and so Kimchi expounds it of him. Once more, the Messiah is in Isai. xi. 1. called, a Branch, which should grow out of Jesse's roots. Thus we see, that this name, the Branch, is very frequently given to the Messiah ; and perhaps, some reference is made to this name in Psal. cxxxii. 17. where it is said, There will I make the born of David to bud; I have ordained a lamp for mine

Ancinted. And it is certain the Jews have so understood ito, who, in their prayers for the Messiah's coming, frequently express themselves after this manner“, “ O God make the horn of thy servant David to bud, and ordain a “ lamp for the son of Jesse, thy Messiah, in haste, in our days.” The author of The Scheme of Literal Prophecy indeed says“, from Grotius and White, “ That Ejay, Jeremy, and Zechary, do not, by their use of the term branch, mean

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b Vid. Kimchium & Aben Ezram in loc.
. Vid. R. Sol ben Melech. in Miclol Yophi in loc. & Kimchium in loc.

• Seder Tephillot, fol. 278, 1. & 285. 2. See Bishop Chandler's Defence of Christianity, P. 221, 222. • Page 288.

" to signify the Messias ; but the Jews in captivity in one place, namely

Ifai. iv. 2. Hezekiah in another, namely, Ifai. xi. 1. Zerobabel in three other

places, namely, Jer. xxiii. 5. Zech. iii. 8. and vi. 12.” though he offers nothing in proof 'thereof. As to Isai. iv. 2. it is much more likely that the Messiah is intended than the Jews in captivity ; for what great beauty and glory appeared in them, even when they returned from thence ? Nay, this branch of the Lord, and fruit of the earth, is manifestly distinguished from them that are escaped from Israel, and him that is left in Zion. The beauty and glory predicated of this branch, best agrees with the Messiah ; as do also the bleffings promised in the following verses; such as the fanctification, washing away the filth, purging the blood of God's people, and the protection and glory of them. That Hezekiah cannot be intended in Ifai. xi. 1. I have already proved in a preceding chapter ; for he must be born some years before this prophecy was given forth; and that Zerobabel is not Jeremy's righteous Branch in chap. xxiii. 5. I think I have sufficiently made appear; and shall now attempt to prove, that the Messiah, and not he, is intended by Zechary, when he says, Behold the man, whose name is the Branch. The Targum reads it, Bebold the man, whose name is the Messiah. Jarchi says, there are some who interpret it of the king Messiah; which interpretation R. Abendana ftrenuously contends forf ; and which is the sense of some of their ancient writers, and that it is the true sense, may be pretty easily collected from the context.

This person was to be both a king and priest; he shall fit and rule upon bis throne, and be shall be a priest upon his throne. . Zerobabel was neither king nor priest, the Messiah both. This person was to build the temple of the Lord, and to bear the glory.: Not a third temple, which the Jews vainly expect; nor the second temple, built by Zerobabel, from whence so much glory did not arise to the builder of it, it being mean and contemptible, in comparison of that of Solomon's ; but the church of God, which is the temple of the living God, ibe pillar and ground of truth, which was to be built in a very glorious manner, in the days of the Messiah, and was to consist of Jews and Gentiles ; for they that were afar off, that is, the Gentiles, were to come and build in the temple of the Lord, and so the counsel of peace was between them both; that is, Jew and Gentile, which was exactly fulfilled by the Mesiah Jesus, who made peace between them both, incorporated them both into one building, of which he himself is the cornerstone, in whom all the building fitly framed together, growerb unto an boly temple in the Lord: in whom ye also", that is, ye Ephesians, ye Gen

tiles, In not. in Miclol Yophi in loc. 8 R. Joshua in Echa Rabati, fol. 58. col. 2.

• Eph. ii. 179 17, 20-22.

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