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$3. Again, Gen. xviii, 1–3; the reason why Abraham sat “in the door of the tent,” given in the text, is, because it was about the heat of the day, or as the day grew hot; in opposition to the time of God's appearance to Adam, which was in the cool air of the day. For as, when God comes to curse, nothing shall refresh the creature, however suitable for the purpose in its own nature; it shall wither in the cool of the day; so, when he comes to bless, nothing shall hinder the influence of it upon

his creatures, however any thing in itself may, like the heat of the day, be troublesome and perplexing. He lift

up

his eyes and looked, and, "lo, three men “stood by him.” It seems to be a sudden appearance that was made to him; he looked up and saw them; and this satisfied him that it was an heavenly apparition.

The business of God with Abraham at this time was to renew unto him the promise of the blessed seed, and to confine it to his posterity by Sarah; even now when he was utterly hopeless of it, and began to desire that Ishmael might be the heir. To this signal work of mercy was adjoined the intimation of an eminent effect of vindictive justice, wherein God would set forth an example of it to all ensuing generations, in the destruction of Sodom and Gomorrha. And both these were the proper works of him; on whom the care of the church was in an especial manner incumbent, all whose blessedness depended on that promise; and to whom the rule of the world, the present and future judgment of it, is committed; that is, the person of the Son. And hence in the overthrow of these cities, he who is to be their future judge, is said to set forth an ensample of his future dealings with ungodly men, 2 Pet. ii, 6.

A distinction of persons in the Deity, although not a precise number of them, is hence demonstrable: For

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it is evident that he of the three who appeared into
Abraham, and to whom he made his supplication for
the sparing of Sodom, was Jehovah, the judge of all
the world, Gen. xix, 22–25. And yet all the three
were set upon the work, that one being the prince or
head of the embassy; as he who is Jehovah, is said to
be sent by Jehovah, Zech. ii, 8, 9. In the story itself
it is manifest that they were all employed in the same
work; one as Lord and prince, the other two as his
ministering servants. And this is further cleared in
that expression of Moses, Gen. xix, 24; “The Lord
“rained upon Sodom and Gomorrha brimstone and
"fire from the Lord, out of heaven.” There is, there-,
fore, in this place, an appearance of God in an human
shape; and of one distinct person in the Godhead; who
now represented himself to Abraham in the form in
which he would dwell amongst men, when of his seed
he would be made flesh. This was one signal means
whereby Abraham “saw his day and rejoiced,” which
himself ascribes to his pre-existence, and not the prom-
ise of his coming; John viii, 56–58. A solemn pre-
lude it was to his taking flesh, a revelation of his Di-
vine nature and person, and a pledge of his coming in
human nature, to converse with men.

$4. Gen. xxxii, 24, 26, 30; “And Jacob was left Calone,” &c. This story is twice noticed in the scripture afterwards; once by Jacob himself, Gen. xlviii, 15, 16; and once by the prophet Hosea, chap. xii, 3, 4. In the first place he is called a man; "there appeared a man” in the second, Jacob calls him an angel, “the angel that redeemed me;" and in the third, he is expressly said to be God, “the Lord of hosts."

Jacob was now passing with his whole family into the land of Canaan, to take seisure of it by virtue 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 inheritance itself. This was his brother Esau, who, coming against him with a power, which he was in no way able to withstand, he feared, would utterly destroy both his person and posterity, ver. 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 controversy, and had the greatest weight depending on it, of any that ever was amongst the sons of men.

Wherefore to settle Jacob's right, and to preserve him with his title and interest, he who was principally concerned in the whole matter, appeared to him.

This man in appearance, this angel in office, was in name and nature “God over all, blessed for ever.” For, in the first place, Jacob prays solemnly unto him for his blessing, Gen. xxxii, 26; and refuses to let him go, or to cease making his earnest supplications until he had blessed him. Accordingly he blesseth him, and giveth him a double token of it, the touch of his thigh, and the change of his name, giving him a name to denote his prevalency with God; that is, with himself. From hence Jacob concludes that he had seen God; and calls the name of the place, the face of God. In the second place, Gen. xlviii, 16; besides that he invocates the angel for his presence with, and blessing on the children of Joseph; which cannot regard any but God himself, without gross idolatry, it is evident that the angel who redeemed him, ver. 16, is the same with the God who fed him; that is, the God of his fathers.

And this is yet more evident in the prophet; for with regard to this story of his power over the angels, he says, "he had

power with God;” and proves it because he had “power over the Angel, and prevailed.”

And he shews whereby he thus prevailed; it was by “weeping and making supplications unto “him,” which he neither did, nor lawfully might do to a created angel. Again, this angel was he whom, he found, or “who found him in Bethel,” Gen. xxviii, 20, 22, and xxxv, 1; which was no other than He to whom Jacob made his vow, and with whom he entered into solemn covenant, that he should be "his God." And therefore the prophet adds expressly in the last place, Hos. xii, 5; that it was the Lord God of hosts whom he intended.

From what has been spoken, it is evident, that he who appeared to Jacob, with whom he earnestly wrestled, by tears and supplications, was God; and because he was sent as the angel of God, it must be some distinct person in the Deity, condescending to that office; and appearing in the form of a man, he represented his future assumption of human nature. And by all this, did God instruct the church in the mystery of the “person of the Messiah,” and who it was that they were to look for in the blessing of the promised seed.

$5. Exod. iii, 26; “And Moses came to the "mountain, &c.” He who is here revealed, affirms of himself, that he is "the God of Abraham,” ver. 16, and also describes himself by the glorious name, I am that I am, ver. 14, in whose name and authority, Moses dealt with Pharaoh in the deliverance of the people, and whom they were to serve on that moun

their coming out of Egypt. He, whose (7039) merciful good-will Moses prays for, Deut. xxxiii, 16. And yet he is expressly called an angel, ver. 2, namely, the angel of the covenant, the great angel of the presence of God, in whom was the name and nature of God; and he thus appeared, that the ch:irch might know and consider who it was that

tain, upon

whereby (יאקר ,שכינה ,הכבוד) Hebrews variously call

was to work out their spiritual and eternal salvation, of which that deliverance was a type and pledge.

$6. Exod. xix, 18_20; “And mount Sinai was “altogether on a smoke,” &c. As to him that presided and ruled the whole action, some Christians think it was a created angel, representing God, and speaking in his name. But if this be so, we have no certainty of any thing that is affirmed in the scripture, that it may be referred directly and immediately to God; but we may, when we please, substitute a delegated angel in his room. For in no place, not in that concerning the creation of the world, is God himself more expressly spoken of. Besides, the psalmist, Psal. Ixviii, 17; affirms, that when those chariots of God were on mount Sinai, Jehovah himself was in the midst of them. And this presence of God the

(, , ) they now understand a majestical and sanctifying presence. In reality it intends him who is the “bright“ness of his Father's glory, and the express image of “his person;" who was delegated to this work, as the great angel of the covenant, giving the law in the strength of the Lord, in the majesty of the name of the Lord his God.

$7. Exod. xxiii, 20–22; “Behold I send an an"gel,” &c. The angel here promised, is he who went in the midst of the people in the wilderness, whose glory appeared among them. It is said to the people concerning him (19305 pun)"beware of him," or rather, take heed to thyself before him, before his face, in his

presence. The verb (190) in Niphal, is sibi cavit; cave tibi. And this is the caution that is usually given to the people, requiring that reverence and awe which is due to the holiness of the presence of God.

. It is added, ("sapa yawn) “and obey his voice.” This

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VOL. I.

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