Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole economy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the ancient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...
John Owen 1616–1683London: printed by Robert White for Nathaniel Ponder, 1668
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
§ 33 We may now return a little again unto the Promise given unto Abraham. In the pursuit hereof his Posterity was separated, to be a peculiar people unto God. Their Church-state, the whole Constitution of their Worship, their Temple, and Sacrifices, were all of them assigned and appointed unto to the confirmation of the Promise, and to the explanation of the way whereby the blessed seed should be brought forth, and the work that he should perform for the removal of sin and the Curse, and the bringing in of everlasting Righteousness, as shall elsewhere be manifested. Moreover unto this Deliverer and Deliverance to be wrought by him, with the nature of it, and the means of its accomplishment, by what he was to do and suffer do all the Prophets bear witness. The full manifestation hereof, seeing it requires an explication of the whole Doctrine of the Messiah, concerning his Person, Grace, and Mediation, his Offices, Life, Death, and Intercession, the Justification of sinners through his Blood, and Sanctification by his Spirit, with all other Articles of our Christian Faith, all which are taught and revealed, though obscurely, in the Old Testament, would take up an entire Volume, and be unsuitable unto our present design. But three things in general the Prophets give Testimony unto him by. First, By preferring the promised relief and remedy above all the present Glory and Worship of the ⟨p. 93⟩Church; directing it to look above all its enjoyments unto that which in all things was to have the pre-eminence. Se•Isa. 2. v. 2. Chap. 4. v. 2, 3, 4, 5. Chap. 7. v. 13, 14, 15. Chap. 9. v. 6, 7. Chap. 11. v. 1, 2, 3, 4, 10, &c. Chap. 32. v. 1, 2, 3, 4. Chap. 35. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. Chap. 40. v. 1, 2, 3, 4, 5, 9, 10, 11. Chap. 42. v. 1, 2, 3, 4. Chap. 49. v. 18, 19. Chap. 51. v. 4, 5, 6, 7. Chap. 59.20, 21. Chap. 60. Chap. 61. v. 1, 2, 3, &c. Chap. 65. v. 17, 18. Jeremiah 23. v. 5, 6. Chap. 30. v. 9. Chap. 31. v. 31, 32, 33, 34. Chap. 32. v. 40, 41, 42. Ezek. 40. &c. Dan. 7.27. Chap. 9. v. 24. Chap. 12. v. 1,
§ 33 We may now return a little again unto the Promise given unto Abraham. In the pursuit hereof his Posterity was separated, to be a peculiar people unto God. Their Church-state, the whole Constitution of their Worship, their Temple, and Sacrifices, were all of them assigned and appointed unto to the confirmation of the Promise, and to the explanation of the way whereby the blessed seed should be brought forth, and the work that he should perform for the removal of sin and the Curse, and the bringing in of everlasting Righteousness, as shall elsewhere be manifested. Moreover unto this Deliverer and Deliverance to be wrought by him, with the nature of it, and the means of its accomplishment, by what he was to do and suffer do all the Prophets bear witness. The full manifestation hereof, seeing it requires an explication of the whole Doctrine of the Messiah, concerning his Person, Grace, and Mediation, his Offices, Life, Death, and Intercession, the Justification of sinners through his Blood, and Sanctification by his Spirit, with all other Articles of our Christian Faith, all which are taught and revealed, though obscurely, in the Old Testament, would take up an entire Volumn, and be unsuitable unto our present design. But three things in general the Prophets give Testimony unto him by. First, By preferring the promised relief and remedy above all the present Glory and Worship of the ⟨p. 93⟩Church; directing it to look above all its enjoyments unto that which in all things was to have the pre-eminence. Se•Isa. 2. v. 2. Chap. 4. v. 2, 3, 4, 5. Chap. 7. v. 13, 14, 15. Chap. 9. v. 6, 7. Chap. 11. v. 1, 2, 3, 4, 10, &c. Chap. 32. v. 1, 2, 3, 4. Chap. 35. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. Chap. 40. v. 1, 2, 3, 4, 5, 9, 10, 11. Chap. 42. v. 1, 2, 3, 4. Chap. 49. v. 18, 19. Chap. 51. v. 4, 5, 6, 7. Chap. 59.20, 21. Chap. 60. Chap. 61. v. 1, 2, 3, &c. Chap. 65. v. 17, 18. Jeremiah 23. v. 5, 6. Chap. 30. v. 9. Chap. 31. v. 31, 32, 33, 34. Chap. 32. v. 40, 41, 42. Ezek. 40. &c. Dan. 7.27. Chap. 9. v. 24. Chap. 12. v. 1, 2. Hos. 3. v. 5. Joel 3. v. 18. Amos 9. v. 11, 12, 13, 14, 15. Obad. v. 21. Micah 4. v. 1, 2, 3, 4. Chap. 5. v. 1, 2, 3, 4. Habbuk. 2. v. 14. Hagg. 2. v. 6, 7, 8, 9. Zechar. 2. v. 8, 9, 10, 11, 12. Chap. 3. v. 8, 9, 10. Chap. 6. v. 1•, 13. Chap. 9. v. 9, 10, 11. Chap. 14. v. 3, 4, 20. Malach. 1. v. 11. Chap. 3.1, 2, 3. Chap. 4. v. 2.
Which places although but a few of those that occur in the Prophets, are yet too many to be particularly insisted on. But this they all teach with one consent, that there was in the Promise which they assert and confirm an Excellency of Blessings, far exceeding in Glory and Worth, and in advantage unto Believers, all that which they outwardly enjoyed, in their Peace, Prosperity, Kingdom and Temple-Worship. Now this can be nothing but the Spiritual and Eternal Deliverance of their Persons, from sin, Curse, and Misery, with the enjoyment of the Favour of God in this Life, and Blessedness hereafter in his Presence for evermore. And this in particular is expressed and declared in many of the Promises directed unto, especially those which concern the making and establishing of the New Covenant, which is that we are in the demonstration of.
Secondly, They do the same in the Description they give of the Person that was to be this Remedy or Relief, and of the work that he had to accomplish for that End and Purpose. For the former, they declare that he was to be the Son of God, God and Man in one Person, Psalm 2. v. 7. Psalm 110. v. 1. Isa. 9. v. 6, 7. Jer. 23. v. 5, 6. Zech. 2.8, 9, 10. and in sundry other places is the same mystery intimated, whereby the Church was farther instructed how God would join with the nature of man in the seed of the Woman, for the Conquest of the Old Serpent, and the destruction of his works. And for the latter, as they declare his sufferings in an especial manner, even what and how he was to suffer in the bruising of his heel, or bearing the effect of and Punishment due to sin, Psalm 22. Isaiah 53. Dan. 9. v. 24, 25. so his teaching, ruling, and governing of his people, in their Obedience unto God by him, until they are saved unto the uttermost, as the great Prophet, and King of his Church, is by them fully manifested, Psalm 2. Psalm 22. v. 25. Psalm 45. v. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. Psalm 68. v. 17, 18. Psalm 72. Psalm 89. v. 9, 10, 11, 12, 13. Psalm 96. Psalm 97. Psalm 98. Psalm 99. Psalm 110. Isaiah 11. v. 1, 2, 3, 4, 5. Chap. 9.6, 7. Chap. 32. v. 1, 2. Chap. 35. Chap. 40.11, 12. Chap. 42. v. 1, 2, 3, 4. Chap. 45. v. 22, 23, 24, 25. Chap. 49. v. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. Chap. 50. v. 4. Chap. 59. v. 16, 17. Chap. 61. v. 1, 2, 3. Chap. 63. v. 1, 2, 3, 4, 5, 6. Jerem. 23. v. 5, 6. Micah 4. v. 2, 3. Chap. 5. v. 1, 2, 3, 4. Zechary, Chap. 2. v. 8. Mal. 3.1, 2, 3, 4. as in sundry other places. Yea, herein all the Prophets greatly abound, it being the principal work that God raised them up for, and inspired them by his Holy Spirit in their several Generations, as Peter declared; 1 Epist. 1. v. 10, 11, 12.
Secondly, They do the same in the Description they give of the Person that was to be this Remedy or Relief, and of the work that he had to accomplish for that End and Purpose. For the former, they declare that he was to be the Son of God, God and Man in one Person, Psalm 2. v. 7. Psalm 110. v. 1. Isa. 9. v. 6, 7. Jer. 23. v. 5, 6. Zech. 2.8, 9, 10. and in sundry other places is the same mysterie intimated, whereby the Church was farther instructed how God would joyn with the nature of man in the seed of the Woman, for the Conquest of the Old Serpent, and the destruction of his works. And for the latter, as they declare his sufferings in an especial manner, even what and how he was to suffer in the bruising of his heel, or bearing the effect of and Punishment due to sin, Psalm 22. Isaiah 53. Dan. 9. v. 24, 25. so his teaching, ruling, and governing of his people, in their Obedience unto God by him, untill they are saved unto the uttermost, as the great Prophet, and King of his Church, is by them fully manifested, Psalm 2. Psalm 22. v. 25. Psalm 45. v. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17. Psalm 68. v. 17, 18. Psalm 72. Psalm 89. v. 9, 10, 11, 12, 13. Psalm 96. Psalm 97. Psalm 98.
Thirdly, They did also by taking off the Expectations of men from looking after relief and deliverance by any other way or means whatsoever; Psalm 40. v. 8, 9. Add hereunto, that the whole Fabric of the Tabernacle and Temple-Worship, was contrived, appointed and designed in Infinite Wisdom, unto no other End, but to instruct and direct the Church unto this Promised Deliverer, and the Salvation to be wrought by him, as shall God assisting, abundantly be manifested in our Exposition of the Epistle unto the Hebrews.
Thirdly, They did also by taking off the Expectations of men from looking after relief and deliverance by any other way or means whatsoever; Psalm 40. v. 8, 9. Add hereunto, that the whole Fabrick of the Tabernacle and Temple-Worship, was contrived, appointed and designed in Infinite Wisdom, unto no other End, but to instruct and direct the Church unto this Promised Deliverer, and the Salvation to be wrought by him, as shall God assisting, abundantly be manifested in our Exposition of the Epistle unto the Hebrews.
Thus do both the Law and Prophets bear witness unto this Promised Deliverer, and § 34 the Deliverance to be wrought by him. And this is He whom the Jews and Christians call the Messiah. [Greek or Hebrew] is from [Greek or Hebrew], to anoint with oil. Those who were peculiarly of old consecrated unto God in the great Offices of Kings, Priests, and Prophets, were by his Appointment so to be anointed; at least some of them on especial Occasions were so. Thence were they called [Greek or Hebrew] Anointed Ones. And because this Anointing with Oil was not appointed for its own sake, but for somewhat signified thereby, those who received the thing so signified, although not actually ⟨p. 94⟩anointed with corporeal Oil are called Anointed 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 Anointing Oil, is by an Antanomasia called the Messiah. Or [Greek or Hebrew] Messiah the King. Dan. 9.25. [Greek or Hebrew], Messiah the Prince, Ruler, or Leader; and v. 26. [Greek or Hebrew], Messiah absolutely. The Greeks render this name [Greek or Hebrew], 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 [Greek or Hebrew] in the Hebrew, [Greek or Hebrew] the Anointed One, Christ. The Greek [Greek or Hebrew] and the Latin Messiah seem rather to be taken immediately from the Chaldee [Greek or Hebrew] Messicha than from the Hebrew [Greek or Hebrew] Messiach, and to come nearer unto it in sound and Pronunciation. It is true, that the name is sometimes applied unto profane 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 Battle, Deut. 20. v. 8. [Greek or Hebrew], the anointed unto the War.
Thus do both the Law and Prophets bear witness unto this Promised Deliverer, and § 34 the Deliverance to be wrought by him. And this is He whom the Jews and Christians call the Messiah. 〈non-Latin alphabet〉 is from 〈non-Latin alphabet〉, to annoint with oyle. Those who were peculiarly of old consecrated unto God in the great Offices of Kings, Priests, and Prophets, were by his Appointment so to be annointed; at least some of them on especial Occasions were so. Thence were they called 〈non-Latin alphabet〉 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 ⟨p. 94⟩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 〈non-Latin alphabet〉 Messiah the King. Dan. 9.25. 〈non-Latin alphabet〉, Messiah the Prince, Ruler, or Leader; and v. 26. 〈non-Latin alphabet〉, Messiah absolutely. The Greeks render this name 〈non-Latin alphabet〉, 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 〈non-Latin alphabet〉 in the Hebrew, 〈non-Latin alphabet〉 the Annointed One, Christ. The Greek 〈non-Latin alphabet〉 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,
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.
The First Promise explained in the subsequent. The Name Messiah seldom used in the Original; frequently in the Targums. Places applied unto him therein. Gen. 3.15. Use of their Testimony against the present Jews. Gen. 35.21. Occasion of the mention of the Messiah in that place, from Micah 4.8. Genesis 49.1. [Greek or Hebrew] first mentioned. V. 10. Until Shiloh come. Agreement of Targums. Exod. 12. v. 42. Christ typified by the Paschal Lamb. Exod. 40.9. [Greek or Hebrew] who: Dan. 9.25. Numb. 11.26. Tradition about the Prophesying 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. Hanna's Prophecy of Christ. 2 Sam. 23.3. Davids in his lasts words. [Greek or Hebrew], 1 Kings 4.33. Solomons Prophecy. 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. [Greek or Hebrew] and [Greek or Hebrew] What. Psal. 80. v. 16, 18. [Greek or Hebrew] how to be rendered. [Greek or Hebrew] who. Psal. 110. Prophecy 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. Entanglements of the Jews from this Testimony. Four things promised, not agreeing to Hezekiah. Answer of Jarchi. Kimchi. Aben Ezra. The Name mentioned whose. [Greek or Hebrew] who. Answer of Abarbinel. Of the increase of his Government. Chap. 10. v. 27. Chap. 11.1. Abarbinel's Prediction of the ruin 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. Micah 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.
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. Ʋse 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. 〈non-Latin alphabet〉 first mentioned. V. 10. Vntill Shilo come. Agreement of Targums. Exod. 12. v. 42. Christ typified by the Paschal Lamb. Exod. 40.9. 〈non-Latin alphabet〉 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. 〈non-Latin alphabet〉, 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
Having considered the first great Promise concerning the Messiah, and evinced § 1 from thence the nature of his Work and Office; as also showed in general 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 expressly 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 [Greek or Hebrew], 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 Authentic 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.
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 〈non-Latin alphabet〉, 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 expressly named in the Original. Elijah in his Methurgamim reckons up fifty of those places, whereunto one ⟨p. 96⟩and twenty more are added by Buxtorfius. The Principal of these deserve our Consideration, considering that some of the most eminent of them, are denied 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 denied. And this consent of the Targums is of great weight against them, as containing an Evidence of what Persuasion 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.
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 ⟨p. 96⟩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 expressly of the Messiah in the Targums of Jonathan and Jerusalem; and this Promise applied unto him after their manner. The seed of the Woman shall bruise the head of the Serpent, and they shall obtain, [Greek or Hebrew], healing, or a Plaster for the Heel (the hurt received by the Serpent) in the days of Messiah the King; so Jonathan; and Targ. Hierusal. useth words to the same Purpose. Both of them expressly refer the Promise to the days 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.
§ 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, 〈non-Latin alphabet〉, 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 lies 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 Fundamental concerning Rewards and Punishments, it is here given out by the Testimony of their Targums, unto the Posterity of Adam indefinitely, two thousand years before the Call and Separation of Abraham, from whom they pretend to derive their Privilege, 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.
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 P••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 journeyed and spread his Tent, [Greek or Hebrew], unto, or beyond the Tower of Edar, Jonathan adds, [Greek or Hebrew] Which is the place from whence the King Messiah shall be revealed in the end of the days. And this Tradition is taken from Micah 4. v. 8. [Greek or Hebrew], 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.
§ 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, 〈non-Latin alphabet〉, unto, or beyond the Tower of Edar, Jonathan adds, 〈non-Latin alphabet〉 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. 〈non-Latin alphabet〉, 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. [Greek or Hebrew], in the latter days, 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, [Greek or Hebrew], the time, (that is the express time) wherein the King Messiah 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 days. This expression of [Greek or Hebrew], the End or last of the days, is an usual Periphrasis of the days 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 expressly refers unto it, Heb. 1.1. Now whereas this Expression denotes no certain season of time, but only indefinitely directs to the last days ⟨p. 97⟩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 days mentioned, unto the time of the Messiah.
§ 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. 〈non-Latin alphabet〉, 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, 〈non-Latin alphabet〉, 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 〈non-Latin alphabet〉, 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 ⟨p. 97⟩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. [Greek or Hebrew], until Shiloh come. All the three Targums agree in § 6 the Application of these words unto the Messiah. Onfelos; [Greek or Hebrew], until Messiah comes. Jonathan and Jerusalem use the same words; [Greek or Hebrew] unto the time wherein the King Messiah shall come. An illustrious Prophecy 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 perverseness 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 showed by others already. See Aynsw•rth on the pl•ce.
Gen. 49. v. 10. 〈non-Latin alphabet〉, untill Shiloh come. All the three Targums agree in § 6 the Application of these words unto the Messiah. Onfelos; 〈non-Latin alphabet〉, untill Messiah comes. Jonathan and Hierusalem use the same words; 〈non-Latin alphabet〉 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 Aynsw•rth on the pl•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 accomplished to be dissolved, 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; [Greek or Hebrew], M•s•s shall come forth from the midd••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 mere man, born after the manner of all other men, yet they never speak of his Birth or Nativity, 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 Passover to the coming of the Messiah? They cannot imagine that he shall come unto them whilst they are celebrating that Ordinance; for that is not lawful for them, unless they were at Jerusalem, whither they believe they shall never return until he come and go before them. It is then from some Tradition amongst them, that their Deliverance out of Egypt 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. 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 accomplish•d to be diss•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; 〈non-Latin alphabet〉, M•s•s shall come forth from the midd••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 me•r man, born after the manner of all other men, yet they never speak of his Birth or Nati•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.
. as in sundry other places. Yea, herein all the Prophets greatly abound, it being the principal work that God raised them up for, and inspired them by his Holy Spirit in their severall Generations, as Peter declared; 1 Epist. 1. v. 10, 11, 12.
. 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. 〈non-Latin alphabet〉 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 ▪
