1. Ends of the promises and prophecies concerning the Messiah—Other ways of his revelation; of his oblation, by sacrifices; of his divine person, by visions. 2. What meant in the Targums by דיי מימרא, the Word of God— The expression first used, Gen. 3:8—יְהֹוָה קֹול, what or who—Ὁ Λόγος —Λόγος ἐνυπόστατος—Apprehensions of the ancient Jews about the Word of God; of the philosophers—Application of the expression, Ὁ Λόγος τοῦ Θεοῦ, to the Son, by John—Expressions of Philo—Among the Mohammedans Christ called the Word of God—Intention of the Targumists vindicated. 3. How the Voice walked—Aben Ezra refuted, and R. Jona—The appearance of the second Person unto our first parents. 4. Gen. 18:1–3—God's appearance, הַיּוֹם כְּחֹם—Suddenness of it. 5. Who appeared. 6. The occasion of it. 7. Reflection of Aben Ezra on some Christian expositors retorted—A trinity of persons not proved from this place—Distinct persons proved—No created angel representing the person of God called Jehovah—Gen. 19:24, "From the LORD"— Exceptions of Aben Ezra and Jarchi removed—Appearance of the second Person. 8. Gen. 32:24, 26–30. 9. Occasion of this vision. 10. The Person; in appearance a man; 11. In office, an angel, Gen. 48:16; 12, 13. In nature, God, Gen. 32:26, 30, Hos. 12:5—יֵאָבֵק, what—Who it was that appeared. 14. Exod. 3:1–6, 14—God appeared. 15. Exod. 19:18–20—Who gave the law—Not a created angel—The ministry of angels, how used therein. 16, 17. Exod. 23:20–23—Different angels promised—The Angel of God's presence, who. 18, 19. Josh. 5:13–15—Captain of the Lord's host described. 20. Sense of the ancient church concerning these appearances; 21. Of the Jews. 22. Opinion of Nachmanides. 23. Tanchuma—Talmud— Fiction of the angel rejected by Moses, accepted by Joshua—Sense of it. 24. Metatron, who—Derivation of the name.
1. WE have seen how plentifully God instructed the church of old by his prophets in the knowledge of the person, office, and work of the Messiah. And this he did, partly that nothing might be wanting unto the faith and consolation of believers, in a suitableness and proportion unto that condition of light and grace wherein it was his good pleasure to keep them before his actual coming; and partly that his righteous judgments, in the rejection and ruin of those who obstinately refused him, might, from the means of their conviction, be justified and rendered glorious. Neither were these promises and predictions alone the means whereby God would manifest and reveal him unto their faith.
There are two things concerning the Messiah which are the pillars and foundation of the church. The one is his divine nature; and the other, his work of mediation in the atonement for sin, which he was to make by his suffering, or the sacrifice of himself. For the declaration of these unto them who, according unto the promise, looked for his coming, there were two especial ways or means graciously designed of God. The latter of these ways was that worship which he instituted, and the various sacrifices which he appointed to be observed in the church, as types and representations of that one perfect oblation which he was to offer in the fulness of time. The unfolding and particular application of this way of instruction is the principal design and scope of the apostle Paul in his Epistle unto the Hebrews. Whereas, therefore, that must be at large insisted on in our Exposition of that Epistle, I shall not anticipate what is to be spoken concerning it in these previous discourses, which are all intended to be in a subserviency thereunto. The other way, which concerns his divine person, was by those visions and appearances of the Son of God, as the head of the church, which were granted unto the fathers under the old testament. And these, as they are directly suited unto our purpose, in our inquiry after the prognostics of the advent of the Messiah, so are they eminently useful for the conviction of the Jews; for in them we shall manifest that a revelation was made of a distinct person in the Deity, who in a peculiar manner did manage all the concernments of the church after the entrance of sin. And herein, also, according unto our proposed method, we shall inquire what light concerning this truth hath been received by any of the Jewish masters; as also manifest what confusion they are driven unto, when they seek to evade the evidence that is in the testimonies to this purpose.
2. There is frequent mention in the Targumists of דיי מימרא, "The Word of the Lord;" and it first occurs in them on the first appearance of a divine person after the sin and fall of Adam, Gen. 3:8. The words of the original are, מִתְהַלֵּךְ אֱלֹהִים יְהֹוָה אֶת־קֹול וַיִּשְׁמְעוּ text בַּנָּן;—"And they heard the voice of the LORD God walking in the garden." The participle מִתְהַלֵּךְ, "walking," may be as well referred unto קֹול, "the voice," as unto אֱלֹהִים יְהֹוָה, "the LORD God:" "Vocem Domini Dei ambulantem." And although קֹול most commonly signifies λόγον προφορικόν, or "verbum prolatum," the outward voice and sound thereof, yet when applied unto God, it frequently denotes λόγον ἐνδιάθετον, "his almighty power," whereby he effecteth whatever he pleaseth. So Ps. 29:3–9, those things are ascribed יְהֹוָה קֹול, to this "voice of the LORD," which elsewhere are assigned τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, Heb. 1:3, to "the word of his power;" which the Syriac renders by "the power of his word," intending the same thing. Now, all these mighty works of creation or providence, which are assigned יְהֹוָה לְקֹול, to this "voice of the LORD," or τῷ ῥήματι τῆς δυνάμεως, to "the word of his power," or "his powerful word," are immediately wrought per Λόγον οὐσιώδη or ἐνυπόστατον,—by the essential Word of God, John 1:3, Col. 1:16; which was with God "in the beginning," or at the creation of all things, John 1:1, 2, as his eternal wisdom, Prov. 8:22–26, and power. This expression, therefore, of יְהֹוָה קֹול may also denote τὸν Λόγον τοῦ Θεοῦ, κατʼ ἐξοχήν, the Word of God that is God, the essential Word of God, the person of the Son: for here our first parents heard this "Word walking in the garden" before they heard the outward sound of any voice or words whatever; for God spake not unto them until after this: Gen. 3:9, "The LORD God called unto Adam, and said unto him."
And this change of the appearance of God some of the Jews take notice of. So the author of Tseror Hammor, Sect. Bereshith: רואים היו החטא קורם בגן מתהלך קולו שמעו אלא ראוהו לא שחטאו ועכשיו עמם מדבר ה׳ כבוד;—"Before they sinned they saw the glory of the blessed God speaking with them; but after their sin they only heard his voice walking." God dealt now otherwise with them than he did before. And the Chaldee paraphrast, observing that some especial presence of God is expressed in the words, renders them, בגנתא מתהלך אלהים דיי מימרא ית־קל ושמעו;—"And they heard the voice of the Word of the Lord God walking in the garden." So all the Targums; and that of Jerusalem begins the next verse accordingly, וקרא לאדם אלהים דיי מימרא;—"And the Word of the Lord God called unto Adam." And this expression they afterwards make use of in places innumerable, and that in such a way as plainly to denote a distinct person in the Deity. That this also was their intendment in it is hence manifest, because about the time of the writing of the first of those Targums, which gave "normam loquendi," the rule of speaking unto them that followed, it was usual amongst them to express their conceptions of the Son of God by the name of ὁ Λόγος τοῦ Θεοῦ, or "the Word of God," the same with דיי מימרא.
So doth Philo express their sense, De Confusione Linguarum: Κἂν μηδέπω μέντοι τυγχάνη τὶς ἀξιόχρεως ὢν υἱὸς Θεοῦ προσαγορεύεσθαι, σπούδαζε κοσμεῖσθαι κατὰ τὸν πρωτόγονον αὐτοῦ λόγον, τὸν ἄγγελον πρεσβύτατον ὡς ἀρχάγγελον πολυώνυμον ὑπάρχοντα· καὶ γὰρ ἀρχὴ, καὶ ὄνομα Θεοῦ, καὶ λόγος, καὶ ὁ κατʼ εἰκόνα ἄνθρωπος, καὶ ὁπῶν Ἰσραὴλ προσαγορεύεται·—"If any be not yet worthy to be called the son of God, yet endeavour thou to be conformed unto his first-begotten Word, the most ancient angel, the archangel with many names; for he is called the Beginning, the Name of God, the Man according to the image of God, the Seer of Israel." How suitably these things are spoken unto the mysteries revealed in the Gospel shall elsewhere be declared. Here I only observe how he calls that Angel which appeared unto the fathers, and that sometimes in human shape, the Word, "The first-begotten Word." And he expresseth himself again to the same purpose: Καὶ γὰρ οἰ μήπω ἱκανοὶ Θεοῦ παῖδες νομίζεσθαι γεγόναμεν, ἀλλά τοι τῆς ἀϊδίου εἰκόνος αὐτοῦ, Λόγου τοῦ ἱερωτάτου, Θεοῦ γὰρ εἰκὼν Λόγος ὁ πρεσβύτατος·—"For if we are not yet meet to be called the sons of God, let us be so of his eternal image, the most sacred Word; for that most ancient Word is the image of God." How these things answer the discourses of our apostle about Jesus Christ, Col. 1:15–18, Heb. 1:3, is easily discerned. And this conception of theirs was so far approved by the Holy Ghost, as suitable unto the mind of God, that John in the beginning of his Gospel, declaring the eternal deity of Christ, doth it under this name of ὁ Λόγος, "the Word," that is, ימר דיי, "the Word of God:" "The Word was with God, and the Word was God," John 1:1. For as he alludeth therein to the story of the first creation, wherein God is described as making all things by his word; for he said of every thing, "Let it be," and it was made; (as the psalmist expresseth it, "He spake, and it was done; he commanded, and it stood fast," Ps. 33:9: which he fully declares, verse 6, "By the word of the LORD were the heavens made, and all the host of them by the breath of his mouth:" in answer whereunto John teacheth that all things were made by this Word of God whereof he speaks, chap. 1:3: which in the Chaldee is elsewhere also assigned unto this Word, where mention is not made of it in the original, as Isa. 45:12, and chap. 48:13; whence it is in like manner expressed by Peter, 2 Epist. 3:5;)—so he might have respect unto that ascription of the work of the redemption of the church to this Word of the Lord which was admitted in the church of the Jews. That place, amongst others, is express to this purpose, Hos. 1:7, where the words of the prophet, "I will save them by the LORD their God," are rendered by the Targumist, אלההון דיי במימרא ואפרקנון;—"I will save" (or "redeem") "them by the Word of the LORD their God;" the Word, the Redeemer. And it is not unworthy of consideration, that as the wisest and most contemplative of the philosophers of old had many notions about ὁ Λόγος ἀΐδιος, "the eternal Word," which was unto them δύναμις τῆς ὅλης κτίσεως ποιητική, "the formative or creative power of the universe,"—to which purpose many sayings have been observed, and might be reported, out of Plato, with his followers, Amelius, Chalcidius, Proclus, Plotinus, and others; whose expressions are imitated by our own writers, as Justin Martyr, Clemens, Athenagoras, Tatian, and many more;—so among the Mohammedans themselves this is the name that in their Koran they give unto Jesus, אללה כלמה,—"The Word of God." So prevalent hath this notion of the Son of God been in the world. And as these words, Ezek. 1:24, "I heard the voice of their wings, כְּקֹול־שַׁדַּי," "as the voice of the Almighty," are rendered by the Targumist, שדי קדם מין כקלא, "as the voice from the face of the Almighty,"—which what it is shall be afterwards shown,—so some copies of the LXX. render them by φωνὴν τοῦ Λόγου, "the voice of the Word," that is, of God, who was represented in that vision, as shall be manifested.
Some would put another sense on that expression of the Targumists, as though it intended nothing but God himself. And instances of the use of it in that sense have been observed: as, Eccles. 8:17, "If a wise man say במי מלה," "in his word,"—that is, say in himself; Gen. 6:6, "It repented the LORD מלה במי," "in his word." Also, Ruth 3:8 is urged to give countenance unto this suspicion: "As did Phaltiel the son of Laish, who placed his sword שאול בת מיכל ובין מימרי בין," "between his word and Michal the daughter of Saul, the wife of David." But,—(1.) The former places use not the word מימר, which is peculiar unto the sense contended for; (2.) The Targums on the Hagiographa are a late post-Talmudical endeavour, made in imitation of those of Onkelos and Ben Uzziel, when the Jews had lost both all sense of their old traditions and use of the Chaldee language, any other than what they learned from those former paraphrases. Nothing, therefore, can hence be concluded as to the intention of the Targumists in these words. And they can have no other sense in that of Psalm 110:1, במימריה יי אמר;—"The LORD said in" (or "to") "his Word;" for, "to my Lord," as in the original.
3. The Jews discern that מִתְהַלֵּךְ, "walking," relates in this place immediately to קֹול, "the voice," and not unto אֱלֹהִים יְהֹוָה, "the LORD God;" and therefore endeavour to render a reason for that kind of expression. So Aben Ezra on the place giveth instances where a voice or sound in its 19:19, הוֹלֵךְ הַשֹּׁפָר קֹול progress is said to walk: as Exod. וְהָזֵק;—"The voice of the trumpet went and waxed strong;" and Jer. 46:22, יֵלֵךְ כַּנָּחָשׁ קֹולָה;—"The voice thereof shall go like a serpent." But these examples reach not that under consideration; for although הָלַךְ may sometimes express the progression or increase of a voice, yet it doth not so but where it is intimated to be begun before. But here was nothing spoken by God until after that Adam had heard this Word of God walking. And therefore R. Jona, cited by Aben Ezra, would apply מִתְהַלֵּךְ, "walking," unto Adam,—he heard the voice of God as he was himself walking in the garden; the absurdity of which fiction the words of the text and context sufficiently evince, for not מִתְהַלֵּךְ, but מִתְהַלְּכִים, would answer unto שְׁמְעוּ in the beginning of the verse. It is therefore most probable, that, in the great alteration which was now coming upon the whole creation of God,—mankind being to be cast out of covenant, the serpent and the earth being to be cursed, and a way of recovery for the elect of God to be revealed,—He by whom all things were made, and by whom all were to be renewed that were to be brought again unto God, did in an especial and glorious manner appear unto our first parents, as he in whom this whole dispensation centred, and unto whom it was committed. And as, after the promise given, he appeared ἐν μορφῇ ἀνθρωπίνῃ, "in a human shape," to instruct the church in the mystery of his future incarnation, and under the name of Angel, to shadow out his office as sent unto it and employed in it by the Father; so here, before the promise, he discovered his distinct glorious person, as the eternal Voice or Word of the Father.
4. Gen. 18:1–3, "And the LORD appeared unto him" (Abraham) "in the plains of Mamre: and he sat in the tent door in the heat of the day; and he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, and said, My Lord, if now I have now found favour in thy sight," etc. The Jews, in Bereshith Ketanna, say that this appearance of God unto Abraham was three days after his circumcision; from the sore whereof, being not recovered, he sat in the door of his tent; and that God came to visit him in his sickness. But the reason of his sitting in the door of the tent is given in the text, namely, because it was הַיּוֹם כְּחֹם,—"as in" (or "about") "the heat of the day," as the day grew hot; in an opposition unto the time of God's appearance unto Adam, which was לְרוּחַ הַיּוֹם,—"in the cool air of the day." For as, when God comes to curse, nothing shall refresh the creature, though in its own nature suited thereunto,—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 or perplexing.
5. "He lift up his eyes and looked, and, lo, three men stood by him." The title is, יְהֹוָה אֵלָיו וַיֵּרָא,—"The LORD appeared unto him;" and the narrative is, "Lo, three men stood by him;" the LORD, therefore, was amongst them. And it seems to be a sudden appearance that was made to him; he saw them on a sudden standing by him; he looked up and saw them: and this satisfied him that it was a heavenly apparition.
6. The business of God with Abraham at this time, was to renew unto him the promise of the blessing Seed, and to confine it unto his posterity by Sarah, now when he was utterly hopeless thereof, and began to desire that Ishmael might be the heir thereof. Unto 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 unto all ensuing generations, in the destruction of Sodom and Gomorrah. 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 thereof, is committed; that is, the person of the Son. And hence, in the overthrow of those cities, he who is to be their judge is said to set forth an ensample of his future dealing with ungodly men, 2 Pet. 2:6.
7. Aben Ezra reflects with scorn on the Christians who from this place, because three men are said to appear unto Abraham, and he calls them, "My Lord," would prove the tri-personality of the Deity: כי אמרו קצת הנה יתפרדו ולא ג׳ והוא אחד הוא אנשים ג׳ השם;—"Because of the appearance of three men, God is three, and he is one, and they are not separated or divided." How then doth he answer what they say? שני ויבאו שכחו וחנח סדומה המלאכים;—"Behold, they forget that there came two angels unto Sodom;" that is, that two of those who appeared were angels, and no more. But if any Christians have taken these three persons to have been the three persons of the Trinity, it were an easy thing to outbalance their mistake with instances of his own and companions pernicious curiosities and errors. It is true, a trinity of persons in the Deity cannot be proved from this place, seeing one of them is expressly called Jehovah, and the other two, in distinction from him, are said to be angels; so, and no more, Gen. 19:1. But yet a distinction of persons in the Deity, although not the precise number of them, is hence demonstrable. for it is evident that he of the three that spake unto Abraham, and to whom he made his supplication for the sparing of Sodom, was Jehovah, "the Judge of all the earth," chap. 18:22–33; and yet all the three were sent upon the work, that one being the Prince and Head of the embassy; as he who is Jehovah is said to be sent by Jehovah, Zech. 2:8, 9. Neither is there any ground for the late exposition of this and the like places, namely, that a created angel representing the person of God doth both speak and act in his name, and is called Jehovah; an invention to evade the appearances of the Son of God under the old testament, contrary to the sense of all antiquity, nor is any reason or instance produced to make it good. The Jews, indeed, say that they were three angels, because of the threefold work they were employed in; for they say, "No more than one angel is at any time sent about the same work." So one of these was to renew the promise unto Abraham; another, to deliver Lot; and the third, to destroy Sodom. But besides that this is a rule of their own making, and evidently false, as may be seen, Gen. 32:1, 2; 2 Kings 6:17; so 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. 19:24, "The LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven." Targum, דיי מקדם, "from before the Lord," or "the face of the Lord." Aben Ezra answers, והטעם צחות לשון מאתו,—that this is the elegancy of the tongue, and the sense of it is, "from himself;" and this gloss some of our late critics embrace. And there are instances collected by Solomon Jarchi to confirm this sense,— namely, the words of Lamech, Gen. 4:23, "Hear my voice, ye wives of Lamech," not "my wives;" and of David, 1 Kings 1:33, "Take with you the servants of your lord," not "my servants;" and of Ahasuerus unto Mordecai, Esther 8:8, "Write ye for the Jews in the king's name," not "in my name." But the difference of these from the words under consideration is wide and evident. In all these places the persons are introduced speaking of themselves, and describe themselves either by their names or offices, suitably unto the occasion and subject spoken of: but in this place it is Moses that speaketh of the Lord, and he had no occasion to repeat יְהֹוָה מֵאֵת, were it not to intimate the distinct persons unto whom that name, denoting the nature and self-existence of God, was proper; one whereof then appeared on the earth, the other manifesting his glorious presence in heaven. Wherefore Rashi, observing somewhat more in this expression, contents not himself with his supposed parallel places; but adds, that the דין בית is to be understood, and gives this as a rule, דינו ובית הוא ויי שכ״ מקום כל,—"Every place where it is said, וַיהֹוָה, 'And the LORD,' he and his house of judgment are intended"! as if God had a sanhedrim in heaven,—a fancy which they have invented to avoid the expressions which testify unto a plurality of persons in the Deity. There is therefore in this place an appearance of God in a human shape, and that of one distinct person in the Godhead, who now represented himself unto Abraham in the form and shape wherein 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 lays upon his pre-existence unto his incarnation, and not upon the promise of his coming, John 8:56, 58. A solemn preludium it was unto his taking of flesh, a revelation of his divine nature and person, and a pledge of his coming in human nature to converse with men.
8. Gen. 32:24, 26–30, "And Jacob was left alone; and there wrestled a man with him until the ascending of the morning. And he said, Let me go, for the day ascendeth. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore dost thou ask after my name? And he blessed him there. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved." This story is twice reflected upon in the Scripture afterwards: once by Jacob himself, Gen. 48:15, 16, "And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads;" and once by the prophet Hosea, chap. 12:3–5, "By his strength he had power with God: yea, he had power over the Angel, and prevailed: he wept, and made supplication unto him: he found him in Beth-el, and there he spake with us; even the LORD God of hosts; the LORD is his memorial." In the first place he is called a "man:" "There wrestled a man," Gen. 32:24. In the second, Jacob calls him an "Angel:" "The Angel which redeemed me," chap. 48:16. And in the third, he is expressly said to be "God, the LORD God of hosts," Hos. 12:3, 5.
9. Jacob was now passing with his whole family into the land of Canaan, to take seizure 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 the inheritance itself. This was his brother Esau, who coming against him with a power which he was no way able to withstand, he feared that he would utterly destroy both his person and his posterity, Gen. 32:11. In the promise about which their contest was, the blessed Seed, with the whole churchstate 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, to preserve him with his title and interest, he who was principally concerned in the whole matter doth here appear unto him; some especial particulars of which manifestation of himself may be remarked.
10. First, He appeared in the form of "a man:" עִמּוֹ אִישׁ יֵּאָבֵק;—"A man wrestled with him." A man he is called from his shape and his actions. He "wrestled," קֵבאֵָיּ; that is, saith R. Menachem in Rashi, יתעפר, "he dusted." This, saith he, is the sense of קָבאָ; for מעלים שהיו ברגלים עפר,—"they stirred up the dust with their feet," as men do in earnest wrestling; or, as himself would have it, in allusion to another word, to signify "the closing with their arms," to cast one another down, as is the manner of wrestlers. A great contention is denoted, and an appearance in the form of a man, further manifested by his "touching the hollow of Jacob's thigh."
11. Secondly, He is called an "Angel" by Jacob himself: Gen. 48:16, "The Angel that redeemed me." This was the greatest danger that ever Jacob was in, and this he remembers in his blessing of Joseph's children, praying that they may have the presence of this Angel with them, who preserved him all his life, and delivered him from that imminent danger from his brother Esau. And he calls him, הַגֹּאֵל הַמַּלְאָךְ,—"The Angel the Redeemer;" which is the name of the promised Messiah, as the Jews grant, Isa. 59:20, גֹּואֵל לְצִיֹון וּבָא,—"And the Goël" (the "Redeemer") "shall come to Zion." And he is expressly called "The Angel," Hos. 12:4.
12. Thirdly, 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. 32:26, and refuseth to let him go, or to cease his supplications, until he had blessed him. He doth so, he blesseth him, and giveth him a double pledge or token of it, in the touch of his thigh and change of his name; giving him a name to denote his prevalency with God,—that is, with himself. And 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. 48:16, besides that he invocates this 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 which redeemed him," verse 16, is the same with "the God which fed him," that is, the God of his fathers.
And this is yet more evident in the prophet: for with regard unto this story of his power over the Angel, he says, "He had power with God;" and proves it, because "he had power over the Angel, and prevailed." And he shows whereby he thus prevailed: it was by "weeping and making supplication unto him;" which he neither did nor lawfully might do unto a created angel. And therefore some of the Jews apply these words, "He wept and made supplication," unto the Angel's desire to Jacob to let him go!—foolishly enough; and yet are they therein followed by some late critics, who too often please themselves in their curiosities. Again, this Angel was he whom he found, or "who found him, in Bethel;" an account whereof we have, Gen. 28:10–22, and 35:1. Now, this was no other but he unto whom Jacob made his vow, and entered into solemn covenant withal that he should be his God. And therefore the prophet adds expressly in the last place, Hos. 12:5, that it was "the LORD God of hosts" whom he intended.
13. From what hath been spoken, it is evident that he who appeared unto 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 unto that office; and appearing in the form of a man, he represented his future assumption of our 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.
14. Exod. 3:1–6, "And Moses came to the mountain of God, to Horeb. And the Angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God." And herein also have we expressed another glorious appearance of the Son of God. He who is here revealed is called "Jehovah," verse 4; and he affirms of himself that he is "the God of Abraham," verse 6; who also describes himself by the glorious name of "I AM THAT I AM," verse 14; in whose name and authority Moses dealt with Pharaoh in the deliverance of the people, and whom they were to serve on that mountain upon their coming out of Egypt; he whose רָצוֹן, or "merciful good-will," Moses prays for, Deut. 33:16. And yet he is expressly called an "Angel," Exod. 3:2,— 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 church might know and consider who it was that was to work out their spiritual and eternal salvation, whereof that deliverance which then he would effect was a type and pledge. Aben Ezra would have the Angel mentioned verse 2, to be another from him who is called "God," verse 6: but the text will not give countenance unto any such distinction, but speaks of one and the same person throughout, without any alteration; and this was no other but the Son of God.
15. Exod. 19:18–20, "And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the LORD came down upon mount Sinai, on the top of the mount." The Jews well interpret these words concerning the descent of God, to be by way of the manifestation of his glory, not change of place. And hence Aben Ezra interprets that expression, chap. 20:22, "Ye have seen that I have talked with you from heaven." God was still in heaven when his glory was on the mount. Yet these words, מִן־הַשָּמַ ם, do rather refer to his descent, before described, than denote the place where he spake; for in giving the law, God "spake on earth," Heb. 12:25. That God, in this glorious manifestation of his presence on mount Sinai, made use of the ministry of angels, both the nature of the thing declares, and the Scripture testifies, Ps. 68:17. The voices, fire, trembling of the mountain, smoke, and noise of the trumpet, were all effected by them; and so also was the forming of the words of the law conveyed unto the ears of Moses and the people. Hence the law is not only said to be received by them εἰς διαταγὰς ἀγγέλων, Acts 7:53,—"by the disposition" or orderly ministries "of angels;" and to be disposed by them into the hand of Moses, Gal. 3:19; but is also called ὁ διʼ ἀγγέλων λαληθεὶς λόγος, Heb. 2:2,—"the word spoken" (or "pronounced") "by angels," that is, outwardly and audibly. 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 unto God, but we may, when we please, substitute a delegated angel in his room; for in no place, not [even] in that concerning the creation of the world, is God himself more expressly spoken of. Besides, the psalmist in the place mentioned 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 Hebrews call הכבוד, and שכינה, and יקר; whereby they now understand a majestatical and sanctifying presence; indeed, it intends him who is the "brightness of the Father's glory, and the express image of his person," who was delegated unto 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."
16. Exod. 23:20–22, "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries." The Angel here promised is he that went in the midst of the people in the wilderness, whose glory appeared and was manifested among them. And, moreover, another angel is promised unto them, verse 23, "For mine angel shall go before thee, and bring thee in unto the Amorites," etc., "and I will cut them off." It is a ministering angel, to execute the judgments and vengeance of God upon the enemies of his people. And that this angel of verse 23 is another from that of verse 20 appears from chap. 33:2, 3, compared with verses 13–16 of the same chapter. Verse 2, "I will send an angel before thee; and I will drive out the Canaanite and the Amorite," etc.; which is the promise and the angel of chap. 23:23. But saith he, chap. 33:3, "I will not go up in the midst of thee;" which he had promised to do in and by the Angel of chap. 23:20, 21, in whom his name was. This the people esteemed evil tidings, and mourned because of it, chap. 33:4. Now, God had not promised to go in the midst of them any otherwise than by the Angel mentioned; which both Moses and the people were abundantly satisfied withal. But whereas he here renews his promise of the ministry and assistance of the angel of chap. 23:23, yet he denies them his own presence in the Angel of verse 20, for which Moses reneweth his request, chap. 33:13; whereunto God replies, "My presence shall go with thee," verse 14: concerning which presence or face of God, or which Angel of his presence, we must a little more particularly inquire.
17. (1.) It is said to the people concerning him, מִפָּנָיו הִשָּׁמֶר, "Beware of him," or rather, "Take heed to thyself before him,"—before his face, in his presence, chap. 23:21. שָמַר in Niphal is, "Sibi cavit," "Cave tibi." And this is the caution that is usually given the people, requiring that reverence and awe which is due unto the holiness of the presence of God. (2.) וּשְׁמַע בְּקֹולֹו;—"And obey his voice." This is the great precept which is solemnly given and so often reiterated in the law with reference unto God himself. (3.) בּו אַל־תַּמֵּר;—"Provoke him not;" or, "Rebel not against him." This is the usual word whereby God expresseth the transgression of his covenant,—a rebellion that can be committed against God alone. (4.) Of these precepts a twofold reason is given; whereof the first is taken from the sovereign authority of this Angel: "For he will not pardon your transgressions;" that is, as Joshua afterwards tells the same people, "He is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins," Josh. 24:19,—namely, sins of rebellion, that break and disannul his covenant. And "who can forgive sins but God?" To suppose here a created angel, is to open a door unto idolatry; for he in whose power it is absolutely to pardon and punish sin, may certainly be worshipped with religious adoration. The second reason is taken from his name: "For my name is in him,"—"a more excellent name" than any of the angels do enjoy, Heb. 1:4. He is God, Jehovah, that is his name; and his nature answereth thereunto. Hence, Exod. 23:22, it is added, "If thou shalt indeed obey his voice, and do all that I speak." His voice is the voice of God,—in his speaking doth God speak; and upon the people's obedience thereunto depends the accomplishment of the promise. Moreover, chap. 33:14, God says concerning this Angel, פָּנַי, "My presence (my face) shall go with thee:" which presence Moses calls his "glory," verse 18, his essential glory; which was manifested unto him, chap. 34:6, though but obscurely in comparison of what it was unto them who, in his human nature, wherein "dwelleth all the fulness of the Godhead bodily," Col. 2:9, "beheld his glory, the glory as of the only-begotten of the Father," John 1:14. For this face of God is he whom whoso seeth he seeth the Father, John 14:9; because he is "the brightness of his glory, and the express image of his person," Heb. 1:3; who accompanied the people in the wilderness, 1 Cor. 10:4; and whose merciful good pleasure towards them Moses prayed for, Deut. 33:16;—that is, "the Father of lights, from whom cometh down every good and every perfect gift," James 1:17. These things evidently express God, and none other; and yet he is said to be an angel sent of God, in his name, and unto his work. So that he can be no other but a certain person of the Deity who accepted of this delegation, and was therein revealed unto the church, as he who was to take upon him the seed of Abraham, and to be their eternal Redeemer.
18. Josh. 5:13–15, "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as Prince of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? And the Prince of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy." The appearance here is of a man, verse 13, "a man of war," as God is called, Exod. 15:3, armed, with his sword drawn in his hand, as a token of the business he came about. At first sight Joshua apprehends him to be a man only; which occasioned his inquiry, "Art thou for us, or for our adversaries?" which discovers his courage and undaunted magnanimity; for doubtless the appearance was august and glorious. But he answers unto his whole question, לֹא, "I am not;" that is, a man either of your party or of the enemy's, but quite another person; "שַׂר־צְבָא־יְהֹוָה,"—"the Prince of the LORD'S host." And this was another illustrious manifestation of the Son of God unto the church of old, accompanied with many instructive circumstances: as,—(1.) From the shape wherein he appeared, namely, that of a man, as a pledge of his future incarnation. (2.) From the title that he assumes to himself, "The Captain of the LORD'S host," he unto whom the guidance and conduct of them unto rest, not only temporal but eternal, was committed; whence the apostle, in allusion unto this place and title, calls him "The Captain of our salvation," Heb. 2:10. And, (3.) The person unto whom he spake when he gave himself this title was the captain of the people at that time; teaching both him and them that there was another, supreme Captain of their eternal deliverance. (4.) From the time and place of his appearance, which was upon the first entrance of the people into Canaan, and the first opposition which therein they met withal; so engaging his presence with his church in all things which oppose them in their way unto eternal rest. (5.) From the adoration and worship which Joshua gave unto him; which he accepted of, contrary to the duty and practice of created angels, Rev. 19:10, 22:8, 9. (6.) From the prescription of the ceremonies expressing religious reverence, "Put off thy shoe;" with the reason annexed, "For the place whereon thou standest הוּא קֹדְשׁ," "it is holiness,"—made so by the presence of God: the like precept whereunto was given to Moses by the God of Abraham, Isaac, and Jacob, Exod. 3:5. By all these things was the church instructed in the person, nature, and office, of the Son of God, even in the mystery of his eternal distinct subsistence in the Deity, his future incarnation and condescension unto the office of being the Head and Saviour of his church.
19. These manifestations of the Son of God unto the church of old, as the angel or messenger of the Father, subsisting in his own divine person, are all of them revelations of the promised Seed, the great and only Saviour and Deliverer of the church, in his eternal pre-existence unto his incarnation; and pledges of his future taking flesh for the accomplishment of the whole work committed unto him. And many other instances of the like nature may be added out of the former and later Prophets; which, because in most important circumstances they are coincident with these, need not here particularly be insisted on.
20. Some of late would apply all these appearances unto a created delegated angel; which conceit, as it is irreconcilable unto the sacred text, as we have manifested, so is it contrary unto the sense of the ancient writers of the Christian church. A large collection of testimonies from them is not suited unto our present design and purpose; I shall therefore only mention two of the most ancient of them, one of the Latin, the other of the Greek church. The first is Tertullian, who tells us, "Christus semper egit in Dei Patris nomine; ipse ab initio conversatus est et congressus cum patriarchis et prophetis," adv. Marc. lib. ii.;—"Christ always dealt" (with men) "in the name of God the Father; and so himself from the beginning conversed with the patriarchs and prophets." And again, "Christus ad colloquia humana semper descendit, ab Adam usque ad patriarchas et prophetas, in visione, in somno, in speculo, in aenigmate, ordinem suum praestruens semper ab initio; et Deus in terris cum hominibus conversatus est non alius quam Sermo qui caro erat futurus," adv. Praxeam.;—"It was Christ who descended into communion with men, from Adam unto the patriarchs and prophets, in visions, dreams, and appearances, or representations, of himself, instructing them in his future condition from the beginning; and God who conversed with men on earth was no other but the Word who was to be made flesh." The other is Justin Martyr, whose words need not be produced, seeing it is known how he contends for this very thing in his dialogue with Trypho.
21. That which is more direct unto our purpose, is to inquire into the apprehensions of the Jewish masters concerning the divine appearances insisted on, granted unto the patriarchs and church of old, with what may thence be collected for their conviction concerning the person of the Messiah. The most part of their expositors do, I confess, pass over the difficulties of the places mentioned (I mean those which are such unto their present infidelity) without taking the least notice of them. Some would have the angel mentioned to be Michael, unto whom they assign a prerogative above the other angels, who preside over other countries; but who that Michael is, and wherein that prerogative doth consist, they know not. Some say that Michael is the high priest of heaven, who offers up the prayers of the righteous: so R. Menachem. "He is the priest above, that offereth or presenteth the souls of the righteous," saith another, more agreeably unto the truth than they are aware of. One signal instance only of the evidence of the truth insisted on, in the words of Moses Nachmanides Gerundensis, on Exod. 23, which hath been taken notice of by many, shall at present suffice. His words are: "Iste Angelus, si rem ipsam dicamus, est Angelus Redemptor, de quo scriptum est, 'Quoniam nomen meum in ipso est;' ille inquam Angelus qui ad Jacob dicebat, Gen. 31:13, 'Ego Deus Bethel;' ille de quo dictum est, Exod. 3:4, 'Et vocabat Mosen Deus de rubo.' Vocatur autem Angelus quia mundum gubernat: scriptum est enim, Deut. 6:21, 'Eduxit vos Jehovah ex Aegypto;' et alibi, Num. 20:16, 'Misit Angelum suum, et eduxit vos ex Aegypto.' Praeterea scriptum est, Esa. 63:9, 'Et Angelus faciei ejus salvos fecit ipsos,'— nimirum ille Angelus cui est Dei facies; de quo dictum est, Exod. 33:14, 'Facies mea praeibit, et efficiam ut quiescas.' Denique, ille Angelus est de quo vates, Mal. 3:1, 'Et subito veniet ad templum suum Dominus, quem vos quaeritis, et Angelus foederis, quem cupitis.' " And again to the same purpose: "Animadverte attentè quid ista sibi velint, 'Facies mea praeibit;' Moses enim et Israelitae semper optaverunt angelum primum, caeterum quis ille esset vere intelligere non potuerunt, neque enim ab aliis percipiebant, neque prophetica notione satis assequebantur. Atqui 'facies Dei' ipsum Deum significat, quod apud omnes interpretes est in confesso. Verum ne per somnium quidem ista intelligere quisquam possit, nisi sit in mysteriis legis eruditus." And again: " 'Facies mea praecedet;' hoc est, 'Angelus foederis, quem vos cupitis, in quo videbitur facies mea;' de quo dictum est, 'Tempore accepto exaudiam te; nomen meum in eo est; faciamque ut quiescas; sive efficiam ut ipse tibi sit lenis et benignus, neque te ducat per rigidum, sed placide et clementer;' "—"This Angel, if we speak exactly, is the Angel the Redeemer, concerning whom it is written, 'My name is in him,' Exod. 23:21; that Angel who said unto Jacob, 'I am the God of Bethel,' Gen. 31:13; he of whom it is said, 'And God called unto Moses out of the bush,' Exod. 3:4. And he is called an Angel because he governeth the world: for it is written, Deut. 6:21, 'The LORD brought us out of Egypt;' and elsewhere, Num. 20:16, 'He sent his Angel, and brought us out of Egypt.' Moreover, it is written, Isa. 63:9, 'And the Angel of his face (presence) saved them,'—namely, that Angel who is the face of God; of whom it is said, Exod. 33:14, 'My face shall go before thee, and I will cause thee to rest.' Lastly, it is that Angel of whom the prophet speaks, Mal. 3:1, 'And the Lord, whom ye seek, shall suddenly come to his temple, the Angel of the covenant, whom ye delight in.' " His following words are to the same purpose: "Mark diligently what is the meaning of these words, 'My face shall go before thee;' for Moses and the Israelites always desired the chiefest Angel, but who that was they could not truly understand, for neither could they learn it of any others nor obtain it by prophecy. But the 'face of God' signifieth God himself, as all interpreters acknowledge. But no man can have the least knowledge hereof unless he be skilled in the mysteries of the law." He adds moreover: " 'My face shall go before thee,' that is, 'the Angel of the covenant, whom ye desire, in whom my face shall be seen;' of whom it is said, 'In an acceptable time have I heard thee; my name is in him; I will cause thee to rest, or cause that he shall be gentle or kind unto thee, nor shall lead thee with rigour, but quietly and mercifully.' "
22. This R. Moses Bar Nachman wrote about the year of the Lord 1220, in Spain, and died at Jerusalem anno 1260, and he is one of the chiefest masters of the Jews. And there are many things occurring in his writings beyond the common rate of their present apprehensions, as in the places cited he doth plainly evert one of the principal foundations of their present infidelity: for he not only grants, but contends and proves, that the Angel spoken of was God; and being sent of God as his angel, he must be a distinct person in the Deity, as we have proved. The reason, indeed, he fixeth on why he is called an Angel, namely, "because he governeth the world," although the thing in itself be true, is not so proper; for he is so called because of his eternal designation and actual delegation by the Father unto the work of saving the church, in all conditions from first to last. And as he acknowledgeth that his being called "The face of God" proves him to be God, so it doth no less evidently evince his personal distinction from him whose face he is,—that is, "the brightness of his glory, and the express image of his person." And what he adds of the mercy and benignity which, by the appointment of God, he exerciseth towards his people, is signally suitable unto the tenderness and mercy which the great Captain of our salvation exerciseth by God's appointment towards all those whom he leads and conducts unto glory.
23. It is also not unworthy consideration what some of them write in Tanchuma, an ancient comment on the five books of Moses. Speaking of the Angel that went before them, from Exod. 23:20, "God," say they, "said unto Moses, 'Behold, I send my Angel before thy face.' But Moses answered, 'I will not have an angel, but I will have thyself.' But when Joshua the son of Nun first saw the angel, he said, 'Art thou for us, or for our adversaries?' Then the angel answered, 'I am the Captain of the LORD'S host, and now I come.' As if he had said, 'I am come a second time, that I may lead the Israelites into their possession. I came when Moses thy master was the ruler; but when he saw me, he would not have me to go with him, but refused me.' As soon as Joshua heard this, he fell on his face and worshipped, saying, 'What speaketh my Lord unto his servant?' "
Answerable hereunto in the Talmud. Tractat. Sanhed., cap. iv., Echad dine Mamonoth, they have a gloss on these words, Exod. 23:21, שָּׂא לאֹ;—"He לְפִשְׁעֲכֶם will not pardon your transgressions:" כמו ואנו פשעינו לשאת בוכח שאין בידן הימכותא ליה בהאמר יתדון ומה לפשעכם הסלוח מוציא שליח לפדוונקא אפילו לבלו ומאינו מאסכוהו ומביא; —" 'He cannot spare or pardon your transgressions;' what then doth he do, or could he do? Wherefore he said unto him" (to God), " 'We believe that he cannot pardon our transgressions, and therefore we refuse him, and will not accept of him; no, not for a leader to go in and out before us.' " They greatly mistake in supposing that the angel whom alone Moses refused was he that afterwards appeared unto Joshua; for he was the same with him in whom was the "name of God," and who was promised unto them under the name of the face or presence of God. But herein they were right enough, that not Moses, but their church under the law, refused that "Angel of God's presence," who was to conduct them that obey him into everlasting rest. And the church of believers under Joshua, which was a type of the church of the new testament, adhering unto him, found rest unto their souls.
24. And this Angel of whom we have spoken was he whom the Talmudists call מטטרון, "Metatron." Ben Uzziel, in his Targum on Gen. 5, ascribes this name unto Enoch. He ascended, saith he, into heaven, by the word of the Lord, רבא ספרא מיטטרון שמיה וקרא,—"and his name was called Metatron, the great scribe." But this opinion is rejected and confuted in the Talmud. There they tell us that "Metatron" is העלם שר,—"the prince of the world;" or, as Elias calls him in Tishbi, הפנים שר,—"the prince of God's presence." The mention of this name is in Talmud. Tract. Sanhed., cap. iv., where they plainly intimate that they intend an uncreated Angel thereby; for they assign such things unto him as are incompetent to any other. And, as Reuchlin informeth us from the Cabbalists, they say, מטטרון משה של רבי; —"Metatron was the master or teacher of Moses himself." "He it is," saith Elias, "who is the angel always appearing in the presence of God; of whom it is said, 'My name is in him.' " And the Talmudists add, that he hath power to blot out the sins of Israel; whence they call him "The chancellor of heaven." And Bechai, a famous master among them, affirms that his name signifies both a lord, a messenger, and a keeper, on Exod. 23;—a lord, because he ruleth all; a messenger, because he standeth always before God, to do his will; and a keeper, because he keepeth Israel. The etymology, I confess, which he gives unto this purpose of that name is weak and foolish; nor is that of Elias one jot better, who tells us that "Metatron" is יון בלשון, in the Greek tongue, "one sent." But yet it is evident what is intended by these obscure intimations, which are the corrupted relics of ancient traditions, namely, the uncreated Prince of glory, who, being Lord of all, appeared of old unto the patriarchs as the angel or messenger of the Father. And as for the word itself, it is either a corrupt expression of the Latin, "mediator," such as is usual amongst them, or a mere gematrical fiction, to answer unto שדי, the "Almighty," there being a coincidence in the numerical signification of their letters.
And this was another way whereby God instructed the church of old in the mystery of the person of the Messiah who was promised unto them.
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