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so long before the appearance of Christ in the earth." I wish to know whether Job an inspired writer is to be considered as possessed of a knowledge of future events or not; as in the former case the circumstances of Christ's atoning for sin, according to the Editor, and the na-. ture and import of his divine instructions were equally known to him, and he could call the Messiah redeemer in either view. In the latter case (i. e. if he was unacquainted with future events while writing this passage) then the doctrine of the atonement and the saving truths inculcated by Christ were, of course, equally hidden from him, and neither consequently could be of any value to Job, "who lived so long before Christ's appearance in the earth." The fact is the verse of Job quoted by the Editor has no such obvious reference to the Messiah that any one can be justified in applying to Jesus the term " redeemer" found in the same verse. I therefore quote it with it's context, that my readers may have a better opportunity of considering the subject in question. Job XIX. 24–26. “That they (my words) were graven with an iron pen and lead in the rock forever! For I know that my redeemer liveth, and that he shall stand at the latter
day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God."
The Editor having urged in his first review (page 101.) that the circumstance of the term "lamb" being twice applied to Jesus by John the Baptist, shewed that Jesus came into the world to sacrifice his life as an atonement for siu, I obssrved to the Editor in my Second Appeal (page 68) that such terms as "lamb" and "sheep" were applied in scripture to the disciples of Jesus also; many of whom likewise suffered death in their attempt to withdraw men from sin, yet in their cases no allusion to the sacrificial lamb has ever been made; and that it might be therefore safely inferred that the epithets "lamb" and "sheep" are merely figurative terms for innocence subjected to persecution. The Editor however without noticing this observation, quotes in his present review (page 522) some verses of the epistles of Peter and John, in which the apostles use the same epithet lamb" applied to their gracious master. It is obvious from what I stated in my Second Appeal, that I did not dispute the application of that term to Jesus in the scriptural
Signifies properly afterwards without any reference to a particular day.
books. I only maintained that no Christian, whether primitive or modern, could ever apply the word lamb" in its literal sense to Jesus; who, as being above the angels of God, is of course far above the nature of a "lamb;" and that under this consideration it must have been used for innocence subjected to persecution, as we find the use of the word "lamb" very frequent elsewhere when applied to man; (John XXI. 15. already quoted in the Second Appeal) "feed my lambs" Luke X. 3. “Behold I send you forth as lambs among wolves." Genesis XXII. 7 and 8. and he (Isaac)
said, Behold the fire and the wood; but where is the lamb for a burntoffering? and Abraham said, My son, God will provide himself a lamb for a burnt offering?" Wherein Abraham doubtless meant his innocent son about to be subjected to a violent death; hiding the commandment of God from him, as appears from the following verses;-" And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son and laid him on the altar upon the wood and Abraham stretched forth his hand and took the knife to slay his son." Jeremiah XI. 19. "But I was
like a lamb or an ox that is brought to slaughter."
Upon the same principle the apostles generally used "blood" for condescension to death; and "sacrifice" for a virtual one; as I noticed fully in the preceding paragraphs.
The Editor relates (page 524) that the priest used to lay his hands on the head of a living goat" and confess over him all the iniquities of the children of Israel, putting them on the head of the goat and by the hand of a fit person to send it away into the wilderness as an atonement for all their sins in every year." He then infers from this circumstance that "commandments like these did more than merely foretel the atonement of Christ." Were we to consider at all the annual scapegoat as an indication of some other atonement for sin, we must esteem it as a sign of Aaron's bearing the iniquities of Israel; both the scapegoat and Aaron having alike born the sins of others without sacrificing their lives: but by no means can it be supposed a sign of the atonement of Christ, who according to the author bore the sins of men by the sacrifice of his own life, and had therefore no resemblance to the scape Goat or Aaron: Exodus XXVIII. 33. "And it shall be upon Aaron's forehead that Aaron may bear the iniquity of the holy things which the children of Israel shall
hallow in all their holy gifts; and it shall be always upon his forehead that they may be accepted before the Lord." I wonder that the Revd. Editor himself notices here that the inquities of Israel were forgiven by confession over the scape-goat, without animal or human victims, and yet represents the circumstance of the scape-goat as a prediction of the sacrificial death of Christ, and insists upon the forgiveness of sins being founded upon the effusion of blood.
The Revd. Editor now begins with Psalm II. 1. (page 527) stating that in Acts IV. the apostles lifted up "their voices with one accord to God in the very words of the Psalms, adding verse 27." "For of a truth against thy holy child Jesus whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together" Secondly he quotes Psalm XVI 8-11. comparing them with Acts II. 25.—27; 3rály Psalm XXII. 1. comparing it with Hebrews il. 10-12; 4thly Psalm XXXI. 5, while he repeats Psalm XL. 6-8, comparing them to Heb. X. 4; 5thly Psalm XLV. 6 and 7. comparingit with Heb. I. 8-12; 6thly Psalm LXVIII. 18. applying it to Ephessians IV. 8-11; 7thly Psalm LXIX. 1 and 2; comparing them