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child, as mentioned in the above texts; and this son is already given us. - Unto us a son is given; for when Ahaz reigned, Hezekiah's son was 9 years old ; which truth is fully explained in the text before quoted, namely, “ For unto us a child is born.” The above quoted text says,

“ And his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace:" whereby God alone is meant, who is Wonderful, Counsellor, the mighty God, and the everlasting Father. The name of the child, God called the Prince of Peace ; for during its life time there should be peace in Israel.

All the other attributes are meant upon God, and are explained as follows : Wonderful, for God shewed the wonder to king Hezekiah that the sun went backwards : Counsellor for God's advice was affirmed, and that of Sanherib annulled : the mighty God, for Sanherib armed himself with a great army, and God with his Almightiness slew them in a moment : the everlasting Father, for he exists for ever, and the life of all living is in his hands, either to increase or decrease their years, as we find that he prolonged the life of Hezekiah 15 years. Thus have I given you the true sense of these expressions, and with safety may I declare the explanations of the Sophists are false.

Isaiah says, xl. 18. To whom then will ye liken God? or' what likeness will ye

גבורו ואבי עד מאחר שאפילו בקדושין לא יאמין

ושמים לא זכו בעיניו איוב טוף יד": ודוד אמר

תהלים פטי מח' מי גבר יחיה ולא יראה מות :

וכן אף לדבריהם שמפרשים עליו אבי

עד הלא ידוע שלא חי לחצי ימיו : ואיך לפרוש

עליו שר שלום הלא הוא בעצמו העיד באמרו

באגי לא באתי לשום שלום בארץ כי אם חרב :

ואם תאמר הלא נאמר תיכף אחר ילך וולד לנו בישעי' טי וי למרבה המשרה ולשלום אין קץ ואם כדבריך שער יחזקיה נאמרה הלא קץ למלכותו : לכן תדע כי הדבר זה נאמר על הפלגה כמו שתמצא הלשון זה כמה פעמים בתנ"ך כמו ישעי' הי זי ותמלא ארצו כסף וזהב ואין קצה

לאוצרותיו ותמלא ארצו סוסים ואין קצה

למרכבותיו וכן קהלת די חי יש אחד ואין שני גם

compare us to him ?” v. 25.“ To whom then will

ye liken me, or shall I be equal ? saith the Holy One.

v. 26. “ Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number ; he called them all by names," &e. Exclusive of the aforestated facts, it is not intelligible to liken the Son of Man to the Creator of the World, and attach to a mortal the titles of God Almighty, everlasting Father, &c. Job says, xv. 14 and 16. " What is man, that he should be clean ? and he which is born of a woman, that he should be righteous ? Behold he putteth no trust in his saints, yea, the heavens are not clear in his sight.” David says, Psa. lxxxix. 48. “ What man is he that liveth and shall not see death?

Ye Sophists ! how can ye attach the title of everlasting Father to Jesus, when ye are selfobliged to confess that Jesus did not live one half of his days ? And how can ye call him the Prince of Peace? For Jesus himself said, “I am not come to make peace upon earth, but to use the sword.” You will perhaps observe, that in Isa. ix. 6. “ For unto us a child is born,” follows immediately, v. 7. “ Of the increase of his government and peace there shall be no end,” &c. And, according to what the Jews maintain, this refers to Hezekiah; but that cannot be admitted, for the kingdom of Hezekiah ceased. To this I reply, for you know that it is spoken

בן ואח אין לו ואין קץ לכל עמלו וכו' :

קהלת יבי

יב' עשות ספרים הרבה אין קץ וכו' וכן רבים :

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לא ישב על כסא רוחני כי אם רק על כסא גשמי

ומלכותו היתה גשמית: ומה שנאמר להכין ולסעדה

במשפט ובצדקה מעתה ועד עולם וכו' :

הכוונה למלכות בית דוד שלא תמוט משררתו

מעתה ועד עולם ואעפי" שיהיה הפסק לו בזמן הגלות מימ תשוב לקדמותה לימות המשיח כמו

superlatively, which is frequently practised in the Holy Scripture ; for instance, in Isa. ii. 7. “ Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots.” The same in Ecclesi. iv. 8. “ There is one alone, and there is not a second ; yea, he hath neither child or brother, yet is there no end of his labour," &c. Ib. xii. 12. “ To making many books there is no end,” &c.; and many more to the like purpose.

As a farther proof that the above text does not mean Jesus, as the Sophists maintain, I beg to remind you, that Jesus never sat upon the throne of David, nor was he ever king of Israel ; and the before-quoted text says,

" Of the increase of his government and peace there shall be no end, upon the throne of David and his kingdom," &c.

Should they even, beyond all expectation, say that it signifies the spiritual throne, it is easily contradicted; for David never ascended a spiritual but an earthly throne : and what is said at the conclusion of this text, namely, “ To order it and to establish it, with judgment and with justice, from henceforth ever and for ever,” &c.

If it is the opinion that the kingdom of David shall continue for ever, although it ceased at the time of the destruction, then no doubt can be entertained but that at the coming of the true Messiah it will commence again ; and thus it is said by

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