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beasts is easily made to that of hunting men. Te seems to be no unfair inference, that he who can take pleasure in tearing poor timid hares to pieces by dogs, would not meltinto tears in beholding men torn to pieces by horses. Nimrod is the first hunter we readof in history, and of him it is said to a proverb, that he was a mighty hunter before the Lord. (Gen. x. 9.) And as the beginning of his kingdom was Babel and Erech, and other places, it is very probable, that he was a mighty conqueror also of men. It is worthy remark, that when the Lord speaks of sending a scourge upon the earth, he speaks of his instrument to punish under the character of hunters. (Jer. xvi. 16.) And it is still worthy of farther remark, that at a time when the Lord delivered David from his enemies, he describes the deliverance under the name of “the snare of the fowler.”

(Ps. xci. 3.) HUR. He that went up with Moses and Aaron to

the Mount when Amalek fought with Israel. (Exod.

xvii, 10.) His name signifies a cavern, from Chur. HUSBAND. I should not have made the pause of

a moment over this word, neither have deemed it necessary to have said aught by way of explaining a name so familar, had it not been for the special relationship of this character, when considered in reference to the Lord Jesus Christ. But looking up to him as the Husband of his people, in the union of our nature, it becomes a most interesting subject, and demands the clearest apprehension by every true believer in Christ. Now the Scriptures with one voice concur in the relation of the fact itself.

Thy maker is thine husband, the Lord of hosts is his name ; and thy Redeemer, the Holy One of Israel, the God of the whole earth shall he be called.” (Isa. liv. 5.) And to the same amount do all the Scriptures declare. (See Jer.ïïi. 14. Hos. ii. 19, 20.) And the New Testament writers follow


the same blessed doctrine, telling us, that Christ « took not on him the nature of angels, but he took on him the seed of Abraham.” (Heb. i. 16.) Indeed as the Surety and Sponsor of his church and people, it became essentially necessary that he should take our nature, and be in all things like to his brethren, sin only excepted.”. Agreeably to all this, as settled in the council of peace before all worlds, he stood up as the covenant-head and husband of his people. As the husband of his.church he undertook to pay all our debts to God which by sin we had incurred; he engaged to disannul all our former contracts, and to divorce our poor hearts, which sin, Satan, and the world had captivated, and by his Holy Spirit to win over our affections, and make us willing in the day of his power. He engaged both for our debt and for our duty, and promised, as the husband of his church, that he would beat down all our foes before our face, and at length bring his bride home to the marriage-supper of the Lamb in heaven."

These were among the obligations into which the Son of God put himself, when at the call of his Father he came forth the bridegroom of his church. And when the fulness of time was come, Jesus came, full of grace and truth, and in his holy gospel proclaimed the wonderful proposal, that the Son of God desired to woo our nature and unite it to himself, in grace here, and glory hereafter. He sent all his servants also with his royal decree, that God the Father had made a marriage for his Son, and now expected that the bride should make herself ready. A thousand, and ten thousand love tokens, the Lord Jesus accompanied his offer of marriage with to his spouse the church.

And when, at any time, in a single instance, he hath by his Holy Spirit espoused and united a soul to him

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self, he gives a dower, and an interest in all that belongs to him; and after continued manifestation of his unalterable love and affection to his fair one, made fair in his comliness, he at a length brings home, to his house in heaven, his bride, where she lives with him for ever. Happy and blessed is it, in any and in every single instance, when the church can look


to Jesus and call him Husband, and say as of old : “This is my beloved, and this is my

friend, O ye daughters of Jerusalem !" (Song v. 16.) HUSHAI. The Archite, David's friend, (2 Sam.

xvi, 16.) The name signifies one hastening, from

Chush. HYMN. It is somewhat remarkable, that the

Hebrews have no peculiar or specific name for an hymn. A Canticle, or Song, or Psalm, they have words for. Perhaps those which are called Hallah might mean as much, for the Hallelu-Jah of

David's psalms imply as much. HYPOCRITE. The general acceptation of this

word, and the character of the person under the influence of hypocrisy, is not well understood. We perfectly well apprehend, that an hypocrite, and especially in religion, means one that wishes to be thought what he is not, and takes pains to impose upon others a seeming sanctity of character, which, in fact, his heart is a stranger to. This is the supposed meaning of an hypocrite, and this, as far as it goes, is right; but this is not all. For the full and complete description of the character is, when he imposeth upon himself also: this is the finishing of the term hypocrisy. And very awful is it to say, that the deception is but too possible. Our Lord's expression is solemn to this amount. (Luke xii. 1, 2.) “Beware ye of the leaven of the pharisees, which is hypocrisy : for there is nothing covered, that shall not be revealed; neither hid, that

shall not be known.” Hence that most interesting desire of the soul as expressed by David, “cleanse

thou me from secret faults.” (Ps. xix. 12.) HYSSOP. From Esob, an herb. The Lord point

ed to the use of this shrub for sprinkling at the Passover. (Exod. xii. 22.) The shrub itself is a very humble, not to say uninviting plant ; like him to outward appearance “who had no beauty that we should desire him ; » but like him, the fragrancy of it is sweet, though mingled with bitter. Christ and his cross are two that cannot be separated, but must be received together.. Reader ! depend upon it, both are blessed guests worth receiving; and however painful to flesh and blood the cross may be, yet, like the waters of Marah to Israel, Jesus's presence sweetens and sanctifies.


I IS but a letter, yet as expressive of person is as im

portant a one as can be, and when used with peculiar and special respect to Jehovah, and spoken by himself, is infinitely dignified indeed. Jehovah in his threefold character of person graciously proclaims himself in his holy word by it, and in many instances repeats it both in identifying his person and being, and to express the glorious, incommunicable, and distinguishing nature of his existence. “I, even I, am the Lord, and beside me there is no Saviour.” (Isa. xliii. 11.) So again, (Deut. xxxii. 39.) “See now that I, even I, am he, and there is no God with me: I kill, and I make alive, I wound, and I heal ; neither is there any deliver out of my hand."

And this distinguishing feature in identifying Jehovah, is equally made use of by all the persons of the Godhead. See

that can (Exod. iii. 14. with John viï. 58. Mark xiv. 62. See also in reference to the identity of God the Holy Ghost, Acts x. 19; xiii. 2. 4.) In a subordinate sense, and by way of distinguishing both


and things, all the creatures of God may be supposed to speak. Thus Moses, speaking of himself, saith, “Who am I, that I should go unto Pharoah, and that I should bring forth the children of Israel out of Egypt?” (Exod. ii. 11.) And thus inferior creatures, (Num. xxiii. 30.) yea, even inanimate things, (Judg.

ix, 9. 11. 13.) JAAKAN. This is spoken of in Israel's journey when

they went from Beeroth. (Deut. x. 6.) If it be a place, perhaps it was so called from the meaning of the word Canan, rest; otherwise, if referring to the children of Jaakon, we might have expected the name would have been Bene Jaakan, the sons

of Jaakan. JAAZINIAH. We meet with this name several times

in the Bible, (2 Kings xxv. 23. Jer. xxxv. 3. Ezek. viii. 11. and xi. 1.) The name itself is a compound

of Jazen and Jah, the Lord will hear. JABAL and JUBAL. The sons of Lamech and Adah.

(See Gen. xx. 21.) The former was the father of those who lodge in tents, and the latter of those who handle the pipe or organ; by which is meant, that these men were the first inventors of those things. The name of both is one and the same, meaning, like the Jobel or trumpet, somewhat

that like sound glides away, and is lost in the air. JABESH GILEAD. A city beyond Jordan, in the

half tribe of Manasseh. (1 Sam. xi. 1.) JABIN. King of Caanan. A mighty oppressor of

Israel, (Judg. iv. 2, 3.) His name signifies to

understand, from Binah. JABBOCK. A brook on the other side Jordan,

rendered memorable from being near the spot

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