An Expository Comment on 2 Corinthians 1, Exposition · Sermon 6
SERM. VI.
Of the proper and appellative Names of our Saviour, Jeſus and Chriſt. In what ſenſe he is Jeſus a Saviour, and how Chriſt the annointed of the Lord.
2 COR. 1. 1.
Paul an Apostle of Jeſus Chriſt, &c.
THe ſecond main particular conſiderable in this inſcription, is the Efficient Cauſe or Author of this Apoſtolical Office, he mentioneth, and this is ſaid to be Jeſus Chriſt.
Theſe words may be conſidered, either abſolutely, as they declare unto us the Lord Chriſt: Or relatively and respectively to Paul's Apoſtleſhip. And from both theſe conſiderations, profitable matter will afford it ſelf.
In the abſolute conſideration, we may take notice of our Lord and Saviours Deſcription.
1. Of his proper Name, which yet doth denote his Office, Jeſus.
2. His appellative Name, Chriſt. We ſhall conclude both theſe at this time. And
For the firſt word Jeſus, Oſiander, otherwiſe a learned man, hath a ſingular Of the proper Name of our Saviour Jeſus.opinion, viz. That Jeſus comes from Jehovah, only the Hebrew letter Shin is interpoſed, becauſe he is called Shiloh, Gen. 49. his conceit being, that as Chriſt himſelf was compounded of two Natures; ſo ought his Name to be of two names; the one, viz. Jehovah, ſignifying his Divine Nature; and the other Shiloh his humane Nature. One Argument he urgeth is from Phil. 2. where God is ſaid to give Chriſt a Name above all Names. Now (ſaith he) the Name Jeſus was common to many others; therefore he had ſuch a peculiar name, as none ever had. But that is a groſs miſtake, as if Name were there taken for a Word, and not for the Perſon or Office ſignified thereby. No leſs abſurd is his notion alſo, That whereas the word Jehovah was ineffable, not pronounceable before (a figment of the Rabbins) by this addition of … it is made utterable. To this purpoſe almoſt Caſtalio likewiſe, who makes the word compounded of Jehovah and Iſh vir, as if it were God-man; but not only the general conſent of all, but the reaſon that the Angel gives of this Name, makes it evident, that Jeſus is the ſame with Joſhua, (for ſo the Septuagint render that word ſutably to a Greek termination) and ſo comes from Jaſhang, to ſave; and therefore the Angel ſaith, He ſhall be ſo called, becauſe foreign he ſhall ſave his people from their ſinnes. So that this name is very expreſſive, In nomine Jeſu totum latet Evangelium, The whole Goſpel lieth in this name of Jeſus, or a Saviour. The Greek word foreign is ſo comprehenſive, that Tully ſaith, The Latiniſts cannot comprehend it in one word, ſospitator comes neereſt to it.
In the Old Teſtament we read of two very eminent that had this name, and both of them are made Types of Chriſt: Joſhua, who lead the people of Iſrael into Canaan, when Moſes could not do it: So Chriſt brings us to Heaven, which was impoſſible to the Law; and Joſhua the high Prieſt, mentioned by Zechary, who being firſt accuſed, becauſe of his deſpicable garments, was afterwards covered more gloriouſly. So Chriſt our high Prieſt, in the time of his Humiliation, was condemned, and of no reputation; but in his Exaltation was magnified and exalted gloriouſly. The word thus explained, we obſerve,
That the Lord Chriſt is a Jeſus, a Saviour to his people.The Lord Chriſt is a Jeſus, a Saviour to his people.
This truth ſhould be ſweeter than the honey or the honey-comb to the loſt ſinner. Chriſt hath ſome names of terrour and dread, as when he is called a Lion and a Judge; ſome again of love and comfort, as this of Jeſus, which, as Bernard ſaith, is, In ore mel, in aure melos; not that the name, or the ſound of words is ſuch; and therefore that ſuperſtitious cuſtome of bowing at the name of Jeſus, was not for ſome hundred of years after Chriſt, and hath no Scripture inſtitution. But the Office ſignified by name is to be cordially improved by the believing ſoul.
Therefore to explain this, Conſider…
Firſt, That Chriſt is not a Saviour in any temporal or worldly ſenſe. It's 1. Chriſt is not a Saviour in temporal ſenſe.true, God is ſaid to be the Saviour o… the whole world, becauſe of his preſervation, which extends to all; but Chriſt is a Saviour, becauſe he ſaveth his people from their ſinnes; Mat. 1. It was a corrupt opinion among the Jews, yea the Diſciples were leavened with it, That Chriſt ſhould come, and be a temporal Saviour, as Joſhua and Moſes I were …but this ſalvation is wholly spiritual; it's from our ſinnes, from the Devils; and condemnation, which as it is the greateſt ſalvation, and none could be a Saviour, in this ſenſe, but Chriſt: So it ought to be of the greateſt eſteem with us. Therefore the Gospel is called foreign, it being the moſt happy and bleſſed news that can be, for broken and undone ſinners to hear of a Saviour. Do not then come to this Saviour for loaves, for outward advantages, but if ſick for ſinne, and burdened under the load of it, come to this Saviour for eaſe.
Secondly, He is a ſpiritual Saviour, but not in a Socinian ſenſe, as if 2. He is not a ſpiritual Saviour only by example.he did only ſave us by example, and giving us a patern of holineſs, but not ſaving us by his blood, as a ranſome and atonement made to Gods juſtice for us. The Scripture is clear, not only to inform us of being our Saviour; but in what manner; and indeed the manner how, viz. by becoming a curſe for us, and ſuffering in our ſtead, as a Surety, doth wonderfully aggravate the love of Chriſt, and make it love unſpeakable.
Thirdly, He is not a Saviour in an Huberian ſenſe, as if he did actually 3. He doth not actually ſave all.ſave all. For he ſaith, That as Adam did actually condemn all, ſo Chriſt did actually ſave all, that is, put them into a ſtate of ſalvation, ſo that if they fall from that, and are condemned, it's a new wilfull tranſgreſſion of their own: but the Text ſaith, He ſhall ſave his people, not all from their ſins.
Fourthly, He is not a Saviour in an Arminian ſenſe, as if he were a Saviour 4. He is not a Saviour only habitually, or upon condition.only habitually, aptitudinally, or upon condition. If men did believe in him, and receive him, as a Saviour by impetration, not application; for this is to make the whole fruit of Redemption incertain, and that he might have been a Saviour, and yet not one ſaved. But
Fifthly, He is a Saviour in an efficacious applicatory manner. Thoſe that he intentionally died for, he will ſave. This good Shepherd will find out his loſt ſheep, and not expect till the loſt ſheep come and find him, which will never be. They are his ſheep he layeth down his life for. It's his people he ſaveth from their ſinnes. So that thoſe of whom Chriſt is a Saviour, he will in time cauſe by effectual grace, that they ſhall come home to him, and be made partakers of the glorious benefits that flow from his death.
Thus you ſee in what ſenſe he is a Saviour, take notice of the properties of it.
1. It's a ſpiritual ſalvation; and therefore carnal and natural men, who feel 1. He is a ſpiritual Saviour.not themſelves ſpiritually undone, they will never runne after him. The godly ſoul that complaineth of the guilt of ſinne, of the power of ſinne, of the remainders of corruption, he it is, that crieth out, Oh let this Saviour come and ſave me! And he can the more affectionately do it, becauſe he himſelf was ſaved and delivered by God, from the cries and agonies he conflicted with. The Apoſtle aggravateth this for our comfort, Heb. 5. 7. He made ſupplications with tears unto him, that was able to ſave him from drath. And Heb. 4. 15. becauſe he was tempted like us, ſinne onelyonly excepted; we are therefore exhorted, to come boldly to the throne of grace. And hence ſome conſider that of Zechary Chap. 9. 9. where the daughter of Zion is exhorted in rejoyce greatly, becauſe her King cometh having ſalvation. (The word being in Niphal) they render it Salvatus, being firſt ſaved himſelf, and then ſaving us; howſoever this experience of our infirmities makes him the readier to ſave us: but to whoſe heart is this truth welcome ſave to the ſpiritual Chriſtian?
2. He is the ſole Saviour. Act. 4. There is no other Name under heaven by 2. He is the ſole Saviour.which we can be ſaved. It's high preſumption to adde other Saviours and Mediators to him under any diſtinction whatſoever, ſo that we muſt go to him alone. And truly this is a very hard duty, witneſs all that Phariſaical and Juſticiaryrighteouſneſs which is in the world. How unwilling are men to renounce all their own righteouſneſs, to truſt in him alone, to reſt upon him only?
3. He is a full and ſufficient Saviour; there is no defect or fault in him, he 3. He is a full and ſufficient Saviour.cannot ſay, he hath not ſalvation enough; yes he hath enough for thee, and every godly man elſe. Hence he is called foreign, and foreign, by Simeon, Salvation in the very abſtract, as having all the fulneſs of it in him. Hence he is ſaid to be able to ſave to the uttermoſt, Heb. 7. 25. Oh let this vanquiſh all thy fears and dejections, ſaying, Can Chriſt ſave ſome ſinners indeed, but not ſo hainous a wretch as thou judgeſt thy ſelf to be?
Uſe 1. Of Inſtruction. Judge then your ſelves to be undone and loſt by reaſon of ſinne. Chriſt ſaith, He came to ſave that which was loſt, Matth. 18. 11. Uſe. Of InſtructionAs long therefore as thou art full and well in thy ſelf, and doeſt not come often into Gods preſence, ſaying, Oh I am a loſt man! Oh my ſinnes have undone me, all the world cannot ſave me! What ſhall I do, O Lord Chriſt, Be a Jeſus, be a Saviour to me? Till (I ſay) thou art in theſe ſad agonies, Chriſt is no Saviour to thee. Shall the Diſciples in danger of drowning, Matth. 8. 25. cry out, Lord ſave us, we periſh? And the Iſraelites, when Dathan and his Complices were ſwallowed up, cry out, we die, we periſh, and are conſumed: How much rather ſhould the ſenſe of our ſinnes affect us?
Uſe 2. Of Inſtruction. Be not diſcouraged, if truly humbled, though guilty of great ſins: Why is he a Saviour, if thou art not loſt? If thou hadſt no ſins, there Uſe 2. Exhortation.would be no need of a Saviour.
The ſecond Deſcription is from his Appellative Name, Chriſt, which is as Of the appellative Name of our Saviour Chriſt.much as anointed, or the Meſſias. The word is uſed ſometimes generally to all the people of God, Hab. 3. 13. The whole body of Iſrael is there called Gods anointed; and to this ſenſe Grotius brings that place, Heb. 11. where Moſes is ſaid to account the reproaches of Chriſt better than the treaſures of Aegypt. By annointed, he underſtands the people of Iſrael. But that is not ſo probable. It's more ſpecially attributed to thoſe that are chief amongſt the people of God, Pſal. 105. 15. where God is ſaid to rebuke Kings for his peoples ſake, ſaying, Touch not my anointed, nor do my Prophets no harm; that is, Abraham, Iſaac, and others, who were in eminency of eſteem with God: He doth not mean Kings there, but his eminent ſervants. Hence it is alſo that amongſt the Jews, their chief Officers, Kings, Prieſts, and ſometimes Prophets were anointed. Now Chriſt becauſe he did excell all theſe, being the true Triſmegist, the King, Prieſt and Prophet; Therefore he was called the Meſſias, or anointed one, foreign in a tranſcendent manner. Hence from Daniel, Chap. 9. 24. The anointing of the moſt holy; he was called the Meſſiah, as if none deſerved the name but he.
Now you muſt know there is a two-fold anointing, or a two-fold Oyl, which In what ſenſe Chriſt is ſaid to be anointedthe Scripture ſpeaks of; one material and viſible, which was uſed in the Old Teſtament; the other material and inviſible, which is the Spirit of God, with the graces thereof. When therefore Chriſt is called the anointed, and God is ſaid to anoint him, Act. 4. 27. & Pſal. 45. 7. And alſo the people of God are ſaid to have the anointing, 1 John 2. 27. Hence Hierom ſaid, Diſce Chriſtianum nomen tuum interpretari. This is wholly to be underſtood after a spiritual manner. For as Oyl was in the Old Teſtament uſed ſignificatively, to repreſent the graces of Gods Spirit; hence every thing dedicated to God, was to be anointed; to teach us, That no approaches unto God, without ſanctification, were acceptable. So in the New Teſtament, the Spirit of God and his graces, ſtill retain the name of anointing. The Jews out of extream hatred to Jeſus Chriſt, will not call their Meſſias, whom they expect foreign but foreign. Now Chriſt is therefore the Meſſias, the anointed one, that he may be a Jeſus, without this he could not have been a Saviour. Obſerve,
That the Lord Jeſus is anointed to be our Saviour.The Lord Jeſus was anointed to be our Saviour. What the title Chriſt implies.
Therefore he is called the Meſſias, the Chriſt; and the chief ſcope of the Evangeliſts, is to prove, that Jeſus of Nazareth, then born, was the Chriſt, the Meſſias. For as Antichriſt muſt be diſcovered by having all the peculiar characters, that the Scripture attributes to him: So muſt Jeſus be proved to be the true Chriſt by having all the Prophecies and promiſes fulfilled in him. This title Chriſt doth briefly imply:
Firſt, His ſolemne inauguration and conſecration to that Office of a Saviour.
Secondly, The full qualifying of him for that worke, both in fitneſs of Perſon, and fullneſſe of graces. Therefore (as you heard) God is ſaid to anoint him. And certainly if Moſes were inabled to bring Iſrael out of Aegypt, and Joſhua into Canaan, notwithſtanding all the oppoſitions in the way, fear not but Chriſt the anointed will bring all his children to Heaven, notwithſtanding all contrary power.
Uſe of Incouragement to every believer, Chriſt is anointed to be thy Saviour. Uſe 1. Of encouragement.Therefore he wants nothing for that Office, and God deſireth no more. Though thou art wretched and ſinfull, yet thou haſt not a weak ſinfull Chriſt. Thou mayeſt now alwayes live in a Jubilee. Did the poor Iſraelite, whoſe Land was morgaged, and houſes ſold, trouble himſelf about money, when that time came? No Jubilee was better than money that releaſed all debts, &c. Thus the Lord Chriſt is anointed to ſave thee; Chriſt is better than perfect obedience, than Adam's integrity, than freedome from all ſinne; Chriſt was anointed with the Oyl of gladneſs, let it be Oyl of gladneſs and joy to thee.
2. Is Chriſt thus anointed? Then labour to partake of this ointment, Uſe 2. Of Exhortation.1 Joh. 2. 27. What a glorious expreſſion is there of all the godly? They have an anointing that teacheth them all things, viz. practically, in neceſſaries to ſalvation. A man may be a very knowing man, and yet have not this anointing, but the oyl that was poured on our Aaron, deſcends on his skirts to all his people, Pſ. 45. God is there ſaid to anoint Chriſt above his fellows, that is, as ſome expound, above all anointed Kings or Prieſts; but others render the Prepoſition min propter, for his fellows, viz. all the godly, which are made his brethren. Let then thy life be like that Alablaſter box of ointment.