on any other in Scripture. For a critical examination of it the reader is referred to Barnes' admirable comment on this book, of which he furnishes a new translation, in which this passage is thus rendered—

"Oh that my words were now written!

Oh that they were engraved on a tablet!
That with an iron graver and with lead
They were engraven upon a rock for ever!
For I know that my Avenger liveth,

And that hereafter He shall stand up upon the earth;
And though after my skin this [flesh] be destroyed,
Yet even without my flesh shall I see God;

Whom I shall see for myself

And mine eyes shall behold, and not another—
Though my vitals are wasting away within me."

He considers Job's meaning in this passage to be that though his flesh should be all consumed as his skin had been by disease, yet he was confident God would ultimately appear to vindicate him, even though his vitals were consumed within him. He regards it therefore as simply a strong and beautiful declaration of Job's trust in God as his vindicator, and he expresses the pain and regret he feels at being unable to discover in it any reference to Messiah or the Resurrection. But admitting that sound exegesis shows this to be the literal meaning of the words, I cannot but consider, after candidly examining the arguments of this learned commentator, that in his laboured criticism on the passage, he has lost sight of the inspiration of this book, and in the pains he has taken to shew what must have been Job's meaning, seems to have forgotten that the Holy Spirit equally inspired the utterances of Job as those of Isaiah, (2 Tim. iii. 16), though neither Job or Isaiah probably had a perfect comprehension of all that they were inspired to utter, or "what the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." (1 Peter i. 10, 11.)

Though we do not find in the earliest of the Old Testament Scriptures any clear expressions of the doctrine of the Resurrection till we come to Psalm xvi. 10, xvii. 15, and lxxi. 20, I cannot suppose the patriarchs destitute of the hope of a future life, obscure though their view of it might be. It is almost impossible to conceive any religion unaccompanied by the belief of a future state of reward and punishment; I doubt if any known religion is entirely without it. We find the Resurrection as well as in Isaiah xxvi.

clearly declared in the passages above cited, 19; Hosea xiii. 14, referred to in 1 Cor. xv. 55; and in Dan. xii. 2;

and it was an important article of belief with the Jews at the coming of our Lord, the Sadduces forming an exceptional sect chiefly characterised by their opposition to this doctrine. That the views on this subject were obscure in the patriarchal age, and only clearly made known by Him who " hath brought life and immortality to light through the Gospel," is only what must be admitted of all the great doctrinal points of belief; but a reference to Hebrews xi. 13-16, evidences the belief of the patriarchs in the immortality of the soul and the Resurrection.

I cannot then persuade myself that Job had not a belief in a future life, and all the passages cited by Barnes to evidence the contrary appear to me only such expressions as might be used by a Christian in the full light and belief of the Resurrection by Christ.

The very remarkable words of Job in giving utterance to his belief, and his ardent desire that they should be imperishably recorded, which has been fulfilled beyond his expectation by the same over-ruling power which inspired them, ordaining they should form a part of His eternal word; and the abruptness and vehemence of them more resembles a sudden prophetic outpouring, such as we meet with in Isaiah when carried away by some vision of the glory of Messiah, than a simple expression of trust in God.

The Hebrew word "Goël" translated "Redeemer" is applied in Levit. xxv. 23-28, and 47-55, to one who redeems a field or land, or a person sold into slavery; and in Numbers xxxv. to the Avenger of blood, whose office was to avenge the murder of a kinsman or friend, or vindicate him if wronged in any way; he was therefore both Avenger and Redeemer, and presents an obvious typical reference 2 to Him who is both the "Avenger of blood," (Rev. vi. 10), and the "Redeemer of His people;" and the term is often applied to God as in Exod. vi. 6; Isaiah xliii. 1; 2 Sam. xxii. 48, and Judges v. 2. It is only in Christ we behold God the Redeemer, and the passage is such a remarkable and forcible expression of Job's faith in his Redeeming God, that if we consider the age in which it was uttered, when the first faint dawning of the coming "Sun of Righteousness" was revealed to the patriarchs, we may perhaps instead of regarding it as an obscure or doubtful reference to the great truth of redemption, consider it as strong and clear an expression as we could expect of the faith of those early believers whom

1 From "Gaal" to redeem or ransom.

2 See Note xvii. Typical Prefigurations of Messiah-Cities of Refuge.

our Lord says "rejoiced to see His day." (John viii. 5, 6.) And though Job had not those clear views we possess of the nature and offices of Messiah, it appears to me impossible, in view of the inspiration of this book, to deny the prophetic reference of the passage to Him. Let us then still comfort ourselves with this imperishable expression of "that blessed hope," which has been the unfailing source of consolation to so many that were strangers and pilgrims on the earth," since Job first exclaimed in the deep affliction and darkness which whelmed his soul —“ I know that my Redeemer liveth!”

NOTE IV.-THE PSALMS PROPHETICAL OF CHRIST.-With the exception of the Evangelical Prophet Isaiah, no part of the Old Testament abounds so in references to Messiah as the Psalms.

As the Israelitish Polity, and the patriarchs, prophets, priests, and kings, in their offices, and the more remarkable events of their lives were typical of Messiah,1 so the Psalms, in addition to the natural sense in which they are primarily applicable to the case of David or Solomon, contain a prophetical, evangelical, or spiritual sense, in which they foreshadow the sufferings or glory of Messiah. Thus the Psalms relating to King David apply more beautifully to the spiritual David. The splendid imagery relating to Solomon's reign in Ps. lxxii. and xlv., evidently is more appropriate to the glories of Messiah's kingdom; and "the colouring which may perhaps seem too bold and glaring for the King of Israel will no longer appear so, when laid upon his great Antitype."2

Tertullian has remarked that, "almost all the Psalms are spoken in the person of Christ, being addressed by the Son to the Father, that is, by Christ to God." Many of the fathers also regarded them in the same light. And the most learned Rabbins of the Jews who have written since the Christian era refer many of the Psalms to Messiah, though the admission tends to demonstrate their own unbelief and rejection of Him when He came.

In his last words "the sweet Psalmist of Israel," declared their prophetic character in these words-"The Spirit of the Lord spake by me, and His word was in my tongue." (2 Sam. xxiii. 2.)

As the whole of the Old Testament Scriptures are but the foreshadowing and progressive development of the plan of salvation, so the

1 See Note xvii. on Typical Prefigurations of Messiah.

2 Bishop Lowth.

Psalms composed for the use of the Israelites, and narrating the events of their history, properly and consistently admit of application to the Christian Church. "By substituting Messiah for David, the Gospel for the Law, the Church Christian for that of Israel, and the enemies of the one for those of the other, the Psalms are made our own. Nay, they are with more fulness and propriety applied now to the substance, than they were of old to the shadow of good things to come." (Heb. x. 1.)1

NOTE V.-Ps. xl. 6. THE SUFFERINGS OF MESSIAH A VOLUNTARY SUBMISSION. That our Lord of His own will subjected Himself to die that we might live, we have His own assurance; John x. 17, 18. The expression "Mine ears hast thou opened," (Ps. xl. 6) Bishop Horne remarks, seems equivalent to "Thou hast made me obedient," as in Isaiah 1. 5, "The Lord God hath opened mine ear, and I was not rebellious, neither turned away back." St. Paul quoting this passage, apparently from the Septuagint, as spoken by Christ in His own person, renders it-"Sacrifice and offering Thou wouldest not, but a body hast Thou prepared me." (Heb. x. 5.) Mr. Merrick in his poetical version, thus beautifully paraphrases it

"Nor sacrifice Thy love can win,

Nor offerings from the stain of sin
Obnoxious man shall clear:
Thy hand my mortal frame prepares,
(Thy hand whose signature it bears,)
And opes my willing ear."

NOTE VI.-SOLOMON'S GLORIOUS REIGN TYPICAL OF KING MESSIAH'S. In this beautiful Psalm (lxxii.), which want of space alone has prevented my quoting entire, David praying for Solomon prophetically portrays the reign of One "greater than Solomon," King Messiah—its perpetual duration, and universal extension-its blessedness and glory -and redeeming and sanctifying influence. The reference to Christ in this Psalm is further evidenced by the prophet Zechariah, ix. 10, in foretelling His advent and the extension of His kingdom, using the very same words as David in verse 8 of this Psalm.

NOTE VII.-Isaiah ix. 6, 7.—GLORIOUS TITLES AND OFFICES OF MESSIAH.—J. P. Smith observes: "Interpreters, ancient and modern, Jewish and Christian, and of almost every sect and community, have 1 Bishop Horne.

agreed in regarding this passage as evidently a reference to the Messiah." How surpassingly glorious are the expressions here applied to the Great Captain of our salvation. 1stly. That He should reign over the people of God. 2ndly. That He should be called WONDERFUL. The Hebrew word rendered wonderful is the same which the angel or visible appearance of the Lord applies to Himself in Judges xiii. 18, translated "Secret," and therefore evidences that our Lord is one with Jehovah. The more accurate rendering of the term would be mystery, and we find the Gospel constantly spoken of as a mystery, or "the revelation of the mystery, which was kept secret since the world began, but now is made manifest.” (Rom. xvi. 25.) See Matt. xiii. 11; Eph. i. 9; iii. 9, and vi. 19; Coloss. i. 26, 27; 1 Cor. ii. 7; iv. 1, and 1 Tim. iii. 16. And what more wonderful mystery has ever been presented to the contemplation of man than the revelation of that unfathomable mystery of redeeming love that "God was in Christ, reconciling the world unto Himself?"

How incomparably wonderful He who in His person united the two natures of the eternal Godhead and of sinful man. Wonderful in His birth, born of a virgin, "Incarnate of the Holy Ghost." Wonderful in His life of perfect righteousness, for He was the sole "Son of Man" who though partaking of the nature "according to the flesh" of the first Adam, yet was "holy, harmless, undefiled, separate from sinners." "Who did no sin, neither was guile found in His mouth." Wonderful in His death, for "who can die as Jesus died?" Who could become the scape-goat, the curse on whom should be laid the sins of the whole world? Wonderful in His Resurrection, for He was "the first-fruits of them that slept," and the earnest and surety of our being raised to reign with Him. Wonderful in His Ascension when He "led captivity captive, and gave gifts unto men," the unspeakable gifts of regeneration by His Holy Spirit, reconciliation with God, and eternal life. For "that He ascended, what is it but that He also descended first into the lower parts of the earth."

3rdly. That He should be called Counsellor, "in Whom are hid all the treasures of wisdom and knowledge," and Who is "the power of God and the wisdom of God."

4thly. That He should be called, "The Mighty God-The Everlasting Father." Most wonderful and glorious title to be applied to any born of woman, and inconceivable by any but one inspired by Him to whom it refers, our Great God and Saviour Jesus Christ." (Titus ii. 13.) But not more gloriously assuring to us than is the next title bestowed upon Him-5thly. "The Prince of Peace." "For He is our peace,"