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M O R E O N T H E B I R T H O F J E S U S c h a p t e r 75 “We know too that in the book of Exodus Moses likewise indicated in a mysterious manner that the name of God himself (which he says was not revealed to Abraham or to Jacob) was also Jesus. For it is written thus: And the Lord said to Moses, say to this people: Behold, I send my angel before your face, to guard you in your journey, and bring you into the place that I have prepared for you. Take notice of him, and obey his voice; do not disobey him, for he will not pardon you, because my name is in him.1 2. “Consider well who it was that led your fathers into the promised land, namely he who was first named Auses [Hosea], but later renamed Jesus [Joshua].2 If you keep this in mind, you will also realize that the name of him who said to Moses, My name is in him,3 was Jesus. Indeed, he was also called Israel. And he similarly bestowed this name upon Jacob. 3. “From Isaiah we know that the prophets who were sent to carry his messages to man are called angels and apostles of God, for Isaiah uses the expression, Send me.4 Equally evident to all is the fact that he who was called by the name Jesus [Joshua] became a prophet mighty and great. 4. “If, then, we are convinced that that God has appeared in 117 1. Ex 23.20–21. See Smit Sibinga, 136–37; Trakatellis, 82; Skarsaune, 419– 20. 2. Moses changed Hosea’s name to Joshua when he sent him out to spy in the promised land (Nm 13.16). Later, Joshua led the people into the land (Dt 31.23). The Greek form of the name is Jesus. See Dial. 89.1; 90.4; 91.4; 106.3; 113.1; 115.2; 132.1, 3. 3. Ex 3.21 4. Is 6.8. so many forms to Abraham, to Jacob, and to Moses, how can we doubt and refuse to believe that, in conformity with the will of the Father of all, he could also be born man of a virgin, particularly when we have so many Scriptural texts which clearly show that even this has taken place according to the will of the Father ?5 c h a p t e r 76 “When Daniel says that he who receives the eternal kingdom is as a Son of Man does he not make a veiled allusion to this same truth?6 The words, as a Son of Man, indicate that he would become man and appear as such, but that he would not be born of a human seed. Daniel states the same truth figuratively when he calls Christ a Stone cut out without hands;7 for, to affirm that he was cut out without hands signifies that he was not a product of human activity, but of the will of God, the Father of all, who brought him forth. 2. “And does not the statement of Isaiah, Who shall declare his generation? 8 show that his origin is indescribable, and no mere man has such an origin? When Moses affirmed that he shall wash his robe in the blood of the grape,9 did he not mystically foretell what I have frequently mentioned to you, namely, that Christ would have blood, but not from men, just as it is not man, but God, who gave blood to the grape? 3. “And, in calling him angel of great counsel,10 did not Isaiah predict that Christ would be a teacher of those truths which he expounded when he came upon this earth? For he alone openly taught the great counsels that the Father intended for those who either were, or shall be, pleasing to him, as well as for those men or angels who withdrew from his will. 4. “Here are his words of instruction: They shall come from the 118 st. justin martyr 5. See Trakatellis, 91: “We find an astonishingly clear reworking of Justin’s idea in Tertullian’s Against Praxeas. Chapters 5 through 16 of that work presuppose a full acquaintance with Justin’s theophanic sections.” See also Prigent, 127–32. 6. Dn 7.13. See Skarsaune, 88–90. 7. Dn 2.34. See Skarsaune, 199, 381–82; Trakatellis, 57...


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