Google
This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project
to make the world's books discoverable online.
It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.
Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the
publisher to a library and finally to you.
Usage guidelines
Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing tliis resource, we liave taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:
+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.
+ Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.
+ Maintain attributionTht GoogXt "watermark" you see on each file is essential for in forming people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.
+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liabili^ can be quite severe.
About Google Book Search
Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web
at |http: //books .google .com/I
\
THE
WORKS
or
PRESIDENT EDWARDS:
WITH k
MEMOIK OF Ul^ LIFE.
IN TEN VOLUMES-
VOL. IX.
COMfAIMINa,
I. TTFK8 OF THE M£9SIAH.
II. NOTES ON THE BIBLE.
NEW-YORK :
PUBLISHED BV S. CONVERSE.
1830-
DlBTRICT OF CONNP.CTrCUT, 8S.
BE it remembered, That on the eleventh day of December, in the fifty-fonrth year
of the Independence of the United States ot' America,. Sereoo £. D wight, of the said
District, hatn deposited in this office the title of a' book, the right whereof to the
y ^ " works" he claims as proprietor, and to the *' memoii*' as author, in the words fol-
lowing, to wit :
I ** The Works of President Edwards, with a Memoir of his life. lu ten Toliiroes."
: In conformity to the act of Congress of the Unitod Stat6S| entitled '* An act for the
' encouragement of learning, by securing the copies of maps, charts, and books, to the
authors and proprietors of such copies, during the times therein mentioned :" and
also to an act, entitled ** An act supplementarjr to an act, mtitled An act for the en-
couragement of learning, by secunng the eopies of raafM, charts, and books, to the
authors and proprietors of such copies, daring the timet tbersin mentioned, and ex-
tending the benefits thereof to the arts of designing, engnmn^ and etching historical
and other prints."
CHAS. A. IN0ER80LL, Clerk of the District of Connecticut
A true copy of record, examined and sealed by roe,
CHAS. A. INGERSOLLi Clerk of the District of Connecticut,
CONTENTS OF VOL. IX.
I. Types of the MeMiah. •--... page 9
II. Notes on the Bible. 115
I« ■
TYPES OF THE MESSIAH,
That ike things of the Old Testament are Types of things apper"
iaining to the Messiah and his kingdom and salvation^ made
manifest from the Old Testament itself
We find by the Old Testament, that it has ever been God's man-
ner from the beginning of the world, to exhibit and reveal future
things by symbolical representations, which were no other than
types of the future things revealed. Thus when fature things
were made known in visions,, the things that were seen were not
the future things themselves, but some other things that were made
use of as shadows, symbols, or types of the things. Thus the
bowing of the sheaves of Joseph's brethren, and the sun, moon,
and stars doing obeisance to him, and Pharaoh's fat and lean kine,
and Nebuchadnezzar's image, and Daniel's four beasts, be. were
figures or types of the future things represented by them. And
not only were types and figures made use of to represent future
things when they were revealed by visions and dreams, but also
when they were revealed by the word of the Lord coming by the
mouth of the prophets, (as it is expressed.) *The prophecies that
the prophets uttered concerning future things, were generally by
similitudes, figures, and symbolical representations. Hence pro-
phecies were of old c^WeA parables ; as Balaam's prophecies, and
especially the prophecies of the things of the Messiah's kingdom
The prophecies are given forth in allegories, and the things fore-
told spoken of, not under the proper names of the things them-
selves, but under the names of other things that are made use of
in the prophecy as symbols or types of the things foretold. And
it was the manner in those ancient times, to deliver divine instruc-
tions in general in symbols and emblems, and in their speeches
and discourses to make use of types, and figures, and enigmatical
speeches, into which holy men were led by the Spirit of Crod*
This manner of delivering wisdom was originally divtoei ai mmj
VOL. IX. 2
10 TYPES OF THE MESSIAH.
be argaed from that of Solomon. Prov. i. 6. '* To understand
a proverb, (or parable,) and the interpretation, the words of the
wise and their dark sayings ;" and from that of the psalmist, Ps.
zlix. 3, 4, '* ^y mouth shall speak of wisdom, and the meditation
of my heart shall be of understanding. I will incline mine ear to
a parable. I will open my dark sayings upon the harp." And Ps.
Ixzviii. 1, 2. **Give ear, O my people, to my law; incline your
ears to the words of my mouth. I will open my mouth in a para-
ble, I will utter dark sayings of old." By a parable is meant an
enigmatical symbolical speech. £zek. xvii. 2, and xxiii. 3. Hence
speeches of divine wisdom in general came to be called parables,
as the speeches of Job and his friends. Hence of old the wise
men of all nations, who derived their wisdom chiefly by tradition
from the wise men of the church of God, who spoke by inspira-
tion, fell into that method. They received instruction that way,
and they imitated it. Hence it became so much the custom in the
eastern nations to deal so much in enigmatical speeches and dark
figures, and to make so much use of symbols and hieroglyphics,
to represent divine things, or things appertaining to their gods
and their religion. It seems to have been in imitation of the pro-
phets and other holy and eminent persons in the church of God,
who were inspired, that it became so universally the custom among
all ancient nations, for their priests, prophets, and wise men to ut-
ter their angaries, and to deliver their knowledge and wisdom in
tbeir writings and speeches in allegories and enigmas, and under
symbolical representations. Every thing that the wise said must
be in a kind of allegory, and vailed with types : as it was also the
manner of the heathen oracles, to utter themselves under the like
representations.
We find that it was God's manner throughout the ages of the
Old Testament, to typify future things, not only as he signified them
by symbolical and typical representations in those visions and pro«
pbecies in which they were revealed, but also as he made use of
those things that had an actual existence, to typify them, either by
events that he brought to pass by his special providence to that
end, or by things that he appointed and commanded to be done for
that end.
We find future things typified by what God did himself, by
things that he brought to pass by his special providence. Thus
the future struggling of the two nations of the Israelites and
£domite8 was typified by Jacob's and Esau's struggling together
in the womb. Gen. xxv. 22, 23. '* And the children struggled
together within her, and she said. If it be so, why am I thus f And
«be went to inquire of the Lord ; and the Lord said unto her.
Two nations are in thy womb, and two manner of people shall be
separated from thy bowels. And the one people shall be stronger
TYPES OF THE MESSIAH. IJU
than the other people, and the elder shall serve the yoanger." And
the prevalence of Jacob over Esau, and his supplanting him, so
as to get away his birthright and blessing, and his posterity's
prevailing over the Edomites, was typified by Jacob's hand tak**
ing hold on Esau's heeKin the birth. Gen. xxv. 26. *< And after
that came his brother out, and his hand took hold on Esau's heel ;
and his name was called Jiscoft," or supplanter. Chap, xxvii. 36.
** Is he not rightly named Jacob? for he hath supplanted me these
two times. He took away my birthright, and behotd now he hath
taken away my blessing." Hosea xii. 3. 6. *' He took his bro-
ther by the heel in the womb— —Therefore, turn thou to thy God,"
dsc. And as the Israelites overcoming and supplanting their
enemies in their struggling or wrestling with them, was typified
by Jacob's taking hold on Esau's heel, so Jacob's and his seed's
prevailing with God, in their spiritual wrestling with him, was ty-
pified by his wrestling with God and prevailing. Gen. xxxii. 28.
** Thy name shall be called no more Jacob, but Israel ; for as a
prince thou hast power with^God and with men, and hast prevail-
ed." Hos. xii. 4. '^ Yea, he had power over the angel, and pre-
vailed : he wept and made supplication unto him. He found him
in Bethel, and there he spake with us, even the Lord God of hosts,
the Lord is his memorial. Therefore, turn thou to thy God :
keep mercy and judgment, and wait on thy God continually." The
prevalence of the posterity of Pharez over Zarah, who first put
forth his hand, was typified by his unexpectedly breaking forth out
of the womb before him. Gen. xxxfx. 29. So by Moses's being won-
derfully preserved in the midst of great waters, though but a little
helpless infant, and being drawn out of the water, seems apparent-
ly to be typified the preservation and deliverance of his people,
that he was made the head and deliverer of, who were preserved
io the midst of dangers they were in in Egypt, which were ready
to overwhelm them, when the prince and people sought to their
utmost to destroy them, and root them out, and they had no power
to withstand them, but were like an helpless infant, and who were
at last wonderfully delivered out of their great and overwhelming
troubles and dangers, which in scripture language is delivering
oat of great waters, or drawing out of many waters. 2 Sam.
xiii. 17. '* He sent from above ; he took me, he drew me out of
many waters." And Psal. xviii. 16. It is the same sort of dcli-
Terance^ from cruel blood and blood-thirsty enemies that the
psalmist speaks of, that the Israelites were delivered from. And
to he does again, Ps. cxiiv. 7. *' Send thine hand from above ;
rid me and deliver me out of great waters from the hand of strange
children. And Ps. Ixix. 2. ** I sink in deep mire, where there is
no standing ; 1 am come into deep waters, where the floods over-
low me;" with verse 14. '^ Deliver me out of the mir^and let
12 TTP£8 OF THE MCS8IAH*
not sink ; let me be delivered from tbem that hate me, and ont
of tbe deep waters." That the king of Israel smote three times
upon the ground with his arrows, was ordered in providence to be
m type of his beating the Syrians three times. 2 Kings xiii. IS, 19.
The potter's working a work upon the wheels, and the vessel's be-
ing marred in the hand of the potter, so that he made it again an-
other vessel, as seemed good to him to make it, at the time when
Jeremiah went down to the potter's house, was ordered in provi-
dence to be a type of God's dealing with the Jews. Jer. xviii.
The twelve fountains of water and the threescore and ten palm-
trees, that were in Elim, Exod. xv. 27, were manifestly types of
the twelve patriarchs, the fathers of the tribes, and of the three-
score and ten elders of the congregation. The paternity of a
family, tribe, or nation, in the language of the Old Testament, is
called a fountain. Deut. xxxiii. 28. *' Israel shall dwell in safety
alone ; tbe fountain of Jacob shall be upon a land of corn and
wine." Ps. Ixviii. 26. '* Bless the Lord from the fountain of
Israel." Isai. zlviii. 1. *' Hear ye this, O house of Jacob, which
are called by the name of Israel, and are come forth out of the wa-
ters of Judah." And the church of God is often represented in
scripture by a palm-tree or palm-trees. Ps. xcii. 12. Cant. vii. 7,
8. And therefore fitly were the elders or representatives of the
church compared to palm-trees. God's people often are compar-
ed to trees. Isai. Ixi. 3, and Ix. 21, and elsewhere.
We find that God was often pleased to bring to pass extraordi-
nary and miraculous appearances and events, to typify future
things. Thus God's making Eve of A.dam's rib, was to typify
tbe near relation and strict union of husband and wife, and the
respect that is due, in persons in that relation, from one to the
other, as is manifest from the account given of it, Gen. ii. 21, 22,
23, 24. *' And the Lord God caused a deep sleep to fall upon
Adam, and he slept, and he took one of his ribs and closed up the
flesh instead thereof; and the rib which the Lord God had taken
from man, made he a woman, and brought her unto the man. And
Adam said. This is now bone of my bones, and flesh of my flesh ;
she shall be called woman, because she was taken out of man.
Therefore shall a man leave his father and his mother, and shall
cleave unto his wife; and they shall be one flesh." And when
God spake to Moses from the burning bush, concerning the great
affliction and oppression of the children of Israel in Egypt,
and promised to preserve and deliver them, what appeared
in the bush, vis. its burning with fire, and yet not being
consumed, was evidently intended as a type of the same thing that
God then spake to Moses about, viz. the church of Israel being in
the fire of affliction in Egypt, and appearing in the utmost dan-
ger of teing utterly consumed there, and yet being marvellously
TYP£S OF THE MESSIAH. 13
preserved and delivered. Such a low and weak state as the peo-
ple were in in Egypt, and such an inability for self-defence, we
find in the Old Testament represented by a bush or low tree, and a
root out of a dry ground, as was that bush in Horeb, which signi-
fies a dry place. Isai. iiii. 2. Ezek. xvii. 22, 23,24. Affliction
and danger in the language of the Old Testament, are called ^re.
Zech. xiii. 9. "I will bring the third part through the^r<?." Isai.
zlviii. 10. " I have chosen thee in the furnace of affliction." And
God's marvellously preserving his people, when in great affliction
and danger, is represented by their being preserved in the fire
from being burnt* Isai. xliii. 2. *< When thou passest through
the waters, I will be with thee — when thou walkcst through the fire,
thou shalt not be burnt, neither shall the flame kindle upon thee."
And God's delivering the people of Israel from affliction, and
from the destruction of which they were in danger, through
bondage and oppression under the hand of their enemies, is re-
presented by their being delivered out of the fire. Zech. iii. 2. Is
uot this a brand plucked out of the fire ? Tea, that very thing of
the deliverance of Israel out of Egypt, is often represented as their
being delivered out of the fire. Psalm Ixvi. 12. *' We went
through fire and through water, but thou broughtest us into a
wealthy place." Deut. iv. 20. *' The Lord hath taken you and
brought you out of the iron furnace, even out of Egypt." So
1 Kings viii. 51, and Jcr. xi. 4.
So Moses's rod's swallowing up the magicians' rods, Exod.'
vii. 12, is evidently given of God as a sign and type of the supe-
riority of God's power above the power of their gods, and that his
power should prevail and swallow up theirs. For that rod was a
token of God's power, as a prince's rod or sceptre was a token of
bis power. Thus we read read of the rod of the Messiah's
strength. Psalm ex. So the turning of the water of the river of
Egypt into blood, first by Moses's taking and pouring it out on
the dry land, and its becoming blood on the dry land, and after-
wards by the river itself, and all the other waters of Egypt being
turned to blood, in the first plague on Egypt, was evidently a
foreboding sign and type of what God threatened at the same
time, viz. that if they \vould not let the people go, God would
slay their first born, and of his afterward destroying Pharaoh
and all the prime of Egypt in the Red sea. (See Exod. iv. 9.
and chap, vii.) God's making a great destruction of the lives of
a people is, in the language of the Old Testament, a giving them
blood to drink. Isai. xlix. 26. " And I will feed them that op-
press thee with their own "flesh, and they shall be drunken with
their own blood." Aaron's Tod budding, blossoming, and bear-
ing fruit, is given as a type of God's owning and blessing his
ministry, and crowning it with success. His rod was the rod of
14 TYPES OF THE MESSIAH.
an aImond*tree, Numb. xvii. 8, which God makes ase of in
Jen i. 11, 12, as a token and type of his word, that speedily
lakes effect, as Moses's rod of an almond tree speedily brought
forth fruit.
God caused the corn in the land of Judab to spring again, after
it had been cut off with the sickle, and to bring forth another crop
from the roots that seemed to be dead, and so once and again, to
be a sign and type that the remnant that was escaped of the house
of Judah should again take root downward, and bear fruit up-
ward, and that his church should revive again, as it were out of
its own ashes, and flourish like a plant, after it has been seeming*
ly destroyed and past recovery : as 2 Kings, xix. 29, 30 ; and
Isa. xxxvii. 30, 31.
God wrought the miracle of causing the shadow in the dial of
Ahaz to go backward, contrary to the course of nature, to be a
sign and type of king Hezekiah's being in a miraculous manner,
and contrary to the course of nature, healed of his sickness, that
was in itself mortal, and brought back from the grave whither he
was descending, and the sun of the day of his life being made to
return back again, when according to the course of nature it was
just a setting. 2 Kings xx.
The miraculous uniting of the two sticks, that had the names
of Judah and Joseph written upon them, so that they became one
stick in the prophet's hand, was to typify the future entire union
of Judah and Israel.
Also God miraculously caused a gourd to come up in a night,
over the bead of Jonah, and to perish in a night, to typify the
life of man. That gourd was a feeble, tender, dependent frail
vine. It came up suddenly, and was very green and flourishing,
and was pleasant and refreshing, and it made a fine show for on^
day, and then withered and dried up. Jonah iv. 6, &c.
God reproved Jonah for his so little regarding the lives of the
inhabitants of Nineveh, by the type of the gourd, which was mani-
festly intended as a type of the life of man; or of man with respect
to his life, being exactly agreeable to the representations frequent-
ly made of man and his present frail life in other parts of the Old
Testament. This gourd was a vine, a feeble, dependent plant,
that could not stand alone. This God therefore makes use of to
represent man, in Ezek. xv. This gourd was a very tender, frail
plant. It sprang up suddenly, and was very short lived. Its life
was but one day; as the life of man is often compared to a day.
It was green and flourishing, and made a fine show one day, and was
withered and dried up the next. It came up in a night and perished in
a night; appeared flourishing in the morning, and the next evening
was smitten, exactly agreeable to the representation made of man's
life in Psalm xc. 6. <' In the morning it flourisheth and growetb
TYPES OF THE MESSIAH. 15
op; hi the evening it is cut down and withereth." The worm
Chat smote the gourd, represents the cause of man's death. The
gourd was killed by a worm, a little thing; as man is elsewhere
said to be crushed before the moth. It was that, the approach of
which was not discerned; it came under ground: as elsewhere
roan is represented as not knowing the time of his death, as the
fishes are taken in an evil net, &c. And as being smitten by an
arrow that flies unseen* That this gourd was intended by God
as an emblem of man's life, is evident from what God himself says
of it, and the application he makes of it. God himself compares
the lives of the inhabitants of Nineveh with this gourd, verse x«
11. Jonah had pity on the gourd, i. e. on himself for tlie loss of
it : for it was very pleasing and refreshing to him, while it lasted ;
and defended him from scorching heat. So life is sweet. The
Minevites by its preservation were held back from the wrath of
God, that had been threatened for their sins. How much more
therefore should Jonah have had pity on the numerous inhabit-
ants of Nineveh, when God had threatened them with the loss of
life, which was an enjoyment so much more desirable than the
gourd was to him ! And if he found fault with God, that he did
not spare to him the shadow of the gourd ; how unreasonable
was he in also finding fault with God, that he did spare the Nine-
▼ites their precious lives f
God miraculously enabled David to kill the lion and the bear,
and to deliver the lamb out of their mouth, plainly and evidently
to be a type, sign, and encouragement unto him, that he would
enable him to destroy the enemies of his people, that were much
stronger than they, and deliver his people from them. David did
this as a shepherd over the flock of his father ; and his acting the
part of a shepherd toward them, is expressly spoken of as a resem-
blance of his acting the part of a king and shepherd towards
God's people from time to time. 1 Chron. xi. 2. Psalm Ixxviii. 70,
71, 72. Jerem. xxiii. 4, 5, 6. Ezek. xxxiv. 23, 24. Chap, xxxvii.
24^ And God's people in places innumerable are called his flock,
and his sheep, and their enemies in David's Psalms and elsewhere,
ar« compared to the lion and other beasts of prey that' devour
the sheep; and David himself calls his own deliverance, and the
deliverance of God's people, a being saved from the lion's mouth*
Psalm vii. 1,2, and xvii. 12, 13, and xxii. 20, 21, and xxxv. 17,
and Ivii. 3. 4. And David himself thus understood and improved
God's thus miraculously enabling him to conquer these wild* beasts^
and deliver the lamb, as a representation and sign of what God
would enable him to do for hrs people against their strong ene-
mies; as IS evident from what he said to Saul, when he oflfered to
go against Goliath.
16 TYPES OF THE MESSIAH.
The accidental rending of Samuel's mantle, 1 Sara. xv. 27,
28, signified the rending of the kingdom from SaiiK It was a
common thing for God to order and appoint things to be done by
men, in order to typify future events; so Samuel poured out water
in Mizpeh, 1 Sam. vii. 6, to signify tlieir repentance. See Pool's
Synopsis. Ahijah's rending Jeroboam's garment in twelve pieces,
and giving him ten, was to testify the rending the kingdom of
Israel, and giving him ten tribes. 1 Kings xi. 30, fee. So see
1 Kings xx. 35, &c. and 2 Kings xiii. 14 — 20. The prophet's as-
sisting the king of Israel, in shooting an arrow eastward, towards
Syria, was appointed of God to signify that he would assist the
king of Israel in fighting with the Syrians. 2 Kings xiii. 15, &c.
The prophet Isaiah by God's appointment went naked and bare-
foot, to typify the Egyptians and Ethiopians going naked and
barefoot in their captivity. Isaiah xx. Jeremiah by God's ap-
pointment typified the captivity of the Jews into Babylon, with
many of its circumstances, by taking a linen girdle and putting
it on his loins, and hiding it in a hole in a rock by the river £u-
Ehrates, and returning again to take it from thence. Jer. xiii*
[e was commanded to typify the destruction of the people by
breaking a potter's vessel. Chap, xix.- By taking a wine cup and
offering it to many nations agreeably to God's appointment and
direction, he typified God's causing them as it were to drink the
cup of his fury. Chap. xxv. And he was commanded to make
bonds and yokes, and put them upon his neck and send them to the
neighbouring kings, to typify the yoke of bondage under Nebu-
chadnezzar that God was about to bring upon them. Chap, xxvii.
Mehemiah shook his lap, Neh. v. 13, to signify the shaking of
every man from his house, who should not perform the oath which
they had taken. Ezekiel very often typified future events, by
things that he did by God's appointment; as by his eating the
roll, &c. Ezek. iii. And by lying on his side, and many other
things that he was to do, that we have an account of, Ezek. iv.
And by shaving his head and beard, and burning part of the
hair in the fire, &c. chap. v. ; and by making a chain, chap. vii.
23; and by his removing, with the many circumstances that God
directed him to, chap. xii. 1, &c. ; and by his eating his bread
with trembling, verse 18; by filling a pot with the choice pieces
of flesh on the fire, fac; and by his not mourning for his wife,
chap. xxiv. The prophet Hosea typified the things he prophesied
of, by taking a wife of whoredoms, Hos. i. and by marrying an
adultress, with the circumstances of it, chap. iii. The prophet
Zechariah was commanded to typify the things he predicted, by
making silver and golden crowns on the heads of those that re-
turned from the captivity, Zech. vi. ; and by the two staves call-
ed Beauty and Bands ; and by his casting moi^ey to the potter in
TYPES OF THE MESSIAH. 17
the house of the Lord ; and his taking the instruments of a foolish
shepherd. Chap. xi.
It was so common a thing for the prophets to typify things that
were the subjects of their prophecies by divine appointment, that
the false prophets imitated them in it, and were wont to feign di-
rections from God to typify the subjects of their false prophecies.
See 1 Kings xxii. 11, and Jer. xxviii. 10. Things in common use
among the Israelites were spoken of by the Spirit of God as
types. Thus the vine-tree is spoken of as a type of man, espe-
cially of God's visible people. Ezek. xv.
It being so much God's manner from the beginning of the
worldy to represent divine things by types, hence it probably came
to pass, that typical representations were looked upon by the an-
cient nations, the Egyptians in particular, as sacred things, and
therefore called hieroglyphics^ which ^x^mfies sacred images or re^
presentations. And animals being very much made use of in the
ancient types of the church of God, so they were very much used in
the Egyptian hieroglyphics, which probably led the way to their
worship of all manner of living creatures.
Now since it was, as has been observed, God's manner of old,
in the times of the Old Testament, from generation to generation,
and even from the beginning of the world to the end of the Old
Testament history, to represent divine things by outward signs,
types, and symbolical representations, and especially thus to ty-
pify and prefigure future events, that he revealed by his Spirit, and
foretold by the prophets ; it is very unlikely, that the Messiah,
and things appertaining to his kingdom and salvation, should not
be tlius abundantly prefigured and typified under the Old Testa-
ment, if the following things be considered.
It is apparent from the Old Testament that these things are the
main subject of the prophecies of the Old Testament, the subject
about which the spirit of prophecy was chiefly conversant from
the beginning of the world. It was the subject of the first proper
prophecy that ever was uttered : and it is abundantly evident from
the Old Testament, that it is every way the chief of all prophetical
events. 'Tis spoken of abundantly as the greatest and most glo-
rious event, beyond all that eye bad seen, ear heard, or had en-
tered into the heart of man; at the accomplishment of which not
only God's people and all nations should unspeakably rejoice ;
but the trees of the field, the hills and mountains, the sea and dry
land, and all heaven and earth, should rejoice and shout for joy ;
and in comparison of which the greatest events of the Old Testa-
ment, and particularly those two most insisted on, the creation of
the world and the redemption out of Egypt, were not worthy to
be mentioned or to come into mind, and in comparison of which
the greatest and most sacred things of the Mosaic dispeasatioD,
VOL. IX. 3
18 TYPB8 OF THE ME88IAII.
even the ark itself, the most sacred of all, was not worthy of notice.
And it is also abundantly evident from the Old Testament, that it
was the grand event that, above all other future events, was the
object of the contemplations, hopes, and raised expectations of
God's people, from the beginning of the world.
And furthermore, the introducing of the Messiah and his king-
dom and salvation, is plainly spoken of in the Old Testament,
as the great event which was the substance, main drift, and end of
all the prophecies of the Old Testament, to reveal which chiefly it
was, that the spirit of prophecy was given, in that the angel, in
Dan. ix. 24, speaks of this event, as that in the accomplishment of
which prophecies in general are summed up, and have their nlti-
mate confirmation, in which the vision and prophecy or all pr<>-
phetical revelation has its last result and consummation. ** Se-
venty weeks are determined upon thy people and upon thy holy city;
to finish the transgression, and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteous-
ness, and to seal up the vision and prophecy ^ and to anoint the
most holy." That what has been expressed is the import of
the phrase of sealing up the vision and prophecy, is evident firom
the drift and manner of expression of the whole verse, and alto
Trom Eiek. xxviii. 12. '' Thou sealest up the sum, full of wisdom
and perfect in beauty." Mr. Basnage, in his history of the Jewv,
observes, that the rabbles among the Jews still agree to this da/t
that all the oracles of the prophets relate to the Messiah. Page
S71, Col. 1.
And besides, it is to be considered, that this event was that Id
which the people of God, from the beginning of the world, werB
most nearly and greatly concerned : yea, was of infinitely the
greatest concern to them of all prophetical events ; for His evi-
dent from the Old Testament, that the Messiah was not only to
be the Saviour of Grod's people, that should be after bis coming ;
but that he was the Saviour of the saints in all ages from the
beginning of the world, and that through his coming, and wbat
-he should do at his appearing, they all should have the only tme
atonement for their sins, and restoration from the curse broagfat
npon them by the fall of Adam, the resurrection from the dead,
and eternal life.
'Tis much more reasonable to suppose, that many things per-
taining to the sute and constitution of the nation of Israel, many
things which God ordered and appointed among them shonld be
typical of things appertaining to the Messiah ; because it is evi-
dent from the Old Testament, that the very being of that people
as God*s people, and their being distinguished and separated firosi
the rest of the world, was to prepare the way for the mtrodiietiMi
of that great blessing into the world of mankind, of the Mesnaii
and bti kingdlMB^II^nk^^^^^. ^^U the days of thy
■t tlie first planting of lite ViS;->^ ' serpent that
and separating (hat people ''"■n^'it^f by 'h<^ ^''^
of Abraham, in the three fiwt 'wO^NSifcL ^ **» '''^ "^"
bad said unto Abraham, getlhnowJi"V^^S^,%« s&iah; as
kindred, and from thy father's house. oS '"•sJ-i^TS gether;
ihee; and I will make of ihce a 8***^ w^^^^T^J, ^^ '''*
thee, and make thy name great ; and i\ia!^ "^t^^S '"'''
and I will bless them that bless thee, &"(icw^S\^^^ ^^^''
tbee ; and in thee shall a)l families of Ifae eu^^^^'V^S, V'
here seems to be manifest, that the inirodiicina^^Viq^%«^ ^
wbicfa God had in view, to all lbs families of the ,.** ^ti* ^Vn \
God bad in view in thus calltoff and separating Abtlc ^^m!^ \
of him an happy nation. It is tberefure much (he n>ofe'y\><iJL
many things belonging to them should be typical of i^'^S.Y'fc^
lure (bings appertaining to this great blessing, wli\ci,*'^V
great end God designed by ibem : and especially coQiiA^^J*'^
wc find it to be God's manner under the Old Testament, ii^^*^
persons and things, to signify and vepivieiit befor*hirt.^!ft
which God made or separated them for, or tba special mse «(?
sign God had in view with respect to thena. It wu Ctod'a^^
ner beforehand to signify and represent these things, in what u^
pertained to tbem, or happened concerning tbein> So baoftsi
did in the signification of the names that be gave tbem, u in tba
names of Eve, Noab, Abraham, Isaac, Israel, Judab, Joshns,
David, Solomon, &ic. and in things whirh they saw Qt did,
or which came to past concerning tbem ; as Hptei's being drawa
out of the water, and what God showed bim in Horeb, before b*
went into Egypt from Midian, in the burning bnsb ; aod io David,
ia his slaying the lion and bear and delivering the limb.
Again we find that many lesser redemptions, deliverances, and
victories uf God's people, which it is plain even frtim the Old Te^
lament, were as nothing in comparison wiih the salvation and vic-
tory of the Messiah, were by God's ordering represented by
types ; as the redemption out uf Egypt. Tiiis was mucb typified
afterwards in institutions that God appointed in commemoraiioD
of it. And the reason given by God for bis thus typifying of it,
was that it was so worthy to have signs and representations to fii
it in the mind. Thus concerning the representations of their
coming out of Egypt, in the passuver, by eating it with unleaven-
ed bread, with their staff in their hand, inc., this reason is given
why they should have such representations and memorials of it.
Esod. siii. 42. It is a night mucb to be remembered. This re-
demption out of Egypt was also much typified beforehand. It
was typified in the smoking furnace and the burning lamp following
it which Abraham saw. Gen. zv. 17. It was typified in Hoscs'a
20 TYPES OF THE MESSIAH.
being drawn out of the water, and in the burning bush that sur-
vived the flames, and by Moses's rod's swallowing up the magi-
cian's rods. David's victory over the enemies of God's people,
and his saving them out of their hands, was typified by his con-
quering the lion and the bear, and rescuing the lamb. God's
giving victory to Israel over the Syrians and delivering them from
them, was typified by the prophet's helping the king of Israel shoot
an arrow towards them. 2 Kings xiii. 15, &c. The salvation of
Jerusalem from Sennacherib's army was typified by the spring-
ing of the corn afresh t>om the roots of the stubble. Hezekiah's
being saved from death was typified by bringing back the sun,
when it was going down. Since, therefore, God did so much to
typify those lesser victories and salvations, is it not exceedingly
likely that great victory and redemption of the Messiah, which ap-
pears by the Old Testament to be infinitely greater, and that was
all along so much more insisted on, in the word of the Lord to
the people, should be much more typified f
It is much more reasonably and credibly supposed, that God
should through the ages of the Old Testament, be very much in ty-
pifying things pertaining to the Messiah and his salvation, not only
in prophecies, but also in types ; because we find in fact, that at
the very beginning of God's revealing the Messiah to mankind,
Erophecies and types went together in the first prophecy of the
lessiah, and the first proper prophecy that ever was in the world,
God foretold and typified the redemption both together, when God
said to the serpent, Gen. iii. 15^ *^ I will put enmity between thee
and the woman, ai^j^t^ween thy seed and her seed. It shall bruise
thy head, and thou sHfiU bruise his heel." This is undoubtedly a
prediction of the Messiah's victory over Satan, and his suffering
from Satan, and of the Messiah's people's victory and deliverance
through him. And none can reasonably question but that here is
also some respect had to that enmity there is between mankind and
serpents, and the manner of serpents wounding mankind and
of men's killing them'; for God is here speaking concerning a beast
of the field that was ranked with the cattle, as appears by the
foregoing verse. And this state of things with respect to ser-
pents, was plainly ordered and established in these words. But
if we suppose that both these things were intended in the same
words, then undoubtedly one is spoken of and ordained as a re-
presentation of the other. If God orders and speaks of the bruis-
ing of a serpent's head, and thereby signifies the Messiah's con-
quering the devil, that is the same thing as God's ordering and
speaking of the bruising of a serpent's head as a sign, significa-
tion, or (which is the same thing) type of his conquering the de-
vil. And in what is said to the serpent, ver. 14, " Thou art cursed
'above all cattle, and above every beast of the field : upon thy
TYPES OF THE MESSIAH* 21
belly shah thou go, and dust shalt thou eat all the days of thy
life ;'* it is evident that God speaks concerning that serpent that
was a beast of the field. And yet it is also evident by the Old
Testament, that he has respect to something pertaining to the state
of the devil, that should be brought to pass by the Messiah ; as
by Isat. Ixv. 25. '* The wolf and the lamb shall feed togetiier ;
and the lion shall eat straw like the bullock, and dust shall be the
serpent's meat* They shall not hurt nor destroy in all my holy
monntain;" compared with Isai. xi. 1 — 9, together with Isai«
xxvii. 1, and Zech. iii. 1, 2, &c. Thus the very first thing that
was ordered and established in this world after the fall, was a type
of the Messiah, and was ordered as such : which argues that typi-
fying of the Messiah is one principal way of God's foreshowing
him. And as types and prophecies of the Messiah began together,
so there is reason to think that they have kept pace one with an-
other ever since.
It is more credible, that not only some particular events that
came to pass among the Jews, or things appointed to be done
among them, should be typical, but that the state or constitution
of the nation, and their way of living in many things, was typical,
because we have an instance of an appointment of a way of liv-
ing in^ a particular family or race, to continue from generation to
generation, in the chief and more important things appertaining
to the outward state and way of life, requiring that which was very
diverse from the manner of living of all others, and that which was
very self-denying, in order to typify something spiritual The in-
stance I mean is that of the posterity of Jonadab, the son of Re-
chab, who was required by the command of Jonadab, commanding
them by the spirit of prophecy to drink no wine, nor build any
house, nor sow seed, nor plant vineyard.
It is a great argument, that the ancient state of the nation of
Israel, and both things that appertained to their religious constitu-
tion, and God's providential disposal of them, were typical of the
Messiah ; that the Jews themselves anciently thus understood the
matter. The ancient Jewish rabbies (as Mr. Basnage, in his his-
tory of the Jews, observes, p. 36S,) judged that all things hap-
pened to their fathers as types and figures of the Messiah. See
also Bp. Kidder's Dcmn. of the Messiah, part 2, p. 40, and part
1, p. 73, 74. Ibid. p. Ill, 112. Ibid. 150, and part 2, p. 67,
71. 77, 78, and 106.
As to the Historical events of the Old Testament, it is an argu-
ment that many of them were types of things appertaining to the
Messiah's kingdom and salvation, that these things are often in
the Old Testament expressly spoken of as represented or resembled
by those historical events. And those events are sometimes not
only mentioned as resemblances, but as signs and pledges of those
22 TYPES OF THE MESSIAH.
great things of the Messiah. In Isaiah xli. Abraham's great
victory over the kings and nations of the east, is spoken of as a
resemblance of the victory of the Messiah and his people over
their enemies. Abraham is here called the righteous man, verse
2 ; as the Messiah in the same discourse: in the beginning of the
next chapter, the Messiah is called God's servant^ that shall bring
forlh judgment to the Gentiles, and bring forth judgment onto
truth, and set judgment in the earth. God is said, xli. 2, to call
Abraham to his foot* Chap. xlii. 6, it is said of the Messiah,
*' I have called thee in righteousness." Of Abraham it is said
chap. xlL 2, '* That God gave the nations before him, as the
dust to his sword, and as the driven stubble to his bow :" And
this is spoken of for the encouragement of God's people, as a re-
semblance and pledge of what he would do for them in the days of
the Messiah, when he would cause their enemies before them to
be ashamed and confounded, to be as nothing and to perish ; so
that they shall seek them, and should not find them, and they
that war against them shall be as nothing, and as a thing of
nought; and they should thresh the mountains and beat them
small, and make the hills as chaff; so that the wind should carry
them away, and the whirlwind should scatter them. Verses II, 12.
15,16.
The church or spouse of the Messiah is spoken of, in CanL
vi. 13, as being represented by the company of Mahanaim, that
we have an account of Gen. xxxii. at the beginning, made ap of
Jacob's family and the heavenly host that joined them.
The redemption out of Egypt is very often in the Old Testa-
ment spoken of as a resemblance of the redemption by the Mes-
siah. Num. xxiii. 22, 23. **God brought them out of Egypt,
he hath as it were the strength of an unicorn. Surely there is no
enchantment against Jacob, neither is there any divination against
Israel. According to this time shall it be said of Jacob and of
Israel what hath God wrought?" Mic. vii. 15.- "According to
the days of thy coming out of the land of Egypt, will I show unto
him marvellous things." Isaiah Ixiv. 1. 3, 4. Oh that thoa
wouldest rend the heavens ; that that thou wouldest come down,
that the mountains might flow down at thy presence ! When thoo
didst terrible things that we look not for, the mountains flowed
down at thy presence. For since the beginning of the world,
men have not heard nor perceived by the ear," &c. Isaiah
xi. 11. ''And it shall come to pass in that day, that the Lord
shall set his hand a^ain the second time, to recover the remnant of
his people which shlll be left from Assyria, and from Egypt;" to-
gether with verses 15, 16. This redemption out of Egypt, is evi-
dently spoken of as a resemblance of the redemption of the Messiah.
In Psalm Ixviii. 6. '' God bringeth out those that were bound
TYPES OF THE MESSIAH* £S
with chains." Verse 13. ^^Tboogh ye have lieo among the pots,
yet shall ye be as the wings of a dove covered with silver, and her
feathers with yellow gold ;" in which there is an evident reference
to the people's hands being delivered from the pots in Egypt.
Pi. Ixxxi. 6, and the context, makes this evident. And the drift
and design of the psalm shows this to be a promise of the Mes-
siah's redemption. God's dividing the Red sea and the Jordan,
and leading the people through them, are often spoken of as re-
semblances of what God shall accomplish for his people in the
days of the Messiah. Isai. xi. 11. ^^ And it shall come to pass iu
that day, that the Lord shall set his hand again the second time to
recover the remnant of his people that shall be left — from Egypt."
Ver. 15, 16. ** And the Lord shall utterly destroy the tongue of the
Egyptian sea, and shake his hand over the river, and shall smite
it io the seven streams, and cause men to go over dry shod. And
there shall be an high way for the remnant of his people, which
shall be left from Assyria, like as it was to Israel, in the day that
be came up out of the land of Egypt." Isai. xliii. 2, 3. *' When
tboo passest through the waters, I will be with thee ; and through
the rivers, they shall not overflow thee — for I — gave Egypt for th^
ransom ;" ver. 16, 17, 18, 19. '^Thus saith the Lord, which maketh
a way in the sea, and a path in the mighty waters, which bringeth
forth the chariot and horse, the army and the power; they shall lie
down together, they shall not rise : they are extinct, they are quench-
ed as tow. Remember not former things — Behold, I will do a new
thing." Chap, xxvii. 12. " And it shall come to pass at that day,
that the Lord shall beat ofl" from the channel of the river under
the stream of Egjrpt," (or the Lord shall strike ofl", or smite away
both the channel of the river and the stream of Egypt,) ** and
ye shall be gathered one by one, O ye children of Israel." Cbap.
li. 10, 11. ** Art not thou It which hath dried up the sea, the wa-
ters of the great deep, that hath made the depths of the sea a way
for the ransomed of the Lord to pass overf Therefore, the re-
deemed of the Lord shall return and come with singing nnto
Ztoo," &c. Ver. J 5. '' But I am the Lord thy God, that divided
the sea," &c. Chap. Ixiii. 11, 12, 13. '* Then he remembered
the days of old, Moses and his people, saying. Where is he that
brooght them up out of the sea with the shepherd of his flock f
Where is he that put his Holy Spirit within him ? That led them by
the right hand of Moses, with his glorious arm, dividing the water
hefore them, to make himself an everlasting name f That led them
through the deep as an horse in the wilderness f" Psa. Ixviii. 22.
"I frill bring my people againr from the ilepths of the sea."
Zecb* z. 10, 11. ** I will bring them again also out of the land of
Egjp(......*4iiid he shall pass through the sea with affliction, and
iMI smite the -waves in the sea, and all the deeps of the river
24 TYPES OF THE MESSIAH.
shall dry up, and the pride of Assyria shall be brought down,
and the sceptre of Egypt shall depart away."
The destruction of Pharaoh and his host in the Red sea, is
spoken of as a resemblance of the destruction of the enemies of
God's people by the Messiah. Isai. xliii. 16, 17. '^ Thus saich
the Lord, which maketh a way in the sea, and a path in the mighty
waters ; which bringeth forth the chariot and horse, the army and
the power ; they shall lie down together, they shall not rise."
And particularly Pharaoh's destruction in the Red sea, ^is spoken
of as a type of the Messiah's bruising the head of the old serpent
or dragon. Isai. li.9, 10. '' Awake, awake, put on thy strength,
O arm of the Lord. Art not thou it tha^ hath cut Rahab and
wounded the dragon f Art not thou it which hath dried up the
sea, the waters of the great deep, that hath made the depths of
the sea a way for the ransomed to pass over f Therefore, the re-
deemed of the Lord shall return, and come with singing unto
Zion," &c« Pharaoh is called leviathan and the dragon in Psalm
Ixxiv. 13, 14, as the devil is in a like destruction in the Messiah's
time, Isai. xxvii. 1. That Pharaoh is intended in those foremen-
tioned places by the dragon and leviathan, is very manifest from
£zek. xxix. 3, and xxxii. 2.
The joy and songs of the children of Israel at their redemption
out of Egypt, and their great deliverance from the Egyptians at
the Red sea, are spoken of as a resemblance of the joy God's
people shall have in the redemption of the Messiah. Hos. ii. 15.
*' And she shall sing there as in the days of her youth ; and as io
the day when she came up out of the land of Egypt." The Spi-
rit of God seems to have reference to the manner of his leading
and guarding the people when they went up out of Egypt, in go-
ing before them to lead them, and behind to keep the Egyptians
from hurting them ; and to compare wliut he would do in the
Messiah's days thereto. Isai. lii. 12. '< For ye shall not go out
with haste, nor go by flight: for the Lord will go before you ; the
God of Israel will be your rereward ;" the God of Israel, that God
that thus led Israel out of Egypt, when he entered into covenant
with them, and became the God of that people. Here see Pool's
Synopsis on Exod. xii. 14. God's leading the people through the
wilderness, is spoken of as a resemblance of what should be ac-
complished towards God's people in the Messiah's times. Isaiah
Ixiii. 13. " That led them through the deep as an horse in the
wilderness." Psalm Ixviii. 8. " O God, when thou wentest be-
fore thy people ; when thou didst march through the wilderness ;*'
compared with the^restof the psalm. Hos. ii. 14, 15. " I will al-
lure her, and bring her into the wilderness, and speak comfortably
to her, and she shall sing as in the days of her youth ; as in th^
day when she came up out of the land of Egypt." Ezek. xx.
37. " And I will bring you out from the people, and gather yo
and wiih a stretcht ,, _„„^ .^
alluding to God's maonerof r<!d«C>ywij'«*,v,
" And I will bring you into tb« »i\fc^>*^'^\r?S* W
there will I plead with you face \a fw "-^'^ «^ ■A^'*» >i
your failiers in liie wilderness of itie lani ^ v^^vaV*-**'^ 1
plead Willi yon, saitli the Lord God. \n4 \H'iV.?^^i4i
pass under llie rod, and will bring 3(OR.iWoHi4L^''*''t* ^ \
nam." Where we may also obwrve^Bt^od'iiy^V^ '''**'^ 1
people face to face, and entering into eM'enatiii!vai''^*^Vht
mnking them his covenant people when be brouc\,^.L^^"), ^^,
£g'ypt, is spoken of as a resemblance of God'g revca.V,,.'^ ,^^l of
to his people in the days of the Messiah, and bringing Hwm-"'**^!
covenant relation lo himself by him. God's appearing viEl'*'*
children of Israel in a pillar of cloud and fire, is spokea of
resembtiuice of what God would do for his people in the dj^ \
the Messiah. Isai. iv. " And the Lord will create upon tve?«
dwelling-place of mount Sion, and upon lier astemhliei, «c\n^
and smoke by day, and the shining of » flame of fire by nigbL
For upon all the glory shall be a defence." The quaking of the
earth and of mount Sinai, at the time of the giving of the 1aw,i|
spoken of as a resemblance of what should be in the Meiiiah's
days. Ps. Ixviii. 8. " The earth shook— even Sinai itself wu
moved at the presence of God, the God of Israel." So the great
effect of God's presence on (he mountains, and especially mount
Sinai's being all enkindled by so great and dreadful m fire, ii
plainly spoken of as a resemblance of what should be in the dayi
of the Messiah. Isai. Ixiv. 1 — 4. "Oh that thou wouldst rend
the heavens, that thou wouldst come down, that the mountain*
might flow down at thy presence, as when the melting fire burn-
etii When thou didst terrible tilings wliich we looked notfor,
thoa comest down ; the mountains flowed down at thy presence.
For since the beginning of the world men have not heard," Sec.
So the rain thai descended on the people, at the time of the thun-
der and lightning at mount Sinai, or at the time of the great hail>
MDnes that God sent on the Ainorites, Psalm Ixviii. 7, 8, 9. " O
God, when thou wentest forth before thy people; when thou didst
march through the wilderness, the earth shook, the heavens drop-
ped at the presence of God. Thou, O Lord, didst send a plenti-
ful rain, whereby thou didst refresh thine inheritance when it was
weary." These things do abundantly .confirm, that the redemp-
tion out of Egypt, and the circumstances and events that attended
it, were intended by the great disposer of all things to be l}'pes of
the redemption of God's people by the Messiah, and of things
appertaining to that redemption.
VOL. IX. 4
26 TYPES OF THE MESSIAH.
It Is an argament that the manna that God gave the children of
Israel was a type of something spiritaal, because it is called the
corn of heaven and angels' food. Psal. bLXvili. 24, 26 ; andPsaU
cv. 40. It could be angels' food no otherwise than as representing
something spiritual.
Now by the way I would remark, that was before made use of
as an argument, that the great redemption by the Messiah was very
much typified beforehand, is very greatly strengthened by what
has been now observed. I mean that argument that lesser re-
demptions were by God's ordering represented by types, and par-
ticularly that the redemption of the children of Israel out of *
Egypt was much typified beforehand. Now if this was so, that
God was much in typifying this redemption beforehand, which it-
self was a type of the great redemption by the Messiah ; how much
more may we suppose this great redemption itself, that is the anti-
type of that, should be abundantly typified f Will God do much
to typify that, which was itself but a shadow of the Messiah's sal
vation f And shall he not be much more in prefiguring the very
substance— even that great redemption by the Messiah, in com-
parison of which the former is oflen in the Old Testament repre-
sented as worthy of no remembrance or notice f
God's bringing his people into Canaan, to a state of rest and
happiness there, is spoken of as a resemblance of what God would
do for his people through the Messiah. Jer. xxxi. 2. *' Thus
saith the Lord, the people that were lefl of the sword, found
grace in the wilderness, even Israel, whea I went to cause him to
rest :" compared with the rest of the chapter and the foregoing
chapter. Isai. Ixiii. 14. *' As the beast goeth down into the val-
ley, the Spirit of the Lord caused him to rest. So didst thou lead
thy people to make thyself a glorious name :" together with the
context. Psal. Ixviii. 10. '' Thy congregation hath dwelt therein:
Thou, O God, hast prepared of thy goodness for the poor." Ver.
13. " Though ye have lain among the pots, yet shall ye be as the
wings of a dove," &c. together with the context. The man-
ner of God's giving Israel the possession of Canaan, viz. by a
glorious conquest of the kings and nations of the land, is spoken
of as a resemblance of the manner in which God would bring his
people to rest and glory, by the Messiah, after his exaltation, Psa.
Ixviii. 11, 12. ** The Lord gave the word ; great was the compa-
ny of them that published it. Kings of armies did flee apace; and
she that tarried at home divided the spoil." Ver. 14. •* When the
Almighty scattered kings in it, it was white as snow in Salmon,"
taken with ver. 21, 22, 23. <' But God shall wound the head of his
enemies — The Lord said, I will bring again from Bashan ; I will
bring my people again from the depths of the sea : that thy foot
may be dipped in the blood of thine enemies, and the tongue of
TYPE3 OF THE MESSIAH. 27
Ihj dogs in the same.'^ Ver. 30. *< Rebuke the company of spear*-
men, the multitude of bulls," &c. — together with the rest of the
psalm.
What the people of God should be brought to, in the days of
the Messiah, is spoken of as represented by the children of Israel's
slaying Achan in Joshua's time. Hos. ii. 15. '* And I will give
ber her vineyards from thence, and the valley of Achor for a door
of hope ; and she shall sing there, as in the days of her youth, as
in the day when she came up out of the land of Egypt."
What came to pass in the time of Joshua's battle with the five
kings of the Amorites, and particularly God's sending down great
bail stones upon them, is spoken of as a resemblance of what
should be in the days of the Messiah. Isai. zxviii. 21. ''For the
Lord shall rise up in mount Perazim, and his wrath as in the vaU
ley of Gibeon, that he may do his work, his strange work, and
briDg to pass his act, bis strange act :" together with ver. 2. '' Be-
hold the Lord hath a mighty and strong one, which as a tempest
of hail, and a destroying storm, —^ shall cast down to the earth
with the band." And chap. xxx. 30. '' And the Lord shall cause
bis |]^loriou8 voice to be beard, and shall show the lighting down
of his arm, with the indignation of bis anger ——— with tempest and
hailstones." And xxxii. 19. '' When it shall hail coming down on
the forest ; and the city shall be low in a low place," (or shall be
utterly abased.) And Ezek. xxxviii. 22. '* I will rain upon him
an overflowing rain, and great hailstones."
What God did- for Israel in the victory of Deborah and Barak
over the Canaanites, is spoken of as a resemblance of what God
would do for his people against their enemies in the days of the
Messiah ; Psal. Ixxxiii. 9, 10. ** Do unto them as unto Sisera, as
to Jabin at the brook of Kison, which perished at Endor : they
became as dung for the earth." For this psalm is prophetical,
and these things have respect to the great things God would do
against the future enemies of his church. For it does not appear
that there, was any such confederacy of the nations mentioned
against Israel in David's or Asaph's time ; and particularly it
does not look probable^ that there was any such enmity of the in-
habitants of Tyre against Israel, as is here spoken of, ver. 7. And
it is very probable, that as this psalm is prophetical, so it is pro-
phetical of the Messiah's days ; as most of the psalms are. And
there is a great agreement between what is here foretold of the de-
struction of the enemies of the church, and what is foretold of the
Messiah's days in many other places. And the last verse, which
speaks of God's being made known to all mankind as the only true
God, and the God of all the earth, further confirms this.
Gideon's victory over the Midianites, is spoken of as a re-
lemblaDce of what should be accomplished in the Messiah's days.
28 TYP£S OF THE MESSIAH.
Isai. ix. 4. *' For thou hast broken the yoke of his burden and the
staff of his shoulder, the rod of his oppressor, as in the day of
Midian." Psal. Ixxxiii. 9. ** Do unto them as unto the Midian-
ites." Ver. 11.'' Make their nobles like Oreb and like Zeeb ; yea,
all their princes as Zeba and Zaimunna." As in the destruction
ofthe Midinnites every man's sword was against his brother ; so
it is foretold, that it should be with the enemies of God's people
in the Messiah's times. Ezek. xxxviii. 14. '' Every man's sword
shall be against his brother." Hag. ii. 22. *' And I will over-
throw the throne of kingdoms, and I will destroy the strength of
the kingdoms of the heathen, and I will overthrow the chariots of
them that ride in them, and the horses and their riders shall come
down every one by the sword of his brother."
God's wonderful appearance for David at Baal-Perazim, to
fight for him, against his enemies, is spoken of as a resemblance of
what should be in the Messiah's times. Isai. xiviii. 21. **For
the Lord shall ride up as in mount Perazim."
In Zech. ix. 15, '' The Lord of hosts shall defend them, and
shall devour and subdue with sling stones." There seems a refe-
rence to David's subduing Goliath with a sling stone, as though
that were a resemblance of the manner in which the enemies of
God's people should be subdued in the times ofthe Messiah ; and
this is an argument that David's bruising the head of this giant
and grand enemy of God's church, is a type of the Messiah, the
son of David, and who is often called by the name of David in
scripture, bruising the head of Satan.
It is an argument that the historical events of the Old Tes-
tament in the whole series of them, from the beginning of God's
great works for Israel in onler to their redemption out of Egypt,
even to their full possession of the promised land in the days
of David, and the building of the temple in the days of Solo-
mon, were typical things, and that under the whole history was
hid in a mystery or parable, a glorious system of divine truth
concerning greater things than these, that a plain summary,
rehearsal or narration, of them is called a parable and dark
saying or enigma. Psalm Ixxviii. 2. It is evident that here
by a parable is not meant merely a set discourse of things, ap-
pertaining to divine wisdom, as the word parable is sometimes
used ; but properly a mystical enigmatical speech signifying spi-
ritual and divine things, and figurative and typical representa-
tions; because it is called both a parable and dark sayings.
It is an argument that many of the historical events of
the Old Testament are types of the great events appertain-
ing^to the Messiah's coming and kingdom, that the Spirit
"* ^ ' * vpk occasion from the former to speak of the latter.
takes occasion to speak of and foretel the Messiah,
reat events ap|)ertaining to his salvation, ui)on occa-
TYPES OF THE MESSIAH. 29
sion of the coming to pass of these ancient events, or on his
speaking of these events, celebrating or promising them, he
takes occasion to speak of these latter and greater events, join-
ing what is declared of the one with what he reveals of the
other in the same discourse ; which is an argument that one
has relation to the other, and is the image of the other. Thus
the Spirit of God, when speaking by Balaam, took occasioni
when celebrating the wonderful work of God in bringing them
out of Egypt, to foretel that great salvation that God should
work for his people by the Messiah. Num. xxiii. 23« So the
Spirit of God in Nathan, when speaking of the glorious reign
of Solomon and his building an house to God's name, and pro-
mising these things to David, 2 Samuel vii., takes occasion to
foretel and promise the more glorious and everlasting kingdom
of the Messiah, as it is evident that David understood the words
of Nathan by what he says in chapter xxiii., and in the book
of Psalms ; and as it is evident from many things in the prophets,
the Spirit of God intended them. From the ark's being carried
up into mount Sion, and the great joy and privileges of Israel
consequent thereupon, the spirit took occasion to speak very
much of the exaltation of the Messiah, and the glorious privi-
leges of his people consequent thereupon ; as in 1 Chron. xvi. 7 —
36, especially from verse 22. So in Psalm Ixviii. which was pen-
ned or indited on occasion of the ascension of the ark into mount
Sion, as any one may be satisfied by duly considering the matter
ofthe psalm, especially verses 25— -29, and by comparing the first
and seventh verses of this psalm with Num. x. 35, and by com-
paring many passages in this psalm with many parts of that
song of David, on occasion of the carrying up the ark that is
recorded in 1 Chron. xvi. Again on this occasion the Spirit of
God speaks of the things ofthe Messiah in Psalm cxxxii., which
was penned on that occasion, as is very plain from the matter
of the psalm, and by comparing verses, 8, 9, 10, 11, with 2
CbroD. vi.41,42.
From David's great victories over the Syrians and Edomites,
the Spirit of God takes occasion to speak much of the victories
of the Messiah in Psalms tx. and cviii. Psalm Ixxii., which
is evidently a remarkable prophecy of the Messiah, was writ-
ten on occasion of the introducing of Solomon to the throne of
Israel, as is evident from the title, together with the first verse
of the psalm.
So the Spirit of God does abundantly take occasion to foretel
and promise the redemption ofthe Messiah, and the overthrow
of bis people's enemies by him ; from these two events, the des-
tractioD of Sennacherib's army, and the deliverance of Jerusalem
30 TYPES OF THE MESSIAH.
from hiuiy and likewise the destruction of Babjlon, and the le-
demption of the Jews from their Babylonish captivity.
Not only does God take occasion from these historical eFenti
lo speak of the great events that appertain to the Messiah's
coming and salvation ; but with regard to several of them, he
manifestly speaks of both under one ; the same words have
respect to both events. One is spoken of under the other, as
though one were contained in the other ; or as though one
were the other, which can be no other way, than by one being
the type or representation of the other in that sense wherein
David said the waters of the well of Bethlehem was the blood
of those men that bought it in jeopardy of their lives ; as the
beasts Daniel saw are said to be kingdoms and the horns to be
kings, and as Ezekiel's hair is said to be Jerusalem. Ezek.
▼. 5.
Thus Balaam prophesied of David who smote the four corners
of Moab, and of the Messiah, under one. So it is most mani-
fest that the peace and glory of Solomon's reign, and that of
the reign of the Messiah, are spoken of under one. Psalm Izxii.
And that the ascending of the ark into mount Sion and the as-
■cension of the Messiah are also spoken of under one in Psalm
Izviii.
Some of the historical events of the Old Testament, if they
are not typical, must needs be very impertinently taken notice
of in the history ; as David's sacrificing when they had gone
aix paces with the ark; 2 Sam. vi. 13. It must be both insig-
nificantly done and impertinently related in the history, unless
there be some signification of some important thing in it. So
the relation of there being twelve fountains of water and three-
score and ten palm-trees.
The remarkable similitude there is between many of the
events in the Old Testament, both miraculous and others, and
the prophetical descriptions of events relating to the Messiah,
is an argument that the former were designed resemblances of
the latter. God's causing the light to shine out of darkness,
as Moses gives us an account of it in the history of the crea-
tion, has a great similitude with what is foretold to come to pass
in the Messiah's times. Isaiah zlii. 16. '* I will make darkness
light before them." Isaiah ix. 2. *' The people that walked in
darkness have seen a great light. They that dwell in the
land of the shadow of death, upon them hath the light shined."
Isaiah, xxix. 18. '* The eyes of the blind shall see out of ob-
scurity and out of darkness." So there is a great resemblance
between the account Moses gives us of a river that ran through
the midst of Eden to water the trees of paradise, and the des-
criptions which the prophets give of what should be in the Mes-
siah's times ; as Ezek. xlvii. 7. ^* Now when I had returned, be-
TT1*ES OF THE MESSIAH. 31
bold at the bank of the rirer were very many trees, on the one
ride and on the other." Ver. 12. '* And by the river upon the
bank thereof, on this side and on that side, shall grow all trees
for meat, whose leaf shall not fade, neither shall the fruit there-
of be consumed." Isaiah xli. 18, 19. '*1 will open rivers in
hi^h places, and fountains in the midst of the valleys. I will
make the wilderness a pool of water, and the dry land springs
of water. I will plant in the wilderness the cedar, the shittah
tree and the myrtle and the oil tree. I will set in the desert
the fir tree and the pine and the box tree together." Compar-
ed with Isaiah li. 3. ''The Lord will comfort Sion — and he will
make her wilderness like Eden, and her desert like the garden
of the Lord." Ezek. zxxvi. 35. *' This land that was desolate
is become like the garden of Eden ;" and Psalm xlvi. 4. '' There
is a river the streams whereof make glad the city of God ;"
taken with Num. xxiv. 5, 6. '* How goodly are thy tents, O
Jacob, and thy tabernacles, O Israel ! As the valleys are they
spread forth; as the gardens by the river side ; as the trees of
lign aloes which the Lord hath planted^ and as cedar-trees be*
tide the waters;^* and Jer. xxxi. 12. '* And their soul shall be
like a watered garden, and they shall not sorrow any more at
all." So between what we are told of the tree of life in Eden,
(which being in the midst of the garden, we have reason to
think was by the river,) and the representations made of what
should be in the Messiah's times, Ezek. xlvii. 9. 12, '* Every
thing that liveth, which moveth whithersoever the river shall
come shall live. Every thing shall live whither the river
Cometh. And by the river upon the bank thereof, on this side
and on that side, shall grow all trees for meat, whose leaf shall
not fade, neither shall the fruit thereof be consumed. It shall
bring forth new fruit according to his months. The fruit there-
of shall be for meat and the leaf thereof for medicine."
The things that we have an account of in Moses's history of
the deluge, have a great resemblance of many of the Old Testa«
ment representations of things that shall be brought to pass in
the time of the Messiah's kingdom. That destruction of the
wicked world by a flood of waters is very agreeable to the Old
Testament representation of the future destruction that shall
come on all God's enemies, and particularly in the Messiah's
days. The wicked of the old woild were destroyed by a dread-
ful tempest. So it is said concerning the ungodly, Job xxvii.
20, 21. ** Terrors take hold on him as waters ; a tempest steal-
eth him away in the night. The east wind carrieth him away,
and be departeth ; a storm hurleth him out of his place." Sor-
fow and misery is very often represented by overwhelming wa*
tersy and God's wrath by waves and billows. Ps. xlii. 7, and
32 TYPES OF THB MESSIAH.
Izzxviii. 7. The waters of the flood did not only overwhelm
the wicked, but came into their bowels. God's wrath on the
ungodly is compared to this very thing. Ps. cix. 18. ** As he
clothed himself with cursing like as with a garment, so let it
come into his bowels like water." In the time of the flood the
waters were poured down out of heaven like spouts or cataracts
of water. God's wrath is compared unto this, Ps. xlii. 7. •* Deep
calleth unto deep at the noise of thy water-spouts." The wa-
ters of the deluge were what the ungodly of the world could not
escape, or hide themselves from them by resorting to caves in
the ground, or digging deep in the earth, or ^ing to the tops of
mountains ; so likewise is the matter represented with respect
to God's wrath on the ungodly, in Isaiah zxviii. 17. " The wa-
ters shall overflow the hiding-place;" and Amos ix. 1, 2. '* He
that fleeth of them shall not flee away : he that escapeth of
them shall not be delivered. Though they dig into hell, thence
shall mine hand take them : though they climb up to heaven,
thence will I bring them down : and though they hide them-
selves in the top of Carmel, I will search and take them out
thence :" and so in many other places. Particularly is there
a great resemblance between the destruction that was brought
on the wicked world by the flood, and what is foretold of the
wicked in the Messiah's times ; as in Isaiah xxiv. 18, 19, 20.
** And it shall come to pass, that he who fleeth from the noise of the
fear, shall fall into a pit; and he that cometh up out of the midst
of the pit, shall be taken in the snare." (So that there shall be no
escaping, let them flee where they will, as it was in the time of
the deluge.) ** For the windows from on high are open, and
the foundations of the earth do shake. The earth is utterly
broken down ; the earth is clean dissolved ; the earth is moved
exceedingly — and the transgression thereof shall be heavy upon
it." There is not only a resemblance between this representa-
tion of the punishment of the wicked world in the Messiah's
days, and the history of the flood, but here seems to be an evi-
dent allusion to the flood, and a designed comparison of that de-
struction of God's enemies, and what was in the time of the
flood, when we are told the windows of heaven were opened and
the fountains of the great deep were broken up, &c. So the
destruction of God's enemies in the Messiah's times is repre-
sented as being by a flood. D^n. ix. 26. '* And the end thereof,
shall be with a flood ;" and to a flood occasioned by a mighty rain.
Ezek. xxxviii. 22. <* I will rain upon him and upon his bands,
and upon the many people that are with him, an overflowing
rain." There is also a remarkable agreement between what
we are told in Moses's history of ^he preservation of those that
were in the ark, and what is often declared in Old Testa-
TYPES OF THE MESSIAH. S3
: prophecies concerning the preserration and salvation of
burch by the Messiah. Isai. xxxii., at the beginning. '* A
shall be a hiding place from the wind, a covert from the
test." Isa. iv. 6. ** And there shall be a place of refuge,
for a covert from storm, and from rain." Isa. xxv. 4.
ou hast beeii a strength to the poor, a strength to the needy
itress, a refuge from the storm — when the blast of the ter-
ones is as the storm against the wall." Psa. xlvi. 1, 2, 3.
d is our refuge and strength, we will not fear though the
\ be removed, though the mountains be carried into the midst
3 sea," (as they in a sense were in the flood. They were in
lidstof the sea ; the sea surrounded and overwhelmed them.)
ough the waters thereof roar and are troubled ; though the
itains shake with the swelling thereof." Isai. xliii. 2. " When
passeth through the waters, I will be with thee :" compare
texts with Psalm xxxii. 6. '' Surely in the flood of great
rs, they shall not come high thee," and Psalm xci. 7. " A
and shall fall at thy side, and ten thouand at thy right hand,
shall not come nigh thee." We may suppose that there
1 resolving and flocking of animals from all parts of the
I, such as are proper to hot countries, from the south; and
ELS dwell in colder climates from the north. And as there
lany countries that have their peculiar kinds of animals ;
J may suppose there was a resorting from every quarter,
sorting of beasts and a flocking of birds, which is a lively
iblance of what is often foretold of the gathering of God's
e into his church from all quarters in the Messiah's days,
oming to him for salvation when all the ends of the earth
d look to him to be saved. Isaiah xlv. 22. When God
d bring the seed of his church from the east, and gather
from the west, and would say to the north. Give up, and to
uth, Keep not back. Bring my sons from far and my daugh-
rom the ends of the earth. Isaiah xliii. 6, 7, and many other
lei places. And God would gather his people from all coun-
agreeably to many prophecies, and it shall be said. Who are
that fly as a cloud and as doves to their windows f The ga*
ig of all kinds of creatures to the ark, clean and unclean,
and wild, gentle and rapacious, innocent and venomous;
f(, wolves, bears, lions, leopards, serpents, vipers, dragons ;
he door of the ark standing open to them, and their all
ing there peaceably together under one head, even Noah,
(indly received them and took care of them, fed and saved
, and to whom they tamely submitted, is a lively rcpre-
tion of what is often foretold concerning the Messiah's
when it is foretold, that not only the Jews should be saved
L. IX. 5
34 TYPES OF THE MESSIAH.
but unclean Gentile nations, when the gates of God's church
should be open to all sorts of people, (Isai. Ix, 11, with the
context,) when proclamation should be made to every one to
come freely. Isai. Iv. 1 — 9. And God would abundantly pardon
the wicked and unrighteous, ver. 6, 7, 8, 9, and would bring
again even the captivity of Sodom and her daughters. Kzek.
xvi. 53. And those nations should be gathered to God's church,
to be one holy society with Israel that were wont to be their most
cruel and inveterate enemies ; such as the Egyptians; Psalm
Izxxvii. 4, and Ixviii. 31. Isai. xix. 18, to the end, and xlv. 14.
The Philistines ; Psa. Ix. 8, and Ixxxvii. 4. Zech. ix. 6, 7. The
Chaldeans; Psa. Ixxxvii. 4, and Assyrians; Isai. xix. 23,24,
25 ; and the most wild and barbarous nations. Tabor and ller-
mon, that were noted haunts of wild beasts ; Psa. Ixxxvii. 12 ;
Cant. iv. 8 ; Psa. xlii. 6. Hos. v. 1, and the nations of Arabia
and Ethiopia, (in many places see fulfilment of prophecies of
Messiah 4 160,) countries that abounded with the most rapa-
cious, venomous and terrible animals. When it is foretold that
the beasts of the field should honour God, and the dragons and
the owls, lsa.xliii. 19, 20; and when it is foretold ** jthat the wolf
shall dwell with the lamb, and the leopard shall lie down with
the kid, and the calf and the young lion and the fatling to-
gether, and a little child shall lead them ; and the cow and
the bear shall feed, and their young ones shall lie down to-
gether ; and the lion shall eat straw like the ox, and the suck-
ing child shall play on the hole of the asp, and the weaned child
shall put his hand on the cockatrice den, and they shall not hurt
nor destroy in all Gud's holy mountain," Isai. xi. 6 — 9, and
chap. Ixv. 25, events under the Messiuh^s kingdom are intend-
ed. The ark was a great while tossed to and fro on the face
of the flood, ready to be overwhelmed ; but at last rested on a
high mountain or rock, and the company in it had enlargement
and liberty, and were brought into a new world. So the church
in the Messiah's days is long in a state of affliction, tossed with
tempest and not comfoitcd. Isai. liv. 11. But when she is ready
to be overwhelmed, God will lead her to the rock that is higher
than she, Psa. Ixi. 2, and she shall be brought out of her afflic-
tion into a new world, Isa. Ixv. 17, 18, and shall dwell in God's
holy mountain, as is often foretold.
Another historical event, between which and the Old Testa-
ment representations of spiritual things, and particular things ap-
pertaining to the Messiah's kingdom, there is a great resemblance
in the destruction of Sodom and the neighbouring cities. There
is a great resemblance between this and the future punishment of
the wicked in general, as represented in the Old Testament.
Fire and brimstone were poured out from God outof heaven, and
rained down on these cities : so the wrath of God is often in the
TYPES OF THE MESSIAH* 35
Old Testamenrcompared to fire, and is represented as poured out
from heaven on the ungodly, and particularly to he poured out
like fire. Nahumi. 6. Isai. xlii. 25. Jer. xliv. 6. Lam. ii. 4. and
iv. 11. Eiek. xxii. 21, 22. 31. So it is threatened in allusion to
the manner of Sodom's destruction, Psa. xi. G, that upon the
wicked God would rain snares, fire and brimstone, and an horri-
ble or burning tempest, (as it is in the margin,) and it is said this
should be the portion of their cup. That destruction came on So-
dom suddenly and unexpectedly, while the inhabitants were in the
midst of their voluptuousness and wickedness, and wholly at ease
and quiet, in the morning, when the sun arose pleasantly on the
earth, and when the idle and unclean inhabitants were drowned in
sloth, sleep, and pleasures ; which is agreeable to what is often
represented in the Old Testament of the manner of God's bring-
ing destruction on the wicked. It came on Sodom as a snare. So
it is said in that xi. Psa. ''Snares, fire and brimstone, shall God
rain," &c. That while the wicked is about to fill his belly, God
shall cast the fury of his wrath upon him, and rain it upon him
while he is eating. Job. xx. 23. That God hath set them in slip-
pery places, and that they are cast down to destruction in a mo-
ment, and are utterly consumed with terrors. Ps. Ixxiii. 18, 19.
That their destruction falls suddenly upon them, as the fishes are
taken in an evil net, (when sporting securely in the water,) and
as birds are caught in the snare (when they are feeding and pleas-
ing themselves with the bait.) Eccl. ix. 12. Particularly this if
represented as the manner of destruction's coming on them that
harden their necks when often reproved, as the inhabitants of So-
dom had been by Lot, as appears by Gen. xix. 9. Prov. xxix. 1.
*' He that being often reproved, hardeneth his neck, shall suddenly
b^ destroyed, anfll that without remedy." There is a special re-
semblance between the destruction of Sodom, and the destruction
that is foretold to come on the enemies of God and the Messiah
ander the Messiah's kingdom, which is often represented as being
by fire. Mai. iii. 1. '* Who may abide the day of his coming?
And who shall stand when he appeareth f For he is like a refin-
er's fire." A refiner's fire is a vehement furnace, that burns up the
dross. Chap. iv. 1. ** For behold, the day cometh that shall burn
as an oven, and the proud, yea, all that do wickedly, shall be as
stubble ; and the day that cometh shall burn them up, saith the
Lord of hosts ; it shall leave them neither root nor branch." Ps.
xxi. 9. ** Thou shalt make them as in a fiery oven the day of thine
anger. The Lord shall swallow them up in his wrath, and the
fire shall devour them." Dan. vii. 11. «* I beheld till the beast
was slain, and his body destroyed and given to the burning flame."
Tea, that destruction is represented as efiected by raining down
fire and brimstone npon them. Ezek. xxxviii. 22. ** And I will
plead against him with pestilence and with blood ; and I will rain
36 TYPES OF THE MESSIAH.
upon bim, and upon bis bands, and upon the many people that are
with hinii an overflowing rain and great hailstones, fire and brim-
stone. Isai. XXX. 30. «*And the Lord shall cause his glorious
voice to be heard, and shall show the lighting down of his arm
with the indignation of his anger, and with the flame of devouring
fire, with scattering, and tempest, rnd hail-stones." Ver. 33.
'* For Tophet is ordained of old ; for the king it is prepared. He
hath made it deep and large. The pile thereof is fire and much
wood. The breath of the Lord, like a stream of brimstone, doth
kindle it. Chap. xxix. 6. '* Thou shalt be visited of the Lord
of hosts with thunder, and with earthquake, and great noise, with
storm and tempest, and the flame of devouring fire." The Mes-
siah's enemies are represented as destroyed with everlasting fire ;
Isai. xxxiii. 11 — 14. " The people shall be as the burning of
lime; as thorns cut up shall they be burnt in the fire. — Who
among us shall dwell with the devouring fire ? Who among us
shall dwell with everlasting burnings ?" Isai. Ixvi. 15, 16. *< For
behold, the Lord will come with fire, and with his chariots like a
whirlwind, to render vengeance with fury, and his rebuke with
flames of fire. For by fire and by his sword will the TiOrd plead
with all flesh, and the slain of the Lord shall be many :" with ver.
24. " And they shall go forth and look upon the carcases of the
men that have transgressed against me, for their worm shall not
die, neither shall their fire be quenched." There was something
in the destruction of Sodom and Gomorrah to represent this. The
fire that destroyed them was, as if were, everlasting fire, inasmuch
as the destruction it brought upon them was everlasting and irre-
parable desolation, so that they never could be built again, and
never any creature, either man or beast, could live there any more ;
which is often particularly remarked in scripture. Isai. xiii. 19,
20. Jer. xlix. 18, and chap. 1. 39, 40. Isai. i. 0. The place,
land, or lake where Sodom and its neighbour cities once were, is
a place that ever since abounds with that sulphurous inflammable
matter, that is called bitumen and asphalium^ and in our transla-
tion of the Bible, pitchy which is a further representation of eter-
nal burnings, and is a remarkable resemblance of what is foretold
concerning the destruction of God's enemies in the Messiah's
times. Isai. xxxiv. 8—^10. *' For it is the day of the Lord's ven-
geance, and the year of recompences for the controversy of Zion ;
and the streams thereof shall be turned \\\\o pitch (or bitumen or
asphaliunij) and the dust thereof into brimstone ; and the land
thereof shall become burning pitch. It shall not be quenched
night nor day. The smoke thereof shall go up for ever ; from
generation to generation it shall lie waste ; none shall pass through
it for ever and ever." This destruction came on Sodom just as the
SUD was up, and had enlightened the world by its beams. So it is
TYPES OF THE MESSIAH* 37
manifest, from many prophecies, that great destruction of the ene-
mies of the church so often spoken of, is when God comes and ap-
pears gloriously for his people, and when the morning of that glo-
rioas day of the church's light, peace, and triumph is come on,
and the glory of the Lord shall be risen upon the church, and the
Son of Righteousness with healing in his wings. Then will the
day come that will burn as an oven, and the wicked shall be as
stubble. Lot's being so wonderfully delivered and saved from the
destruction, well represents that great preservation of God's church
and people, so often spoken of by the prophets, in that time of
God's indignation and day of his wrath and vengeance on his
enemies*
The remarkable similitude there is between very many things
in the history of Joseph, and the Old Testament prophecies of the
Messiah, argue the former to be a type of the latter. Joseph is
said to be the son of Jacob's old age. Gen. xxxvii. 3. So the Mes-
siah is every where represented in the prophecies, as coming and
setting up his kingdom in the latter days. He was Jacob's beloved
son. Gen. xxxvii. 3. So the prophecies do represent the Messiah
as the beloved Son of God. They represent him as the Son of
God. (See fulfilment of the prophecies of theMessiah ^15.) They
also represent him as one that should be in a very peculiar and
transcendent manner the beloved of God. (See fulfilment of pro-
phecies, be. ^ 18.) Joseph was clothed with a beautiful garment.
So the prophecies represent the Messiah as clothed with beautiful
and glorious garments. Zech. iii. 4, 5. ''Take away the filthy
garments from him. I will clothe thee with change of raiment— -
so they set a fair mitre on his head and clothed him with gar-
ments." Isai. Ixi. 10. '' He hath clothed me with the garments
of salvation. He hath covered me with a robe of righteous-
ness, as a bridegroom decketh himself with ornaments, and as a
bride adorneth herself with her jewels." The sheaves of Jo-
seph's brethren in his vision all bow down to his sheaf. So it
is prophecied of the Messiah, that God would make him his first
bom, higher than the kings of the earth. Psa. Ixxxix. 27.
Kings are said all of them to be the sons of the Most High ; but
this king is represented as made the highest by God, and all the
rest as being made to bow down unto him. Psa. Ixxii. 11. ''Tea,
all things shall fall down before him." Isai. xlix. 7. "Kings
shall see and arise ; princes also shall worship ; because of the
Lord that is faithful and the holy one of Israel, and he shall choose
thee." See also ver. 23, and Psa. xlv. " He hath anointed thee with
the oil of gladness above thy fellows." And many other places
import the same thing. The saints are often in the prophecies
called the children of .God. And they are represented as the
Messiah's brethren. Psa. zxii. 22. " I will declare thy name unto
88 TYPES O? THE MESSIAH.
niy brethren ; in the midst of the congregation will I praise thee.**
But the Messiah is every where represented as their Lord and
King, whom they honour, and submit to and obey. Yea, it is
promised that every knee should bow to him. Isai. xlv. 23. The
fan, moon, and stars, are represented as making obeisance to Jo-
seph. So in the prophecies the Messiah is represented as God,
whom the Old Testament often speaks of as ruling-sun, moon,
and stars. And the heavens are represented as declaring the
Messiah's righteousness. (Psa. xcvii. 6, and 1. 6.) And the hea-
vens and earth, and sea, and the whole universe is represented as
rejoicing and worshipping and praising the Messiah on occasion
of his coming and kingdom. Psa. xcvi. 11 — 13. Ixix. 34. Isai.
xliv. 23. and xlix. 13. And the sun is represented as being
ashamed, and the moon confounded, and the stars withdrawing
their shining, (as it were vailing their faces as the worshipping
angels do) before the Messiah, at his coming to reign in the
world. Isai. xxiv. 23. Joeliii. 15. And the stars as falling from
heaven ; Isai. xxxiv. 4. Joseph's father and mother are repre-
sented as bowing down to him to the earth. This was never ful-
filled properly with respect to Joseph. His father, when he met
him in Egypt, did not, that we have any account, thus bow down
to him ; and his mother was dead long before ; both Rachel and
Leah were dead before Jacob went down into Egypt. But the
Messiah's ancestors are represented as worshipping him. The
Messiah is represented as the son of David ; but David calls him
Lord. Psa. ex. 1. Joseph was hated by his brethren, which is
agreeable to what the prophecies represent of the Messiah. Psa.
Ixix. 8. *' I am become a stranger to my brethren, and an alien unto
my mother's children." Joseph was hated by the sons of the same
father, Jacob. So the prophecies do represent the Messiah as a
son of Jacob, one of the seed of Isfael, but as hated by the gene-
rality of his seed, the Jews. Joseph's brethren sold him for a few
pieces of silver; so the prophecies do represent the Jews as selling
the Messiah for a few pieces of silver. Zech. xi. 12, 13. Joseph's
brethren went about to murder him ; so the prophecies represent
the Messiah as being murdered by the Jews. Joseph was the
saviour of his brethren and the church of God. He saved their
lives. So the Messiah is abundantly represented in the prophe-
cies as the saviour of his brethren ; the saviour of the saints, the
church of God, and of the nation of the Jews; and as one that
saves them from death. Joseph was the saviour of the world, not
only of the seed of Israel, but the Gentile nations, yea, of all na-
tions. For the famine was sore in all lands, even over all the
face of the earth, and all countries came into Kgypt to Joseph to
boy corn. Gen. xli.56, 57. And his name Zaphnath-pauneah, in
th« Egyptian language, signifies the Saviour of the world. This
TYPES OP THE MESSIAH. 39
ift exactly agreeable to the Old Testament representation of the
Messiah. Joseph was first in a state of great humiliation, and
afterwards in a state of exaltation. In his state of humiliation he
was a man of sorrows, and acquainted with grief. His disgrace
and sufferings were very great. He suffered all unjustly from the
hands of men, being innocent, and wrongfully condemned. He
suffered as being guilty of horrid crimes. And had his place and
lot among great criminals ; and suffered all with admirable
meekness, which is exactly agreeable to the prophecies of the
Messiah. Joseph was a servant to one of the chief rulers of
Egypt, Potiphar, the captain of the guard. So the Messiah is
called the servant of rulers. Isai. xlix. 7. Joseph was one of the
king's prisoners, under the hand of the king's chief officer of
jnstice, the captain of the guard, and as it were, high sheriff of
Egypt. So the Messiah is represented as suffering from the hands
of GikI, who bruized him and put him to grief, and as executing
Justice npon him for man's sins, making his soul an offering for
sin. Joseph^s being cast into the dungeon is a fit representation
of what the prophecies do represent of the Messiah's extreme af-
fliction and grief, and his being brought to the grave, (often called
the pit in the Old Testament,) and remaining some time in the
state of death. Joseph was a prophet. He had divine visions
himself, and had knowledge in the vidons of God, and could in-
terpret the visions of others. This is agreeable to Old Testament
representations of the Messiah. He was a revealer of secrets, as
his name ZaphmUh-paaneah signifies in the Hebrew tongue, and
revealed those secrets that none other could reveal, and after the
wisdom of all the wise men of Egypt had been tried and proved
insufficient. Gen. xli. 8, 9, ^c. This is agreeable to what is repre-
sented of the Messiah in Isai. xli. two last verses, and xlii. 1.
** For 1 beheld, and there was no man even amongst them, and
there was no counsellor, that when I asked of them, could answer
a word. Behold, they are all vanity. Behold my servant whom
1 uphold, mine elect in whom my soul delighteth. I have put my
spirit upon him ; he shall bring forth judgment to the Gentiles."
Joseph is spoken of as distinguished from all in that he was one
io whom the Spirit of God was. How agreeable is this to the
frequent representations in the Old Testament of the Messiah, as
one that God puts his Spirit upon ! Joseph is spoken of as one
to whom none was to be compared for wisdom, and prudence, and
counsel through the Spirit of God. Gen. xli. 38, 39. This is
agreeable to what is foretold of the Messiah, Isai. ix. 6. ** His
Qame shall be called wonderful, counsellor." Chap. xi. 2, 3.
" The Spirit of the Lord shall rest upon him ; the spirit of wis-
dom and understanding ; the spirit of counsel and might ; the
ipirit of knowledge and of the fear of the Lord, and shall make
40 TYPES OF THE MESSIAH.
bim of quick understanding in the fear of the Lord." Zech. iih
9* '* Upon ode stone shall be seven eyes." Isai. Hi. 13. *' Be-
hold my servant shall deal prudently." See also that foremen-
tioned, Isai. xli. and two last verses, and xlii. 1. Joseph was ex-
alted for this his great wisdom ; which is agreeable to what is said
of the Messiah, Isai. lii. 13. *' Behold, my servant shall deal pru-
dently ; he shall be exalted, and extolled, and be very high." So
agreeably to this, Joseph's exaltation was very great. He was
exalted by the king of the country, who we may well suppose in
this case represents God, seeing it is evident by the Old Testa-
ment, that kings in their kingly authority are the images of God.
(Ps. Ixxxii. 1, 6.) Pharaoh exalts Joseph over all his house and
people. So the prophecies do often represent God as exalting the
Messiah over his people and his house, or temple, and over heaven.
The king exalted Joseph to be next to himself in his kingdom, to
ride in the second chariot which he had. So the prophecies re-
present the Messiah as the second in God's kingdom, next to God
the Father, and exalted by him to this dignity. Ps. ex. 1. '* Sit
thou on my right hand." Ps. Ixxxix. *' 1 will make him my first
bom higher than the kings of the earth." Joseph was exalted
over all the nobles and rulers of the land of Egypt, excepting
Pharaoh himself. Ps. cv. 21, 22. 'Agreeable to this it is often
represented in the prophecies, that all kings shall be made to
bow and submit to the Messiah. And it is also implied that the
angels of heaven, as well as all nations of the earth, should be
subjected to him by God. Dan. vii. 9, &c. '' I beheld till the
thrones were cast down, and the ancient of days did sit. Thou-
sand thousands ministered unto him — I saw one in the night vi-
sions, and beheld one like unto the Son of man come forth in
the clouds of heaven, and come to the- ancient of days; and
they brought him near before him, and there was given him do-
minion, and glory, and a kingdom, that all nations and lan-
guages should serve him." Dan. xii, 1. Michael the great prince
— together with chap. x. 13. *' Michael, the first of the chief
princes," with the context, that speaks of angels as princes.
Pharaoh invested Joseph with his own authority and honour as
his representative and vicegerent. For he took off his own
ring from his hand, and put it on Joseph's hand. So the pro-
phecies do represent God as investing the Messiah with his au-
thority and honour, seating him on his own throne, and causing
him to bear the glory. Zech. vi. 12, 13. And there are many
other prophecies that imply the same. Pharaoh arrayed Jo-
seph with change of raiment, pure garments, and ensigns of
royalty, agreeably to what is foretold of the Messiah. Zech. iii.,
and Isaiah Ixi. 10. Pharaoh arrayed Joseph in fine linen. Gen.
TYPES OF THE MESSIAH. 41
xli. 42, as the Messiah is represented as clothed in fine linen, Dan.
X.5 : for it may, by well considering the chapter, be gathered, that
the person there spoken of is the same with Michael mentioned
in verses 13 and 21, and chapter xii. 1. Pharaoh, when he ex-
alted Joseph, committed all his treasures and stores into Joseph's
hand, to bestow on otheis and feed mankind. Psalm cv. 21.
He made him lord of his house and ruler of all his substance.
And particularly Joseph received those stores and treasures to
bestow on his injurious brethren that had been mortal enemies
to him ; which is agreeable to what is said of the Messiah's
exaltation. Psalm Ixviii. 18. '* Thou hast ascended on high —
thou hast received gifts for men, yea, for the rebellious also."
When Pharaoh exalted Joseph he gave him his wife. So the
Messiah's marriage with his church is represented as following
bis humiliation and attending his exaltation, in Isaiah liii. and
lir. Joseph marries the daughter of Potipherah, which signi-
6e9 destroyer of fatness, a word of the same signification
with some of the names given in scripture to the devil. This
Potipherah was priest of On, which signifies iniquity, or
sorrow. So the prophecies do represent the Messiah as bring-
ing his church into espousals with himself from a state of sin
and wickedness. Jer. iii. 14. '* Turn, O backsliding children,
unto me, for I am married unto you." Compare Hos. ii.
throughout; Psalm xlv. 10, with Ezek. xvi. 3, &c. '^Thy birth and
thy nativity is of the land of Canaan ; thy father was an Amo-
rite, and thy mother a Hittite. — When I passed by thee and saw
thee polluted in thy blood — behold, thy time was the time of
love — and I entered into covenant with thee, and thou becamest
mine." And the prophecies do every where represent the Mes*
tiah as bringing his people into a blessed relation and union
with himself from a state of sin. Joseph's wife's name was
Asenaihf which signifies an unfortunate thing. Agreeably to this
the Messiah is represented as espousing, after his exaltation, a
poor, unhappy, afflicted, disconsolate creature. Isaiah liv. 4,
kc ** Fear not, for thou shalt not be ashamed, neither be thou
confounded ; for thou sh^lt not be put to shame. For thou shalt
forget the shame of thy youth, and shalt not remember the re^
proach of thy widowhood any more, for thy Maker is thy hus-
band ; for the Lord hath called thee as a woman forsaken and
giieved in spirit, and a wife of youth, when thou wast refused.'*
Verse 11. " O thou afflicted, tossed with tempest and not com-
forted: Behold, I will lay thy stones with fair colours," be.
Hos. ii. 9, &c. •*! will return and take away my corn — ^none
ihall deliver out of my hand — I will destroy her vines and her
-trees — I will visit upon her the days of Baalim — I will bring
fig-trees — I will visit upon her the days
her into the wilderness and speak comfortably unto her— and
VOL. IX. 6
42 TYPES OF THE MESSIAH.
at that day she shall call me Ishi/' Verses 19, 20. '* And I will
betroth thee unto me for ever; yea, I will betroth thee unto
me,'* &c. Isaiah 1^"- 44.^ " Thou shalt no more be termed for-
saken, neither shall thy land be any more termed desolate, but
thou shalt be called Hephzibah, and thy land Beiilah ; for the
Lord delighteth in thee, and thy land shall be married — and as
the bridegroom rejoiceth over the bride, so shall thy God re-
joice over thee.'* Joseph's brethren are in great trouble and
perplexity, and are brought to reflect on themselves for their
sins, and deeply to humble themselves before him, before Jo-
seph speaks comfortably to them, and makes known his love
and favour to them, and receives them to the blessings and glory
of his kingdom. This is agreeable to what the procheciesdo
often represent of the Messiah with respect to sinners. Hos. ii.
14, 15. ** I will allure her and bring her into the wilderness, and
speak comfortably unto her, and 1 will give her her vineyards
from thence — and she shall sing there." See also Jer. iii. 12»
13. 21, 22. Chap. xxxi. Id — ^20. Joseph's brethren, before
they were comforted and made happy by him, are brought to cry
with the greatest humility, and earnestness, and penitence, for
their abuse of Joseph, to him for mercy. Agreeably to the
prophecies of the Messiah, Zech. xii. 10, ^c. ^' And I will pour
upon the house of David, and upon the inhabitants of Jerusa-
lem the spirit of grace and supplications, and they shall look
upon me whom they have pierced, and they shall mourn for him,"
&.C. Hos. V. 15. *' I will go and return to my place, till they ac-
knowledge their offence and seek my face : in their affiiction,
they shall seek me early." Ezek. xxxvi. 37. •• I will yet for this
be inquired of by the house of Israel to do it for them." Jer.
xxix. 12 — 14. ** Then shall ye call upon me, and ye shall go
and pray unto me, and I will hearken unto you, and ye shall
^eek me and find me, when ye shall search for me with all
your heart.'* And I will be found of you, saith the Lord,
and I will turn away your cufitivity." When once Joseph's
brethren were thoroughly humbled, then his bowels yearned
towards them with exceeding great compassion and tender-
ness of heart, though before he treated them as if he was
very angry with them. See, agreeable to this, Jeremiah xxxi.
18, fcc. " I have surely heard Ephraim bemoaning him-
self thus, Thou hast chastised me and I was chastised, as a
bullock unaccustomed to the yoke. Turn thou me and I shall
be turned ; for thou art the Lord my God. Surely after I was
turned, I repented ; and after that I was instructed, I smote
U|)on my thigh : I was ashamed, yea, even confounded, because
1 did bear the reproach of my youth. Is Ephraim my dear son.'*
is he a pleasant child .^ For since I spake against him, I do
earnestly remember him still. Therefore my bowels are tron-
TYPES OF THE MESSIAH. 45
bled for him, I will surely have mercy upon him, saith the Lord."
Joseph perfectly forgives all their past ill treatment, or blots it
out, as though it had never been, and will have it remembered
no more. Gen. xlv. 5—8, and I. 19 — 21. This is agreeable to
what is often spoken of in the prophecies, as a great benefit
God's people shall have by the Messiah. (See fulfilment of
prophecies, ^ 79, and '^ 86.) The manner of Joseph's comfort-
ing his brethren in the manifestations and fruits of his special
and peculiar love, his bringing them near him, making known
himself to them as theirs in a near relation, his treating them
with such great tenderness, his embracing them, his manifesting
so great a concern for their welfare, his putting such honour
upon them before the Egyptians, his entertaining them with a
sumptuous joyful feast in his house and at his own table, his
clothing them with change of raiment, his bringing them into
his own land and there giving them a goodly inheritance, plenti-
fully providing for them in Goshen, a land of light ; all is re-
inarkably agreeable to the descriptions given in the prophecies
of the manner of God's comforting, blessing, exalting, and mani-
festing his great favour to his church, after her long continued
sin and sorrows, in the days of the Messiah's kingdom, in places
too many to be enumerated. Joseph's brethren at this time
are like them'that dream, Gen. xlv. 3, &c. ; which is agreeable
to what is said of the church of God, when delivered and com-
forted by the Messiah. Psalm cxxvi. 1. " When the Lord turn-
ed again the captivity of Zion, we were like them that dream.'*
There is joy in Pharaoh's court among his servants and nobles
on the occasion of Joseph's receiving his brethren. Gen xlvi.
16. Answering to this is Isaiah xliv. 22, 23. " I have redeem-
ed thee. Sing, O ye heavens ; for the Lord hath done it." And
chap. xlix. 13. " Sing, O heaven, and be joyful, O earth — for
the Lord hath comforted his people." And Psalm cxiviii. 4.
** Praise him, ye heaven of heavens, and ye waters that be
above the heavens," with verses 13, 14. ** Let them praise the
name of the Lord : for his name alone is excellent ; his glory
is above the earth and heaven. He also exalteth the horn of
hie people."
The remarkable agreement between many things in the his-
tory of Moses, and the prophecies of the Messiah, argue the
i former to be a type of the latter. Moses was God's elect. Ps.
I crL 23. " Had not Moses his chosen stood before him." In
I his being so wonderfully preserved and upheld by God when in
I great danger, preserved in the midst of many waters, when he
1 was cast into the river. Moses was drawn out of the water
1 when a babe. Compare Ps. Ixix. and Isai. liii. 2. He was pre-
jjI served in his banishment, preserved and delivered from the
44 TYPES OF THE MESSIAH.
wrath of the king of Egypt, when he from time to time went to
him with messages that so much provoked him ; preserved at
the Red sea, in the wilderness and in the midst of that perverse,
invidious congregation, and delivered from the strivings of the
people. This is agreeable to many things said in the prophecies
of the Messiah. Moses was twice delivered out of great wa-
ters, when he was designed by his enemies for death ; once in
his being drawn out of the river, and another time in rising out
of the Red sea. This is agreeable to the prophecies of the
Messiah's sufferings and death, and his rising from them. Mi-
sery, and wrath, and sore affliction, are often in scripture com-
pared to great waters, to waves and billows, and great deeps,
and the like ; and the Messiah's sufferings in fmrticular, as Ps.
Ixix. 1 — 3. 14, 15, and his deliverance out of those sufferings
is represented as his being delivered out of great waters. Ps.
Ixix. 14, 15. The region of the dominion of death and de-
struction is represented as being down under the waters. Job
XXV. 5, 6. These deliverances of Moses, therefore, are agreea-
ble to the prophecies of Christ's resurrection. Moses was not
only delivered from his troubles and danger, but his deliverances
were followed with great exaltation, resembling the exaltation
of the Messiah that the prophecies speak of. After he was
drawn out of the water, he was exalted in the king's palace, as
his son and heir. After his banishment he converses with God
in mount Sinai, a resemblance of heaven, and is made king
over God's church. In about forty days after his resurrection
out of the Red sea, he ascends up to God in mount Sinai.
The things that are said of the burning bush, do wonderfully
agree with the Old Testament representations of the Messiah.
It was not a high tree, but a bush ; as the Messiah is called the
low tree ; Ezck. xvii. 24, and elsewhere, the twig and the ten^
der plant. This bush was a root out of a dry ground ; for it
was a bush that grew in mount Horeb, which was so called for
the remarkable dryness of the place. The word signifies dry^
ness ; there was no spring about the mountain, till Moses there
fetched water of the dry rock. It was in a thirsty wilderness,
where was wont to be no rain. Therefore the children of Is-
rael in that wilderness were supplied with water only miracu-
lously. Hos. xiii. 5. *' I did know thee in the wilderness, in the
land of great drought." See Deut. viii. 15. That bush was the
growth of the earth, as the human nature of Christ in the Old
Testament is represented to be. Yet it had the divine nature
of Christ in it ; for this angel of the Lord that is said to appear
in the bush, has been proved to bo the same with the Messiah
from the Old Testament, in my discourse on the prophecies of
the Messiah. This angel is said to dweU in this bush, Deut.
TYPES OF THE MESSIAH. 45
zxxiii. 16, the more to represent the divine nature of the
Messiah dwelling in the human nature. This bush burnt with
fire, agreeably to what the prophecies speak of the sufferings of
Christ; great calamity and affliction in the Old Testament are
often called fire. This was especially a resemblance of the
wrath of God, that is often called fire in the Old Testament,
and which the prophecies represent the Messiah as enduring.
(See fulfilment of prophecies, ^70.) The bush was preserved
from being consumed, though it burnt with fire, agreeably to the
prophecies of the preservation and upholding of the Messiah.
God's not suffering his holy one to see corruption, be. The bush
emerged alive and fresh out of the fire, agreeably to the prophe-
cies of the Messiah's resurrection from the dead, and deliverance
from all his sufferings. The angel that dwelt out of that bush,
who was the Messiah, comes out of the fire, and appears in the
bush, and delivered alive from the flames, to work redemption
for his people. See Exod. iii. 8. So the prophecies represent the
Messiah rising from the dead, and exalted out of his state of hu-
miliation, to work salvation for his people.
If we consider the remarkable agreement there is between
the account Moses gives of the brazen serpent, Num. xxi., and
the representation the prophet makes of the Messiah, we shall
see good reason to think that the former was intended to be a
type of the latter. Doubtless God's appointing that way for
the healing of those that were bitten with fiery serpents, by
making an image of those fiery serpents, and putting it on a
pole, had some significancy. It was not wholly an insignificant
appointment. There was doubtless some important thing that
Gcid aimed at in it. It was not an appointment without any aim
or any instruction contained in it, as it seems as though it must
be, unless some important spiritual thing was represented and
exhibited by it. And whoever considers the remarkable agree-
ment between this appointment and its circumstances, and the
things spoken concerning the Messiah, will see reason to con-
clude, that these are doubtless the things signified and pointed
forth by it. That sin, misery, and death that the Messiah is re-
presented as coming to save us from, is represented in the Old
Testament as bein<r from a serpent. See Gen. iii. 1 — 6, and
XV. and xx. The Messiah is represented as saving from all
hurt by the most poisonous serpents ; Isai. xi. 8, 9, and Ixv.
25. Sin, our spiritual disease, is in the Old Testament com-
pared to the poison of the serpent. Deut. xxxii. 33. Ps. Iviii.
4, and cxI. 3. The brazen serpent is called a fiery serpent.
Num. xxi. 8 ; because it was in the image of the fiery serpents.
So the prophets represent the Messiah as set forth as a sinner,
tppearing in the form of sinners, and of a great sinner. Isai.
46 TYPES OF THE MESSIAH.
liii. 6. " All we like sheep have gone astray ; we have turned
every one to his own way ; and the Lord hath made the iniqui-
ties of us all to meet in him," (for so it is in the Hebrew.) Ver. 9.
*' He made his grave with the wicked." Ver. 12. •* He was
numbered with the transgressors, and he bare the sin of many."
He was treated as the greatest of sinners. The Messiah be-
ing set forth in the form of a great sinner, he was, as it were,
exhibited in the form of a very venomous serpent, according to
the manner of representing things in the Old Testament, for
there great sinners are represented as poisonous serpents. Ps.
Iviii. 3, 4. " The wicked are estranged from the womb ; their
poison is like the poison of a serpent ; they are like the deaf
adder that stoppeth up her ear." Ps. cxI. 3. " They have
sharpened their tongues like a serpent ; adders' poison is un-
der their lips." In order to the Israelites being saved from
death through the poison of the fiery serpents, the brazen ser-
pent was set up as an ensign to the congregation or army of
Israel. For the word translated pole^ signifies ensign^ which is
the much more proper Knglish of the word. This is in exact
agreeableness to the prophecies of the Messiah. Isai. xi. 10.
'* And in that day there shall be a root of Jesse, which shall
stand for an ensign to the people." Here the word translated
ensign^ is the very same with that word translated pole in the
xxi. of Numb. The brazen serpent was set up as an ensign,
that it might be exhibited to public view, and the diseased are
called upon to look upon it, or behold it. Thus in the prophe-
cies men are from time to time called upon to behold the Mes-
siah ; Isai. xl. 9. '' O Zion, that bringest good tidings, get thee
up into the high mountain ; O Jerusalem, that bringest good
tidings, lift up thy voice with strength. Lift it up ; be not
afraid. Say unto the cities of Judah, Behold your God." We
may well suppose, that when the brazen serpent was lifted up
in the wilderness, there was proclamation made by heralds to
that vast congregation, calling upon them to look on that. Isai.
Ixv. 1. '* I said. Behold me, behold me, to a nation that was
not called by my name." Chap. Ixii. 10, 11. *' Lift up a stand-
ard for the people. Behold, the Lord hath proclaimed to the
end of the world, say ye to the daughter of Zion, Behold, thy
salvation cometh ; behold, his reward is with him, and his work
before him." Zech. ix. 9 — 12. '' Rejoice greatly^ O daughter
of Zion ; shout, O daughter of Jerusalem ; behold, thy king com-
eth unto thee. He is just, and having salvation — and he shall
speak peace unto the heathen — by the blood of the covenant 1 will
send forth thy prisoners — turn ye to the strong hold, ye prison-
ers of hope." Isai. lii. 7, 8. '* How beautiful on the mountains
are the feet of him that bringeth good tidings, that publisheth
TYPES OF THE MESSIAH. 47
peace, that bringeth good tidings of good, that publisheth salra-
tioiiy that saith unto Zion, Thy God reigneth. Thy watchman
shall lift up the voice ; with the voice together shall they sing ;
for they shall see eye to eye, when the Lord shall bring again
Zion." The way that the people were saved by the brazen •
serpent, was by looking to it, beholding it, as seeking and ex-
pecting salvation from it : as an ensign saves an army by the
soldiers looking on it and keeping it in their view. Agreeably
to this, it is said concerning the Messiah, Isai. xi. 10, *' There
shall be a root of Jesse, which shall stand for an ensign of the
people ; to it shall the Gentiles seek." And Isai. xlv. 22. *' Look
to me, and be ye saved, all the ends of the earth." And faith
and trust in the Messiah for salvation is often spoken of in the
prophecies as the great condition of salvation through him.
The Chaldee paraphrasts looked on the brazen serpent as a
type of the Messiah, and gave it the name of the Word. (Bas-
nage's History of the Jews, page 367.)
The great agreement there is between the history of Joshua
and the things said of him in scripture, and the things said of
the Messiah in the Old Testament, strongly argues Joshua to be
a type of the Messiah. There is a great agreement between
the names by which he is called in scripture and the names and
things attributed to the Messiah in the Old Testament. His
first name was Oshea^ Num. xiii. 8 — 16, which signifies Saviour.
So the Messiah is called by the same name, a Saviour^ Isai. xix.
20. '* He shall send them a saviour and a great one." The
word is of the same root with Oshea. So again the Messiah is
called a saviour, Isai. xliii. 3. II. Hosea xiii. 4. 9, 10. Obad.
21 9 and other places. So he is called Salvation, Isai. Ixii. 11^
** Behold, thy salvation cometh ; behold, his reward is with him,
and his work before him." And this name is agreeable to what
is abundantly spoken of in the prophets, as the great work and
office of the Messiah, which is to be a Saviour and Redeemer, and
to work out the greatest and most eminent salvation for God's
people that ever was or will be; that which is therefore often
called the Salvation. This name Oshea was by Moses changed
into Jehoshua. Num. xiii. 16. '' And Moses called Oshea, the
•on Nun, Jehoshua, i. e. the Lord the Saviour, or Jthovah our
Saviour; which makes his name still more agreeable to the
name and nature of the Messiah. And it is difficult to assign
any other reason why Moses thus changed his name by the di-
rection of the Spirit of God, but that it might be so. This is
agreeable to those names by which the Messiah is called in the
prophets Immanutl, God with us, and Jehovah our Righteousnest.
So Joshua is called the Shepherd, the stone of Israel ; Gen. xlix.
24 ; agreeably to names by which the Messiah is often called in
48 TYPES OF THE MESSIAH.
the prophets. Joshua's name being the same with the Mes-
siah's, and agreeable to his ofBce, make it the more probable
that it was that he might be a type of the Messiah ; because it
was frequently God's manner to presignify future things by the'
signification of names; as is evident in many instances. Jo-
shua was God's elect ; he was called to his office and exalted to
his high dignity by God's election and special designation, agree-
ably to what is said of the Messiah in the prophets. He resem-
bled the Messiah in things spoken of him by the prophets in
many things wherein Moses did so $ particularly in near access
to God in mount Sinai and in the tabernacle. Exod. xxxiii. 11,
and xxiv. 13, and xxxii. 17. Joshua was a man in whom was
the Spirit in an eminent manner. Num. xxvii. 18. " Take thee
Joshua, the son of Nun, a man in whom is the Spirit ;" agreea-
bly to what is often said of the Messiah in the prophets. It is
said of Joshua that he was full of the spirit of wisdom. Deut.
zxxiv. 9 ; agreeably to many prophecies of the Messiah. Jo-
shua was both a king and a prophet. See Num. xxvii. 18, and
Deut. xxxiv. 9, and Joshua the two last chapters. Herein he is
like the Messiah. Joshua was the captain of the host of Israel,
that fought their battles for them, and subdued their enemies,
though many and mighty. He was their captain in their war
with Amalek, and as we may suppose, the other enemies of Is-
rael that they encountered in the wilderness ; and he conquered
the numerous and mighty enemies in Canaan ; agreeably to what
is represented of the Messiah every where by the prophets. He
came up out of the Jordan when it was swelled with a great flood
into Canaan ; as the Messiah is spoken of by the prophets as com-
ing up out of great affliction, terrible suflTerings and death, into hea-
ven, a land of rest and great delight. Great suflerings are in the Old
Testament represented by the swelling of the Jordan. Jer. xii. 5.
Joshua brought the children of Israel out of the wilderness and
out of Bashan, and out of great waters into Canaan, a land
of rest flowing with milk and honey, agreeably to Psalm Ixviii.
22. *' The Lord said, I will bring again from Bashan, I will bring
my people again from the depths of the sea:" and Isaiah xi. 10.
*' There shall be a root of Jesse, which shall stand for an ensign
of the people, and his rest shall be glorious." Hosea ii. 14, 15.
**I will allure her and bring her into the wilderness and speak
comfortably to her, and I will give her her vineyard from thence,
and the valley of Achor for a door of hope, and she shall sing
there, as in the days of her youth, and as in the day when she
came up out of the land of Egypt :" and agreeably to many
prophecies that represent the salvation of the Messiah as a bringing
of God's people into a state of liberty, rest, and joy, in Canaan,
out of a state of bondage aad great aflliction in foreign lands,
TYPES OF THE MESSIAH. 49
Comparing it to God^s first bringing his people through the wil-
derness into Canaan, which were observed before; and agreeable
to many prophecies which speak of God's people, as delivered
from great misery, and brought into happy circumstances by the
Messiah, and as therein partaking with the Messiah in his delive-
rance from his sufferings and advancement to a state of rest and
glory. Joshua, in going before the children of Israel as the cap-
tain of the Lord's host, and bringing them into the land of
Canaan, did that which is spoken of in the books of Moses and
Joshua themselves, as the office of that angel of God's presence,
who (as I have shown is evident. by the Old Testament) was the
same person with the Messiah, Num. xxiii. 20. *^ Behold I send an
angel before thee, to keep thee in the way, and to bring thee into
the place which I have prepared." Verse 23. '* For mine angel
shall go before thee and bring thee in unto the Amorites and the
Htttites," &c. Chap, xxxiii. 14. *'My presence shall go with thee,
and I will give thee rest." Josh. v. 14. '' Nay but as the captain of
the Lord's host am I now come." Joshua was a most glorious con-
queror, as the Messiah is every where represented to be in the
prophecies. Joshua entered Canaan, conquered his enemies, and
brought in his people to their rest and inheritance, by his righteous-
ness or strict obedience to God's commands. Josh. i. 2, &lc. '* Go
over this Jordan, thou and all this people, into the land which I
do give thee — every place that the sole of your feet shall tread
apon, that have I given unto you — from the wilderness, and this
Lebanon, unto the great river, the river £uphrates. — There shall
not a man be able to stand before thee. — Unto this people shalt
thou divide for an inheritance the land which 1 sware.unto their
fathers to give them. Only be thou strong and very courageous,
that thou mayest observe and do according to all the law which
Hoses my servant commanded thee: turn not from it to the right
band nor to the left, that thou mayest prosper whithersoever thou
goest. This book of the law shall not depart out of thy mouth,
bat tboQ shalt meditate therein day and night, that thou mayest
observe to do according to all that is written therein : for then
thoa shalt make thy way prosperous, and thou shalt have good
success." God promised that he would be with Joshua and would
uphold him, and not fail him, till he had complete victory over all
bis enemies, agreeably to what is said of the Messiah, Isaiah xlii.
l-*-4. '* Behold my servant whom I uphold. The smoking flax
•ball he not quench : he shall bring forth judgment unto truih.
He shall not fail nor be discouraged, till he have set judgtnent
in the earth, and the isles wait for his law." Verse 6. '* 1 the
Lord have called thee in righteousness : I will hold thine hand :
I will keep thee, and give thee for a covenant of the people."
Cbap. xlix. 2. '^ He hath made my mouth like a sharp sword ; in
VOL. IX. 7
frO TYPES OF THE MESSIAH*
the shadow of his hand hath he held me, and made me as a polish-
ed shaft ; in his quiver hath he hid me, •" Verses 7, 8. "Kings
shall see and arise ; princes also shall worship, because of the
Lord that is faithful. — In a day of salvation have I helped thee,
and 1 will preserve thee mnd give thee for a covenant of the
people.'* Psalm Ixxxix. 20, &c. " 1 have found David my ser-
vant, with my holy oil have 1 anointed him, with whom any hand
shall be established ; mine arm also shall strengthen him. The
enemy shall not exact upon him, nor the son of wickedness af-
flict him* 1 will beat down his foes before his face, and plague them
that hate him. Uut my faithfulness and my mercy shall be with
him, and in my name shall his horn be exalted :" and many otiier
places ; and agreeably to the prophecies of the Messiah, (jod
made his enemies his footstool. Josh. i. 3-^5. " Every place that
the sole of your feet shall tread upon," &c. with chnp. x. 24. " Put
your feet upon the necks of those kings," &,c. Joshua, agreeably
to the prophecy of the Messiah, was an intercessor for his people.
Joshua x« The high walls of God's enemies came down before
Joshua agreeably to the prophecies of the Messiah. Isaiah xxv.
12. *' And the fortress of the high fort of thy walls shall he bring
down, lay low and bring to the ground, even to the dust." Chap,
xxvi. 6. "For he bringeih down them that dwell on high; the
lofty city he layeth it low, he layetli it low even to the ground ;
he bringeth it even to the dust. Chnp. xxx. 25. "In the day of
the great slaughter, when the towers fall.'' Joshua destroyed the
giants. Josh. xi. 21. ; agreeably to this see Isaiah xlv. 14. " The
Bubeans, men of stature, shall come over to thee. — In chains shall
fliey come over, and they shall fall down unto thee." Isaiah x.
33. "And the high ones of stature shall be hewn down, and the
haughty shall be bumbled." This seems to be connected with
the prophecy in the beginning of the next chapter, in the next
verse but one. God assisted Joshua in battle by destroying his
enemies by great hailstones out of heaven. See, agreeable to this,
Isaiah xxx. 30, and xxxii. 19. Ezek. xxxviii. 22. Joshua con-
quered among kings. Joshua made Israel to trample their
haughtiest and strongest enemies under their feet. Josh. x. 24.
See, agreeable to this, Isaiah xxvi. 7. Chap. xlix. 23 Zech. x. 5:
Psalm Ixviii. 23. Mich. vii. 10. Psalm xlvii. 3. Isaiah Ix. 14.
Psalm Iviii. 10. Joshua did as it were make the sun stand still
over Israel. Agreeably to those prophecies of the times of the
Messiah's kingdom. Isaiah Ix. 20. Zechariah xiv. 6, 7. Joshua
houghed the horses and burnt the chariots of the enemies
of God's people in the (ire. Josh. xi. 6. 9. Hag. ii. 22. " And
I will overthrow the chariots and those that ride in them, and the
horses and their riders shall come down." Psalm xlvi. 9. He
maketh wars to cease to the end of the earth ; he breaketh the
bow and cuttetb the spear in sunder; he burneth the chariot in
TYF'ES OF THE MESSIAH; 51
the fire." Joshua divided onto Israel their inheritance, as one
that Ciiod had appointed to be judge, what portion belonged to
every tribe.
There is also such an agreement between what is said of Is-
rael's victory over the Canaanites under Deborah^ and what is said
in the prophecies of the church's victory over her eneitiies id the
Messiah's times, as argues the former to be a type of the latten
The Canaanites were exceeding strong, and God's people very
feeble and defenceless, having no weapons of war, and were
Biightily oppressed by their enemies. So are things represented
between God's people and their enemies, before their glorious
victory and deliverance under the Messiah, in places too many to
be enumerated. This victory was obtained by a female. So the
war under the Messiah against God's enemies, is spoken of as
maintained by the church, and the glorious victory obtained oVef
them by her, who is spoken of almost every where by the prophe^
cies as a wom^n or female, and is represented sometimes as sucli
in prophecies of her battle and victory over her enemies* HlCi iv«
13. ** Arise, thresh, O daughter of Zion, for I will make thine
born iron, and I will make thy hoofs brass ; and thou shalt beat
in pieces many people." Cant. vi. 13. <' What will ye sec in the
Sbulamite f As it were the company of two armies." Cant, u
Q. " I have compared thee, O my love, to a company of horses
in Pharaoh's chariots." Chap. vi. 4. " Thou art beautiful, O my
love, as Tirzah, comely as Jerusalem, terrible as an army with
banners." Ver. 10. ^* Who is she thatlookcth forth as the morn-
ing, fair as the moon, clear as the sun, and terrible as an army with
banners .^" And Deborah's being a prophetess, well agrees with
the church's being endowed with such abundant measures of the
Spirit of God at the time of the church's glorious victory over her
enemies, and all her members becoming as it were prophets agree-
ably to the prophecies. The assistance given by Jael^ another
woman, the wife of Hcber the Kenite, a Gentile, who slew Sisera,
the captain of the host, and so is said to be blessed among wo-
men, well represents the assistance of the Gentile churdi in the
victory over God's enemies in the Messiah's days. Deborah tella
Barak — ** The Lord is gone out before thee.;" which is agreeable
to Isai. xlii. 13. '* The Lord shall go forth as a mighty man. He
shall stir up jealousy as a man of war. He shall cry, yea, roar.
He shall prevail against bis enemies ;" and many other places in
the prophecies. The work of God in that victory of Israel i»
spoken of as parallel with those things that are represented in ex"
pressions very much like those used in the prophecies to represent
what shall come to pass in the time of the church's victory over
her enemies under the Messiah; such as going out of Seir, hi^
loarching out of the field of EHow o-' *»
52 TYPES OF THE MESSIAH.
heaven as it were dissolving and dropping, and mountains melt-
ing. Judges V. 45. See Isai. xxxiv. 4—6, and xxiv. 18 — 21, and
Ixiii. 1 — 6, and Ixiv. 1 — 4. The work of God in this victory is com-
pared to God's great work towards Israel, at their coming out of
Kgypt, and hi the wilderness, just as the glorious victory of the
Messiah is in the Ixviii. Psalm, almost in the same words, (compare
Judges V. 4, 5, with Psalm Ixviii. 7, 8,) which is a clear evidence
that this victory is a great image of that. For those things that
agree in a third thing, agree among themselves. There was a
plentiful shower at the time of that victory, that swelled the brook
Kishon, as is manifest from Judg. v. 4, and ver. 20, 21. So at
the time of the great victory of the church over her enemies un-
der the Messiah, there will be an abundant outpouring of the Spi-
rit, which is often represented in the prophets as a plentiful and
very great shower of rain. And these spiritual showers are in
the Ixviii. Psalm compared to the very same showers on Israel that
this is. So the effects produced in the time of the Messiah's vic-
tories are compared to the mountains melting in Isai. Ixiv. 1 — 4,
as the effect of this victory is, Judg. v. 5, and both compared to
the same effects at mount Sinai. Barak, on this occasion, is called
upon to lead captivity captive, Judg. v. 12, in the very same ex-
pressions that are used concerning the Messiah, concerning his
triumph over his enemies, Ps. Ixviii. 18. It is a remnant of Is-
rael that is spoken of as having the benefit of this salvation,
Judg. V. 13, as it is a remnant that is often spoken of as having
the benefit of the Messiah's salvation. Isai. iv. 3. Chap. vii. 3.
X. 21,22. xi. 11— 16. Jer. xxiii. 3. Joel ii. 32. Mic. ii. 12,
and iv. 7, and v. 3, vii. 8, and vii. 18. Zeph. iii. 13. Zech.
viii. 12. It is said of the remnant of Israel in Deborah's time,
Judg. V. 13, '*Then he made him that remaineth to have domi-
nion over the nobles among the people : the Lord made me have
dominion over the mighty," agr^bly to the honour of the saints
in the Messiah's times, spoken of Ps. cxlix. 6, &c. " Let the high
praises of God be in their mouth, and a two-edged sword in their
hand, to execute vengeance upon the heathen — to bind their kings
with ciiains, and their nobles with fetters of iron, to execute upon
them the judgment written. This honour have all the saints.''
And what is said, Isai. xlix. 23, of kings licking up the dust of
the church's feet. The angels of heaven are represented as fight-
inc^ in this battle, Judg. v. 20, as they are in the battle of God's
people under the Messiah, Ps. Ixviii. ''The chariots of God are
twenty thousand, even thousands of angels." Cant. vi. 13. "The
company of two armies," compared with Gen. xxxii. I, 2. The
enemies of Israel in Deborah's battle were swept away with a
flood, Judg. V. 21. See Dan. ix. 26. Ezek. xxxviii. 22. Isai.
xxviii. 17. The church, on occasion of Deborah's victory, tri-
TYPES OF THE MESSIAH. 53
nmphi thus: '* O my soul, thou hast trodden down strength.'^
This is agreeable ;to Isai. xxvi. 7. Chap. xlix. 23, Zech. x. 5.
Ps. Ixviii. 23. Mic vii- 10. Ps. xlvii. 3, and ex. 1. Isai. Ix.
14. Ps. Iviii. 10.
The great agreement there also is between the story of Gide-
on's victory over the Midiauites, and things spoken in the pro-
phecies concerning the Messiah, is an argument that the former is
typical of the latter. Gideon brought Israel out of the wilderness,
and from the caves, rocks, and mountains, where they had had their
abode. Judg. vi. 2. This agrees with Psa. Ixviii. 22. "The liord
said, I will bring again from Bashan V^ And Ixxxix. 12. " Tabor
and Hermon shall rejoice in thy name." Hos. ii. 14. '' I will
bring her into the wilderness and speak comfortably unto her.'^
Eiek. XX. 35, be. '* 1 will bring you into tite wilderness of the
people, and there will I plead with you — I will bring you into
the bond of the covenant." Isai. xlii. 11. <*Let the wilderness
and the cities thereof lift up their voice — let the inhabitants of
the rock sing : let them shout from the tops of the mountains."
Cant. ii. 14. " O my dove that art in the clefts of the rock — let
me see thy face." And Jer. xvi. IG. ** I will send for many hunters,
and they shall hunt them from every mountain and from every
hill, and out of the holes of the rocks :" taken with the two fore-
going verses, and verses 19, 20, and 21, fc^lowing.
Isai. xlii. 7. " To bring out the prisoners from the prison, and
them that sit in darkness, out of the prison house." Ver. 22, fee.
" This is a people robbed and spoiled, they are all of them snared
in holes, and they are hid in prison houses ; they are for a prey,
and none delivereth ; for a spoil, and none saith^ Restore. Who
gave Jacob for a spoil and Israel to the robbers i He hath poured
upon him the fury of his anger and the strength of battle.
Bat now thus saith the Lord that created thee, O Jacob, fear
not, for I have redeemed thee." Compare this with Judg. vi.
2—6. " The children of Israel made them dens which are in
the moantains, and caves and strong holds. — And they destroyed
the increase of the earth, and left no sustenance for Israel, neither
dieep, nor ox, nor ass and Israel was greatly impoverished."
God, agreeably to some of these and other prophecies of the
times of the Messiah, first pleaded with Israel concerning their
sin, and brought them to cry earnestly to him, before he de-
livered them by Gideon. Judg. vi. 6 — 10. God did not send
them deliverance till they were brought to extremity. Agreeably
to Dent, xxxii. 36, 37, and many other prophecies.
The enemies of Israel, that sought their destruction, that Gideon
overcame, were an innumerable multitude, and many nations asso-
ciated and combined together ; agreeably to many prophecies of
the victory and salvation of the Messiah* Gideon was appointed
54 TYPES OF TH£ MESSIAH.
to the office of a saviour and deliverer of God's people by the
sovereign election and special designation of God ; agreeably to
many prophecies of the Messiah. lie was endued with might,
and upheld and strengthened immediately from God, and by the
Spirit of God and the spirit of might resting upon him. Judg.
vi. 14 — 16, 34. Agreeably to many prophecies of the Messiah.—
Gideon was as it were a root of a dry ground, of a poor family, and
the least in his father's bonse ; a low tree without form or comeCh
ness. Judg. vi. 15. Agreeably to the prophecies of the Messiah.
Gideon was not only the captain of the host of Israel, but was im-
mediately appointed of God to be a priest to build the altar of
God, and to offer sacrifice to God, to make atonement for that
iniquity of Israel that had brought that sore judgment upon them,
that he came to deliver them from. Judg. vi. 20 — 28. And he of*
fered a sacrifice acceptable unto God, and of which God gave
special testimony of his acceptance, by Consuming his sacrifice by
lire immediately enkindled from heaven. Ver. 21. And his sacri-
fice procured reconciliation and peace for Israel, ver. 24. These
things are exactly agreeable to the prophecies of the Messiah.
Gideon destroyed idols, abolished their worship, threw down their
altars, and set up the worship of the true God. At this time that
Gideon overthrew the idols and their worship, those idols and their
worshippers were solemnly challenged to plead and make good
their own cause. Judg. vi. 31 — 33. Agreeably to Isai. xli. 1 — 7,
and 21 — 20. Gideon drank of the brook in the way, and was so
prepared for the battle, and obtained a glorious conquest over the
kings and the heads of many countries, and filled the place with
the dead bodies, agreeably to Psa. ex. 5 — 7. *' The Lord at thy
right hand shall strike through kings in the day of his wrath: lie
shall judge among the heathen : he shall fill the places with the
dead bodies : he shall wound the beads over many countries : he
shall drink of the brook in the way, therefore shall he Yid up the
head. The company with Gideon was a small remnaiH, that was
left afler most of the people departed. So is the company repre-
sented that shall obtain victory over tlieir enemies in the Mes-
siah's times. Isai. X. 20. &c. " And it shall come to pass in that
day, that the remnant of Israel shall stay upon the Lord, the holy
one of Israel, in truth. For though thy people Israel be as die
sand of the sea ; yet a remnant shall return. Therefore thus
saith the Lord, O my people, be not afraid of the Assyrian
For the Lord shall stir up a scourge for him according to the
slaughter of Midian." Mic. v. 8, 9. *« And the remnant of Jacob
shall be among the Gentiles in the midst of many people, as a
lion among the beasts of the forests, as a young lion among tlie
flocks of sheep ; who if he go through, both treadeth down and
teareth in pieces, and none can deliver. Thine band shall be lift
TYPES OF THE MESSIAH. 65
up opoD thine adversaries, and all thine enemies shall be ciU off.'*
Gideon's company, with which he overcame his mighty enemies
irere not only small but weak, and without weapons of war.
Agreeably to this is Isai. xli. 14, &c. " Fear not, thou worm Ja-
cob, and ye men (or few mcn^ as it is in the margin) of Israel ; I
will help thee, saith the Lord, and thy Redeemer, the holy One of
Israel* Behold, I will make thee a new sharp threshing instru-
mcDt having teeth; thou shah thresh the mountains and beat them
small, and shah make the hills as chaff," &c. And Mic. iv. 7. " I
will make her that halted a remnant, and her that was cast far off, a
itrong nation ;" with verse 13, "Arise, and thresh, O daughter of
Zion : for I will make thine horn iron, and I will make thine hoofs
brass ; and thou shah beat in pieces many people," &£c. Zeph.
iii. 12. " I will also leave in the midst of thee an afflicted and poor
people, and they shall trust in the name of the Lord." Ver. 16,
17. '^ In that day it shall be said to Jerusalem, Fear thou not, and
to Zion, Let not thine hands be slack or faint," (as it is in the mar-
gin.) '* The Lord thy God in the midst of thee ismighty, he will
save." Ver. 19. '* Behold, at that time I will undo all that afflict
thee, and I will save her that halteih,'^ &c. The representation of
a cake of barley bread tumbling into the host of Midian, and com-
ing onto a tent, and smiting it that it fell, and overturned it, that
the tent lay along, signifying Gideon's destroying the host of Mi-
dian, Judg. V. 13, is not unlike that in Daniel ii. of a stone cut
oat of the mountains without hands smiting the image and break-
ing it all in pieces, that it all became as the chaff of the summer
threshing floor. Gideon and his company overcame and destroy-
ed the mighty host of their enemies, without any other weapons
liian trumpets and lamps. This is agreeable to the prophecies of
the Messiah, which show that the weapons by which he should
overcome his enemies should not be carnal but spiritual, and par-
ticalarly that it should be by the preaching of the word. Psa. cx.2.
''The Lord shall send the rod of thy strength out of Zion : rule
thou in the midst of thine enemies ;" together with Isai. xi. 4.
" He shall smite the earth with the rod of his mouth, with the
breath of his lips shall he slay the wicked." Isai. xlix. 2. *' And
he hath made my mouth like a sharp sword." The word of God
if in the Old Testament compared to a lamp and a light. Prov.
vi. 23. " For the commandment is a lamp and the law is a light."
Pia. cxix. 105. ''Thy word is a lamp unto my feet and a light
aoto my path ;" and particularly it is so represented in the pro-
phecies of the Messiah's times. Isai. li. 4. <*Alaw shall proceed
from noe, and I will make my judgment to rest for a light of the
people." So preaching the word in the Old Testament is com-
pared lo blownig a trumpet. Isai. Iviii. 1. ^' Lift up thy voice
fike a trumpet: show my people their transgression.'' Ezek.
56 TYPES OF THE MESSIAH.
xxxiii. 2, 3, &c. " If ihe people take a man and set him.,-:
their watchman ; if he blow the trumpet, and warn ihejiT-
ple," &c. Particularly it is so represented in the prophecie^i
the Messiah's times. Isai. xxvii. 13. "And it shall come to ^.
in that day, that the great trumpet shall be blown, and they i|.
come that were ready to perish," fcc. Psa. Ixxxix. 15. ** Bleti,
is the people that know the joyful sound. They shall walk^^
Lord, ID the light of thy countenance." God destroyed the fc
of Midian by setting every man's sword against his fellow. Agn
ably to this is Hag. ii. 22. " And the horses and their riders dif,
come down, every one by the sword of his brother." Ei|
xxxviii. 14, "Every man's sword shall be against his brotbek.
Gideon led captivity captive agreeably to Psa. Ixviii. He \
those kings and princes in chains that before had taken them c^^
lives ; agreeably to Psa. cxiix. 7 — 9. " To execute vengeam
upon the heathen, and punishments upon the people : to bind tM
kings in chains and their nobles with fetters of iron : to execij
upon them the judgment written. This honour have all the saint^
There is a no less remarkable agreement between the thin|j
said of Samson in his history, and the things said of the Me
siah in the prophecies of him. His name Samson signifies Lf
tie Snn^ well agreeing with a type of the Messiah, that Great S^
of righteousness, so often compared in the prophecies to the sal
The antitype is far greater than the type, as being its end. Ther
fore, w hen the type is called by the name of the antitype, it is fiti
with a diminutive termination. Samson and other saviours Ui
der the Old Testament, that were types of the great Saviour, wei
but little saviours. The prophets, priests, kings, captains, at
deliverers of the Old Testament, were indeed images of the gre
light of the church and the world that was to follow. But thi
were but images : they were little lights, that shone during tl
night. But when Christ came, the great light arose and intr
duced the day. Samson's birth was miraculous ; it was a gre
wonder in his case, that a woman should " compass a man," .
the prophecies represent it to be in the case of the birth of tl
Messiah. Samson was raised up to be a saviour to God's pa
pie from their enemies, agreeably to prophetical representatioi
of the Messiah. Samson was appointed to this great work I
God's special election and designation, and that in an emine:
and extraordinary way, agreeably to the prophecies of the Me
siah. Samson was a Nazarite from the womb. The word Nt
zariie signifies separated. This denotes holiness and purit
The. Nazarite was, with very great and extraordinary care ar
strictness indeed, to abstain from the least legal defilement ; \
appears by Num. vi. 6 ; and the reason is given in the 8lh vers
" AH the days of his separation he is holy unto the Lord :" an
TYPES OF THE MESSIAH. 57
lib the ulmost strictness he was to abstain from wine and strong
ink, and every thing that appertained in any respect to the fruit
the vine; wine being the liquor that was especially the object
the carnaLappetites of men. And he was to suffer no razor to
me upon his head, any way to alter what he was by nature, be-
use that would defile it, as the lifting up a tool to hew the stones
the altar would defile it. The design of those institutions con-
ming the Nazarite, about his hair and about wine is declared,
Nnm. vi. 5. ^* He shall be holy, and shall let the locks of the hair
ow." This sanctity of the Nazarite representing a perfect ho-
liness both negative and positive, is spoken of in Lam. iv. 7.
" Her Nazarites were purer than snow: they were whiter than
milk : they were more ruddy in body than rubies : their polishing
was of sapphire." Therefore Samson's being a Nazarite from
the womb, remarkably represents that perfect innocence and pu«
rity, ^nd transcendent holiness of nature, and life in the Messiah,
which the prophecies often speak of. The great things that Sam-
son wrought for the deliverance of Israel and the overthrow of
their enemies, was not by any natural strength of his, but by the
special influence and extraordinary assistance of the Spirit of
God, Judg. xiii. 25, and xiv. 6. 19, andxv. 14. xvi. 20; agreea-
bly to many prophecies I have already observed of the Messiah's
being anointed and filled with God's Spirit, and being upheld, and
helped, and strengthened, and succeeded by God. Samson mar-
ried a Philistine, and all the women that he loved were of that
people that were his great enemies. Agreeably to those prophe-
cies that represent the Messiah as marrying an alien from the com-
monwealth of Israel : as Ps. xlv. : and his marrying one that was
the daughter of the accursed people of Canaan, Ezek. xvi. 3. S,
&c., together with the latter end of the chapter, and the many
prophecies that speak of Christ's calling the Gentiles and his sav-
ing sinnei^. Samson was a person of exceeding great strength ;
herein he is like the Messiah, as he is represented, Ps. Ixxxix. 19.
** I have laid help on one that is mighty." Ps. xlv. 3. ** Gird on
thy sword on thy thigh, O most mighty, in thy glory and in thy
majesty." Isai. Ixiii. 1. ** Who is this — travelling in the great-
ness of hisstrength i^" When Samson was going to take his
wife, a young lion roared against him. So the enemies of the
Messiah and his people are compared to a lion roaring upon him,
gaping with his mouth ready to devour him. Ps. xxii. 13. ^* They
gaped upon me with their mouths, as a ravening and a roaring
lion.'^ Ver. 21. ** Save me from the lion*s mouth." Samson
rent the lion as the lion would have rent the kid ; which is agreea-
ble to the prophecies which represent the Messiah destroying his
enemies as a strong lion devouring his prey. Gen. xlix. 9, &c.,
and the many prophecies that speak of his punishing leviathan
VOL. IX. 8
69 TYPES OF THE MESSIAH.
with bis great, and 8ore, and strong sword, his mightily and dread-
fully destroying his enemies, treading them down as the mire,
treading them in his anger and trampling them in his fury, sprink-
ling his raiment with their blood, be. Samson is fed with ho-
ney out of the carcase of the lion, which is agreeable to what the
prophecies represent of the glorious benefits of the Messiah's
conquest over his enemies, to himself and his people, his own
ascension, glory and kingdom, and the glory of his people. Sam-
son made a feast on occasion of his marriage, which is agreeable
to Isai. zzv. 6. *' And in this mountain shall the Lord of hosts
make unto all people a feast of fat things ; a feast of wines on
the lees of fat things, full of marrow ; of wines on the Jees well
refined." Isai. Ixv. 13, 14. " My servants shall cat — my servants
shall drink — my servants shall rejoice — my servants shall sing for
joy of heart ;'' and innumerable prophecies that speak of the
great plenty and joy of God's people in the Messiah's times ; and
this accompanying the Messiah's marriage with his spiritual
spouse. See Isai. Uii. 4, 5. 7 — 9, and Hos. ii. 19 — ^22, and Cant,
ii. 4, and V. 1. When Samson visited his wife with a kid, he was
rejected, and her younger sister, that was fairer than she, given to
him ; Judg. xv. 2. Which is agreeable to what the prophecies
represent of the Messiah's coming to the Jews first, when he was
offered up as a lamb or kid, and making the first offer of the glo-
rious benefits of his sacrifice to them, and their rejecting him, and
the calling of the Gentiles, and the more glorious and beautiful
state of the Gentile church than of the ancient Jewish church. In
Judg. xvi. 1, 2, we have an account how Samson loved an harlot,
and from his love to her exposed himself to be compassed round
by his enemies. So the prophecies represent the Messiah as lov-
ing a sinful people, and from love seeking such a people to be his
spouse, as that which occasions his suffering from his enemies.
Isia. liii. taken with the following chapter. Samson, while his
enemies are compassing him round, to destroy him, rises from
sleep, and from midnight darkness, and takes away the strength
and fortification of the city of his enemies, the gate of the city,
which his enemies shut and barred fast upon him to confine him,
and the two posts, bar and all, and put them on his shoulders, and
carried them up to the top of an hill. Judg. xvi. 3. So the pro-
phecies represent the Messiah, when compassed round by his ene-
mies, rising from the sleep of death, and emerging out of the thick
darkness of his sorrows and sufferings, spoiling his enemies, and
ascending into heaven, and leading captivity captive. Samson
was betrayed and sold by Delilah, his false spouse or companion.
So the prophecies do represent the Messiah as sold by his false and
treacherous people. Samson was delivered up into the hands of
his enemies, and was mocked and derided, and very cruelly treat-
TYPES OP THE MESSIAH. 59
ed by them ; agreeably to what is foretold of the Messiah. Sam-
SOD died partly through the cruelty and murderous malice of his
enemies, and partly from his own act : agreeably to what is fore-
told of the Messiah. Ibid. ^ 51. 58, 59. 72. Samson at his
death destroyed his enemies^ and the destruction he made of his
enemies was chiefly at his death ; which is agreeable to Isai. liii.
10 — 19, and Ps. Ixviii. 18. Samson overthrew the temple of
Dagop, which is agreeable to what the prophecies say of the Mes-
siah's overthrowing idols and idol worship in the world. Samson
destroyed his enemies suddenly in the midst of their triumph over
him, so that their insulting him in the prospect of his destruction,
instantly issues in their own destruction ; agreeably to Isai. xxix.
There is a yet a more remarkable, manifest and manifold agree-
ment between the things said of David in his history,* and the
things said of the Messiah in the prophecies. His name David
signifies beloved^ as the prophecies do represent the Messiah as
in a peculiar and transcendent manner the beloved of God. Da-
vid was God's elect in an eminent manner. Saul was the king
wbom| the people chose. 1 Sam. viii. 18, and xii. 13. But Da-
vid was the king whom God chose, one whom he found and
ptched upon according to his o)¥n mind, without any concern
of man in the affair, and contrary to what men would have chosen.
When Jesse caused all his elder sons to pass before Samuel, God
said concerning one and another of them, '* The Lord hath not
chosen this;'' neither hath the Lord chosen this, &c. See 1
ChroD. xxviii. 4. There David says, <VThe Lord God of Israel
chose me before all the house of my father, to be king over Israel
forever: for he hath chosen Judah to be the ruler; and of the
hoose of Judah the house of my father ; and among the sons of my
lather he liked me to make me king over all Israel." See Psa.
Ixxviii. 67 — YO, and Ixxxix. 3. ** I have made a covenant with
my cfiosen ; I have sworn unto David my servant, agreeably to
Isai. xlii. 1. " Mine elect," &c. 49. '* And he shall choose
thee." He was a king of God's finding and providing, and he
speaks of him as his king. 1 Sam xvi. 1. ** I will send thee to
Jess e f or I have provided me a king among his sons." 2 Sam.
xxii. 51. *^ He is the tower of salvation for his king." Agreeably
to Psa. ii. ** 1 have set my king upon my holy hill of Zion.'^ He
is spoken of as a man after God's own heart, and one in whom God
delighted. 2 Sam. xxii. 20. "He delivered me because he de-
lighted in me;" agreeably to I sai. xlii. 1. *' Behold my servant
whom I uphold ; mine elect in whom my soul delighteth." Da-
vid was in a very eminent manner God's anoiiUed^ or MesHak^ (as
the word is,) and is so spoken of, Ps. xxii. 51. *' He showeth
mercy to his anointed, unto David ;'' and xxiii. 1, ** David, the
CO TYPBS OF THE 1IE8BUH.
too of Jesse ; the man who was raised apon high, the anoint-
ed of the God of Jacob.'* Ps. Ixxxix. 19, 20. '' I have exalted
one chosen out of the people; I have found David my servant;
with my holy oil have I anointed him." Samuel anointed him
with peculiar solemnity. 1 Sam. xvi. 13. See how this agrees
with the prophecies of the Messiah. David's anointing remarka-
bly agrees with what the prophecies say of the anointing of the
Messiah, which speak of him as a being anointed with the Spirit
of God. So David was anointed with the Spirit of God, at the
same time tliat be was anointed with oil. 1 Sam* xvi. 13. '* And
Samuel took the horn of oil and anointed him in the midst of bis
brethren ; and the Spirit of the Lord came upon David from tkat
day forward." David is spoken of as being a poor man» of a
low family, and in mean circumstances. 1 Sam. xviii. 23. ** I am a
poor man, and lightly esteemed." 2 Sam. vii. 18. ** Who am I ? and
what is my house that thou hast brought me hitherto .^' Agreeably
to this, it is said of the Messiah in the prophecies, that he was a root
out of a dry ground ; that he was a low tree. David is spoken of as
an eminently holy person, a man after God's own heart. He is spo-
ken of in the history of the kings of Judah, as one whose heart was
perfect with the Lord his God ; 1 Kings xi. 4 ; one that went fully
after the Lord ; 1 Kings xi. 6 ; one that did that that was right
in the eyes of the Lord. 1 Kings xv. 1 1. 2 Kings xviii. 3. 2
Chron. xxviii. 1, and xxix.2. Ue is spoken of as pure, upright,
and righteous ; one that had clean hands ; that kept the ways of
the Lord, and did not wickedly depart from God ; 2 Sam. xxii.
21 — 21. This agrees with what is said in the prophecies of the
Messiah. David was the youngest son of Jesse ; as the Messiah
in the prophecies is spoken of as coming in the latter days. He
has frequently the appellation of God's servant. It would be
endkss to mention all the places : see them in the Concordance
under the word seroant DAVID. So has the Messiah often this
appellation in the prophecies. Isai. xlii. 1 — 19, xlix. 3 — 6, Hi. 13,
lui. 1 1. Zech. iii. 8. David's outward appearance was not such
as would have recommended him to the esteem and choice of men,
as a person fit for rule and victory, but, on the contrary, such as
tended to cause men to despise him as a candidate for such things ;
1 Sam. xvi. 7. ^' Look not on his countenance, or on the height
of his stature for man looketh on tlie outward appearance ;
but the Lord looketh on the heart" 1 Sam.^xxii. 42. *' And
when the Philistine looked about and saw David, he disdained
him ; for he was but a youth. Ver. 56. ^' Inquire whose son
this stripling is." Eliab, his elder brother, thought him fitter to
be with the sheep, than to come to the army. 1 Sam. xvii. 28.
Agreeably to Isai. liii. 2, ^* He shall grow up before him as a ten-
der plant, as a root out of a dry ground. He hath no form nor
comeliness ; and when we shall see him, there is no beauty that wc
TYPES OF THE MESSIAH. 61
sboald desire him." David appeared unexpectedly. Samuel ex-
pected a man of great stature, and appearing outwardly like a
man of valour ; and therefore when he saw Eliab, David's elder
brother^ that had such an appearance, he said, surely the Lord's
inoiDted is before him. His appearance was astonishing to Goli-
ath and to Saul. So the prophecies represent the Messiah's ap-
pearance as unexpected and astonishing, being so mean. Isai,
xlii. 14. ^* Many were astonished at thee. His visage was so
marred more than any man." But yet David was ruddy aud of
a fair countenance, and goodly to look to. 1 Sam. xvi. 12, xvii.
42, agreeable to Psalm xlv. 2. << Thou art fairer than the children
of men." Cant. ▼. 10. <* My beloved is white and ruddy, the
chiefest among ten thousands." He was anointed king after of-
fering sacrifice. 1 Sam. xvi. So the prophecies represent the
Messiah's exaltation to his kingdom, after he had by his sufierings
offered up a sacrifice to atone for the sins of men. David says
of himself, 1 Chron. xxviii. 14, ^^ The Lord God of Israel chose
me to be king over Israel for ever." And God says to him, 2
Sam. vii. 16, ** And thine house and thy kingdom shall be estab-
Hsbed for ever before thee. Thy throne shall be established for
ever." This is agreeable to the prophecies of the Messiah. Da-
vid, by occupation was a shepherd, and afterwards was made a
shepherd to God's Israel. Ps. Ixxviii. 70 — 72. " He chose David ,
bis servant, and took him from the sheepfolds, from following the
ewes great with young. He brought him to feed Jacob his peo-
pk, and Israel his inheritance." This is agreeable to many pro-
phecies of the Messiah, who is often spoken of in them as the
shepherd of God's people, and therein is expressly compared to
David. Isaiah xl. 1 i. ** He shall feed his flock like a shepherd."
Isaiah xlix. 9, 10. ^' They shall feed in the ways, and their pas-
tures shall be in all high places. They shall not hunger nor
thirst, neither shall the heat nor sun smite them. For he that hath
mercy on them shall lead them '; by the springs of water shall he
goide tbem.^^ Jer. xxiii. 4, 5. ^' And I will set up shepherds over
them, which shall feed them 1 will raise up unto David a
righteous branch," &c. Ezek. xxxiv. 23. '* And I will set up
one shepherd over them, and he shall feed them ; even my servant
David : he shall feed them, and shall be their shepherd." Eze-
kiel zxxvii. 24. *^ And David my servant shall be king over
them, and they shall have one shepherd." Canticles i. 7.
*^ Tell me, O thou whom my soul loveth, where thou feedest,
where thou makest thy flock to rest at noon." David wsts
of an . bumble, meek, and merciful spirit. 1 Samuel xviii.
23. 2 Samuel vi.21, 22. vii. 18. 1 Samuel xxiv. throughout, and
xxvi. throughout ; 2 Sam. ii. 5. 21, andiv. 9, &c. vii. 18. 2Sam.
xxii. 26, and many places in the Psalms show the same spirit, too
62 TYPES OF THE MESSIAH.
many to be mentioned. This is agreeable to what is said of the Mes-
siah, Zech. ix. 9. ** He is just and having salvation, lowly and rid-
ing on an ass, and a colt the foal of an ass." Isaiah xlii. 3. ^' A brais-
ed reed shall he not break,*' &&c. Isaiah xl. 1 1 . He shall gather the
lambs with his arm, and carry them in his bosom, and shall gently
lead those that are with young.'' Isaiah liii. 7. ^< He is brought as
a lamb to the slaughter, as a sheep before his shearers is dumb, so
be opened not his mouth." David was a person that was eminent
for wisdom and prudence. 1 Samuel, xvi. 18. '* Behold I have
seen a son of Jesse — prudent in matters.*' And xviii. 5. ^* And
David behaved himself wisely." Verse 14. ^* And David behaved
himself wisely in all his ways*" Ver. 30. ** David behaved him-
self more wisely than all the servants of Saul." Ps. Ixxviii. 72.
** He guided them by the skilfulness of his hands." This is agree-
able to what is said of the Messiah, Isaiah[ix.'6. Chap. xi. 2, 3 ; xli.
two last verses, with xlii. 1, lii. 13. Zech. iii. 9. David is said to be
*< a mighty valiant man." 1 Sam. xvi. 18. '^Behold I have seen'a
soa of Jesse, a mighty valiant man." This is agreeable to Psalm
xlv. 3. ^^ Gird thy sword upon thy thigh, O most mighty, with thy
glory, and thy majesty." Isaiah Ixiii. 1. <* Who is this travelling in
the greatness of his strength f 1 that speak in righteousness,
mighty to save." And in this very thing the Messiah is compared
to David. Psalm Ixxxix. 19, 20. ^* I have laid help upon one that is
mighty ; I have exalted one chosen out of the people ; I have
found David my servant." David was a sweet musician ; was
preferred as such to all that were to be found in Israel, to relieve
Saul in his melancholy. He is called ''the sweet Psalmist of
Israel." 2 Sam xxiii. 1. He led the whole church of Israel io
their praises. He instituted the order of singers and musicians in
the house of God. He delivered to the church the book of songs
they were to use in their ordinary public worship. This is most
agreeable to the prophecies of the Messiah, which do every where
represent, that he. should introduce the most pleasant, joyful, glo-
rious state of the church, wherein they should abound in tbe praises
of God, and the world be filled with sweet and joyful songs after
sorrow and weeping ; wherein songs should be heard from the
uttermost ends of the earth, and all nations should sing, and the
mountains and trees of the field, and all creatures, sun, moon and
stars, heaveaand earth should break forth into singing, and even
the dead should awake and sing, and the lower parts of the earth
should shout, and the tongue of the dumb should sing, and the dra-
gons and all deeps ; the barren, the prisoners, the desolate and
mourners should sing ; and all nations should come and sing in
the height of Zion ; they should sing a loud, and sing a new song,
or in a new niuuner, with music and praises exalting all that had
been before. The particular texts are too many to enumerate.
TYPES OF TUG MESSIAH. 63
*lie patriarch from whom Christ descended, for this reason is call-
i Judah, 1. e. Praise : and the Messiah is represented as leading
le church of God in their sweet and joyful songs. Ps« xxii. 22.
I will declare thy name unto my brethren. In the midst of the
ongregation will I praise thee." Ver. 25. ^' My praise shall be
f ihec in the great congregation.'' Ps. Ixix. 30 — 32. " I will
raise the name of God with a song, and will magnify him with
lanksgiving. The humble shall see this and be glad.'' Yen
4. '*Let the heaven and the earth praise him, the seas and every
ling that moveth therein." See also Ps. cxxxviii. 1 — 5. We
sad in Ps. Ixxxix. 15, of the joyful sound that shall be at that
me ; and the day of the Messiah's kingdom is compared to the
priDg, the time of the singing of birds. Cant. ii. David slew a
CD and a bear, and delivered a lamb out of their mouths. So the
nemies of the Messiah and of his people are in the prophecies
ompared to a lion, as was observed before. So the prophetical
epresentations made of God's people that are delivered by the
lessiab, well agree with the symbol of a lamb. The prophecies
^present them as feeble, poor, and defenceless in themselves, and
8 meek and harmless. Ps. xlv. 4, and xxii. 26, Ixix. 32, cxlvii.
, and cxiix. 4* Isai. xi. 4, xxix. 19, and Ixi. 1. David comes to
lie camp of Israel, to save them from Goliath and the Philistines,
ist at a time when they were in special and iihmediate danger ;
^ben the host were going forth to the fight, and shouted for the
attle. So the Messiah in the prophecies is represented as appear-
Qg to save his people at the time of their extremity^ So God ap-
leared for the redemption of his people out of Kgypt. . But Ba-
Aam prophecying of the redemption, of the Messiah, Nunu xxiii.
!3, says, according to this time shall it be said of Jacob and of
srael, what hath God wrought ? This is also agreeable to that
iropbecy of the deliverance of God's people in the Messiah's
iine«; Deut. xxxii. 36. ''The Lord shall judge his people, and
epeDt himself for his servants, when he seeth that their power is
[One, and there is none shut up or left." So Ps. xiv., and liii.,
tod xxj. 11, 12, and xlvi., and Iviii. 7, to the end ; and 1x. and
xviii. 10, to the end; and xxviii. 21, 22; and xxix. 5 — 8, and
xx. 27 — 30 ; xxxi. 4—5, xl. the latter end, and xli. throughout,
;!!!• at the beginning, Ii. 7, to the end, and many other places.
[)avid was hated and envied by his brethren, and misused by
hem, when became to them on a kind errand from his father, to
)riog them provision. Herein he resembled the Messiah as Jo-
lepb did. David kills Goliath, who, in bis huge stature, great
Urength, mighty army, and exceeding pride, much resembled the
devil, according. to the representations of the devil in the prophe-
cies of the Messiah's conquest and destruction of him ; who is
called Leviathan, (Isaiah xxvii. l,) which in the Old Testa-
fr4 TYPES OF THE MESSIAH.
ment, is represented as an huge and terrible creature of Tast
strength and impenetrable armouri disdaining the weapons and
strengthpf his enemies, and the king over all the children of pride ;
Job zli. David went againstGoliath without carnal weapons.
David prevailed against Goliath with a sling and a stone, which
is agreeable to Zech. ix. 15. ^' The Lord of hosts shall defend
them, and they shall devour and subdue with sling stones."
David, when going against Goliath, took strength out of the
brook in the way, agreeable to that concerning the Messiah,
Ps. ex. 6, 7. *' He shall fill the places with the dead bodies : be
shall wound the heads over many countries : he shall drink of
the brook in the way ; therefore shall he lift up the head.'' Da-
vid cut off the head of the Philistine with his own sword. So it
may be clearly gathered from what the prophecies say of the
Messiah's sufferings, and that from the cruelty of his enemies,
and the consequences of them with respect to his exaltation and
victory over his enemies, that the Messiah shall destroy Satan
with his own weapons. David carried the head of Goliath to
Jerusalem : which is agreeable to what is foretold of the Mes-
siah, Ps. Ixviii. 18. ** Thou hast ascended on high ; thou hast
led captivity captive ;" together with the context. David put
Goliath's armour in his tent : which is agreeable to Ps. Ixxvi. 2,
3. ** In Salem is his tabernacle, (or tent,) and his dwelling-place
in Zion. There brake he the arrows of the bow, the shield,
the sword, and the battle." When Saul saw David returning
from his victory, he says repeatedly with great admiration con-
cerning him, '* whose son is this youth?" 1 Sam. xvii. 55.
** Inquire whose son this stripling is ;" ver. 56. *^ Whose son
art thou ?" ver. 58, agreeably to Psalm xxviii. 8. '* Who is this
king of glory f" Again, ver. 10, and Isai. Ixiii. 1. ''Who is
this that Cometh from Edom, with dyed garments from Bosrah?
This that is glorious in his apparel," &c. The daughters of
Israel went forth to meet king David, and sang praises to him
when he returned from the slaughter of the Philistine ; agreea-
bly to Ps. xxiv. and Ixviii., and many other places. David ob-
tained his wife by exposing his life in battle with the Philistines,
and in destroying them: agreeably to what is propheciedof the
Messiah's sufferings and death, his conflict with and victory
over his enemies, and his redemption of his church by this
means, and the consequent joy of his espousals with the church.
David was a great saviour. He saved Israel from Goliath,
and the Philistines, and from all their enemies round about.
2 Sam. iii. 18. " The Lord hath spoken of David, saying, By
the hand of my servant David will I save my people Israel out
of the hand of the Philistines, and out of the hand of all their
enemies ; agreeably to the prophecies of the Messiah. David
TYPES OF THE MESSIAH. 65
was greatly persecuted, and his life sought unjustly; agrecabty
to prophecies of the Messiah. David's marriage with Abi-
gail, the wife of a son of Belial, a virtuous woman, and of a
beautiful countenance, is agreeable to the innumerable prophe-
cies that represent the church of the Messiah, that the prophecies
speak of as his spouse, as brought into that happy state from a
state of guilt and bondage to sin. David was resorted to by eve-
ry one that was in distress, and every one that was in debt, and
every one that was bitter of soul, and he became their captain ;
which is agreeable to innumerable prophecies that represent the
Messiah as the Captain and Saviour of the poor, afflicted, distress-
ed sinners and prisoners, &c. David's host is compared to the
host of God, 1 Chron. xii. 22, which is agreeable to what the
prophecies represent of the divinity of the Messiah, and God's
people in his times, and under him becoming as an host of mighty
valiant men, tliat shall thresh the mountains, and tread down their
enemies, &c« David, as it were raised from the dead, was won-
derfully delivered from death, when from great danger he was
brooght back from the wilderness, and from banishment, and from
ctves of the earth that resembled tlie grave ; (Psa. xxz. 3. ^* O
Lord, thou hast brought up my soul from the grave ;") which is
agreeable to the prophecies of the Messiah's restoration from his
low and snflering state and resurrection from death. David was
made king over the strong city Hebron, that had been taken from
the Anakims, the gigantic enemies of God's people : which is
agreeable to the prophecies of the Messiah's conquering the strong
city, bringing low the lofly city, conquering the devil, and tak-
ing possession of the mightiest and strongest kingdoms of the
world. David's followers that came to him to make him king,
were men of understanding, mighty men of valour, and men of a
perfect heart: 1 Chron. xii.: which is agreeable to what the pro-
phecies represent of the followers of the Messiah. David was made
king by the act and choice both of God and his people. 1 Chron.
xi. 1 — 3, and xii. 2 Sam. ii. 4. v. 1, he. This is agreeable to
Ibe prophecies of the Messiah. Hos. i. 11. '^ Then shall the
children of Judah and the children of Israel be gathered toge-
ther, and appoint themselves one head." David was made king
with great feasting and rejoicing, I Chron. xii. 39, 40, which is
agreeable to what the prophecies do abundantly represent of
the joy of the introduction of the Messiah's kingdom. David
was the first king of Jerusalem, that city so often spoken of in
the prophecies as a type of the church of the Messiah. David
insnltoil the idols as lame and blind, and destroyed them. 2 Sam.
T. 21. Agreeable to ^ 132—135. 153. David conquered the
strongest hold of the Jobusites, and reigned there. See what
was said before concerning his reigning in Hebron. He res-
VOL. IX. 9
66 TYPES) OF THE MESSIAH.
cued Zion rrom the strong possession of idols, and the cneraies
of God's |>eupl(*, and reigned in mount Zion : agreeably to in-
numerulilc prophecies of the Messiah. David's kingdom gra-
dually increased from small beginnings till he had sulidued all
his enemies. It was first in David's time, that God chose him
a place to put his name there. Through him God made Jeriifea-
lem his holy city, and the place of his s|iecial gracious residence :
agreeably to the prophecies of the Messiah. Psalm exxxii* 13,
&c. Zech. i. 17, and ii. 12, and Isaiah xiv. 1. David provid'*
cd a settled habitation for God, and God is represented as
through his favour to Duvid taking up a settled abode with
them, no more walking in a moveable tent and tabernacle that
might be taken down, and giving Israel a constant abode, that
they might no more be afllicted, and carried into captivity ; 2
Sam. vii. G. 10. 24 ; according to many prophecies of the Messiah.
David provided a place for God's habitation in Zion and in
mount Moriah ; agreeably to Zech. vi. 12. " He shall build the
temple of the Lord." David brought up the ark to abide in
the midst of God's people; after it had departed into the luad
of the Philistines, and had long remained in the utmost con-
fines of the land, in Kirjath-jearim : which is agreeable to
what the prophecies represent of the benefit which the |icopIo
of God in the Messiah's days shall receive, in the return of the
tokens of God's f>resence to them, after long absence, and his
placing his tabernacle in the midst of them, and his souPs no
more abhorring them. David ascended into the hill of the
Lord with the ark, at the head of all Israel, rejoicing, and gave
gifts to men. 2 Samuel vi. Itut this is agreeable to what is
aaid of the ascension of the Messiah. Psalm Ixviii. David
ascended with the ark wherein was the law of God ; as the
Messiah ascended with that human nature that was the cabi-
net of the law. David after he had ascended returned to bless
his household, as the Messiah especially blessed his church after
his ascension. But Michal his first wife despised his abasement,
and received no part in this blessing, but was as it were repu-
diated ; as the prophecies do represent the Jews, as despising
the Messiah for his humiliation, and so as not receiving the
benefits and blessing that he should bestow after his ascension ;
but as being repudiated. When David came to the crown, Gotl
broke forth on his enemies, as the breach of water, and in a
dreadful storm of thunder, fire, and hail. 2 iSam. v. 20. 1
Chron. xiv. 9, and Psalm xviii., which is agreeable to Isaiah
xxiv. 18 — 20. Daniel ix. 26. Eiek. xxxviii. 22. Isaiah xxx. 30,
xxxii. 19. Yea, the dcslruclion of the enemies of God's people,
in the days of the Mosiah, 13 ^xpic-sly cnnipared to that very
breaking forth of Hud on the enemies of David ; Isaiuh xxviii.
TYPKS OF THE MESSIAH. 67
tL "For the I.onl shnll riso up ns in Mount Pornzini." The
king of Tyre (th:it was nhovc nil others in the worhl, n city no-
ted for merchandise and scafarinir) huilt David nn house. 2
Sam. ¥• 11. 1 Chron. xiv. 1. David was not only a king,, but
ft great prophet, 2 Sam. xxiii. 2, and also was a priest. He
officiated as such on occasion of the bringing in of tiie ark. 2
Sam. vi. 13—18. 1 Chron. xv. 27. Again he ofliciated as
such, 2 Sam. xxvii. 17, to the end, and 1 Chron. xvi. 21, &c.
'And in some respects he officiated as chiof in all saccnlotal
matters, ordering all things in the house of God, directing and
ordering the priests in things relating to their function, dispos-
ing them into courses, &c. So the prophecies do abundantly
represent the Messiah as ()rophct, priest, and king. David is
spoken of as the man that was raised up on high ; which is
agreeable to what is said of the Messiah in Psalm Ixxxix. J 9.
"I have exalted one chosen out of the people;" and vcr. 27,
''I will make him my first born, higher than the kings of the
earth." Psalm xlv. '* Thy throne, O God, is for ever ;" and
Psalm ex. " Sit thou on my right hand ;'' and innumerable
other places, lie is s|>oken of as eminently a just ruler, one
that fed God's people in the integrity of his heart and executed
judgment and justice ; 2 Sam. viii. J5. 1 Chron. xviii. 14; which
is agreeable to that which is abundantly spoken of the Messiah,
as the just Kuler over men ; the King that shall reign in right-
eousness ; he that shall sit on the throne of his father David, to
order and establish it with judgment and justice ; the righteous
branch that shall grow upto David, &c. God made David a name
like the name of the great men that are in the earth. See also 2
Kara. vii. 9, viii. 13, agreeable to Isai. liii. 12. ** Therefore will
I divide him a portion with the great." The fame of David
went out into all lands ; the Lord brought the fear of him upon
all nations. 1 Chron. xiv. 17. Agreeable to Psa. xlv. 17. '*!
will make my name to be remembered." Psa. Ixxii. 11. '* All
nations shall serve him." Ver. 17. 'Mlis name shall endure for-
ever-;'* and innumerable other places." David carried up the ark,
clothed with a robe of fine linen ; 1 Chron. xv. 27; ngrerable
to Isai. Ixi. 10. "He hath clothed me with the garments of sal-
vation ; he hath covered me with a robe of righteousness."
Zech. iii. 4. "Take away the filthy garments from him ; and
unto him he said. Behold, 1 have caused thine iniquity to pass
from thee, and I will clothe thee with change of raiment." See
also Dan. x. 5, compared with 13, and 21, and xii. 1. God was
with Duvid whithersoever he went, and cut off all his enemies. 2
Sam. vii. 9, and viii. 6. 14. 1 Chron. xvii. 8. 10, xviii. 6. 13. 2
Sam. xxii. I, &c. ; agreeable to Psa. ii.,and xlv., ex., Ixxxix, and
iununicrable other places. David subdued all the remainder of
66 TYPES OF THE MESSIAH.
the Canaanites, and the ancient inhabitantaof the land, and so
perfected what Joshua had begun in giving the people the land.
See what is said of Joshua as a type of the Messiah in this ic-
spect. David brought it to pass that the Canaanites and enemies
of Israel should no longer dwell with them, as mixed among
them in the same land. Joel iii. 17. '' No stranger shall pass
through thee any more." Zech. xiv. 21. '' In that day there
shall be no more the Canaanite in the house of the Lord." Psa.
Ixix. 35, 36. ** For God will save Zion and will build the cities
of Judah, that they may dwell there, and have it in possession.
The seed also of his servants shall inherit it, and they that
love thy name shall dwell therein." Isai. Ixv. 9- — 11. ** And I
will bring forth a seed out of Jacob and out of Judab, an in-
heritor of my mountains ; and mine elect shall inherit it, and
my servants shall dwell there." Isai. xxxv. 8. *' An highway
shall be there, and a way, and it shall be called the way of ho-
liness: the unclean shall not pass over it." Czok. xx. 38.
*' And I will purge out from among you the rebels and them that
transgress against me. I will bring ihem forth out of the coun-
try where they sojourn, and they shall not enter into the land of
Israel. David subdued the Philistines, and the MoabitcSi and
Ammonites, and the Edomites, agreeably to Isai. xi. 14. JNum.
xxiv. 17. Psa. Ix. 8, and cviii. 9. Isai. xxv. 10. Chap, xxxiv.
and Ixiii £zek. xxxv., xxxvi. 5. David's kingdom reached
from the river to the ends of the earth. 2 Sam. viii.3. 2 Chron.
xviii. 3 ; agreeable to Psa. Ixxii. 8. Zech. ix. 10. David's
reign was a time of the destruction of giants; he slew all the
remnant of the race of giants. 1 Sam. xvii. 2 Sam. xxi. 18,
to the end, andxxiii.20,21. 1 Chron. xx. 4Jto theend,aud jxi.
22, 23, agreeable to Isai. x. 33. '* And the high ones of sta-
ture shall be hewn down, and the haughty shall be humbled."
This seems (as I observed before) to be connected with tJie pro-
phecy in the beginning of the next chaprer, next verse but one.
Isai. xlv. 14. ** The Sabeans, men of stature, shall come over
to thee : in chains shall they comeovei." Psa. Ixxvi. 5. " The
stout-hearted are s|>oilcd ; they have slept their sleep." David
destroyed the chariots and houghed the horses of the enemies
of God's people. 2 Sam. viii. 4. x. 18. 1 Chron. xviii. 4, and
xix. 7 ; agreeably to Psa. xlvi. 9. '* He breakcth the bow and
cutteth the spear in sunder. He burncth the chariot in the fire."
Psa. Ixxvi. 3. *« There brake he the arrows of the bow, the
shield, and the sword, and the battle." Ver. 6. ** At thy rebukr,
O God of Jacob, both the chariot and horse are cast intoii
dead sleep." See also Ezek. xxxix. 9, 10. 20, and Zech. xii. 3,
4. What David says, Psa. xviii. and 2 Sam. xxii. of the man-
ner in which God appeared for him against his enemies, to de-
TYPES OF THE MESSIAH. 09
stroy them in a terrible tempest with thunder, lightning, earth-
qaake, devouring fire, &;c. is agreeable to many things in the
prophecies of the Messiah. See what has before been observed,
wlien speaking of the deluge and destruction of Sodom, and the
deitruction of the Amorites in Joshua's time. Other kings
broogbt presents unto David and bowed down unto him. 2 Sam.
V. 11. 1 Chron. xiv. 1. 2 Sam. viii. 2. 10. 1 Chron. xviii. 10.
2 Sam. X. 19. 1 Chron. xxii. 4; agreeable to Psa. Ixxii. 10, 11.
xlv. 12. Ixviii. 29. Isai. xlix. 7, and Ix. 9.
The honour, dominion, and crown of David's enemies was
given unto him. 2 Sam. xii. 30, and 1 Chron. xx. 2. Ezek. xxi.
26, 27. *^ Thus saith the Lord, Remove the diadem and take off
the crown ; this shall not be the same. Exalt him that is low,
aod abase him that is high : perverted, perverted, perverted will
I make it, until he come whose right it is, and I will give it him."
David's sons were princes. David's sons were chief rulers or
princes, as it is in the margin ; agreeably to Ps. xlv. 16. '* In-
stead of thy fathers shall be thy children, whom thou roayest make
princes in all the earth." David brought the wealth of the hea-
then into Jerusalem and dedicated it to God, and as it were built
the temple with it. 2 Sam. viii. II, 12. 1 Chron. xviii. 11, and
xxvi. 26, 27, and chap. xxii. throughout, and xxix. ; tigreeably to
Hie. iv. 13. '^ Arise, thresh, O daughter of Zion ; for I will make
thine horn iron, and thy hoofs brass ; and thou slialt beat in pieces
many people; and I will consecrate their gain unto the Lord, and
their substance unto the Lord of the whole earth." Isai. xxiii.
17, 18. •* The Lord will visit Tyre — and her merchandise and
hire shall be holiness unto the Lord. It shall not be treasured
nor laid up ; for her merchandise shall be for them that dwell be-
fore the Lord, to eat sufficiently, and for durable clothing." See
also Isai. Ix. 5, 6. 9. 11. 13, Ixi. 6, and Zech. xiv. 14. David
was a mediator; he stood between God and the people, both to
keep off judgments and the punishment of sin, and also to pro-
care God's favour towards them. For his sake God granted his
gracious presence and favour with Israel. 2 Sam. vii. 10. Thus
we read of favour which God showed to Israel, and withholding
jndgments from time to time for his servant David's sake. 1 Kings
xi. 12, 13. 32. 34, xv. 4. 2 Kings viii. 19, xix. 34, and xx. G.
And he stood between God and the people of Jerusalem, when he
saw the sword of justice drawn against it to. destroy it. 2 Sam.
xiiv. 17, to the end. So the Messiah is spoken of as in like man-
ner tlie Mediator ; being himself peculiarly God's elect and be-
loved, is given for a covenant of the people, Isai. xlii. 6. xlix. 8,
and the messenger of the covenant, and a prophet like unto Mo-
^, who was a mediator. And the prophecies speak of the for-
giveness of sin, and the greatest mercy towards God's people, and
70 TYPES OF THE MESSIAH.
an everlasting covenant, and Uie pure mercies of David as being
tiirougli the Messiah.
David as mediator saved the people of Jerusalem from destruc-
tion, by offering liimself to suffer and die by the sword of the de-
stroying angel, and by building an altar and offering sacrifice; 2
Sam. xxiv. 17, to the end, agreeably to the prophecies of the
Messiah.
David not only made a tabernacle for God in mount Zion, and
so provided an habitation for the Lord, but he in effect built the
temple. He bought the ground on which it was buih, built an
altar upon it, and made provision for the building of the temple*
It was in his heart to build an house to God's name, and he direct-
ed and ordered precisely how it should be built, and ordered all its
services, 1 Chron. xxii., and xxiii., xxiv., xxv., xxvi. : agreeably
to Zech. vi. 12, 13. Herein David was as the Messiah, a prophet
like unto Moses, who built the tabernacle and the altar according
to the pattern God gave him, (as he gave David the pattern of the
tabernacle,) and gave the ordinances of the house, and ordered all
things appertaining to the worship of the tabernacle. God by
David gave to Israel new ordinances, a new law of worship, ap*
pointed many things that were not in the law of Moses, and some
things that superseded the ordinances of Moses. This is agreea-
ble to the things said of the Messiah. David made all manner of
preparation for the building of the temple, and that in vast abun-
dance ; he laid up an immense treasure; 1 Chron. xxii. 14, xzviii.
14, A^c, xxix. 2, &c., agreeably to Isai. xxv. 6. '* And in this
mountain shall the Lord make unto all people a feast of fat things/'
&c. Isai. Iv. 1 — 9. ** Ho, every one that thirsteth," &,c. Hag.
ii. 7. *' I will (ill this house with glory." Jcr. xxxiii. 6. '* I will
reveal unto them the al)nndance of truth and peace.'^ Isai. Ixiv.
*' Eye hath not seen, nor car heard,'' &,c. Isai. Ixvi. 12. ''I
will extend peace to her as a river." Ps. Ixxii. 3. " The moun-
tains shall bring peace." Ver. 7. ^* There shall be abundance
of peace." Amos ix. 13. '* The mountains shall drop sweet
wine." Joel iii. 18. '* And it shall come to pass in that day,
that the mountains shall droj) down new wine, and the hills shsdl
flow with milk, and all the rivers of Judnh shall flow with waten,
and a fountain shall come forth out of the house of the Lord, and
shall water the valley of Chitiim." And Isai. ix. throughout;
besides the things which the prophecies say of the perfect satis-
faction of Gofl's justfcp, by the sacrifice of the Messiah, and the
abundance of his riphteousness and excellency. David made
snch great provision for the building of the temple, in his trouble
by war, and by exposing his own liO, which is agreeable to what
the propherirs rpprrseni of Cliris»i's procuring the immense bless-
ings of his church, by his extreme sufferings and precious blood.
TYPES OF THE MESSIAH. 71
David was llic head of God's people, the prince of the congrega-
tion of Israel, not only in their civil affairs, but in ecclesiastical
affairs also, and their leader in all things appertaining to religion
and ihe worship of God. Herein be was as the Messiah is repre-
sented in the prophecies, which speak of him as a prophet like
unto Moses, and as the head of God's people, as their great king,
prophet, and priest; and indeed almost all that the prophecies say
of the Messiah, implies that he shall be the great head of God's
people in their religious concerns. David regulated the whole
biKiy of the people, and brought them into the most exact and
beaatiful order ; 1 Chron. xxvii., which is agreeable to what is
represented of the church in the Messiah's days, as ^^ beautiful
for situation." Isai. xlviii. 2. " The perfection of beauty.'^ Ps.
1. 2. ** An eternal excellency, the joy of many generations.'*
And what is represented in Ezekiel of the exact measures and or-
der of all parts of the temple, the city, and the whole land. Da-
vid built the altar in the threshing floor of Araunah the Jebusitc,
00 Gentile ground ; which is agreeable to what the prophecies re-
present of the church of the Messiah being erected in Gentile
hndi, and being made up of those that had been sinners.
The things that are said of Solomon fall little, if any thing,
ihort of those that are said of David, in their remarkable agree-
ment with things said of the Messiah in the prophecies. His name
Sokmnnj signifies peace or peaceable, and was given him by God
himself, from respect to the signification, because he should enjoy
feacCf and be a means of peace to God's people. 1 Chron. xxii. 9.
"Behold a son shall be born to thee, who shall be a man of rest; and
1 will give him rest from all his enemies round about. For his
mune shall be Solomon ; and I will give peace and quietness unto
Israel Id his days." This is agreeable to Isai. ix.6, 7. ^'For unto
OS a child is born, unto us a son is given ; and the government
shall be upon his shoulder; and his name shall be called the
frinte ofpecu^Cf of the increase of his peace there shall be no
end." Psa* ex./' Thou art a priest forever after the order of Mel-
chiiedec," who as the Apostle -observes, was king ofSidemj that is
king of peace. Psa. Ixxii. 3. *'The mountains shall bring peace
mo the people." Ver.7. 'Hn his days shall the righteous flourish and
ibaodance of peace, so long as the moon cndureth." Psa. xxxv. 10.
"Righteousness and peace have kissed each other." Isai. lii. 7.
" How beautiful are the feet of him that publisheth peace."
Jer. ixxiii. 6. *M will reveul unto them the abundance of truth
ind peace :" and many other places. When Solomon was born it
i« said the Lord loved him. 1 Sam. xii. 24. And the prophet Na-
lliau for this reason called him by the name Jcdidiah; i. e. the />«-
lotietlof the Lord. He is also spoken of as the beloved son of his
failicr. Prov. iv. 3. *' Fori was my father's son, tender and only
72 TYPES OF THE MESSIAH.
beloved ill the sight of my mother." Solomon was the son of
a woman that had been the wife of an Ilittite, a Gentile by na-
tion ; fitly denoting the honour that the prophecies represent,
that the Gentiles should have by their relation to the Messiah.
God made mention of Solomon's name as one that was to be the
fl^reat prince of Israel and means of their happiness from his mo-
ther's womb; agreeably tolsai. xjix. ]. '* The Lord hath call-
ed me from the womb ; from the bowels of my mother hath
he made mention of my name." God promised to establish
the throne of Solomon for ever, in terms considerably like those
used by the prophets concerning the kingdom of the Messiah.
2 Sam. vii. 13. *' I will set up thy seed after thee, which shall
proceed out of thine own bowels : and I will establish his king-
dom. He shall build an house for my name, and I will establish
the throne of his kingdom for ever." Also 1 Chron. xxii. 10.
Isai. ix. 6, 7. *^ Of the increase of his government there shall
be no end upon the throne of David and his kingdom — to
establish it from henceforth even for ever." Psa. ex. " Thou
art a priest for ever after the order of Melchizedec.'' Dan. vii.
14. *' His dominion is an everlasting dominion, which shall not
pass away ; and his kingdom that which shall not be destroyed."
Solomon is spoken of as God's son. 1 Chron. vii. 14. '*! will
be his father and he shall bo my son." 1 Chron. xxii. 9, 10.
*'His name shall bo Solomon he shall be my son and I will
be his father." Chap, xxviii. 6. ** And he said unto me, Solo-
mon thy son, he shall build my house and my courts. For 1
have chosen him to be my son, and I will be his father*" Solo-
mon was in an eminent manner OoiTs elect. 1 Chron. xxviii. 5,
6. ''And of ail my sons (for the Lord hath given me many
sons) he hath chosen Solomon my son, to sit upon the throne of
the kingdom of the Lord over Israel. And he said Solomon
ihy son have I chosen to be my son.*' Chap, xxxix. 1.
*' David the king said unto all the congregation, Solomon my
son, whom alone God hath chosen." Though David had many
sons, and many born before Solomon, yet Solomon was made
his first born, higher than all the rest, and his father's heir and
his brethren's prince; agreeably to Psa. Ixxxvii. 27. "I will
make him my first liorn, higher than the kings of the earth."
Psa. xlv. 7. "Thy God hath anointed thee with the oil of glad-
ness above thy fellows." The word which Nathan, the minis-
ter of the Lord, spake to Bathsheba, David's wife, and Solo-
mon's mother, and the counsel he gave her, was the occasion of
the introduction of the blissful and glorious reign of Solomon,
1 Kings i. 11 — L3. So the prophecies represent the preaching
of God's mini»tors as the means of introducing ihc glorious
kingdom of the Messiah. Isui. Ixii. 6, 7. " 1 have set watch-
TYPES OF THE MESSIAH. 7S
len apon tliy walls, O Jerusalem, which shall never hold their
eaceday nor nighi till he make Jerusalem a praise in the
irih/* Chap. Hi. 7, 8. ** How beautiful upon the mountains
re the feet of him that bringeth good tidings ! Thy watchmen
ball lift up the voice ; with the voice together shall they sing*
'or they shall see eye to eye, when the Lord shall bring again
■ion/* This earnest incessant preaching of ministers shall be
I Ibe first place to the visible church of God, that is represent-
i in the Old Testament both as the wife and mother of Christ.
he is represented as his mother, Mic. iv. 10. '* Be in pain, and
dbourto bring forth, O daughter of Zion, like a woman in tra-
ail;'' with the next chapter, ver. 2, 3. '* Thou, Bethlehem
Iphratahy out of thee shall he come forth unto me, that is to
e ruler in Israel Therefore will he give them up, until the
ime that she which travaileth hath brought forth." Isai. ix. 6.
'Unto us a child is bom, unto us a son is given." Cant. iii.
1. ** Behold king Solomon with the crown wherewith his mo*
ber crowned him." Solomon's father had solemnly promised,
ad covenanted, and sworn to Bathsheba long beforehand, that
lolomon should reign and sit on his throne. So the sending of
be Messiah and introducing the blessings of his reign was the
iraod promise, covenant, and oath of God to his church of old,
Abraham, Isaac, and Jacob, and in David's and the prophets*
iuies. Ps. Ixxxix. 3, 4. 35, 36. 2 Sam. xxiii. 3—5. Jer.
Lxziii. 17 to the end, and many other places. The glorious
eign of Solomon is introduced on the earnest petitions and
ilmdings of Bathsheba with his father. 1 Kings i. 15 — 21.
lo the prophecies often represent that the glorious peace and
voeperity of the Messiah's reign shall be given in answer to the
•meat and importunate prayers of the church. Ezek. xxxvi.
17. ** I will yet for this be inquired of by the house of Israel
do it for them." Jer. xxix. 11 — 14. Cant. ii. 14. Zech.
ii. 10. Bathsheba pleads the king's promise and covenant,
lo the church is often represented as waiting for the fulfilment
f God's promises with lespect to the benefits of the Messiah's
UQgdom. Gen. xlix. 18. Isai. viii. 17, and xxx. 18, xl. 31,
lud xlix. 23. Zeph. iii. 8. Isai. xxv. 9, xxvi. 8, and Ixiv. 4.
Momoo came to the crown after the people had set up a false
leir, one that pretended to be the heir of David's crown, and
or a while seemed as though he would carry all before him.
This is agreeable to the prophecies of the Messiah, which re-
present that his king shall be set up on the ruins of that of
others, who should exalt themselves and assume the dominion.
Excfc. xvii. 24. «« I the Lord have brought down the high tree
lod exalted the low tree," &c. Ch. xxi. 26. " Thus saith the Lord
God, Remove the diadem, take ofl' the crown ; this shall not be
VOL. IX. 10
74 TYPE.S OF THE MESSIAH.
the same. Exalt him that is low ; abase him that is high."
Ps. ii. ** The kings of the earth set themselves ; the rulers
take counsel together, saying, Let us break their bands, &c. —
Yet have I set my King on my holy hill of Zion/' Ps. cxviii.
22. ** The stone which the builders refused, the same is become
the head of the corner." And particularly this is agreeable to
what the prophet Daniel says of the reign of Antichrist, that
shall precede the glorious day of the Messiah's reign, who shall
set up himself in the room of the Most High, as law*giver in
his room, shall think to change times and laws, whose reign
shall continue till the Messiah comes to overthrow it, by setting
up his glorious kingdom. When David understands the oppo-
sition that was made to Solomon's reign by him that had usurp-
ed the kingdom, and by the rulers and great men that were
with him, he solemnly declares his firm and immutable purpose
and decree of exalting Solomon that day to his throne which
was in mount Zion. 1 Kings i. 20, 30; agreeable to Ps. ii.
'* The kings of the earth set themselves, and the rulers take
counsel together against the Lord and against his Anointed;
saying. Let us break their bands. Yet have I set my King
on my holy hill of Zton. 1 will declare the decree. The Lord
hath said unto me. Thou art my son, this day have I begotten
thee." Solomon was made king by a most solemn oath of his
father, that he declares ho will not repent of, but fulfil. 1 Kin.
xxix. 30. '^ And the king sware, and said, As the Lord liveth,
that hath redeemed my soul out of all distress, even as I sware
unto thee by the Lord God of Israel, saying, Assuredly Solo-
mon thy son shall reign after me, an<l he shall sit upon my
throne in my stead ; even so will i certainly do this day."
Agreeable to Ps. ex. 4. *' The Lord hath sworn, and will not
repent, Thou art a priest for ever after the order of Melchize-
deck." When the time came for Solomon to be proclaimed
king, all the opposition and interest of his competitors, though
very great, and of great men, (and though they seemed to have
made their part strong, and to have got the day,) all vanished
away as it were of itself, and came to nothing at once, like a
dream when one awakes ; agreeably to Ps. ii. ^^ The Lord shall
laugh at them.— Yet have I set my King on my holy hill of
Zion." Isai. xxix. 7, 8. *^ And the multitude of all the nations
that fight against Ariel, even all that fight against her and her
munition, shall be as a dream of a night vision. It shall be
even as when a hungry man dreameth, and behold, he eateth ;
and he awaketh, and his soul is empty," &:c. Ps. Ixviii* 1, 2.
" Let God arise; let his enemies be scattered; let them also
that hate him flee before him, as smoke is driven away, as wax
roelteth before the fire." Isai. Ixiv. 1. '< Oh that thou wouldcst
TYPES OF THE MESSIAH. 75
rend ibe heavens, that thou wouldest come down, that the moun-
taios might flow down at thy presence." Dan. ii. 34, 35. *' Thou
sawest till that a stone was cut out without hands, which smote the
imaffe— — — then was the iron, the clay, the brass, the silver, and the
gold broken to pieces, and- became like the chaflf of the summer
threshing floors, and the wind carried them away." The fol-
lowers of Adonijah were dispersed without any battle, only by
what tbey beard and saw of what David had done in exalting So-
lomon, and the manner in which he was introduced and instated
io the kingdom ; which is agreeable to Ps. xlviii. 4 — 6. " For lo,
the kings were assembled ; they passed by together ; they saw it,
and so they marvelled. They were troubled, and hasted away.
Fear took hold upon them there, and pain as of a woman in tra-
vail." After David had declared the decree, that Solomon should
be king in Zion, it was dangerous for the princes and rulers not
lo sabmit themselves to Solomon, and behave with suitable re-
spect to him, leat he should be angry, and they should perish. Ps.
ii. SolomoUi in his way to the throne, is made as it were to drink
of the brook. He first descended from the height of mount Zion
down into a low valley without the city, to the water course of
Gibon* There he had a baptism to be baptized with. And
then he ascended in the state and majesty of a king. Agreea-
ble to Psalm ex. '* He shall drink of the brook in the way,
therefore shall he lift up the head :" and the many pro-
phecies that speak of his humiliation, and sufierings, and
glorioas exaltation consequent thereon. Solomon, after be
bad descended into the valley to the waters of Gihon, as-
cended up into the height of Zion in a manner resembling
the ascension of the Messiah, very much after the same man-
ner that the ascension of the ark resembled it. For he went
up with the sound of the trumpet, all the people following
him with, songs, and instruments of music, and hosannas, re-
joicing with great joy, so that the earth rent again. 1 Kings i.
39, 40. Agreeable to Psalm Ixviii., and xlvii. 5, and xxiv* That
the peaceful, happy and glorious reign of Solomon should be in-
troduced with such extraordinary joy, shouting, songs and instru-
ments of music in Zion, is agreeable to what is often foretold con-
cerning the introduction of the glorious day of the Messiah's
reign. Zech. ix. 9. " Rejoice greatly, O daughter of Zion ;
shout, O daughter of Jerusalem ; behold thy king cometh unto
thee." To the like purpose, chap. ii. 10, Isaiah xl. 9, and Hi. 7
— ^9. Psalm xcvi. 10, &c. "Say among the heathen the Lord
reigneth ; the world also shall be established, that it shall not be
moved. He shall judge the people righteously. Let the heavens
rejoice, and let the earth be glad. Let the sea roar and the fulness
thereof. Let the field be joyful and all that is therein. Then
16 TYPES OF THE MESSIAH.
shall all the trees of the wood rejoice before the Lord," and Psa.
xcvii. 1. 8. 12, xcviii. 4, to the end, aiid c. 1,2. Iftaiah xlv. 23,
xlix. 13. Isaiah Iv. 12, and many [other places. The great pros-
perity of Israel through the reign of Solomon was introdoced
with the sound of the trumpet. 1 Kin. i. 34. 39. 1 Chroo* xxix.
21, 22. Agreeable to Isaiah xxvii. 1 3. " The great trumpet shall
be blown," &tc. Solomon was the Messiah or anointed io ao
eminent manner. He was anointed by the special direction both
of David and of Nathan the prophet. 1 Kings i. 11. 34. 39. He
was anointed with God's holy anointing oil out of the tabernacle,
verse 39 ; not only was Solomon anointed of God, but be was
anointed also by the people. They made him king over them
by their own act, 1 Chron. xxix. 22; agreeable to Hos. i. IL
** Then shall the children of Judah, and the children of Israel be
gathered together, and appoint over them one head ; and they
shall come up out of the land. For great shall be the day of
Jezreel." David made Solomon to ride on his own mule, and
he sat on his father's throne, while David was yet living, and was
king. His father solemnly invested him with his kingly authority;
and himself gives him his charge. 1 King i. 30. 33. 35. 47, 48,
ii. 12. 1 Chron. xxviii, xxix. Thi^ is agreeable to the account
that is given of God the Father's investing the Messiah with his
dominion in Dan. vii. See also Zech. vi. 12, 13, and Czek. xlvi.
1, 2, with xliv. 2. Solomon is spoken of as not only sitting on
the throne of his father David ; but also as sitting on God's
throne, and reigning in some respect in God's stead, as his vice-
gerent. 1 Chron. xxviii. 5. The Lord hath chosen Solomon my
son, to sit upon the throne of the kingdom of the Lord — over Israel."
Chap, xxxix. 23. ^* Then Solomon sat upon the throne of the
Lord as king in stead of David his father." 2 Chron. ix. 8.
** Blessed be the Lord thy God, which delighted in thee, to seat
thee on his throne, to be king for the Lord thy God." So the
prophecies do represent the Messiah, as sitting on the throne of
David his father. Isaiah ix. 7. '* On the throne of David, and
upon his kingdom to order it," &tc. Jcr. xxxiii. 17. 21. And also
as sitting on the throne of God. Zech. vi. 13. '* He shall build
the temple of the Lord and he shall bear the glory, and shall sit
and rule upon his throne." Also Dan. vii. 13, 14, and Psalm ii.
*• I have set my king on my holy hill of Zion." Psalm ex. " Sit
thou on my right hand, till I make thine enemies thy footstool."
Psalm xlv. 6. "Thy throne, O God, is for ever." The beginning
of Solomon's reign was a remarkable time of vengeance on the
wicked, and such as had been opposers or false friends of David
and Solomon. Many such were then cut off. 1 Kings ii. So that
it was as it were the righteous only that delighted themselves in
that abundance of peace, and partook of the glory, prosperity
TYPBS OF THE MESSIAH. 77
and triamph of God's people, that was enjoyed in this reign, which
is agreeable to Isaiah. Ixi. 2. '< To proclaim the acceptable year
of the LfOrd, and the day of vengeance of our God : hv. 12, &rC.
** Therefore will I number you to the sword, and ye shall all bow
down to the slaughter — my servants shall eat ; but ye shall be
hoDgry/' be. Chap. Ixvi. 14 — 16. ''And the hand of the Lord
shall be known towards his servants, and his indignation towards
his enemies* For behold, the Lord will come with fire and witti
iris chariots, like a whirfwind, to render his anger with fury — and
the slain of the Lord shall be many." Isaiah xxxiii. 14, be.
'*The sinners in Zion are afraid; fearfulness hath surprized
the hypocrite. He that walketh righteously — shall dwell on high
— thine eye shall see the king in his beauty.'' Mai. iv. 1 — 3* ''All
tbe^iroud, yea, all that do wickedly, shall be as stubble. But
auto yoa that fear my name, shall the Sun of Righteousness arise
iritfa healing in his wings. And ye shall tread down the wicked."
Eiek. XX. 38. *' And I will purge out from among you the rebels,
and them that transgress against me." Psalm xxxvii. 9 — 11.
"For evil doers shall be cut off: but those that wait upon the
Lord, shall inherit the earth. For yet a little while and the wick-
ed shall not be : yea thou shalt diligently consider his place, and it
sbfldi not be. But the meek shall inherit the earth, and delight
themtelves in the abundance of peace." And many other places.
Solomon did not immediately cut off these rebels and transgres-
sors ; bat gave them opportunity to enjoy the blessings of his
reig^ with others, if they would turn from their evil wav, and
sabmit to him, and approve themselves worthy men and faithful
ntgects. But when they went on still in their transgressions he
cat them off. Agreeable to what is foretold should be at the intro-
doctiott of the glory of the Messiah's reign, in Psalm Ixviii. 18, &c.
'^Thon hast ascended on high — thou hast received gifts for men, yea,
for the rebellious also, that the Lord God might dwell among
tbem. Blessed be the Lord who daily loadeth us with his benefits.
Bat God shall wound the head of his enemies, and the hairy scalp
of sach an one as goeth on still in hisjtrespasses." Solomon was a
n&n of great and unparalleled wisdom. This is agreeable to Isaiah
ii. 6. ** His name shall be called Wonderful, Counsellor." xi. 2,
3. "The Spirit of the Lord shall rest upon him, the spirit of wis-
dom and understanding, the spirit of counsel and of might, the
spirit of knowledge and of the fear of the Lord ; and shall make
bim of quick understanding in the fear of the Lord." Zech* iii.
9. "Upon one stone shall be seven eyes." See also Isaiah xli.
two last verses, with xlii. 1. God was with Solomon and
greatly established his throne. 1 Kings ii. 12. 2 Chron. i.
1, agreeable to Isaiah ix. 7. 0. "Upon the throne of Da-
vid and upon liis kingdom, to order it and to establish it
from henceforth even for ever. The zeal of the Lord of hosts
78 TYPES OF THE MESSIAH.
shall do this.'^ Psa. Ixxxix. 2, 3. *^ Mercy shall he build
up for ever: thy faiihrulness wilt thou establish iu the very
heavens. I have made a covenant with mv chosen." 20, 21.
*' With my holy oil have I anointed him, wiih whom my hand shall
be established ; mine arm also shall strengthen him." 36, 37.
*' His throne shall endure as the sun before me : it shall be esta-
blished for ever as the moon, and as a faithful witness in heaven."
Psa. ii. throughout. Psa. xlv. •* Thy throne, O God, is for ever
and ever." Psa. ex. " Sit thou at my right hand, the Lord
hath sworn," &g. Isai. xlii. 1. 4. '* Behold my servant whom {
uphold ■■ he shall not fail nor be discouraged, till he have set
judgment in the earth, and the isles shall wait for his law." And
xlix. 8. '' I have helped thee, and I will preserve thee, to establish
the earth." The Lord magnified Solomon exceedingly, and be-
stowed upon him such royal majesty as had not been on any before
him in Israel. 1 Chron. xxix. 25. 2 Chron. i. 1.; agreeable to
Psa. xlv. 2, &c. " Thou art fairer than the children of men
gird thy sword upon thy thigh, O most Mighty, with thy glory
and thy majesty." Ver. 6. ** Thy throne, O God, is for ever and
ever." Isai. ix. 6. '* For unto us a child is born, unto as a sou
is given, and the government shall be upon his shoulder; and bis
name shall be called, Wonderful, Counsellor, The mighty God,
The everlasting Father, The Prince of peace." Solomon married
Pharaoh's daughter, a stranger; agreeably to Psa. xlv. 10.
'' Hearken, O daughter, consider, and incline thine ear ; forget
also thine own people," be. ^^ She was the daughter of a
king;" agreeably to Psa. xlv. 13. " The King's daughter," &c.
a Gentile, agreeably to Hos. ii. 16. **Thou shall call me Ishi,"
(i. e. my husband.) Ver. 19, 20. '^ Andl will betroth thee unto me.*'
Ver. 23. '^ And 1 will have mercy upon her that hath not obtained
mercy; and I will say unto them which were not my people,
Thou art my people; and they shall say, Thou art my God;"
with innumerable other prophecies of the calling of the Gentiles.
She was an Egyptian, and Solomon made affinity with Pharaoh,
king of Egypt. Agreeably to Psa. Ixxxvii. 4. '^ I will make
mention of Rahab and Babylon to them that know me." Psa.
Ixviii. 31. ''Princes shall come out of Egypt." Isai. xix. 18, to
the end. In that day shall five cities in the land of Egypt speak
the language of Canaan— —and there shall be an altar unto the
Lord in the midst of the land of Egypt and the Lord shall
be known unto Egypt; and the Egyptians shall know the Lord
and the Egyptians shall serve with the Assyrians —— the Lord
of hosts shall bless, saying. Blessed shall be Egypt my people."
Pharaoh's daughter being an Egyptian, was of a swarthy com*
plexion ; agreeably to Cant. i. 5. ** I am black, but comely, O
yc daughters of Jerusalem." We read of no person that ever of-
TYPES OF THE MESSIAH. 79
:h great sacrifices as Solomon did. 1 Kin. iii. 4, and 8,
14. 1 Kin. ix. 25. This is agreeable to what the prophe-
resent of the Messiah, as the great priest of God, who by
ifices he should offer, should perfectly satisfy divine justice,
y procure the favour of God for his people ; bis sacrifices
erein of greater value than thousands of rams and ten
ds of rivers of oil, and all the beasts of the field. Solomon
e temple; agreeably to Zech. vi. 12, 13. He made the
; place of God, that before was only a moveable tent, to
a stable building, built on a rock or everlasting mountain ;
ly to [sai. xxxiii. 20. '* Look upon Zion, the city of our
Lies. Thine eyes shall see Jerusalem a quiet habitation, a
:le that shall not be taken down : not one of the stakes
shall ever be removed ; neither shall any of the cords
be broken." Chap, xxviii. 16, 17. ^* Behold I lay in Zion
indation a stone, a tried stone, a precious corner stone, a
mdation juclgment also will I lay to the line, and
isness to the plummet." Ezek. xxxvii. 26. ^* Moreover I
ie a covenant of peace with them : it shall be an everlast-
?nant with them ; and I will place them and multiply them,
1 set my sanctuary in the midst of them for evermore,"
>gether with the prophetical description of that sanctuary in
ieth and following chapters. Solomon's temple and bis
oildiiigs in Jerusalem were exceeding stately and mag-
, so that he vastly increased the beauty and glory of the
[sai. I. 13. ^' The glory of Lebanon shall come unto thee,
-tree, the pine-tree, and the box-tree together, to beautify
:e of my sanctuary : and I will make the place of my feet
s." Ver. 15. **1 will make thee an eternal excellency."
iv. 1 1, 12. *' Behold, I will lay thy stones with fair colours,
thy foundations with sapphires ; and 1 will make thy win-
r agates and thy gates of carbuncles, and all thy borders of
t scones." The temple that Solomon built was exceeding
ical of fame and of glory throughout all lands. 1 Chron.
; agreeably to Isai. ii. 2. '* And it shall come to pass in the
^s, that the mountain of the Lord's house shall be esta-
in the top of the mountains, and shall be exalted above the
nd all nations shall flow into it." See also Mic. iv. 1, 2.
.,atthel3eginning. ** Arise, shine ; for thy light is come— —
rd shall arise upon thee, and his glory shall be seen upon
ind the Gentiles shall come to thy light, and kings to the
less of ihy rising." Solomon enlarged the place of sacri-
so that sacrifices were not only ofiered on the altar, but all
Idle part of the court was made use of for that end, by rea-
the multitude of worshippers and the abundance of sacrifices,
viii. 64. 2Chron. vii. 7. ; which is agreeable to Jer. iii. 16,
80 TYPES OF THE MESSIAH.
17. " And it shall come to pass, when ye be multiplied and in-
creased in the land in those days, saith the Lord, they shall say no
more, the ark of the covenant of the Lord," &c. at that
time they shall call Jerusalem the throne of the Lord, and all na-
tions shall be gathered unto the name of the Lord unto Jerusa-
lem." Mai. i. 10, 11. *^ From the rising of the sun unto the go-
ing down of the same, my name shall be great among the Gentiles,
and in every place incense shall be offered unto my name, and a
pure offering:'' and many other places. Solomon was a
great intercessor for Israel, and by his intercession he obtained
that God should forgive their sins, lEind hear their prayers, and
pity them under their calamities, and deliver them from their ene-
mies, and fulfil his promises, and supply all their necessities that
they might find mercy and find grace to help in a time of need|
and that God might dwell with Israel, and take up his abode
among them, as their king, saviour, and father. (2 Kin. viii. 2
Chron. vi.) By his intercession and prayer he brought fire down
from heaven, to consume their sacrifices ; and obtained that God
should come down in a cloud of glory to fill his temple. 2 Chron.
vii. 1 — 3. 1 Kin. viii. 54. His intercession was as it were con-
tinual, as though he ever lived to make intercession for his peo-
ple, that they might obtain mercy and find grace to help in time
of need. See those remarkable words, 1 Kin. viii. 59. Solomoo
was not only an intercessor for Israel, but for the stranger
that was not of Israel, but came out of a far country for
God's name sake, when he should hear of his great name
and great salvation. 1 Kin. viii. 41 — 43. 2 Chron. vi.32, 33.;
which is agreeable to what the prophecies do abundantly represent
of the joint interest of the Gentiles in the utmost ends of the earth,
with Israel in the Messiah, through hearing his great name, and
the report of his salvation. Solomon prayed for all the people of
the earth that they might know the true God. 1 Kin. viii. 60. So
the prophecies do abundantly show, that the Messiah should ac-
tually obtain this benefit for all nations of the world. Solomon
did the part of a priest in blessing the congregation. 1 Kin. viii.
14. 2 Chron. vi. 3, with Num. vi. 23. ; which is agreeable to the
prophecies which do represent the Messiah as a priest, and also to
Gen. xxii. 18. ** In thy seed shall all the families of the earth be
blessed." To the like purpose, chap. xii. 3, xviii. 18, and xxvi.
4, and Psa. Izxii. 17. '< And men shall be blessed in him." Salo-
mon made a covenant with the king of Tyre, and the servants of
the king of Tyre were associated with the servants of Solomon in
the building of the temple : which is agreeable to the prophecies
of the Messiah's being a light to the Gentiles and covenant of the
people ; and the Gentiles being associated with the Jews and be-
coming one people with them ; and their coming and building in
TVPRS OF THE MESSIAH. 81
pie ofihe liord. Zcch. vi. 15^ Isai. h, 10. '' And the sons
igers shall bnild up tliy walls, and their kings shall minister
ee." And particularly the prophecies that represent that
ion in the islands and ends of the earth and maritime pla-
chief nations for arts, wealth, raerchnndise, and seafaring
be brought into the kingdom of the Messiah, bringing
ver and gold to the name of the J^ord, &,c. And that the
s in particular should be the people of the Messiah. Solo-
ought the glory of Lebanon, or the best and fairest of its
, to build the temple of God ; agreeably to Isai. Ix. 13.
»n in an eminent manner executed Judgment and justice,
ill* 11. 23. and x. 9. 18. His throne of judgment was of
1 white, pure and precious substance, used in the Old Tes-
as a symbol of purity and righteousness. This is agreeable
merable prophecies of the Messiah. It was in Solomon's
It God first gave his people Israel fully to enjoy that rest
aian, that he had promised them in the time of Moses ; lAid
»n's rest was glorious. 1 Kin. v. 4. ''But now the Lord
d hath given me rest on every side." And ch. viii. 56.
ed be the Lord God, that hath given rest unto his people
according to all that be promised, there hath not failed one
r all his good promise, which he promised by the hand of
liis servant." This is agreeable to Isai. xi. 10. '' And in
f there shall be a root of Jesse, which shall stand for an
of the people : to it shall the Gentiles seek ; and bis rest
glorious." Jer. xxx. 10. ''So I will save thee from afar,
seed from the land of their captivity ; and Jacob shall re-
d be in rest and quiet, and none shall make him afraid.''
:xiii. 20. "Look upon Zion, the city of our solemnities,
eyes shall see Jerusalem a quiet habitation, a tabernacle
Ji not be taken down." And xxxii. 17, 18. "And the
f righteousness shall be peace, and the effect of righteons-
|uietness and assurance for even And my people shall
n a peaceable habitation, and in sure dwellings, and in
^sting places." Judah and Israel dwelt safely, every man
lis own vine, and under his own fig-tree, from Dan even
rsheba, all the days of Solomon. 1 Kin. iv. 25 ; agreeable
. iv. 4. " But they shall sit every man under his vine and
lis fig-tree, and none shall make them afraid." Zech. iii.
[n that day, saith the Lord of hosts, ye shall call every man
ghbour under his vine, and under his fig-tree." In Solo-
*eign there was neither adversary nor evil occnrrent. So
ing to the prophecies in the Messiah's times there shall be
ersary. Isai. xxv. 5. "Thou shalt bring down the noise of
T8 as the heat in a dry place, even the heat with the shadow
)ud; the branch of the terrible ones shall be brought low."
.IX. 11
82 TTPC3 OF THE MESSIAH.
Itai. liy. 14. " In righteoosoess sba]t thoo be established. Thou
shall be far from oppression, for thoo shall not fear ; and from ter-
ror, for it shall not come near thee." And xlix. 19. " They that
swallowed thee op, shall be far away." Isai. Ix. 13. ''Violence
shall no more be heard in thy land, wasting nor deslmction within
thy borders." And xi. 13. " The adversaries of Judah shall he
col off." So Eiek. zxxvi. 12, 13, and many other places. So by
the prophecies of the Messiah's times, there should not be evil oe-
current Isai. xxt. 8. '^ He will wipe away tears from off all
faces." And zxzv. 10. *' Sorrow and sighing shall flee away."
Isai. XXXV. 24. " And the inhabitant shall not say, I am sick."
Isai. Ixv. 19. '< And the voice of weeping shall no more be heard
in her, nor the voice of crying." Ver. 21. '* And they shall build
bouses and inhabit them, and they shall plant vineyards and
eat the fruit of them.'* Zech. viii. 12. •' The seed shall be
prosperous ; the vine shall give her fruit ; and the ground shall
give her increase ; and the heavens shall give their dew ; and I
will cause the remnant of this people to possess all these things;**
and many other places. In Solomon^s time Israel were possessed
of great riches, silver, and gold, and other precious things in vast
abundance. I Kings x. 21 — ^23. 27 ; agreeable to Isai. Ix. S.
*' The abundance of the sea shall be converted unto thee. The
forces (or wealth) of the Gentiles shall come unto thee." Ver. 6.
'' The multitude of camels shall cover thee. The dromedaries of
Midian and Ephah they shall bring gold." Ver. 9. '' The ships
of Tarshisb shall bring their silver and their gold." Ver. II.
*' Thy gates shall be open continually, they shall not be shut dajf
nor night ; that men may bring unto thee the forces (or wealth) of
the Gentiles." Ver. 17. '' For brass I will bring gold, and for
iron I will bring silver, and for wood brass, and for stones iron."
Ixi. 6. '^ Te shall eat the riches of the Gentiles, and in their glory
shall ye boast yourselves." Ixvi. II, 12. "That ye may milk
out and be delighted with the abundance of her glory. For thus
saith the Lord, Behold, 1 will extend peace to her like a river,
and the glory of the Gentiles like a flowing stream ; then shall
ye suck," he., and many other phices. Solomon's reign was a
time of great (easting and rejoicing in Israel. 1 Kin. iv. 20 — 22,
23, viii. 65, and x. 5 ; agreeable to Isai. xxv. 6. " And in this
monniaio shall the Lord of hosts make unto all people a feast of
fat things, a feast of wines on the lees, of fat things full of mar-
row, of wines on the lees well refined." Isai. Ixv. 13, 14- " Be-
hold, my servants shall eat — my servants shall drink — my servants
shall rejoice — my servants shall sing for Joy of heart." Ver. 1 8.
** Behold, I create Jerusalem a rejoicing and her people a joy."
Jer. xxxi. 12. " Therefore shall ye come and sing in tlie height
of Son, and shall flow together to the goodness of the Lord, for
TYPES OF TII£ MESSIAH. 83
wheat, and for wine, and for oil, and for the young of the flock,
and of the herd, and their soul shall be as a watered garden, and
Chey shall not sorrow any more at alL" Zech. viii. 19. ^* Thus
taidi the Lord of hosts. The fast of the fourth month, and the fast
of the fifth, and the fast of the seventh, and the fast of the tenth
shall be to the house of Judah joy, and gladness, and cheerful
fcatts.*' Chap. ix. 15. '' They shall drink and make a noise as
Chroogh wine, and they shall be filled like bowls and as the cor-
aers of the altar." Also Isai. xxxv. 1,2, 10, xliv. 23, xlix. 13,
and Ixi. 3, and li. II, and very many other places.
There was a vast increase of God's people Israel in Solomon's
days, so that they were as the sand of the sea, and were so many
that they could not be numbered or counted for multitude. 1 Kin.
liL 8, iv. 20. The servants of Solomon and those that stood
eonUnually before him, were pronounced happy, eminently and
mnrkably so. 1 Kin. x. 8. *^ Happy are these thy men ; happy
aie these thy servants, which stand continually before thee, and
that bear thy wisdom." Agreeable to Ps. Ixxii. 17. " And man
shall be blessed in him." Isai. xxxiii. 17. '* Thine eyes shall
see the king in his beauty." Isai. ii. 5. *' O house of Jacob,
come ye, let us walk in the light of the Lord." In Solomon's
reign the remnant of the heathen were made bondmen, but the
Israelites were for noble employments. I Kings ix. 21, 22.
Agreeable to Isai. Ixi. 5, 6. '* And strangers shall stand and feed
your flocks, and the sons of the alien shall be your ploughmen
and your vine dressers. But ye shall be named the priests of the
Lord : men shall call you the ministers of our God. Te shall
eat the riches of the Gentiles, and in their glory shall ye boast
yourselves. Solomon made cedars to be as the sycamore trees
that are in the vale for abundance." Agreeable to Isai. Iv. IS.
" Instead of the thorn shall come up the fir-tree, and instead of
the brier shall come up the myrtle-tree, and it shall be to the Lord
for a name, for an everlasting sign that shall not be cut off."
Chap. xli. 19. '* I will plant in the wilderness the cedar, the shit-
tah-tree, and the myrtle and the oil-tree. I will set in the desert
the fir-tree, and the pine, and the box-tree together." Isai. xxxv.
I, 2. '< The desert shall rejoice and blossom as the rose. It shall
blossom abundantly, and rejoice even with joy and singing. The
glory of Lebanon shall be given unto it, the excellency of Carmel
and Sharon." In Solomon's days, the house of the Lord was in
a remarkable manner filled with glory. 1 Kings viii. 10, II.
2 Chron. v. 13, 14, and vii. 1, 2; agreeable to Hag. ii. 7. In
Solomon's days, a great and extraordinary feast of tabernacles
was kept. 1 Kings viii. 65. 2 Chron. v. 3, and vii. 8 — iO. It
was by far the greatest feast of tabernacles that ever was kept in
Israel. This is agreeable to Zech. xiv. 16—19. The blessings
84 TYPES OF THE MESSIAH.
of Solorooii^s reign were the fruit of God^s everlasting love to I»- £
nel. 1 Kings x. 9. '* Because the Lord loved Israel for ever, ^
therefore made he the king to do judgment and justiGe." Jer. e
zxju. 3. ** I have loved thee with an everlasting love ; therefore ■
with loving-kindness have I drawn thee." Solomon reigned from «
the river JBuphrates to the ends of the earth, even the uttennost part ■
of the land next to the great sea, as it was called. 1 Kings iv. ■
21, agreeable to Ps. Ixxii. 8, and Zech. ix. 10. Solomon had ■
muny chariots. 1 Kings iv. 26, and x. 26. This is agreeable ■
to Ps. Ixviii. 18, and Dan. vii. 10. The exceeding greatness of j^
Solomon's court, the vast number of his servants, ministers, and ^i
attendants, which may be learned from 1 Kings iv. 1 — 19. 22, 23. i
Chap. ix. 22. 2Chron. viii. 9, 10, is agreeable to Ps. Ixviii. 18, i
and Dan. x. 13. 21, and xii. 1, compared with Dan. vii. J^ \
Other kings and nations brought presents unto Solomon. 1 Kin. |
iv. 21, ix. 14, and x. 25. Ps. Ixviii. 29. " Because of thy Um^ \
pie at Jerusalem, kings shall bring presents unto thee." Ps. Ixxti. ;
10, and xlv. 12. The queen of Sheba came to hear the wisdom
of Solomon, and to be instructed by him, and brought great pre-
sents, and particularly gold and spices. 1 Kings x. 2. 10. This
*s agreeable to Isai. Ix. 0. ^^ All they from Shcba shall come:
they shall bring gold and incense, and they shall show forth the
praises of the Lord." Ps. hxii. 9, 10. <« The kings of Sheba
and Seba shall offer gifls." Ver. 15. '' To him shall be given
of the gold of Sheba."
The queen of Sheba came bringing her presents on a multitude
of camels. 1 Kings x. 2. ^' And she came to Jerusalem with a
very great train, with camels that bare spices and very much gold ;'*
agreeable to Isia. Ix. 6. *^ The multitude of camels shall cover
thee: the dromedaries of Midian and Ephah, all they from Slie-
ba shall come : they shall bring gold and incense." Solomon ex-
tended his royal bounty to the queen of Sheba, and gave her all
her desire. Agreeable to what the prophecies represent of the
blessings and favour of the Messiah to be extended to the Gen-
tiles, and his granting the requests of those that look to him
from the ends of the earth. Israel, in Solomon's time, was
enriched and adorned with the gold of Ophir, especially they of
Solomon's courts, and of his own family : agreeably to Psa. xlv.
9. ^* On thy right hand did stand the queen in gold of Ophir."
All the kings and merchants of Arabia brought presents of gold
mod spices unto Solomon. 1 Kings x. 14, 15. This is agreea-
ble to Isai. xlv. 14. '< The merchandise of Ethiopia shall come
over to thee." Zeph. iii. 10. " From beyond the rivers of Ethio-
pia my suppliants." Ps. Ixviii. 31. <^ Ethiopia shall soon stretch
oot her hands to God." Ps. Ixxii. 9, 10. " They that dwell in
the wilderness shall bow before him the kings of Shcba and
TYPES OF THE MESSIAH. 85
11 offer gi(U/' Isai. Ix. 6. << The multilude of camels
er thee. The dromedaries of Midian and Epbah, all
I Sheba shall come : they shall bring gold and incense.''
11. ^* Lei the wilderness and the cities thereof lift up
e, the villages that Kedar doth inhabit. Let the inhabit-
le rock sing." Chap. Ix. 7. '< All the flocks of Kedar
gathered together unto thee : the rams of Nebaioth shall
into thee." The ships of Tarshish came bringing gold
r, and precious stones, and other precious things to So-
[ Kings viii. 26 to the end, ix. 10, 11 ; and Solomon im-
hat they brought to adorn the temple, ver. 12, agreeable
ui. 10. *^ The kings of Tarshish and of the isles shall
rsents." Isai. Ix. 5. '^ The abundance of the sea shall
rted unto thee." Isai. Ix. 9. ^^ Surely the isles shall wait
ind the ships of Tarshish first Their silver and their
1 them to the name of the Lord thy God, and to the holy
irael ; because he hath glorified thee.'' There came of
3 from all kings of the earth to hear tKe wisdom of Solo-
I brought presents of gold, silver, spices, Slc. 1 Kings
' And there came of all people to hear the wisdom of
, from all kings of the earth which had heard of his wis-
2 Chron. ix. 23, 24. << And all the kings of the earth
he presence of Solomon, to hear bis wisdom, that God
in his heart ; and they brought every man his present,
f silver and vessels of gold, and raiment, harness and
orses and mules, a rate year by year.'' Thus all kings
were bow down unto Solomon. Solomon was a king of
2 Chron. ix. 26. '' And he reigned over all the kings
river even unto the land of the Philistines, and to the
r Egypt,
ibour of Egypt was brought over to Israel in Solomon's
Kin. X. 28. ** And Solomon had horses brought out of
nd linen yarn. The king's merchants received the linen
{ price ;" which is agreeable to Isai. xlv. 14. ** The labour
t and the merchandise of Ethiopia— ^— shall come over
;e." From that, 1 Kin. x 28, it is manifest that fine
s very much used for clothing in Solomon's days, at least
non's court, which is a fit emblem of spiritual purity and
sness, and was manifestly used as such by priests and
and was abundantly used as such in the service of the
y. This is agreeable to what is often spoken in the pro-
the extraordinary holiness and purity of the church in the
^s days, and to Isai. Hi. 1. *^ Awake, awake, put on thy
, O Zion ; put on thy beautiful garments, O Jerusalem,
city ; for henceforth there shall no more come unto thee
rcumcised and the unclean." Solomon spake many pro-
86 TYPES OF THE MESSIAH.
verbs, or parables, or dark sayings. I Kin. iv. 32. *^ And he
spake three thousand proverbs." This is agreeable to what the
prophets represent concerning the Messiah, as an eminent teacher ;
and what may be learned from them of the wonderful and mj^ste-
rious things he should teach in his doctrine. Solomon was, as
Joseph, a revealer of secrets. 1 Kin. x. ** The queen of Sheba
came to prove Solomon with hard questions : and Solomon told
her all her questions ; there was not any thing hid from the king
which he told her not.'' This is agreeable to what the prophe-*
cies say of the Messiah's being a great teacher, and of the vast in-
crease of light and knowledge that shall be by him. Solomon
made a great number of songs. 1 Kin. iv. 32. ^^ His songs were t
thousand and five." This is agreeable to innumerable prophe-
cies which represent the Messiah's times as times of extraordinary
singing and melody, wherein God's people and all the world
should employ themselves in joyful songs of praise ; yea, whereto
all creatures, the mountains, rocks, trees, the sea, the heavens and
the earth, should break forth into singing. Solomon had a vast
multitude of wives and concubines, fitly representing the vast
number of saints in the Messiah's times, who are members of
the church that is so often spoken of as the Messiah's wife.
I shall mention but one thing more under this head of things
that we have an account of in the history of the Old Testament,
remarkably agreeing with things said in the prophecies relating
to the Messiah's kingdom and redemption ; and that is the return
of the Jews from the Babylonish captivity. It is manifest that the
great redemption of the Messiah is abundantly represented by a
redemption of Israel from captivity and bondage under the hand
of their enemies in strange and far distant lands, from the north
country, and their return to their own land, and rebuild-
ing Jerusalem and the cities of Israel, and repairing the
old wastes; in places too many to be enumerated. This re-
demption *of the Jews was accompanied with a great destruc-
tion of those mighty and proud enemies, that had carried them
captive, that were stronger than they, God pleading their cause
and revenging their quarrel on the greatest empire in the world,
as it were causing them to tread down the loftiest city, the
highest walls and towers in the world, destroying their enemies
with a great slaughter, and dreadful havock of their enemies;
agreeable to Hag. ii. 22. <« And I will overthrow the throne of
kingdoms, and I will destroy the strength of the kingdoms of the
heathen." Isai. xxvi. 5, 6. <* For he bringeth down them that
dwell on high, the lofty city he layeth it low ; he layeth it low
even to the ground : he bringeth it even to Uie dust : the foot
treadeth it down, even the feet of the poor and the steps of the
needy." Chap. xxv. 12. " And the fortress of the high fort of
thy walls shall he bring down, lay low and bring to the ground,
TYPES OF THE MESSIAH. 87
even to the dust." Chap. xxxiL 19. << When it shall hail, coming
dowQ on the forest, and the city shall be low in a low place," or
shall be utterly abased. Chap. xxx. 25. <' And there shall be
upon every high mountain and upon every high hill, rivers and
streams of water, in the day of the great slaughter, when the
towers fall.'' See also Isaiah xxxiv. 1 — 8, and Joel iii. 9 — 17.
Isaiah ii. 10 to the end, and many other places. This redemp-
tion of the Jews was attended with the final and everlasting de-
struction of Babylon, that great enemy of the Jewish church, that
bad oppressed her and carried her captive. This is agreeable to
prophecies of the Messiah's redemption. Isai. xxxix. 10 to the
end,andxli. 11, 12, and xliii. 17. Dan. ii. 35. Obad. 10. 17,
18| and many other places. The temple of Jerusalem was rebuilt
by the countenance and authority of Gentile kings. Ezra i. 2,
kc« Chap. vi. 6 — 15, and vii, 11, &c. Neh. ii. 7 — 9; agreeable
to Isai. xlix. 23. '* And kings shall be thy nursing fathers, and
their queens thj nursing mothers." It seems to be intimated that
the queen of Persia, as well as the king, favoured the Jews, and
promoted the restoring of their state, in Neh. ii. 6. The temple
and city were rebuilt very much at the charge of Gentile kings
and people, who offered silver and gold. Ezra i. 4 — 8, and vi.
8, and vii. 15 — ^23. Neh. ii. 7 — 9. This is agreeable to many
places mentioned in the preceding section concerning Solomon's
reign. At the time of this restoration of the Jews, strangers or
Gentiles, and their princes assisted with sacrifices for the house of
God. Exra i. 4. 6, vi. 9, and vii. 17. This is agreeable to Psa.
xxii. 29. '< All they that be fat upon the earth shall eat and wor-
ship/' Isai. xlix. 7. *' Kings shall see and arise ; princes also shall
worship, because of the Lord that is faithful, and the Holy One of
Israel, and he shall choose thee." Isai. Ix. 6,7. ''The multitude
of camels shall cover thee ; the dromedaries of Midian, he. They
shall bring gold, incense. All the flocks of Kedar shall be gathered
unto thee. The rams of Nebaiotli shall minister unto thee. They
shall come up with acceptance on mine altar, and I will glorify the
house of my glory." Gold, and silver, and sacrifices, and incense
were brought to the new temple at Jerusalem, especially from the
nations on this side the river Euphrates. Ezra i. 4. 6. Chap. vi.
6—10. Chap. vii. 16—18. 21—23. Neh. ii. 7—9. Which in-
clude Tyre and Ethiopia, Midian and Ephah, Kedar, Nebaioth,
and the countries of Arabia, which are spoken of in prophecies
that have been already mentioned in this and the foregoing sec-
lion, as bringing presents, offering gifts, gold, incense and sacri-
fices. The Jews at their return out of Babylon, were redeemed
without money. Isai. xlv. 13. "He shall build my city, and he
shall let go my captives, not for price nor reward." Agreeable
to Isai. Iii. 3. ** Ye have soid yourselves for nought, and ye shall
88 TYPES OF THE MESSIAH.
be redeemed without money/' The temple was built by Joshua,
that signifies Jehovah the Saviour ; agreeable to what is oAeo
represented of the Messiah in the prophecies. See what has been
said above, concerning Joshua the son of Nun.
We often read of praying, fasting, confessing of sin, their own
sins, and the sins of their fathers, and weeping and mourning finr
sin that attended this restoration of the Jews. Dan. ix. i — 19.
Exra viii. 21 — 23. Chap. ix. throughout, x. 1 — 17. Neb. i. 4,
&c. iv. 4, 5, ix. throughout. God gave the Jews remarkable and
wonderful protection in their journey as they were returning from
Babylon towards Jerusalem, and also in the midst of the great
dangers and manifold oppositions they passed through, io re-
building the temple and city. Ezra viii. 21 — 23. 31. v. vi. vii. '
Nch. iv. vi. This is agreeable to Jer. xxxi. 8, 9. *^ Beholdy I .
will bring from the north country, and gather them from the coasli i
of the earth. They shall come with weeping, and with suppli-
cations will I lead them. 1 will cause them to walk by the riven |
of waters in a straight way, wherein they shall not stumble. For i
I am a father to Israel, and Ephraim is my first-born.'' Isal
xliii. 2. *' When thou passest through the waters I will be with \
thee, and through the rivers, they shall not overflow thee; when )
thou walkest through the fire, thou shalt not be burnt, neither '
shall the dame kindle upon thee.'' There was kept an extraordi-
nary feast of tabernacles on occasion of this restoration of the
Jews, the only one that had been kept according to the law of
Moses since the time of Joshua, the son of Nun. Neh. viii. 14.
This is agreeable to Zech. xiv. 16 — 19. After this return froiD
the captivity, the Jews had extraordinary means of instruction in
the law of God, much greater than they had before. Esra. vii.
25. Neh. viii. After this, synagogues were set up all over the
.land, in each of which was kept a copy of the law of the pro-
phets, which were read and explained every Sabbath day. And
there seems to be a great alteration as to the frequency of the so-
lemn public worship of God. Idolatry was utterly abolished
among the Jews after their return from the Babylonish captivity.
This is agreeable to Isai. ii. 18. ** The idols shall he utterly abol-
ish.'' Zech. xiii. 2. *' And it shall come to pass in that day, saith
the Jjord of hosts, that I will cut off the names of the idols oat i
of the land ; and they shall no more be remembered." Hos* !!•
17. '< For 1 will take away the names of Baalim out of her moutb,
and they shall no more be remembered by their name/' Exek.
xxxvi. 25. <' Then will 1 sprinkle clean water upon you, and ye
shall be clean from all your filthiness, and from all your idols will
I cleause you." Chap. xxxv. 23. << Neither shall they defile thciB-
selves any more with their idols, nor with their detestable thingi>"
See further, fulfilment of prophecies, ^ 153.
TYPES OF THE MESSIAH^ 89
The agreement between what wc are told of Daniel and Sliad-^
racb, Meshach, and Abcdnego, and what is said in the prophecy
of the Messiah and his people, is such as naturally leads us to
sappose the former a designed type of the latter. Compare Dan.
ill. and vi. with Isai. xlviii. 10, and xliii. 2. Ps. xxii. 20, 21,
XXXV. 17* Cant. iv. 8.
It is remarkable that it should be so ordered, that so many of
the chief women that we read of in the history of the Old Testa-
ment, and mothers of so many of the most eminent persons, should
for so long a time be barren, and that their conception afterwards
of those eminent persons they were The mothers of, should be
through God's special mercy and extraordinary providence ; as in
Sarab, Rebekah, Rachel, Manoah's wife, and Hannah. It is rea*
sooable to suppose, that God had something special in view in
thus remarkably ordering it in so many instances. Considering
ibiSy and also considering the agreement of such an event with
several prophetical representations made of the church of God in
the Messiah's times, there appears a great deal of reason to sup*
pose the one of these to be designed as a type of the other. Psa.
ixviii. 6* ^' God setteth the solitary in families." Psa. cxiii. 9.
** He maketh the barren woman to keep house and to be a joyful
mother of children.'' Isai. liv. 1. *<Sing, O barren, and thou
that didst not bear ; break forth into ringing and cry aloud ; thou
that didst not travail with child. For more are the children of
the desolate, than the children of the married wife, saith the Lqrd.''
With respect to some of the principal persons spoken of in the
Old Testament, there is this evidence, that they were types
of the Messiah, viz: that the Messiah in the prophecies is
called by tbeir names. Thus the Messiah is called by the name
of Israel. Isai. xlix. 3. *' And he said unto me. Thou art my servant,
O Isradf in whom I will be glorified." And he is often called in
the prophecies by the name of David. Hos. iii. 5. ''Afterward
shall the children of Israel return and seek the Lord and David
their king." Jer. xxx. 0. ''But they shall serve the Lord their
God, apd David their king, whom I will raise up unto them."
Esek. xxxvi. 24. " And I the Lord will be their God, and my ser-
vant David a prince among them." Chap, xxxvii. 24, 25. " And
David my servant shall be king over them, and they all shall have
one shepherd. They shall also walk in my judgments and ob-
serve my statutes and do them ; and they shall dwell in the land
that I have given unto Jacob my servant, wherein your fathers
have dwelt, and they shall dwell therein, even they and their chil-
dren for ever, and my servant David shall be their prince for
ever." Ps. Ixxxix. 20. " 1 have found David my servant ; with
my holy oil have I anointed him." Ver. 27. '* I will make him
my first-born," &c. The Messiah is called by the name of So-
VOL. IX. 12
90 TYPES OF THE MESSIAH.
lomon. Cant. iii. 7. 11, viii. 11, 12. So the Messiah's great
forerunner is called by the name of Elijah^ Mai. iv. ; which argues
that Elijah was a type of him. The Messiah is called by the
name of ZerubbabeL Ha^. ii. 23. ** In that day, saith the Lord
of hosts, will I take thee, O Zerubbabel, my servant, the son of
Shealtiel, sailh the Lord, and I will make thee a signet : for I have
chosen thee, saith the Lord of hosts."
And as the Messiah is called by the proper names of some of
the more eminent persons of the Old Testament, so some of them
are called by names that it is evident by the prophecies do much
more eminently and prepay belong to the Messiah. So Joshua
is called the shepherd, the stone of Israel ; Gen. xxix. 44 ; which
according to the prophecies, are appellations most properly be-
longing to the Messiah. So the name Isra^ly though it was the
proper name of Jacob rather than of the Messiah, yet its signifi-
cation, the prince of God^ most properly and eminently belongs
to the Messiah, according to the prophecies. So it is with the
name of Abram^ high father, and Abraham^ the father of a mul-
titude. Davidj beloved, and Solomon^ peace or peaceable. God
also calls Solomon hi$ son^ an appellation which most properly
belongs to the Messiah.
There is snch a commutation of names between not only per-
sons, but also things, that we have an account of in the histories
and prophecies of the Old Testament. Thus the people of the
Messiah, though it is plain by the prophecies that they should
chieBy be of the Gentiles, yet are very generally called by the
name of Jacob and Israel. So the church of the Messiah, ihongh it
is plain by the prophecies that they shall dwell all over the world,
yet are often called by the name of Jerusalem and Zion. So we
read in the prophecies of the Messiah's times of all nations going
up from year to year to Jerusalem, to keep the feast of taberna-
cles, and of their being gathered to together to the mountain of
the house of the Lord, which is utterly impossible. Therefore,
we must understand only things that were typified by Jerusalem
and the mountain of the house of the Lord, God's holy mountain,
holy hill, mountain of the height of Israel, &c., and by the feast
of tabernacles, and Israel's going up from year to year to keep
that feast. So something appertaining to the Messiah's kingdom
is called by the name of the altar of the Lord at Jerusalem, and
it is represented as though all nations should bring sacrifices and
offer them there on that altar. Yet this is utterly inconsistent with
what the prophecies themselves do plainly teach of the state and
worship of the church of Grod at that time. So something apper-
taining to the Messiah's kingdom is called by the names of the
temple, and the tabernacle, and of God's throne in the temple,
Zech. vi. 13. But it is plain by the prophecies that there should
TYPES OF THE MESSIAH. 91
indeed be no material temple or tabernacle in the kingdom of the
Messiah. So we read also, Ezek. xlv. xlvi., of the passover, that
grand memorial of the bringing the children of Israel up out of
Egypt. But it is evident that there will be no such memorial of
that eveot upheld in the church in the Messiah's times, by Jer. xvi.
14f 15, and chap, xxiii. 7, 8. Certain officers in the church of
the Messiah are called priests and Levites^ Isai. Ix!. 6, and Jer.
xxiii. 18 ; and yet it is plain by the prophecies that the ceremonial
law should be abolished in the Messiah's times. A work of f^mce
that is wrought on the hearts of men is often in the Old Testament
called by the name of circumcision ; and it is evident by the pro-
phecies that this should in a very eminent and distinguishing man-
D€r be wrought in the Messiah's times. Something that the Mes-
siah was to be the subject of, is called in the xl. Psalm by the
name of boring the ear ; as was appointed in the laiv concerning
the servant that chose his master's service. Something in the
prophecies of the Messiah is called by the name of at'/ and anointings
that, it is evident, is not any such outward oil or anointing as was
appointed in the ceremonial law. Ps. xlv. 7. Zech. iv. 12-^14.
Isai. Ixt. 1. Ps. ii.2. 6, and xx. 6, Ixxxix. 20, with cxxxiii. So
we find something of a spiritual nature called in the prophecies by
the name of the golden candlestick that was in the tabernacle and
temple, Zech. iv. Something is called by the name of that cloud
of glory that was above the mercy scat, Zech. vi. 1^ Something
is called by the name of God's dwelling between the cherubims,
Ps. zcix. 1 ; and something in the Messiah's kingdom is called bv
the name of the precious stones that adorn the temple. Compare
Isai. liv. 11, 12, with 1 Chron. xxix. 2, and 2 Chron. iii. 8. The
name of the incense and the names of the sweet spices that were
^used in the incense and anointing oil in the sanctuary, are made
use of to signify spiritual things appertaining to the Messiah and
Ins kingdom, in the book of the Canticles and Ps. xlv. 8 ; and
something spiritual in that prophecy, Ps. xlv., is called needle-
work, the name of the work of the hangings and garments of the
sanctnary. Exod. xxvi. 36, xxvii. 16, xxxvi. 37, xxxviii. 18,
xxviii. 39, and xxxix. 29. The garments of the church of the
Messiah are spoken of under the same representation as the cur-
tains of the tabernacle and beautiful garments of the high priest.
See also Cant. i. 5. Something in the Messiah's kingdom is call-
ed by the names of the outward ornaments of the temple, Isai.
hul3.
As the people of the Messiah are in the prophecies called by
the name of God's people Israel, though they should be chiefly
ol the Gentiles, so likewise we find the enemies of the Messiah's
pebple called by the names of the enemies of Israel ; such as
Edom^ Moabi the children of Amnion^ the Philistines ^ &c. And
92 TYPES OF THE MESSIAH.
the places of the abode of those enemies of the Messiah's people
are called by the names of the coantries and cities of God's ene-
mies ; as Egypt y Babylon^ Bazrah^ &c. And yet it is evident
that those prophecies cannot have respect to these nations literal-
ly, as hereafter to be such grievous and troublesome neighboan to
the Messiah's people, as thos^ nations were to Israel. For the
Messiah's people are to be dispersed all over the world, and not to
dwell in the neighbourhood of those countries only.
Here it may be observed that the manna is called by the name
of something spiritual. Ps. Ixxviii. 25. He had given them the
corn of heaven ; man did eat angels' food, which is an argnroeot
that it was a type of something spiritual.
It was before observed, that the things of the Messiah are in
the prophecies expressly compared to many of the things of the
Old Testament : and I would now observe, that many of them,
where they are thus compared, are compared in such a manner as <
to be at the same time called by the same names. Thus the bond-
age that the Messiah should redeem his people from is called a
lying among the pots ; Ps. Ixviii. 13. And this redemption of
the Messiah is expressly called a redeeming them from Egypt,
Isai. xi. II. Zech. x. 10. And something that God would do for
them, is called his destroying the tongue of the Egyptian sea, and
making men go over dry shod ; ver. 15, and dividing the sea and
the river. Zech. x. 10, 1 1. "I will bring them again also out of
the land of Egypt, and he shall pass through the sea with afflic-
tion, and shall smite the waves of the sea, and all the deeps of the
river shall dry up." In Ps. Ixviii. 22, the redemption of the
Messiah is called a bringing God's people again from the depths
of the sea. So something that should be in the days of the Mes-
siah, is called by the name of a cloud by day and pillar of fire by
night, Isai. iv. Something appertaining to the kingdom of the
Messiah is called by the name of the valley of Achor, the place
where Achan was slain. Hos. ii. 15. So things appertaining to
the destruction of the Messiah's enemies arc often called by the
names of things made use of in the destruction of the old world,
of Sodom and Gomorrah, of the Egyptians, Canaanites, &ic., as
a flood of waters, rain, hail, stones, fire and brimstone, a burning
tempest, &c., as has been observed before. The redemption of
the Messiah is called by the names by which the redemption out
of Babylon was called. Jer. xvi. 15. *< But the Lord liveth
which brought up the children of Israel out of the land of the
north." So again xxiii. 8. That by the tiortk country^ or land
of the north, was an appellative name by which Chaldea was call-
ed, is very manifest. See Jer. iv. 6, vi. 22, and i. 14, and very
many other places. (See the Concordance.) Things that shall
be brought to pass in the Messiah's days, are called by the name
TYPES OF THE MESSIAH. 98
of what literally came to pass in the wilderness after the redemp-
tion of Egjrpt ; in that in the prophecies, we often read of waters
in the wilderness, and streams in the desert and in dry places, and
the Messiah's drinking of the brook in the way ; and living wa^^
ten mnning through the desert in the east country, which is the
desert of Arabia ; Ezek. xlvii. 8 ; waters in dry places, to give
drink to God's people, when ready to fail with thirst. Isai. xxxv.
1, xli. 17, 18, xxxii. 2, xliii. 19, 20, and Iv. 1.
Sin or corruption, which it is evident by the prophecies the
Messiah comes to heal, is called by the same general names that
belonged to the leprosy, as wounds, and bruises, and putrifying
sores, from the crown of the head to the soles of the feet. Some-
thing that should be in the Messiah's times is spoken of under the
name of a trumpet, an instrument much in use by God's appoint-
ment, in the observances of the ceremonial law ; Isai. xxvii. 13 ;
and something seems to be spoken of under the name of that
sound that was made with the trumpets on their joyful festivals,
especially on the year of jubilee; Ps. Ixxxix. 15. Something
tlmt should be fulfilled in the Messiah's times, is called by the
name of that which the serpent is doomed to, Gen. iii. 14. <* Dust
shah thon eat." Isai. Ixv. 25. <* Dust shall be the serpent's
neat." Something that should be done by the Messiah is spoken
of nnder the name of the application that was made of water in
the legal purifications. Isai. Hi. 15. ** So shall he sprinkle many
nations." Esek. xxxvi. 25, 26. << Then will I sprinkle clean wa-
ter apon you." Zech. xiii. 1. ^^ In that day there shall be a foun-
tain opened*— — for sin and for uncleanness." Compare these
with Num. viii. 7, and xix. 13. 18 — 21.
The congregation in the wilderness were in the form of an ar-
ny, smd an army with banners. So the church of the Messiah is
men represented as an army. They are represented as being
called forth to war, and engaged in battle, gloriously conquering
and triumphing, in places innumerable, and are spoken of as be-
ing God's goodly horse in the battle, and as a company of horses in
Pharaoh's chariots, and being made as the sword of a mighty man,
and being gathered to an ensign (Isai. xi. 10. 12,) and standard ;
Isai. xlix. 22, lix. 19, and Ixii. 10. And having a banner given
them, Ps. Ix. 4. And setting up their banners in God's name,
Ps. XX. 5. And befhg terrible as an army with banners, Cant.
vi. 4. 10.
Something in the kingdom of the Messiah is spoken of in the
prophecies under the name of Pomegranates, which were repre-
lented in the work of the tabernacle and temple. Cant. iv. 3,
13, vi. 7, 11, vii. 12, viii. 2. Figures that were made in the ta-
bernacle and temple were called cherubim, the same name by
which angels arc called in the Old Testament : which is an evi-
94 TYPES OF THE MESSIAH.
dence that they were made as types or representations of angels.
The church and people of the Messiah are in the prophecies of
the Messiah compared to and called a palm-tree, or palm-treets
Cant. vii. 7, 8. Ps. xcii. 12 ; which is an argument that they wcif
typified by the figures of palm-trees in the tabernacle and tempfei
Something that should be in the Messiah's time is represented fay
what appertained to the manner of God's appearance in the holy
of holies. Ps. xcvii. '< Clouds and darkness are round aboat
him." Compare 2 Sam. xxii. 12.
Some of the persons that we have an account of in the bistoiy
of the Old Testament, are expressly spoken of as resembling tiw
Messiah. So Moses^ '* A prophet will the Lord thy God raise
up unto thee, like unto me," Deut. xviii. 15. IS. So Mdchizeddc^
Ps. ex. *' Thou art a priest for ever after the order of Melchii^
dek." And the account we have, Isai. vii., concerning Sheat'jth
shtiby the son of Isaiah the prophet, is equivalent to expressly de-
claring him to be a type of the Messiah. And Zerubbabd aai
Joshua are evidently spoken of as types of the Messiah. Haggii
ii. 23. ''In that day, saith the Lord of hosts, I will take thee.
Zerubbabel, my servant, the son of Shealtiel, and make theeasa
signet." Zech. iv. 7. '' Who art thou, O great mountain f Be>
fore Zerubbabel, thou shalt become a plain ; and he shall briag
forth the head-stone thereof with shoutings; crying, Grace, gract
unto it." Ver. 10. '' For who hath despised the day of small
things } For they shall rejoice and shall see the plummet in the
hand of Zerubbabel with those seven. They are the eyes of the
Lord," &c. Zech. iii. *' And be showed me Joshua the high
priest and unto him he said 1 will clothe thee with change of
raiment. And I said. Let them set a fair mitre upon his head.
Hear now, O Joshua the high priest, thou and thy fellows that^t
before thee, (for they are men wondered at,) for behold, I will
bring forth my servant the Branch." Zech. vi. 11, 12. *' Thea
take silver and gold, and make crowns, and set them on the head
of Joshua, the son of Josedech the high priest, and speak aalo
him. Behold, the man whose name is the Branch."
It is an evidence, that some of the more eminent persona that
we have an account of in the history of the Old Testament, aie
types of the Messiah, that some of them and the Messiah aie
plainly spoken of under one. It is plain concerning David ia
the Ixxxix. Psalm, where the name of David is mentioned onoe
and again, and yet the psalm evidently looks beyond David to
the Messiah. It is also plain concerning Solomon in the IziiL
Psalm, which the title declares to have respect to Solomon, and
yet the matter of the psalm most evidently shows that it has re-
spect to the Messiah ; many things in it being true of the Mes-
siah, and peculiar to him, and not true of Solomon.
TYPES OF THE MESSIAH. 04
And here, by the way, I would observe, that to the many evi-
iiices that ha?e already been taken notice of, that David and
ykrnion are types of the Messiah, this may be added, that the
iwt tliemselves looked on them as types of the Messiah. (See
asnage's History of the Jews, page 367.)
Many things occasionally appointed of God, if they signify
itbing spiritual, must be wholly insignificant actions, and so
bolly impertinent. Such as the setting up a brazen serpent for
tn to look upon, in order to a being healed. God's appointing
e priiices of the congregation to dig a well with their staves, to
pply the congregations with water, and a public record's being
ttde of it by divine inspiration, and its being celebrated in a
Bg of the people that is also recorded by divine inspiration.
oin. xxi. 17, 18. Moses's holding up his hand by divine direc-
in, that Joshua and Israel might prevail over Amaiek : Elijah's
"etching himself three times upon the widow of Zarephath's son,
order to raise him to life. 1 Kin. xvii. 21. Elisha's ordering
I staff to be laid on the face of the Shunamite's dead child, and
ierwards his lying upon the child, and putting his mouth on his
oath, and his eyes upon his eyes, and his hands upon his hands,
id stretching himself on the child, in order to raise it to life.
nd so many other like actions that God appointed might be men-
)ned.
But to say something more particularly concerning the cere<*
ODial law. There is abundant evidence even in the Old Testa-
nit, that the things that belong to that law are typical of the
itigs of the Messiah.
If the things of the ceremonial law are not typical of moral and
iritual things, they are wholly insignificant and so wholly im-
•rtinent and vain. For God does abundantly declare, even in
eOld Testament, that he has no delight in them on their own
count, and that they are in his esteem worthless and vain in
eniselves, and therefore it will follow that they must be worth-
is and vain to all intents and purposes, unless they are other-
ise by the relation they bear to something that God delights in
I its own account, i. e. unless they are some way significant
things moral and spiritual. If the things of the ceremonial
w were pleasing to God, and were not pleasing on their own
count, or by reason of any thing that God saw in them ; then it
nst be on account of something else that they represent and be-
luse they some way stand in stead of them. For instance,
hen God went out through the land of Egypt to smite the
rsC born, and saw the blood of the paschal lamb on the door
ists of an house, it is represented as being something plea-
g to God, for the sake of which he would spare the inhabi-
nts of that bouse. But the Old Testament reveals, that
#
96 TYP£S OF THE MESSIAH*
blood was not at all pleasing on its own account. For that
declares that God hath no delight in the blood of beasts;
and therefore the way in which it was something pleasing to God
must be its being something, which represented or stood in stead of |
something that was truly in itself pleasing. So the sweet savoor that I
was made in offering incense is spoken of as something sweet and
pleasant to God ; and a white clean garment as something pare,
and so pleasing to God. But we know that these things were not
pleasant or acceptable on their own account, and therefore it must
be only as related to something else that was so. But in what way b
a sweet smell related to any thing really' sweet to God, except as
it is a type, or has some signification of it? And which way has
the purity of a garment any relation to spiritual purity, bat as it
has a representation of it f
This leads me to observe, that there is an apparent and desigo*
ed resemblance between those things that were instituted, that were
in themselves worthless, and those moral and spiritual things that
in themselves were valuable in the sight of God. Thus it is ap*
parent, that outward cleanliness and purity resemble and sbadoir
forth that which is in the sight of God real purity; and outward
sweetness resembles real sweetness to God. So the light of the
lamps in the sanctuary had a resemblance of spiritual light ; and
the preciousness of gold and pearls, that were used in the sanctu-
ary and priests' garments, had a resemblance of some real preciovs- '
ness in the sight of God; and the beauty and ornaments of the ^
sanctuary and its vessels and holy garments, &c. had a resem- i
blance of real beauty, and of those things that were ornaments in '
the sight of God. So that seeming atonement for sin, that was in '
the legal sacrifices, had a resemblance of that only true atonement
the prophecies speak of. The seeming vicariousness there was io
the sufferings of beasts for sinners had a resemblance of a true vica-
riousness and substitution. And it is also manifest, that God chose
those things, or had respect to them in his choice and appoint-
ment of them, because they did resemble or shadow forth those
correspondent spiritual things, that have a real value and excel-
lency in themselves in his sight. The very nature of the thing
makes it manifest. Thus it is manifest that God chose pure gar^
ments rather than filthy ones, because outward purity did more
resemble real purity. He chose a sweet smell to be offered as a
pleasant savour unto him, because sweet smell has more re-
semblance of what is really sweet to him. It is manifest that he
chose the suffering of beasts as an atonement for sin, rather than
the feeding and pampering of them, because this has more of a re-
semblance of a true atonement, which the prophecies speak of as
being by the sufferings of a surety. It is evident that God chose
the blood or life of the creature to be offered, to make atonement
TYPES OF THE MESSIAH. 97
lor the soul rather than the hair, because it Las a greater re-
iemblance ofthe life of a surety, which is a true atonement for the
ioal» as the prophecies of tlie Old Testament do represent. But
if it be evident, that God in the institution of the things of the
ceremonial law, iiad respect to the resemblance that was in them
of spiritual things and things of the Messiah, and appointed
those rather than things of .a diverse nature, for the sake of that
resemblance, this is the same thing as to say, that the former are
appointed as types of the latter*
All ihe people of Israel, if they exercised consideration, must
iuppose and understand that these things pertaining to the cere-
monial law were app'>inte(l and used as representations and sym-
bols of something spiritual, and not for the sake of any innate
goodness in them, or any value God had for them. As for in-
stance, that God appointed white garments rather than yellow,
green, or black, not for any excellency of the colour, but as a
Bore proper representation of righteousness and spiritual purity ;
and the making a sweet odour with spices, not that God smelt
that odour and so was pacified towards men as though he were
recompensed by the great pleasure they thereby gave him ; but to
represent something spiritual that was highly acceptable to him ;
and so that God appointed them to offer the flesh of beasts and
bread, as the food or bread of God, as these things are called, and
the drink offering of wine, not that God eat and drank those
things, and was pleased with the taste of them, and received re-
freshment and benefit, as a hungry and thirsty man does by meat
and drink ; but that these things were mystical and symbolical
representations of things of a higher and more divine nature.
They must know, that laying hands on the head of the sacrifice,
and what was called laying sins on the scape goat, was no real
hying sins on those beasts. And besides, God did expressly and
abttodantly teach his people under the Old Testament the con-
trary of these things. They must naturally therefore suppose,
that they were used as things significant of something of a nature
higher than themselves. They must naturally suppose, that the
eating the passover with the staff in the hand and with bitter
herbs, and putting the blood of the sacrifices upon the tip of the
right car, the thumb of the right hand, and the great toe of the
right foot, were mystical, and symbolical, and significant of some-
thing in itself of value and importance.
With respect to the legal sacrifices, the evidence that they were
types of the Messiah is very strong; which will appear if we con-
sider the following things.
It is evident there is some real and pn>per atonement for sin,
which is in God's account requisite, and which he insists upon in
order to the pardon of sin, and which he accepts at a true atone-
VOL. IX. 13
98 TYPES OF THE MESSIAH.
ment, and is willing to forgive sin on account of it. Otherwise,
God never would designedly have taken a course by such an abun-
dance of institutions, to bring up his people of the nation of Ii-
rael in the notion of the need of some atonement for sin, and some
vicariousness and substitution of suffering for the sinner, in order
to satisfy divine justice, and not only to bring up the Jews in ibis
nation, but his church and people from the beginning of the world,
insomuch that all nations received this notion from the first pro-
genitors and founders of the nations and families of the eanb.
It is also very manifest that the legal sacrifices of beasts and
birds were no real atonement. This appears not only from the
nature of the thing, but it is what God abundantly taught bia peo-
ple under the Old Testament, of whom he required these sacri-
fices. Ps. xl. 6, 1. 5 to the end, li. 16. Isai. i. 11, be. Ixvi. 2,
3. Hos. vi. 6. Jer. vii. 21 — 23, and especially Mic. vi. 6 — 8.
It is apparent by the prophecies of the Old Testament, that
the Messiah was to offer a true and real atonement for the sins of
men. That the Messiah should offer up himself a sacrifice for
sin, is very clearly implied in many places there mentioned. Bat
this doctrine is not only implied, but it is declared, that the Mes-
siah should atone for sin, or expiate it by sacrifice. Isai. liii. 10.
'' When thou shalt make his soul an offering for sin.'' Dan. ix.
24. ^* Seventy weeks are determined upon thy people and upoa
thy holy city" — to make reconciliaium for iniquity, or to expiate
iniquity by sacrifice, or io make atonemeiU for iniquity ; for the
word in the original is the very same that is used from time Io
time in the law about sacrifices for making atonement. In what
follows, it is declared how this atonement was to be made, vhi., by
anointing the most holy and the coming of the Messiah, and by
bis being cut off, but not for himself, and making the sacrifice and
oblation to cease in the last half of the seventieth week. And it
is evident that the atonement for sin here spoken of is a proper
atonement, that makes real satisfaction for sin, and truly pays and
finishes the debt, by the other expressions that are added, *' To fin-
ish the transgression, and make an end of sin, and bring in ever-
lasting righteousness;" and making the sacrifice and oblation to
cease, i. e. by making sin to cease, making an end of sin and fin-
ishing the transgression, that there shall be no further occasion
for sacrifice and oblation. And making atonement for sin is here
prophecied of as that which was to be, but never yet was : it was
a new thing, as the prophecy must be understood. But it could
be a new thing in no other sense but that, viz., that a true and
proper atonement for sin should be offered. For atonement in
other senses beside this had been abundantly offered from the be-
ginning of the world. What is translated to finish the transgres-
sion, might have been rendered to consume transgression. But
TYPES OF THE MESSIAH. 99
that expiation for sin that consumes transgression and makes an
end of sins, and brings into a state of perpetual righteousness, so
at to make all further sacrifices, or attempts, and means, and re-
presentations of atonement to cease, and should abolish them as
now needless, that is undoubtedly a proper atonement for sin.
Again, it is not only manifest by the Old Testament that the sa-
crifice of the Messiah is a true real atonement, but that it is the
only trne and real atonement for sin. For the Old Testament
speaks of no other sorts of sacrifices of expiation for sin but those
two, vix., the ancient legal sacrifices of beasts, and the sacrifice of
the Messiah. What the prophecies sometimes say of sacrifices
that should be ofiered by God's people, after the Messiah's ascen-
sion, mast be understood figuratively ; because it is expressly fore-
told, that the Messiah by his sacrifice should cause the sacrifice
and oblation to cease. And besides, as 1 observed before, the
Messiah's making expiation for sin, is prophecied of as a new
thing; and as it is foretold as a new thing, or the first thing of that
natore, so it is also. prophecied of as the last thing of that nature,
as is implied in those expressions of his making an end of sin,
finishing the transgression, and making the sacrifice and oblation
to cease. And these two things put together, imply that this is
the only truly expiatory sacrifice. See also Zech. iii. 8, 9. And
then, that this is the only sacrifice by which the sins of God's peo-
ple are atoned, and that never any one is forgiven and accepted
on account of any other atonement, is implied in Isai. liii. 6.
" AU we like sheep have gone astray : we have turned every one
to bis own way ; and the Lord hath laid on him the iniquity of
as all."
Another thing that is very manifest, is, that the legal sacrifices
had a manifold resemblance and representation of that great, true,
and proper sacrifice that the prophecies foretold that the Messiah
sboold ofier. Thus those beasts that were ofiered were without
blemish, as the prophecies represent the Messiah to be, Isai. liii.,
and other places. These sacrifices were not of unclean but clean
beasts, therein representing that spiritual purity that the prophe-
cies speak of in the Messiah. A very great part of those sacri-
fices were of lambs, as the paschal lamb, Exod. xxix. 39 ; and
very many other of their sacrifices, which had a resemblance of
what the prophecies represent of the feebleness, innocence, meek-
ness, and gentleness of the Messiah. Most of the sacrifices were
males, as the Messiah is represented as of the male sex. They
were ofi'ered by a priest in white robes, representing the purity
and holiness of the Messiah ; who, when spoken of, Dan. ix., as
the great priest that should offer that atonement that should make
an end of sin, is called «' the Most Holy." " Seventy weeks are
determined to make reconciliation for iniquity and to anoint
100 TYPES OF THE MESSIAH.
the Most Holy." The priests were anointed : herein there was
a resemblance between them and the great Messiah, or anointed*
The sacrifices suffered as the Messiah, the great sacrifice, is repre-
sented to suffer. The sacrifices suffered death, and a viodent
death, as the Messiah suffered death — the sacrifices were burnt bjr
fire from heaven ; as the prophecies represent the Messiah as suf-
fering from the immediate hand of Gud. In most of the sacrifi*
ce8« their inward parts were to be burnt on the altar, that art
aliundantly made use of in the Old Testament to represent the
soul ; which is agreeable to what the prophecies represent of the
Messiah's making his soal an offering for sin. The fat of ibt
inwards of the sacrifices was melted, and consumed, and burnt ap
in the fire ; which is agreeable to Ps. xxii. 14, 15. ** I am poured
out like water— «-my heart is like wax ; it is melted in the midst
of my bowels ; my strength is dried up like a potsherd ;*' and
Ps. cii. 4. '* My heart is smitten and withered like grass ;*' and
Isai. liii. 12. *' He hath poured out my soul unto death." There
was the resemblance of the substitution of the sacrificed beast in
suffering for the sinner, as the prophecies represent concerning
the Messiah. There was an appearance of laying the iniquities
of those for whom the sacrifices was offered, on the animal sacri-
ficed, especially on some of the sacrifices on the head of which
the hands of those for whom they were offered were laid, that they
might lay their sins upon them. This is agreeable to Isai. liii. 6.
^ The Lord hath laid on him the iniquity of us all." The scape-
goat is represented as bearing the sins of those for whom he was
offered into the wilderness; which is agreeable to Isai. liii. 4.
** Surely he hath borne our griefs, he haih carried our sorrows.*'
The Messiah is expressly spoken of as being like a lamb, in bis
beiiig slain, and offered as a sacrifice for sin, Isai. liii. The high
priest made intercession for the people with the blood of the sa-
crifices, agreeably to Isai. liii. 12.
Beside all that has been already observed, this further is ma-
nifest, vis., that they are by God called an atonement, and are
said to be an atonement, times without number. (See the Concor-
dance under the word Atonement.) Seeing therefore, that the legal
sacrifices are declared expressly and abundantly to be no real
atonement, but have evidently a great resemblance of the true
atonement, and are plainly representations of it, and are abun-
dantly spoken of by him that instituted them, as being an atone-
ment, and as instituted by him that they might be an atonement;
it is very apparent, that they were appointed figures and represen-
tations of the true atonement. For there are but these two ways
of any thing's being consistently with truth said to be such a
thing, by the name of which it is called, viz., either its being that
thing truly and properly, or figuratively and by representation.
TYPES OF THE MESSIAH. 101
£itber it most b« that thing that it is said to be id reality, dr by
repreieBtatioii of the reality, or not at all. We have often in the
itir of Hoses this expression used with regard to the sacrifices,
The priest shall make an atonement for him. Now one of these
two meanings must be put upon the words, either that he shall
■ake a real proper atonement, or that he shall make an
ilonement figuratively or significantly. It is either a true
stoneinent or a seeming atonement : otherwise it could not be an
HoneiDent in any sense, nor would it be so called by God. If
Ikere be such a thing as a real atonement for sin, and the legal
merifices be not a real atonement.for sin, yet are appointed and
icoepled as an atonement, then they are appointed and accepted
iMtrnd of an atonement, for that is the same thing. So that it
is evident, that God appointed the legal sacrifices to stand in stead
0I9 or to represent the real atonement. If a man be appointed to
Hand for another that is absent, and be accepted for an absent
friend, then he is his representative. When the prophet called
Ihe arrow that the king of Israel shot out of his window, the ar-
row of the Lord's deliverance, nothing else could be meant, but
that it was a sign of the arrow of the Lord's deliverance. So
vhen the man that interpreted his fellow's dream, said of the bar-
ky cake, ** this is the sword of Gideon, the son of Joash ;" he
eonld mean nothing else, but that this signified the sword of
Gideon. So when Joseph said *' The seven lean kine are seven
years of famine." And so in innumerable other instances that
night be mentioned. It is evident from what has been already
observed, that here are certain resemblances and shadows of sa-
crifices, and substitutions in suffering for sinners, and atonements
for sin : and it is manifest that it was out of regard to this resem-
blaoce there was in the shadow of the atonement, that the shadow
was appointed. God himself has decided it by calling the shadow
by the name of the substance, and by declaring that he appointed
the shadow, that it might be ifor the substance,' which he has done
in declaring that he appointed it, that it mi^ht be for an atone-
ment, u e. instead of the real atonement, which is the substance.
These shadows of atonement are not merely called by the name
of an atonement, but they are spoken of from time to time as be-
ing an atonement, and are said to be appointed, that they might
be an atonement. Now what other way there is of being an
atonement, but either being so really, or being so in figure, and
significance, I know not.
The incense appointed in the law had a sweet smell, and was
acceptable to the senses, and so had a shadow of that which was
acceptable to God and a sweet savour to him. And seeing that
it is expressly declared by God in the law, that he appoints this
iuceiise for a sweet savour to him, this demonstrates that God
102 TYPES OF THE MESSIAH.
ID the appointment has respect to that resemblance, that it is ap-
pointed to be a standing representation' of a true sweet sayoQf to
him. Sweet smell is appointed, because it resembles what is tm*
\y acceptable to God. When external whiteness and parity, tiimt
is a shadow of true purity in the sight of Grod, is called by the
name of true purity ; and is declared to be appointed that it
might be for purity in the sight of God ; this demonstrates that
it is appointed to be a standing representation of true parity.
So, likewise when the shadows of sufferings for sinners, aod
atonements for sin are called by the name of real sufferings ibr
sinners, and atonements for sin, and are said from time to time, to
be atonements for sin, and to be appointed that they might be
for atonements for sin : it demonstrates clearly, that these shadows
of atonement are appointed out of respect to the resemblance
they have to the real atonement, and that they might be instead
of it, and standing representations of it ; or which is tlie same thing
that they might be types of it. God appointed the suffering of
the creature, rather than the feeding or fatting of it, for the making
atonement, because the suffering of the creature has a greater re-
semblance of that suffering that makes a real atonement for sin.
God in thus calling these shadows from time to time by the name
of the things resembled, and speaking of them from time to time
as being the things resembled, does therein plainly put them in
their stead, and does make use of them as representations of them;
as if any should on design call one by another's name, that was
not his own name, and ordinarily speak of him and treat him as
being that other, this would be the same thing as to substitute him
for the other, and to make use of him as the other's representatiye.
It is an argument that the sacrifices were types of the Messiah,
that when Manoah offered sacrifice by God's appointment, he that
is called the *' angel of the Lord," and who was the Lord,
ascended in the flame of the sacrifice, Judg. xiii. 20. And
so did, as it were, offer up himself in the flame of the sa-
crifice, intimating that he was the great sacrifice, that was the
antitype of those sacrifices of beasts. The beasts that were sacri-
ficed to God, ascended up in the flame befi>re God for a sweet
savour. So the matter is represented in the Old Testament.
But here we see, that when the sacrifice was ascending in the
flame, the angel of the Lord ascends in the same, to show that that
was the end of the sacrificing fire, viz., to cause him to ascend as a
sweet savour unto God.
Again there is clear proof, that the legal sacrifices were types
of the great sacrifice of the Messiah in Dan. ix. 24. " Seventy
weeks are determined upon thy people and upon thy holy city, to
finish the transgression and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteous-
ness, and to seal up the vision and prophecy, and to anoint the
TYPES OF THE MESSIAH. 103
St Holy ;^' taken together with ver. 27. *^ And he shall confirm
covenant with many for one week, and in the midst of the
k shall he cause the sacrifice and oblation to cease." What is
islated in ver. 24, *' And to make an end of^in^," might have
Btranslated, '' He shall seal up the tin offerings.^' The word
islated sins in the original is ChaUaoth^ the very same word
t is made use of in the law of Moses, to signify sin-offerings.
that the word might as well be translated sin-offerings here as
■e. And It is the more likely, that sin-offerings should be
iQt here, because the word is in the plural number ; whereas if
It was intended was the same with iniquity in the clause pre-
ing, and transgression in the clause following, thus varying
expression for eloquence sake, it would be more likely this
'd would have been in the singular number as those are. And
ides, it is the more likely that the word signifies sin-offerings,
aose it is evident that this text is a prophecy of the sacrifice
i the Messiah should offer for sin. In the next words it is said,
le shall make reconciliation for iniquity/' The word rendered
mdUaUan (as has been already observed) signifies expiatUm
sacrifice; it being the same that is so often rendered atonement
be law of Moses, when speaking of sacrifices for sin. But
It argues yet more strongly that this should have been trans-
^fhe shall make an end, or seal up^ sin-offerings, is, that in the
h verse there seems to be a reference to what had been said
>re in this verse, when it is said. In the midst of the week, or
he half of the week, he shall cause the sacrifice and oblation to
le. In the 24th verse it had been said, that the sacrifices or
offerings should be made an end of or sealed up in seventy
fks;and the 25th 26th and 27th verses are evidently exegetical
that 24th, to explain how the anointed Holy One or Messiah
uld make atonement for iniquity, and seal up the sin-offering
I sacrifices in seventy weeks, viz., from the commandment to
Id Jerusalem there should be seven weeks and threescore and
»' weeks, that is 69 weeks, and then in the remaining week he
old establish the covenant with many, and in the half of the
»k he should make the sacrifice and oblation to cease, or make
end of the sin-offerings, as was said before. Now let us mind
expression; the word translated make an end, in the original is
AM seal up. " He shall seal up the sin-offerings." It is the
y same word that is used in the following clause concerning
on and prophecy. *^ He shall sralup the vision and prophecy."
e same word being thus used twice in like manner, in different
uses of the same sentence, once concerning the vision and
phecy, and the other time concerning the sin-offering, there
all reason to understand it in both places in the same
se. Bat the plain meaning of that clause, to seal up the vision
104 ' TYPES OF THE MESSIAH.
and prophecy, is thig ; then shall be accomplished the grand event
so often exhibited by the prophecies of the prophets, and so often
represented and signified by the visions which they saw, and so
the vision and prophecy shall be finished and brought lo their
grand accomplishment; that which they ultimately aimed at.
Then shall be fulfilled the sum of what was signified in the vision
and prophecy. (Ezek. zxviii. 12. *' Thou sealest up the snm
full of wisdom and perfect in beauty.") So when in the same sen-
tence it is said, to seal up the sin-ofierings, and make^atonement for
iniquity, we must in a like sense understand it thus, to ofier that j
grand sacrifice or atonement for iniquity, that is so mncb ezbi- I
bited and represented by the sin-ofierings. So that the sin-ofler-
ings shall be made to cease, their design being obtained and
finished, that grand event, that great and true atonement for siD,
which was aimed at in them, and which they all signified and re-
presented, being now accomplished.
Again it is evident, that the priests of old, in their office of of- ^
fering sacrifices, were types of the Messiah in oflering his sacri-
fice : otherwise there is no truth iu that prophecy that God de-
clares in so solemn a manner, and confirms with an oath, in Jer«
xzxiii. 18. *^ Neither shall the priests, the Levites, want a man
before me to ofiTer burnt offerings, and to kindle meat ofierings,
and to do sacrifice continually." See how solemnly this is con-
firmed and sworn to, in the following words. Unless this befal-
filled in the true sacrifice or atonement, which the Messiah offers,
and in the accomplishment of that prophecy of the Messiah, Psa.
ex. ** The Lord hath sworn and will not repent, thou art a priest
for ever, after the order of Melchizedeck ;" it is not fulfilled at all ;
and is neither agreeable to fact nor to other prophecies. Unless
this prophecy be fulfilled thus, it is not agreeable to fact. For the
priests and Levifes have had no man literally to ofier sacrifices
literally, for a much longer time than ever they had a man to of-
fer sacrifices. And it is not agreeable to other prophecies, par-
ticularly that fore-mentioned, Dan. ix. 24. 27. That speaks of
the Messiah's causing the sacrifice and oblation to cease ; and
sealing them op, which is directly contrary to this prophecy of
Jeremiah xxxiii. if this latter be understood literally. For this
very prophecy of Jeremiah is evidently a prophecy of the Messiah.
See ver. 15. ** I will cause the branch of righteousness to grow
up to David.*' So that upon this supposition Jeremiah foretells
the Messiah's abundantly confirming the priests and Levites in
their business of oflering sacrifice and oblation, so as to perpetu-
ate it for ever ; and Daniel foretells his finishing the business
wholly, sealing it up and making it to cease. And it is elsewhere
foretold that there should be no temple made with hands, no ark,
no sacrifices of beasts, iu the Messiah's times.
TYP£S OF THE MESSIAH. 105
From what has been now observed of the prophecies foretelling
that the Messiah should abolish the legal sacrifices, it is manifest
dial whenever the prophecies of the Messiah's times do speak of
sacrifices then to be offered, they are to be understood mystically,
Le. of spiritual things typified by the sacrifices, as Isai. ziz. 21,
hu 7. Eiek. xx. 40, 41. Mai. i. 11 .
The blood of the legal sacrifices is called the blood of the
covcDant bv Moses, Exod. zxiv. 8. << And Moses took the blood
and sprinkled it on the people, and said. Behold the blood of the
covenant which the Lord hath made with you concerning all these
words." But God calls the blood of the Messiah the blood of
(he coyenant that he had made with his people, or the blood of
their covenant. Zech. ix. 11. '< As for thee also, by the blood of
iby covenant I have sent forth thy prisoners out of the pit wherein
there is no water/' It is evident that the blood of the Messiah is
that blood by which the church will be redeemed, when the Mes-
liah comes, which is the time here spoken of. See ver. 9, forego-
{oingy '^ R^oice greatly, O daughter of Zion ; shout, O daugh-
ter of Jerusalem: behold, tBy King cometh," be. Therefore, as
both these, viz., the blood of the legal sacrifices, and the blood of
the Itessiah, are called the blood of the church's covenant, it is
Vianifest that one is represented by the other. The same sacri-
fice must be intended in that prophecy of the Messiah's times,
Ps. L 5. " Gather my saints together, those that have made a
covenant with me by sacrifice." Thus plain it is that the legal
lacrifices were types of the Messiah, the great sacrifice and true
atonement for sin, and were appointed as such. And by some
Ihiaga that have been already observed, it is also manifest that
(heir legal purifications were types of that spiritual purity that
ihoald be by the Messiah, and the sweet incense a type of that
irhicb 11 spiritual and truly sweet to God. And concerning the
iooeiisei I further observe, that spiritual things are expressly com-
pared to it in the Old Testament, Ps. cxli. 2. ** Let my prayer be
let forth before thee as incense, and the lifting up of my hands as the
iveniog sacrifice." And the Messiah is expressly compared to a
doad of incense ; Cant. iii. 6. White and beautiful garments
wtn appointed the priests by the law of Moses. These garments
M the priests are expressly spoken of as representing something
in the Messiah, and particularly are there spoken of as represent-
ing' righteousness. Again, the righteousness of the Messiah is
compared to beautiful garments, Isai. Ixi. 10. ^' He hath covered
one with the robe of righteousness, as a bridegroom decketh him-
lelf with his ornaments, and as a bride adorneth herself with her
jeivels." Job xxix. 14. << I put on righteousness, and it clothed
me." God is represented as clothed with a garment white as
VOL. IX. 14
106 TYPES OF THE MESSIAH.
snow. Dan. vii. 7. And the Messiah appears to Daniel clothed
in linen. Dan. x. 5, 6, and xii. 7. Spiritual purity is represented
by the colour white. Isai. i. 18. ** Though thy sins be as scar-
let, they shall be white as snow." Dan. xii. 10. " Many shall be
purified and made white." The high priest had broidered gar-
ments : such are spoken of as representing righteousness. £iek.
xvi. 9, 10. '' Then I washed thee with water; I thoroughly wash-
ed away thy blood from thee ; and I anointed thee with oil. I
clothed thee also with broidered work and I girded thee about
with fine linen."
Jt is manifest that the legal uncleannesses were types of sioi
they are said to be an abomination to the Lord. Yea, they are
called sin in the law of the sin-ofiering. Levit- vi. 6 — 8, and xiv.
13, 14. 19^ 22. 24, 25« 53, xv. 30. Moral impurities seem to be
represented by legal impurities, Hag. ii. 11 — 14. One thing that
was a legal pollution, was blood. This is made use of by the
prophets to represent sin. Ezek. xvi. 6. '' When I saw thee pol-
luted in thy blood." So 9. 22. Isai. i. 18. <' Though yonr sins
be as scarlet and red like crimson." Chap. iv. 4. " l¥ben
the Lord shall have washed away the filth of the danght<ers of
Zioni and shall have purged the blood of Jerusalem from the
midst thereof, by the spirit of judgment and by the spirit of barn-
ing."
One kind of legal uncleanness was through menstruous blood.
Moral or spiritual pollution is compared to this. Isai. Ixiv. 6. '^ All
our righteousnesses are as filthy rags," or menstruous clothes,
as it might have been rendered. The leprosy was one kind of le-
gal uncleanness. Sin seems to be compared to this, in Isai. i. 6.
** From the sole of the foot even unto the head, there is no sound-
ness in it, but wounds, and bruises, and putrifying sores.*'
The legal purifications by washing the hands in the laver, and
other parts of the body in water, is what a spiritual cleansing from
sin is compared to. Ps. xxvi. 6. ** I will wash my hands in inno-
cency, and so will I compass thine altar ;" alluding to the priests
washing their hands at the laver before they compassed God's al-
tar. Zech. xiii. 1. "In that day there shall be a fountain opened
to the house of David, and to the inhabitants of Jerusalem, for
sin and for uncleanness." Ps. li. 2. " Wash me from my iniqui-
ty ; cleanse me from my sin." Isai. i. 16. " Wash ye, make yon
clean ; put away the evil of your doings." Jer. iv. 14. " Wash
thy heart from wickedness." Prov. xxx. 12. " There is a genera-
tion that are purein their' own eyes, and yet is not cleansed from
their filthiness.'' Isai. iv. 4. <' When the Lord shall have wash-
ed away the filth of the daughters of Zion." Eiek. xvi. 4.
** Neither wast thou washed in water." Ver. 9. " Then washed
TYPES OF THE MESSIAH. 107
I thee in water." Ezek. xxxvi. 25. <' Then will I sprinkle
clean water upon you, and ye shall be clean from all your filthi-
ness.'*
That the anointing under the law typified something spirituali
is confirmed by this, that what is spiritual is called anointing.
Exek. xvi.'9. *^ I anointed thee with oil." It is an argument that
those officers that were anointed, were types of the Messsiah that
his name is MesHahy or the anointed. The holy anointing oil re-
presented the Spirit of God, because the Holy Spirit is represented
by holy anointing oil. Zech. iv. 2 — 6. 12, and Isai. Ixi. 1. *^ The
Spirit of the Lord God is upon me, because the Lord hath anoint-
ed me." By which last words it may also be confirmed, that the
anointing of the officers of the Jewish church represented the
spiritual anointing of the Messiah.
Something spiritual that shall be in the Messiah's times is com-
pared to the wine of the drink-offering. Zech. ix. 15. ''They
shall drink and make a noise as through wine. They shall be
filled like bowls and as the corners of the altar."
We have the testimony of the Holy Spirit in the Old Testa-
menty that the golden candlestick with its bowl on the top and its
seven lamps, and oil for the lamps, is a representation of the church
of the Messiah. Zech. iv. taken with the preceding chapter.
The sanctuary or temple was a type of heaven, as may be ar-
gued from this, that heaven is called in the Old Testament his
dwelling place, his holy habitation, his sanctuary and his temple*
I Kin. viii. 30. " Hear thou in heaven thy dwelling place." So
39. 43. 49. 2 Chron. vi. 21. 30. 39. ; and 2 Chron. xxx. 27 ;
andPsa. xxxiii. 13, 14. ** The Lord looketh from heaven, he be-
holdeth all the sons of men ; from the place of his habitation he
looketh on all the inhabitants of the earth." Isai. Ixiii. 15.
" Look down from heaven and behold from the habitation of thy
holiness and thy glory." Jer. xxv. 30. '* The Lord shall roar
from on high and utter his voice from his holy habitation.'' Deut.
xxvi. 16. "Look down from thy holy habitation." Psa. Ixviii.
4, 5. ** Sing unto the Lord ; sing praises unto his name ; extol
him that rideth on the heavens by his name Jah. A Judge of
the widows is God in his holy habitation." Psa. cii. 19. " For he
hath looked down from the height of his sanctuary, from heaven
did the Lord behold the earth." Psa. xi. 4. " The Lord is in his
holy temple ; the Ijord's throne is in heaven."
That the great, costly, or precious stones that were the foun-
dation of the temple, spoken of 1 Kin. v. J9. ; and of Solomon^s
boQse, chap. vii. 10, represented the Messiah, is confirmed by Isai.
xxviii. 16. Psa. cxviii. 22. Zech. iii. 9, and iv. 7.
It is a confirmation that the frame of the tabernacle and temple
were typical, from the agreement there is between it, and the
108 TYPES OF THE MESSIAH.
TisioDS under which God sometimes manifested himself. The
mercy seat with the cherubims is called the chariot of the chem*
bims. 1 Chron. xxviii. 18.; agreeable to the vision that Ecekid
had of God riding in a chariot drawn by cherubims. Ezekiel's
vision of the chariot of the cherubims was also agreeable with the
frame of the chariot, in which the iavers were set, and represented
as drawn by lions, oxen and cherubim ; agreeable to the shapes of
Exekiel's living creatures. See I Kin. vii. 27 — 39.
But a very great and clear evidence, that the city of Jemsa*
lem, the holy city and the temple in all its parts and measures, and
its various appendages and utensils, with all its officers, services,
sacrifices, and ceremonies, and so all things appertaining to the
ceremonial law, and indeed many things appertaining to the civil
state of the people as divided into twelve tribes, were typical of
things appertaining to the Messiah and his church and kingdom,
is that these things are evidently made use of as such, in a very
particular manner in the vision of the prophet Ezekiel ; that we
have an account of in the nine last chapters of his prophecy.
These there mentioned, which are the same which were in Israel
under the law of Moses, are mentioned as resemblances, figures, or
symbolical representations of spiritual things. So that God has
in these chapters determined, that these things are figures, symbols,
or types representing the things of the Messiah's kingdom, be-
cause here he plainly makes use of them as such.
It is no argument, that the thinp^s that have been treated of
were not designed as types of the Messiah, and things pertaining
to his kingdom, that God when he instituted them, did not ex-
pressly declare them to be so. For there is no more necessity of
supposing that all types signifying future events, when given
should be explained, than that all visions and prophecies signify-
ing future events should be explained. The things that were ex-
hibited in visions, wore truly a sort of types of future events ; as
Abraham's smoking furnace and burning lamp, which was not ex-
plained por expressly declared to represent an^ thing future. The
twelve fountains and threescore and ten palm-trees atElim, were
evidently types of the twelve tribes, and threescore and ten elders;
but yet it is not expressly said so. The like might be observed
of Jacob's taking Esau by the heel at his birth, and God's making
Eve of Adam's rib, and Moses's rod's swallowing up the magicians'
rods, and many other things.
Corollary. Seeing it is thus abundantly evident by the Old
Testament iuelf, that the things of the Old Testament were typi-
cal of the Messiah, and things appertaining to him, hence a great
and most convincing argument may be drawn that Jesus is the
Messiah ; seeing there is so wonderful a correspondence, and
evident, manifold, and great agreement between him and his
TYPES OF THE MESSIilH. 100
gospel, and those types of *the Old Testament. And as it is so
plain by the Old Testament, that the ancient state of things amongst
the Jews was all ^ical of the Messiah ; and the Jews themselves
acknowledge it. So it is a great argument, that Jesas and his
kingdom were the end and antitype of these things, because pre-
KOtly after he comes and sets up his kingdom, God puts a total
and final end to that typical state of the Jews, and all things ap«
pertaining to it, blots out all those types at once, and wipes
theoi clean away, and poured the utmost contempt upon them,
and co^'ered them with the roost dreadful darkness, and utterly
destroyed, as by one great fatal and final blow, that whole typical
world, and has now continued their abolition for so many ages,
BQcb longer than he did their existence, and has followed all
that refect the antitype, and will cleave to the types, with so aw-
fiil and continual a curse, and all this agreeably to the pro-
phecies of what God would do, when the Messiah, this great anti-
type, was come.
That typical representations were' looked upon by God, as no
trifling matters, but things of great importance, as is manifest
in that it is spoken of in scripture as a matter of such importance,
thai Christ's body should not see corruption, before it was raised.
It was common for names to be given by a spirit of prophecy,
(See Owen on Heb. vii; 2, p. 112.)
We have reason to suppose, that very many things in the Old
Testament are intended as types, seeing it is manifest in some in-
stances, that so very minute circumstances were so ordered, such
as the negative circumstances of the story -of Melchizedeck, there
being no mendon made of his father or mother, of his birth or
death.
That all things, even to the least circumstance, pescribed by
God about the tabernacle, and its services, were types of heavenly
things, appears by the Apostle's manner of arguing, (Heb. viii.
6,) from those words of God to Moses, ** See that thou make all
things according to the pattern showed to thee in the Mount."
And if they were all types, they were all for our instruction, and
if they #ere for our instruction, then we must endeavour to under-
stand them, even those of them that are no where explained in
scripture.
Heb. jx. 3 — 5. The Apostle there mentioning the ark,
mercy seat, tables of the covenant, the golden censer, pot of
manna, Aaron's rod that budded, concludes thus, ^' Of which
I cannot now speak particularly ;'' i. e, I cannot now explain
particularly the design of those things, and tell you particu-
larly what evangelical and heavenly things were represented
thereby; which proves evidently, that many things in the
tabernacle were typical, and intended to represent to God's
110 TYPES OF THE MESSIAH.
people evangelical things, which signification is not explained to
us in scripture.
The Jews of old seemed to look on the redemption from "Esgypt
as a type of the redemption which should be accomplished by the
Messiah. (See Pool's Synopsis on Exod. xii. 14.)
It is an evidence that legal uncleanness was a type of no, thmt
it is in effect called sin. (See Pool's Synopsis on Lev. ui. 8.)
That the temporal things of the Old Testament were types
of the spiritual things of the New. (See Pool's Synopsis od 2
Sam. ii» 10.)
An OBJECTION is raised from the abuse that will be made of this
doctrine of types. Answer. I do not know that the types of scrip-
ture are more abused by people that are enthusiastic and of teem-
ing imagination, than the visionary representations of the book
of Revelation ; and yet none make that an objection against all
attempts to understand and interpret that book. We have as good
warrant from the word of God to suppose the whole ceremonial
law to be given in order to a figurative representing and signifying
spiritual and evangelical things to mankind, as we have to sup*
pose that prophetical representations are to represent and signify
the events designed by them, and therefore have as good reason to
endeavour to interpret them.
The principles of human nature render TYPES a fit method of
instruction. It tends to enlighten and illustrate, and to convey
instruction with impression, conviction, and pleasure, and to help
the memory. These things are confirmed by man's natural de-
light in the imitative arts, in painting, poetry, fables, metaphori-
cal language, and dramatic performances. This disposition ap-
pears early in children.
This may be observed concerning types in general, that not
only the things of the Old Testament are typical ; for this is but
one part of the typical world. The system of created beings may
be divided into two parts, the typical world, and the antitypical
world. The inferior and carnal, i. e. the more external and tran-
sitory part of the universe, that part of it which is inchoative,
imperfect, and subservient, is typical of the superior, more spiri-
tual, perfect, and durable part of it which is the end, and as it
were the substance and consummation of the other. Thus the
material and natural world is typical of the moral, spiritual, and
intelligent world, or the city of God. And many things in the
world of mankind, as to their external and worldly state, are typi-
cal of things pertaining to the city and kingdom of God : as ma-
ny things in the state of the ancient Greeks, and Romans, be.
And those things belonging to the city of God, which belong to
its more imperfect, carnal, inchoative, transient, and preparatory
TYPES OF THE MESSIAH. Ill
State, are typical of those things which belong to its more spiri-
tual, perfect, and durable state; as things belonging to the state
of Uie church under the Old Testament were typical of things be-
looging to the church and kingdom of God under the New Tes-
tament. The external works of Christ were typical of his spiri-
toal works. The ordinances of the external worship of the
Christian church are typical of things belonging to its heavenly
state.
I The manner of the apostle's expressing himself in Gal. iv. 21,
22, will clearly prove that Abraham's two sons, and their mo-
thers, and mount Sinai, and mount Sion, were intended to be types
of those things he mentions ; which is a great confirmation that
the history of the Old Testament in general is intended to be ty-
jncal of spiritual things. The apostle's manner of speaking seems
to ifoply, that it might well be expected of God, that his people
shoaid understand such like things as representations of divine
thiogfl, and receive particular instruction exhibited in them, even
before they are particularly explained to them by God by a new
I revelation.
NOTES OX THE BIBJLE.
▼OL. IX. IB
NOTES ON THE BIBLE*
THE PENTATEUCH WBTTTEPI BY MOSES.
" AT the Pentateuch was written by Moses, is the voice of all
'quity. It has been all alon/?, even to this day, the received
Mon of both Jews and Christians, that Moses, being com •
'led and inspired by God, wrote those books, which are
A.'ed the Pentateuch, except only some particular passages,
'hirh were inserted afterwards by a divine direction, for the
eit^T understanding of the history.
V ? read, Exodus xxiv. 4. 7, 8, that Moses wrote all the
oris of the Lord, which before that time bad been delivered
om mount Sinai, in a book, which is there called The Book of
X Covenant. Afterwards, when God had added more precepts,
e again commands Moses to write them, Exodus xxxiv. 27.
And the Lord said unto Moses, Write thou these words ; for
her the tenor of these words have I made a covenant with
lee and with Israel/' Near 40 years afterwards, Moses was
'fianded to write all the commands which God had given
iieople, and the revelations which he had made of himself
*iem, in a book, to be laid up by the side of the ark of the
iv.jnant, to be kept for a testimony against Israel. Deut. xxxi.
4— -26. *' And it came to pass, when Moses had made an end
r writing the wx)rds of this law in a book, until they were finish-
d, that Moses commanded the Levites, which bare the ark of
ie covenant of the Lord, saying, Take this book of the law,
nd put it in the side of the ark of the covenant of the Lord
our God, that it may be there for a witness against thee."
Lnd the oiiginal of this book of the law was in being, as we
ead expressly, till the times of Josiah ; 2 Kings xxii. and 2
yhron. xxxiv. ; and so, doubtless, till the captivity into Baby-
on. This book of the law, which Moses was thus commanded
lay up beside the ark, did not only comprehend those things,
ivhich were contained in some of those preceding chapters of
Deuteronomy, wherein some things of the law were repealed ;
but the whole system of divine law, which God gave to the
children of Israel, expressing the whole of the duty which Gknl
•ipeeted of them. This appears from Joshua i. 7, 8. '^Ooljr
1 16 NOTES Off THE BIBLE.
be thou Strong, and very courageous, that thuu mayest obsenre
and do according to all the law which Moses, my servant, com-
manded them; turn not from it to the right hand or to the
left, that thou mayest prosper whithersoever thou goest. This
book of the law shall not depart out of thy mouth, but thou
shult meditate on them day and night, that thou mayest ob-
serve to do according to all that is written therein,*' &c. And
therefore the Lcvites, whom Jehoshophat sent to teach the
people their duty, did not do it in any other way than out of the
book of the law. 2 Chron. xvii. 9. '^ And they taught in Judah,
and had the book of the law of the Lord with them and went
about, throughout all the cities of Judah, and taught the people."
And then it is further evident, that the book of the law which
we have an account of Moses's committing to the Levites, to be
laid up in the side of the ark, Deut. xxxi., did not contain mere-
ly what had then lately been delivered in some preceding chap-
ters of Deuteronomy ; because in this book of the law were con-
tained the precepts concerning burnt-offerings and sacrifices,
and the office and business of the priesthood ; which are not
contained so much in Deuteronomy as in Leviticus and Num-
bers, as appears from 2 Chron. xxiii. 18. ** Also Jehoiada ap-
pointed the officers of the house of the Lord, by the bands of
the priests, the Levites, whom David had distributed in the
bouse of the Lord to offer the burnt-offering of the Lord, as it
is written in the law of Moses." 2 Chron. xzxv. 12. Nefa. x.
34, 35, 36. Hag. ii. 11, &c. Josh. viii. 31. Ezra vi. 18, and
Nehem. viii. 14, 15* 2 Chron. xxx. 5. and xxxi. 3. And in
the book of the law were contained not merely the precepts
which God delivered to Moses, but the sanctions and enforce-
ments of those laws, the promises and threatenings ; as ap-
pears from Deut. xxix. 20, 21. '' The Lord will not spare him,
but then the anger of the Lord, and his jealousy shall smoke
against that man, and all the curses that are written in this
book shall lie upon him ; and the Lord shall blot out his name
from under heaven ; and the Lord shall separate him unto evil,
out of all the tribes of Israel, according to all the curses of the
-covenant, that are written in this book of the law. See also
verse 27, and Deut. xxviii. 61. " Also every plague, and every
aickness, which is not written in the book of this law, will the
Lord bring upon thee, until thou be destroyed." See also 2
Kings xxii, 13. 16. 19, and parallel places in 2 Chron. xxxiv.
Dan. ix. and Josh. viii. 34, 35. '* And afterwards he read all
the words of the law, the blessings and the cursings according
to all that is written in the book of the law. There was not a
word, of all that Moses commanded, that Joshua read not."
See Ps. ev. 8, 9, 10. And not only the promises and threaten-
NOTES ON THE DIBLE. 117
iDgs were contained in the book of the law, but all the revelations
which God gave, which tended to enforce it, or which in any way
related to it, and even the prophecies that were there contained of
what should afterwards happen to the people on their sin or on
their repentance. This appears from Nehem. i. 8, 9. << Remem-
ber, I beseech thee, the word that thou commandest thy servant
MoseSy saying. If ye transgress, I will scatter you abroad among
the nations. But if ye turn unto me„ and keep my command-
ments, and do them, though there were of you cast out unto the
Qtteroiost part of the heaven, yet will I gather them from thence,
and will bring them unto the place that I have chosen to set my
name there."
And besides, we read of Moses being expressly commanded to
write histories of the acts of the Lord towards his people, as well
as of the revelations which he made to them. So he was com-
manded to write an account of the people's war with Amalek,
with its attendant circumstances, that posterity might see the rea-
son of this perpetual war which God had declared against Ama-
lek. Ezod. xvii. 14. *^ And the Lord said unto Moses, Write
this for a memorial in a book, and rehearse it in the ears of Jo-
shoa ; for I will utterly put out the remembrance of Amalek from
voder heaven*'* Now a full account could not be given of this
adair without relating much of the preceding history of Israel ;
for an account must be given in the writing of the reason and oc-
casion of the children of Israel's coming to the border of the
Amalekites, and what was the cause of the discord and war
which subsisted between them and Israel, which would take up
no small part of the history of the book of Exodus.
Besides, we are expressly told that Moses wrote the journeys of
the children of Israel by God's command. Num. xxxiii. 2.
** And Moses wrote their goings out according to their journeys,
by the commandment of th^ Lord ;" and is it reasonably to be
supposed that he would write those for the use of the children of
Israel in after generations, and not write the great and mighty acts
of the Lord towards that people in Egypt and at the Red sea, at
roonnt Sinai, ^nd in the wilderness, which were a thousand times
more worthy of a record, and of being delivered down to posteri-
ty, than a mere journal of the people's prog'ress in the wilderness,
without those mighty acts ? It is every way incredible that Moses,
of whom we so often read expressly t,hat he wrote God's com-
mands, tbreatenings, promises^ and nevelations, and the early his-
tories of mankind, that he should not write those great acts of the
Lord, and leave a record of them with the congregation of Isra-
el ; especially when it is evident in fact that Moses was exceeding
careful that they might not forget those great acts of the Lord in
fotnrt generations. Deut. iv. 9, 10, 11. << Only take heed to
118 NOTES ON THE BIBLE.
tbyteiC aod keep thy soul diligently, lest ihoa forget the things
which thine eyes have seen, and lest they depart from thine heart
all the days of thy life, but teach them thy sons, and thy sons*
sons specially, the day when thou stoodest before the Lord thy
God in Horeb," &c. Here the very same orders are given for
the keeping the acts of the Lord in the memory of posterity, as
are given for the keeping up the memory of the precepts, chap,
vi. 7, and xi. 18, 19. Job speaks of writing words in a book, as
a proper mean to keep up the memory of them, and so does God
to Isaiah. Isai. xxx. 8. '' Now go write it before them in a ta-
ble, and note it in a book, that it may be for the time to come for
ever and ever." Moses did not trust the precepts of God merely
to oral tradition, he was sensible that that way only was notsnffi*
cient, though he gave such a charge to the people to teach their
children ; and the memory of the war with Amalek, when God
aaw it needful that it should be transmitted to posterity, was not
trusted to oral tradition, but Moses was commanded to write it,
that other generations might know it ; and so the travels of the
children of Israel, when they were thought of importance to be
remembered, were not trusted to tradition, but a record was writ*
ten to be transmitted. Very great care was taken that these acts
should be remembered, in appointing monuments of them* Thus
the passover was instituted as a perpetual monument or memorial
of the redemption of the children of Israel out of Egypt, and the
beginning of the year was appointed as a memorial of it, and the
first born sons were consecrated to God in memory of God's slay-
ing the first born of Egypt. Certain laws were appointed about
strangers and the poor. Deut. xxiv. 17, 18. 22, and xvi. 11, IS,
and XV. 15, xvi. 12. Levit. xxv. 42. 55^ and about bondmen in
remembrance of their peregrination and bondage in Egypt. To
suppose that such care should be taken lest the laws themselves
«hould be forgotten, which were appointed for the very end of
keeping up the memory of the fact, and that those laws should be
written down ; and yet that no care should be taken that the facts
themselves should be so far remembered as to write them down,
when the memory of the fact is supposed to be of so great im-
portance, that the very being and remembrance of those laws b
by the supposition subordinate thereto, the memory of the fact be-
ing the end both of the existence and of the memory of the
laws, is absurd. In Nehem. xiii. 1, 2, 3, a precept is cited, with
a part of the history anneited as the reason of the law, and alto«
gether is said to be read in the book of Moses. The manna was
laid up as a monument of their manner of living in the wilder-
ness, and God's miraculous sustaining of the people there. The
feast of tabernacles was to keep in remembrance the manner of
their sojourning in the wilderness; as in Levit. xxiii. 43. Aaron's
NOTES Off THB BIBLE. 119
rod that bodded, was laid up as a memorial of the great things
dooe by that rod in Egypt, at the Red sea, and in the wilderness,
and particularly of the contest with Korah and his company, and
the censers of the rebels kept and turned into broad plates for the
covering of the altar, as a memorial of what happened in tha
matter of Korah, and the fire from heaven, was kept without ever
going out as a perpetual monument of its miraculous descent
from heaven, and the occasion of it ; and the brazen serpent was
kept as a memorial of the plague of fiery serpents, and the mira-r
calous healing of those that were bitten* The tabernacle that
was built in the wilderness, was a monument of the great manifes*
tatioos which God made of himself there, and the many things
that came to pass relating to the building of the tabernacle. The
two tables of stone kept in the ark were a monument of those
great things which happened when they were given* The rest of
the Jewish Sabbath was appointed as a memorial of the deliver*^
ance of the children of Israel out of bondage. The laws con*
ceming the Moabites and Ammonites were appointed as monu*
nents ; and the gold taken in the war with the Midianites was laid
op for a monument of that war. Num. xxxi. 54. A great many
places were named to keep in remembrance memorable facts in
the wilderness ; and who can think that all this care was taken to
keep those things in memory, and yet no history be written to be
•anexed to these many monuments to explain them, by him by
vbose hand these monuments were appointed; and he, at the
•aae time, so great a writer, and so careful to keep up the memo-
ry of events by writing, in those instances of the writing of which
«e have express mention f
Another instance of Moseses great care that these great acts
Bight not be forgotten, is his calling together the congregation
te rehearse them over to them a little before his death, as we have
so ioeount in Deuteronomy. He also left some precepts wherein
tbeeiuldren of Israel were required themselves from time to time
to rehearse over something of the general history of their ances*
tors the patriarchs, of whom we have an account in Genesis ; and
10 the history of the people from that time, as in the law of him
that oiered the first fruit, Deut. xxvi.
And we find that great care was taken to erect monuments of
the great acts of God towards the people after Moses's death, as
of their passing through Jordan, though less memorable than
tone of those. And the fact that there were monuments express^
I; appointed to keep in memory so many of God's acts in Moses's
tiflis, and not of some others more memorable, is an argument
tint they had a history of them instead of monuments, as partictt-
My of the children of Israel passing through the Red sea, and
the destruction of Pharaoh and bis hosts there. No act of God
120 NOTES ON THE BIBLE.
tovirards that people is more celebrated through the scriptures thi
this ; and yet we have no account of any monuments ofit, or ai
ordinance expressly said to be appointed in memory of it, thoa(
there was a monument of their passing through Jordan, an eve
much like it, but less remarkable, and far less celebrated
scripture. No account can be given of this, but that the bisto
and song that Moses wrote and left in the book of the law, we
monuments of it. Such was the care that was taken, that soi
of the acts of God towards the people might be remembered, th
in appointing the monuments for their remembrance, it is ezprei
ed that it was for that end, that they might have it perpetually
mind as a token on their hand, and as frontlets between their eye
as particularly in appointing the law of consecrating the fit
born, to keep up the remembrance of God's slaying the iSrst boi
of Egypt, Exod. xiii. 15, 16. One of the laws or precep
themselves of the book of the law was, that the people shoo
take heed never by any means to forget the great acts of Go<
which they had seen, and that ttiey should not be forgotten by f
tare generations, Deut. iv. How unreasonable then, is it to 80|
pose that no history was annexed to those laws, and that at tl
same time that such a strict injunction of great care to keep o
the memory of those things in future generations was given, the
should yet be left without the necessary means of it ! Again tec
tber precept is, that they should not forget their own acts and b<
haviour from time to time, Deut* ix. 7, &c. See also cbap« vii
14, 15, 16, &c., and chap. v. 15. So they are strictly require
to remember their bondage in the land of Egypt, Deut. xvi. 15
and chap. xxiv. 18. 22. And also to remember what God didt
Pharaoh and all Egypt, all those great signs and wonders, ao
the manner of their deliverance out of Egypt, Deut vii. 18, 11
So they are strictly enjoined to remember all their travel, the wa
that they went, and the circumstances and events of their joumej
Deut. viii. 2 — 5, and 14 to the end. And they are charged t
know God's great acts in Egypt, and from time to time in Dea
xi., at the beginning. They are commanded to remember wbi
God did to Miriam, Deut. xxiv. 9. Writing of those works c
God that are worthy to be remembered and celebrated by praise
to God, is spoken of as a proper way of conveying the memor
of them to posterity for that end, in Psalm cii. 18. ** This shal
be written for the generation to come, and the people which sha!
be created shall praise the Lord." The importance of remembei
ing these works of God related in the Pentateuch, is mentiooe
not only in the Pentateuch itself, but also in other parts of scrip
ture, as in Psalm cv. 5. '* Remember his marvellous works tba
he hath done, his wonders, and the judgments of his mouth." B;
the marvellous works which God has done, and his wonderSi i
NOT£S ON THE BIBLE. J21
«eant those marvellous works that he did to Abraham and his
seed, from the calliog of Abraham to the bringing in of the peo-
ple into Canaan, as appears froiff the following part of the psalm;
and it is observable here that the psalmist connects the wonderful
works and the laws or judgments of God's mouth together as in
like manner worthy to be remembered. See also 1 Chron. xvi.
12» with the subsequent part of that song. The law, and cove-
nants and wonderful works, are in like manner connected as not to
be forgotten, in Ps. Ixxviii. 10, 11 ; and in the cxi. Psalm, the
psalmist intimates that God has taken some special care to keep
up the memory of those works ; ver. 4, '* He hath caused his
wonderful works to be remembered," speaking of these works,
u appears from what follows in the psalm. And what other way
can we suppose it to be that God hath done this, than the same
with that whereby he caused his covenant and commandments
spoken of in the following verses, to be remembered, viz., by
causing them to be recorded f The works and commandments
are joined together. Ver. 7. '* The works of his hands are ve-
rity and judgment, all his commandments are sure;" and again in
the 9th verse, *' He hqth sent redemption to his people, he hath
commanded his covenant for ever ;" as they are doubtless connect-
ed in the record. Compare Psalm cxivii. 19, and ciii. 7. In the
Ixxviii. Psalm, the psalmist, 'aAer speaking of the great care that
Hoses took that the history of the great works of God towards
Israel in Egypt and the wilderness should be remembered and de-
livered to future generations, (in ver. 4, 5, 6, 7,) then proceeds to
rehearse the principal things in that history in a great many par-
ticulars, so as to give us, in short, the scheme of the whole history,
with many minute circumstances, in such a manner as to show
plainly that what is there rehearsed is copied out of the history of
the Pentateuch.
It is the more likely that the Ai>/a^ of the Pentateuch should be
a part of that which was called the law of Moses^ because it is ob-
servable that the words laWj doctrine^ statute^ ordinancesj be, as
they were used of old, did not only intend precepts, but also pro-
mises, and threatenings, and prophecies, and monuments, and his-
tories, and whatever was revealed, promulgated, and established,'
to direct men in their duty to God, or to enforce that duty upon
them. So the blessings and the curses that were written by Mo-
les are included in that phrase, and the words that Moses com-
manded. Joshua viii. 34, 35. So promises are called law, and the
word which God commanded in Psa. cv. 9, and 1 Chron. xvi. 15.
So promises and threatenings are called the word which God
, commanded his servant Moses. Nehem. i. 8, 9. Threatenings and
5romises are called statutes and judgments in Levit. xzvi. 46.
['bus we read, Exod. xv. 25, 26, that at Marah God made for
VOL. IX. 16
122 NOTES ON THE BIBLE.
the people a statate and an ordinance, but that which is to called
is only a promise. So we read in Joshua zxiv. 25, that Joshoa
made a covenant with the people, and set them a statate and an
ordinance in Shechero, which was nothing else than only his
establishing what had been there said by a record and a moniH
ment, as appears from the context. So when God, in the song of
Moses, Deut. xxxii. calls upon heaven and earth to give ear to
his doctrine, which he says shall distil as the rain, &c., therein is
included both history and prophecy, as appears by what followSp
and what, in Psa. Ixxviii. 1, is called a law, is only a history, and
the very same with the history in the Pentateuch in epitome,
those dark sayings of old, which the psalmist there rehearses, as
appears from what follows in the psalm ; which makes it the more
easily supposable that the original and more full history, of which
this is ail epitome, was also amongst them called a law. And itii
probable, that when we read of the great things of God's law, Hot*
viii. 12, and the wondrous things of God's law, that thereby is
not only intended precepts and sanctions, but the great and
wondrous works of God recorded in the law. It is evident that
the history is as much of an enforcement of the precepts, (and is
so made use of,) as the threatenings, promises, and prophecies ;
and why then should it not be included in the name of the law as
well as they ? There is something of history, or a declaration of
the great acts, or works of God in that, which is by way of emi-
nency called the LaWy viz. the Decalogue ; in that there is a de»
claration of the two greatest works of which the history of the
Pentateuch gives an account, viz. the creation of the world, and
the redemption out of Egypt, out of the house of bondage: the
latter is mentioned in the preface of the Decalogue, and both in
the 4th commandment in Deuteronomy. But the fact that history
was included in what was called the laWj is so plain from nothing
as from Moses's own records. Deut. i. 5. '< On this side Jordan in
the land of Moab, began Moses to declare that law, saying "
and then follows in this and the ensuing chapters, that which is
called this law, which consists in great part of history, being a re-
hearsal and recapitulation of the history in the preceding books
of the Pentateuch. What follows next in this and the two next
chapters, is almost wholly history, which undoubtedly there is
special reason to understand as intended by those words, *< Moses
began to declare the law, saying." See also Deut. iv. 44, 45. ;
and xxxi. 9. 24, 25, 26. ; and v. 1.
Again tke book of the Ifiw^ and the book of the covenant j were sy-
nonimous expressions ; (see among other places, psalm cv. 8, 9,
10;) but the word covenant^ as it was then used, included history,
as Deut. xxix. " These are the words of the covenant which the
Lord commanded Moses ;" and what next follows is history,
NOTC9 ON THE BIBLE. 123
inch history as was introductory, or concomitant, or confirmatory
Ui the precepts, and threatenings, and promises that follow, and of
this nature is all the history of the Pentateuch. It is abundantly
manifest that the manner of inditing and writing laws in the
wilderness delivered by Moses, was to intermix history with pre-
cept, counsels, warnings, threatenings, promises, and prophecies.
It may be noted, that it was very early the custom in Israel to
keep records of the public transactions of the nation, and they
regarded this as a matter of so great importance, as to have men
appointed, whose business and office it was to keep these records.
So we find it was in the days of Solomon and David, and in the
days of the Judges, as early as the days of Deborah. Judg. v. 14.
*^ Out of Zebulon, they that handle the pen of the writer." It is
probable from the context, that these were their rulers, or some of
the chief officers in the land that kept records of public afiUirs.
Before this, also, we have express account of Joshua and Moses
makingrecords of public transactions. (See Josh. xxiv. 26, and
the forementioned place concerning Aloses's writing records.)
And it is evident that these transactions which related to the
bringing of that nation into a covenant relation with God, and
redeeming them out of Egypt, be. were always by that nation
chiefly celebrated, and looked upon as the greatest and most
memorable events of their history. Now, therefore, is it credible,
that in a nation, whose custom it was all along, even from the very
times of those great transactions, to keep records of all public af-
fairs, that they should be without any written record of these
transactions ?
There is no other way that would be natural of writing a divine
law, or law given by God in an extraordinary manner, with
wonderful and astonishing circumstances, and great manifesta-
tioni of his presence and power, except that of writing it in this
manner, and recording those extraordinary circumstances under
which it was given : first introducing it by giving an account
that it was given by God, and then declaring when, how, on what
occasion, and in what manner it was given. And this will bring
in alt the history, from the beginning of Exodus to the end of Deu-
teronomy. Who can believe that Moses wrote the law which
God gave at mount Sinai, without giving an account how it was
given there; when the manner of giving was so exceedingly re-
markable, and so afiecied Moses's mind, as appears from many
things which Moses wrote in Deuteronomy, which are there ex-
pressly called by the name of a teu?, and which we arc also ex-
pressly told that Moses wrote in the book of the law, and delivered
to the priests to be laid up in the sanctuary?
There is such a dependence between many of the precepts
and sanctions of the law, and other parts of the Pentateuch, that
124 NOTES ON THE BIBLF.
are ezpresly called the law, and that we are expressly told were
written in the book of the law, and laid up in the sanctuary; I
say there is such a dependence between these and the hitstoryi
that they cannot be understood without the history. Many of
the precepts, as was observed before,-(p. 117.) was appointed to that
end to keep up the remembrance of historical facts; and that if
expressly mentioned in the words of these laws themselves. But
such laws obviously cannot be understood without the history*
Thus this is mentioned as the reason of the appointment of the
feasts of tabernacles, viz. that the children of Israel might remem-
ber how thev dwelt in tabernacles in the wilderness. Levit. zxiii.
43. Now this required the history of their travels and sojourning
there. So the law concerning the Amalekites, Moabites, and
Amorites, appointed in commemoration of what passed between
the congregation of Israel in the wilderness in their travels there,
and those nations, cannot be understood without the history of
those facts ; and these require the history of the travels of the
children of Israel, and of the things that led to those incidentSp
and that occasioned them. So that great law of the passover
that is said in the law to be in remembrance of their redemption
oat of Egypt, and the many particular rites and ceremonies of
that feast, are said expressly in the law to be in remembrance of
these, and those circumstances of that redemption* Now it is
impossible to understand all these particular precepts about the
passover without an history of that affair; and this requires the
history of their bondage in Egypt, and the manner how they came
into that bondage; and this draws in the history of the patriarchs*
The preface to the ten commandments cannot be understood with*
out the history of the redemption of Israel out of Egypt, and of
their circumstances there, in the house of bondage ; nor can what
is given as one reason of the 4th commandment in Deuteronomy
be understood without an account how they were servants in the
land of Egypt, and how they were delivered from their servitude.
We very often find this mentioned as an enforcement of one pre*
cept and another, viz. God's deliverance of the people out of the
land of Egypt, out of the house of bondage, and out of the iron
furnace. See Levit. xviii. 3, xix. 34, xxii. 33, xxv. 42* 55,
zxiii. 43, and xxvi. 13. 45. Numb. xv. 41. Dent. iv. 20, vi* 12, vii.
8, viii. 14, xiii. 10, and xx. 1. Which shows how necessary the
history is to understand the law. The many precepts about the
poor bondman and stranger that are expressly enforced, from
the circumstance of the Israelites in Egypt, absolutely reqnire a
history of their circumstances there. And there are in the enforce*
ment of the laws, frequent references to the plagues and diseases
of £!gypt, threatening^ of inflicting those plagues, or promises of
Ireedom from them, which cannot be understood without the bisto*
NOTES OM THE BIBLE. ISC
>f those plagroes. The law of no more returning again into Egypt,
of. zvii. 16^ requires the history of their coming out from
nee. The law concerning not admitting the Moabites and
mooites into the congregation of the Lord/ because they so
ated them in their journey, could not be understood without
ftory of their treatment, and that required an account of their
mey. The law concerning sins of ignorance, Numb. xv. 22,
, 24, depends on the history for its being intelligible : '* and
re have erred, and not observed all these commandments which
Lord hath spoken unto Moses, even all that the Lord hath
Dmanded yon by the hand of Moses, from the day that the
rd commanded Moses, and henceforward among your genera-
ns, then it shall be, if ought be committed by ignorance," be.
re is a reference to God's revealing himself from time to time,
along series of revelations to Moses, which cannot be under-
od withont the history.
The law was written as a covennnt, or as a record of a cove-
it between God and the people ; and therefore the tables of the
Dand the tables of the covenant ^ the book of the l^w and the hook
Ike covenant^ are synonimous phrases in scripture. And the
ilnist, Ps. cv. 9, 10, s|)eaking of the covenant that God made
ih the patriarchs, says, that God confirmed the same unto
cob for a law, and unto Israel for an everlasting covenant. It
to be noted that the promise to Abraham is what is there espe-*
illy called the Inw^ and the word which God commanded. The
emtenings of the law are called the words of the covenant
ich God made by Moses in Jer. xi. 8. But if Moses wrote the
ok of the law as a record of the covenant that was made be-
een God and the congregation of Israel, it was necessary to
ite the people's consent, or what was done on both sides, for
ire was a mutual transacting in this covenant: See Deut. xxvi.
, 18* '* Thou hast avouched the Lord this day to be thy God,
1 to walk in his ways," iS&c. — ** And the Lord hath avouched thee
I day to be his peculiar people as he hath promised thee, and
It thou shouldest keep all his commandments." Agreeable here-
is the account we have, Exod. xix. 8, and xxiv. 3, 4, 5, 6, 7, 8,
1 Deut. V. 27, and xxvi. 17.
riie discourse that we have in Dent. xxix. and xxx. is intro-
:ed thus, "These are the words of the covenant which the
rd commanded Moses to make with the children of Israel in
land ofMoab, beside the covenant which he made with them
Soreb " But the following discourse, called the words of the
mamtf is made up of the following things, viz. a history of the
BMCtion, Moses's rehearsal of past transactions and wonderful
ilin^^s of God with them, with reproofs for their insensibility and
tffectedness as introducing what he had further to say. He
126 NOTES on THE BIBLE.
then proceeds to charge them to serve the true God, and to avoU
idolatry, and then to enforce this charge with awfol threateoinfl
and predictions of judgments that shall come npon them if'tlici
transgress, with the circumstances of these judgmeotBi and piOr
mises of forgiveness on repentance ; and the whole concluded wHh
various arguments, pressing instances, solemn appeals* obteslir
tions, exhortations, &c. to enforce their duty. If such a miscat
lany is called the words of the covenant^ wc need not wonder if thi
whole book, that is called the book of the laWj should be a •imilv ,
miscellany.
It was necessary that a record of a covenant between God and :
the nation of Israel, should contain the story of the trantacdoii \
But this, if fully related, would bring in very much of tbehistoif^
of the Pentateuch, which is extensively made up of an accoaatj
of those things that were done by God, to bring the peopkn
into a covenant relation to him, and the way in which tbsf j
became his covenant | people. Hence the psalmist, in Psalm Cft|j
having mentioned this covenant and law which God established
with the people, proceeds, in the ensuing part of the psalm, to IV*
hearse the series of events relating to this covenant transactkil
from God's entering into covenant with the patriarchs, to tl||,i
children of Israel's being brought into Canaan. *. \
It was exceedingly necessary, in particular, when Moses wM
about to write a record of the covenant which God eitablishit|
with the people, and to give an account of the manner in .wbicfc|
he entered into covenant with them, and brought them into acoi^
venant relation to him, to show the beginning of it with thepi»i
triarchs, with whom that covenant was first established, and wtk
whom was laid the foundation of all that transaction, and thil
great dispensation of the Lord of heaven and earth with that peo-
ple, in separating them from all the rest of the world, to be bb
peculiar covenant people. The beginning and ground-work d
the whole affair was mainly with them, and what was done afia^
wards by the hand of Moses, was only in pursuance of what bad
been promised to them, and often established with them, and ibr
which God made way by his acts and revelations towards tbeM»
What God said and did towards those patriarchs, is often ipokM
of in the words of the law (those that are expressly called iIms lav)
as the foundation of the whole, and also in other parts of the On
Testament; as most expressly in Psalm cv. 8, 9, 10.; see alio
Josh. xxiv. 3, be; and many other parallel places.
And there is very often in the law, strictly so called, an ezpro0
reference to the covenant that God had made with AbrahaMi
Isaac, and Jacob, as in Levit. xxvi. 42. Dent. iv. 31. 37. Deat
vi. 10. 18, and vii. 8. 12, and ix. 5. 27, and x. 11. 16, aad
xix. 8, xxvi. 3. 15, and xxx. 20, which passages are unintelH-
lfOT£S ON THE BIBLE. 127
I^Ue witboat the history of the patriarchs. And there are many
Mher passages in the law, wherein there is an implicit reference
lathe same thing; as in those in which God speaks of the land,
vUcb the Lord their God had given them, or had promised them,
Aeland of the Amorites, the Hittites, the Canaanites, &c., refer-
ring to ifae promise made to Abraham, Gen. xv. 18 to the end;
wkm God promises to Abraham the land of those nations by
Again, the forementioned considerations, many of them mnst
It least, induce us to believe that Moses wrote the history of the
ivdemption of the children of Israel out of Egypt, so far at least
as he himself was concerned in that affair, and was made the chief
kstrament of it from his being first called and sent of God on that
«rand. But this as naturally leads us back further still, even to
what God said and did to the patriarchs ; for the beginning of
ttb bistoiy directly points and leads us to those things as the
fbandation of this great affair, of which God now called Moses to
be the great instrument. Thus when God first appeared to Mo*
aesy and spake to him in mount Sinai out of the bush, and gave
bin bis commission, it was with these words, <* I am the God of
Abraham, the God of Isaac, and the God of Jacob." Exod. iii. 6.
So again ver. 13, 14, 15, 16. *' And Moses said unto God, Behold,
when I come unto the children of Israel, and shall say unto them,
The God of your fathers hath sent me unto you, and they shall
lay to me, What is his name f What shall I say unto them ? And
God taid onto Moses, I AM THAT I AM: and he said, Thus
ihalt thon say onto the children of Israel, 1 AM hath sent me
aato you. And God said, moreover, unto Moses, Thus shalt
thoQ say nnto the children of Israel, The Lord God of your
frthen,' the God of Abraham, the God of Isaac, and the God of
Jacob, bath sent me unto you : this is my name for ever, and this
b ny oiemorial unto all generations. Go and gather the elders
of Israel together, and say nnto them. The Lord God of your
fcthers, the God of Abraham, of Isaac, and of Jacob, appeared
aato me, saying, I have surely visited you, for that which is
done to yon in Egypt." So again, chap. iv. 5. ^* That they may
befieve that the Lord God of their fathers, the God of Abraham,
the Grod of Isaac, and the God of Jacob, hath appeared unto thee."
And chap. vi. 2, 3, 4. '^ And God spake unto Moses, and said
ante biro, 1 am the Lord, and I appeared unto Abraham, unto
Isaac, and unto Jacob, by the name of God Almighty; but by
my name JEHOVAH was 1 not known to them. And I have
established my covenant with them, to give them the land of Ca-
naan, the land of their pilgrimage, wherein they were strangers."
It is unreasonable on many forementioned accounts, to believe any
other than that Moses should write this history, and it is most
128 NOTES ON THIS BIBLE.
credible that be did it on tbis account, that those first extrmordi-
nary appearances of God to him, as is natural to suppose, mide
most strong impressions on bis mind, and if be wrote any bistorj
it is likely he wrote this. But from these things it appears that
the history of the patriarchs lays the whole foundation of the hit*
tory of the redemption of the children of Israel out of Egypt, and
of God's separating them and bringing them into a covenant re«
lation with himself. So that it cannot be understood without the
history of the patriarchs. Would it not therefore have beeoao
essential defect in Moses, in writing that history, to leave the
children of Israel without any record of that great foundatioD?
There is frequent mention in that part of the Pentateacb,
(which is expressly styled the law) of several tribes of Israel aad
their names, and of the patriarchs who were the beads of the
tribes. DeuU iii. 12, 13. 15, 16, and zxvii. 11. 13, and else-
where* And Moses was commanded to engrave the names of tb
twelve patriarchs on the stones of the breastplate of the high-
priest. But these things are not intelligible without the history
of Jacob's family. In Deut. x. 22, there is a reference to Js-
cob's going down into £gypt with threescore and ten persoai,
which is not intelligible without the history.
The law for him that brings the offering of the first fruits caoMt
be understood without the history of Jacob's difficulties and sot
ferings in Padan-Aram, and the history of his going down into
Egypt with its circumstances, and the history of the great increase
of his posterity there, and the history of their oppression, and hard
bondage there, and the history and circumstances of their d^
liverance from it, and the history of the great and wondroM
works of God in Egypt, and the Red sea, and the wilderness, UDlii
the people came to Canaan. And if Moses left no record of
these things; then, in the law, he enjoined him who oflertd the
first fruits, (i. e. of all the people, every individual householdefi
from generation to generation) to make an explicit confessioa
and declaration of those things that he did not understand.
What is said in the law, of the Edomites, as the children of
Esau, and what God had ^iven to him for his possession, and the
favour God had showed Esau, in Deut. ii. 4, 5, 6, 7, 8, and i2;
and the law concerning the Edomites, Deut. xxiii. 7, 8, how thcj
should be treated, because Esau was their brother, cannot be nih
derstood without the history of the family of Isaac. And the
kind of mention made of Moab and Ammon, as the founders of
Uie nations of the Moabites and Ammonites, and the favoar show-
ed them on their father Lot's account, in Dent, ii., seems to sap-
pose the history of Lot and his family^ and cannot be onderitood
without it And the reference there is in the law to the overthrow
NOTES ON THE BIBLE. 129
3odoni and Gomorrah, Deut. xxix. 23, cannot be understood
lOut the history of that aflTair.
l^hese things that have been mentioned, lead us up in the his-
' of the Pentateuch, within less than eleven chapters of its ba-
ling ; so that according to what has been said, all except this
f small part of the Pentateuch must have been delivered by
les to the children of Israel; and it is unreasonable to sup-
i that this small part was not delivered by the same hand as
:of the same record. The history of Abraham begins with
26th verse of the xi. chap, of Genesis ; and the beginning of
history is there so connected with, and as it were grows upon,
preceding history of Noah and his posterity, that to suppose
other than that they were originally the same record, having
same author, is most unreasonable. That Moses's history
an any where between that and the beginning of Genesis, or
that part of Genesis from the beginning to the 26th verse of
zi. chapter, is to be divided, as having several writers, are sup-
tions which, from a bare view of the history itself, any one
be convinced are erroneous. But it will appear still more
jasonable not to ascribe it to Moses, if we consider not only
connection of the beginning of the history of Abraham with
)Ut the dependence of many things in the following history
Q it ; and also in that part of the Pentateuch that is more
nly called the Law. There is frequent mention made both in
law and history of the posterity of the sons of Ham, Mizraim
Canaan^ called by the names of these their ancestors, 'men-
ed chap. x. 6, and of those of the posterity of Mizraim, call-
Haphterim, mentioned ver. 14, and in Deut. ii. 23, and of the
erity of the sons of Canaan, mentioned ver. 15, he, called
:heir names. And in the followidg history there is mention
le of Ham, the son of Noah, Gen. xiv. 5. Mention is made
Slam and Shinar, Gen. xiv. 1, &c., of whom we have an ac-
nt, chap. X. Frequent mention is made of the land of Cifsh,
9ar translation, Ethiopia^) so named from Gush, the son of
D, of whom we have an account. Gen. x. 6, 7, 8. So there is
be following history frequent mention of the land of Aram,
soil of Shem. In Balaam's prophecy, referred to in the law
>eateronomy, mention is made of Ashur, Chitiim, and Eber,
nb. xxiv. 22. 24. The great event of which Moses most evi-
lly wrote the history, and which takes up all the historical part
ae Pentateuch, from Gen. x. 26 to the end of Deuteronomy, is
I'i separating the seed of Abraham and Israel from all nations,
bringing them near to himself to be his peculiar people. But
ic well understanding of this, it was requisite to be informed
be origin of nations, the peopling of the world, and the Most
h dividing to the nations their inheritance : and therefore tb«
OL. IX. n
130 MOTES ON THE BIBLE.
ix., X., and xi. chapters of Genesis are but a proper introdoctioo
to the history of this great eveut* In the song of Moses, of
which mention is made in the law, and which Moses in the law
was required to write, and the people in the law were reqaired to
keep, and learn, and often rehearse, there is an express reference
to the separating the sons of Adam, and God's dividing the earth
among its inhabitants ; which is unintelligible without the x. and
xu chapters of Genesis. In that song, also, is plainly supposed
a connection between this affair, and that great affair of separat*
ing the children of Israel from all nations to be his peculiar peo-
ple, about which most of the history of the Pentateuch k taken
up. The words are as follows, and in them the people are ex-
pressly called upon to keep in remembrance both these events that
are so connected, which obviously supposes an history of both,
Deut« xxxii. 7, 8, 9. '' Remember the days of old, consider the
years of many generations. Ask thy father, and he will show thee;
thy elders, and they will tell thee ; when the Most High divided
to the nations their inheritance i when he separated the sons of
Adam, he set the bounds of the people according to the number
of the children of Israel. For the Lord's portion is his people,
Jacob is the lot of his inheritance.'' And by the way 1 would
observe, that in the following words are also references to other
historical facts of the Pentateuch that cannot be understood with-
out the history.
In the fourth commandment, there is such a mention made of
the creation of the heavens and the earth, and the sea, and all that
in them is, and of God's resting the seventh day, as is a kind of
epitome of the first chapter of Genesis, and the beginning of the
second, and is unintelligible without that history ; and there is
a reference, in Deut. iv. 32, to God's creation of man, and there
ii mention in the prophetical song of Moses of the name o( Adam^
as the grand progenitor of mankind, Deut. xxxii. 8. And there
19 mention made of the garden of God, or Paradise, Gen. xiii. 10.
And before I leave this argument from references to historical
facts, I would observe, that a very great part of the thirty-one
first chapters of Deuteronomy, (which are most evidently, as I
observed before, a part of the law of Moses, laid up in the holy
of holies,) are made up of nothing but recapitulations, brief re-
hearsals, references, and hints of preceding historical fact?, and
counsels, and enforcements from history, which cannot be ander-
stood without the knowledge of that history.
And not only does the law of Moses depend upon the history,
and bear such a relation to it, and contain such references to it that it
cannot be understood without it, but the manner of writing the law
•hows plainly that the law and history were written together, they
are so connected, interwoven, blended, inwrought, and incorpo-
NOTES ON THE BIBLE. 131
I the writing. The history is a part of the law, as its pre-
from time to time being often made an introduction to laws;
ere are continually such transitions from liistory to law,
>m law to history, and such a connectioni and reference,
pendence, that all appears as it were so grow together as
eral parts of a tree. These, as they stand, are parts of the
led history, and the history of the facts is only as an intro-
i and preamble, or reason and enforcement of the laws,
ring in a continued series, as the several parts of one unin-
sd stream, all as one body. So that the bare inspection of
ting, as it stands, may be enough to convince any one that
the same author, and that both were written together,
i the manner of writing the laws concerning the passover,
f of all the ceremonial observances, in the zii. chap, of Exo-
d the law concerning the first born, in the ziii. chap., and
ute and ordinance mentioned in the xv. chap, of Ezod.
irerses. Such also is the manner of writing that law by which
! known to the children of Israel, which particular day if
ibath, Exod. xvi. 23. Such is the manner of writing the
^ue itself, which in the highest sense is called the law of
in Exod. xx., that it is unreasonable to think that it was re-
by Moses without any of the concomitant history, and
ords in the law, Exod. xx. 22, 23. Such are the lawi or-
ihe particular frame of the tabernacle, ark, anointing oil,
, priests' garments, with the history of the consequent
^, &;c. The revelation made to Moses when God pro-
I his name, Exod. xxxiv. 6, 7, which is an important part
aw, together with ver. 10, 11, be, and ver. 30, 31. The
laws given on occasion of Nadab and Abihu's being burnt,
L, and chap, xvi., particularly ver. 1, 2, taken with what
, together with the last words in the chapter. See also
ixi. 1, and ver. 24, and chap. xxii. 1, 2, 3. 17, 18. The
icerning blasphemy, with the story of tlie blasphemy of
ith's son, Levit. xxiv. The law of the Levites' service,
? history of their being numbered and accepted instead bf
t-born and consecrated. Num. iii., and iv., and viii. The
putting the leper out of the camp, Num. v., at the begin-
The law of polluted persons keeping the passover, with
ory, that gave occasion for it. Num. ix. 6. The history
ing the trumpets, with the law concerning their use, Nutii.
le law constituting the seventy elders, which is only giving
>ry of their first appointment, Num. xi. The law of th
ptuous sinner, with the history of the sabbath->breaket
LV. 30, be. The law for the prieiCs, Num. xviii., Whi^h
es a foregoing history of the rebellion of Korafa, tee ver. 5
r. 27, compared with the 13th verse of the preceding chap-
132 NOTES ON THE BIBLE.
ten The law of the inheritance of daughters, with the history
of Zelophehad's daughters. The law of the cities of refuge on
the east side of Jordan, with the history of the taking of the
country.
History and law are every where so grafled one into another, so
mutually inwrought, and do, as it were, so grow one out of and
into another, and flow one from another in a continued carrenty
that there is all appearance of their originally growing together,
and not in the least of their being artificially patched and com-
pacted together afterwards. It seems impossible impartially and
carefully to view the manner of their connection, and to judge
otherwise.
Another argument that the same care was taken to preserve the
memory of the facts, as to preserve the precepts of the law, viz., by
making a public record of them, to be preserved with the same
care, and so in like manner laid up in the sanctuary, is, that it is
declared in the law, that the whole law was written, and the re-
cord of all the precepts of it transmitted to posterity as a mono-
ment of the historical facts, or to that end that the memory of
those facts might be kept up in future generations. Deut. vi. 20 to
the end. '^ And when thy son asketh thee in time to come, sayingi
What mean the testimonies, and the statutes, and the judgments
which the Lord our God hath commanded you f Then thou sbalt
say unto thy son, We were Pharaoh's bondmen in Egypt, and
the Lord brought us out of Egypt with a mighty hand, and the
Lord showed signs and wonders great and sore upon Pharaoh
and upon all his household before our eyes, and he brought usoat
from thence, that he might bring us in to give us the laud which
he sware unto our fathers. And the Lord* commanded us to do
all these statutes, to fear the Lord our God, for our good always,
that he might preserve us alive, as it is at this day : and it shall
be our righteousness if we observe to do all these commandments
before the Lord our God, as he hath commanded us."
It is a plain and demonstrative evidence, that the Jews had all
along some standing public records of the facts that we have an
account of in the history of the Pentateuch, that these facts are so
abundantly, and in such a manner mentioned or referred to all
along in other books of the Old Testament. There is scarcely
any part of the history from the beginning of Genesis to the end
of Deuteronomy, but what is mentioned or referred to .in other
books of the Old Testament, that were the writings of after ages,
and some of them are mentioned very often, and commonly with
the names of persons and places, and many particular and minute
circunistances, not only that part of the history which belongs
more immediately to the redemption of Israel out of Egypt, and
their journey through the wilderness, but the preceding introduc-
NOTES ON THE BIBLE. 133
ry history, and not only that which concerns the Jewish patri-
cbSy but the first part of the history of Genesis, even from the
ry beginning. In these writings we have very oflen mention
God's creating the heavens and the earth; Isai. Ixv. 17, and
ri. 22, and xl. 21, 22. 28, and li. 13, and xlii. 5, and xliv. 24,
td xlv. 12, and xxxvii. 16, and Ixvi. 1, 2. Jer. x. 11, 12, and
:xii. 17, and li. J 5, and xiv. 22. 2 Kinp:s xix. 15. Psalm
xxix. 11, 12, and cii. 25. Zech. xii. 1. Psalm cxv. 15, and
Lxi.2, and cxxiv. 8, and cxxxiv. 3. The manner of God's creat-
f by speaking the word, Ps. xxxiii. 6. 9, and cxiviii. 5.
The world being at first without form and void, and cover-
i with darkness, agreeably to Genesis i. 2, is referred to Jer.
.23.
God's creating the light, is referred to, Ps. Ixxiv. 16.
God's creating the light and darkness, Isai. xliv. 7, agreeable
) Genesis i. 3, 4.
God's creating the firmament, Ps. xix. 1.
God's creating the waters that are above the heavens. Psalm
ilviii. 4. 6, agreeable to Genesis i. 7.
God's gathering together the waters, Ps. xxxiii. 7. His mak-
(g the sea and the dry land, Ps. xcv. 5 ; stretching out the earth
bove the waters, Ps. cxxxvi. 6j appointing the sea its decreed
laee, Jer. v. 22. Prov. viii. 29. Ps. civ. 9.
God's creating the sun, Ps. xix. 1. 4, and Ixxiv. 16.
God's creating the sun for a light by day, and the moon and
lestars for a light by night, Jer. xxxi. 35. Ps. cxiviii. 3. 6.
God's creating great lights. The sun to rule by day, and the
ooo and stars to rule by night, Ps. cxxxvi. 7,8, 9. See also Ps.
?. 19, with ver. 24.
God's creating the sea, and the many creatures that move here-
I, mod the whale in particular, Ps. civ. 25, 26.
God's creating the heavens, the earth, and the sea, and all that
therein, Ps. cxlvi. 6 ; many parts of the creation is mentioned,
rov. viii. 22 — ^29.
God's creating man and beast, Jer. xxvii. 5.
God's creating man, Ps. viii. 5.
Mao being made of the dust of the earth, Eccles. xii. 7.
Man^s having dominion given him in his creation over the fish
f the sea, and the fowls of the air, and beasts of the earth, Ps.
111. 6, 7, 8.
Man's having the herbs and plants of the earth given him for
Beat, Ps. civ. 14, 15, agreeable to Gen. i. 29, and iii. 18.
The first marriage, or God's making Adam and Eve one, is re-
brredto, Mai. ii. 15.
Adam's name is metioned, Hos. vi. 7.
134 NOTES ON THE BIIILE.
The grarden of Eden is often mentioned by name, with its plea-
sures and delights, Isai. li. 3. Esek. zxviii. 13, and zxzi. 8, 9.
16. 18, and xxxvi. 35, and Joel ii. 3.
Adam's violating the covenant, is referred to, Hos. vi. 7.
The cnrse denounced against Adam, that as he was dust, lo
unto dust he should return, is referred to, Eccles. xii. 7.
The curse denounced on the serpent, that he should eat dait
all the days of his life, is referred to, Isai. Ixv. 25, Mic. vii. 17.
Mention is made of the flood of waters that stood above the
mountains, and God's rebuking and removing the flood, Psalm .
civ. 6, 7.
Noah's name is mentioned, and his righteousness before God|
and great acceptance with him, referred to, isai. liv. 9, and £iek.
xiv. 14. 20.
The waters of Noah's flood, and their going over the earth, j
and God's covenant with Noah, that he would no more destroy J
the earth with a flood, are mentioned, Isai. liv. 9.
Many of the names of the descendants of Noah that we iMve ^
an account of in Gen. x., are mentioned in other parts of the OU ;
Testament, and some of them very often, and every where is ;
an agreeableness with the account we have of them there ; Pi. ]
Ixxviii. 51, and cv. 23. 27, and cvi. 22, and Ixxxiii. 6. Isai.xi. ^
11, and xxiii. 1, 2. 12, 13. Jer. ii. 10, and xxv. 20 — 25, udxlili j
34-— 39. Ezek. xxvii. 5 — 15, and ver. 20 — 25, chap. xxx. 45, and i
xxxii. 24. 26, and xxxviii. 2 — 5, 6. 13. Micah v. 6, and inmif
ny other places. I
The names of others also that we have an account of as beads
of nations in the history of the Pentateuch before Moses's birth, j
beside the patriarchs of the Jewish nation, are frequently men- |
tinned, Ps. Ixxxiii. 6, 7. Isai. xi. 14, 15. Isai. Ix. 6,7. Jer. ii-
10. Jer. xxv. 20. 25. Jer. xlix. throughout, and in many other
places, all is in agreeableness to the history of the Pentateacb.
The Philistines coming forth out of Caphtor, Amos ix. 7. Jer.
xlvii. 4, compared with Genesis x. 14, and Deut. ii. 23.
The name Babel is often mentioned. There is particular men-
tion of the ancestors of the Jews dwelling on the other side of the
river Euphrates , and particularly Terah the father of Abraham^
and the father ofNahor^ Josh. xxiv.
Abraham being brought from thence of God, from the East,
from the other side of the river, his coming at the call of God,
and being led by him into the land of Canaan, Josh. xiiv. 3-
Isai. xli. 2.
His being called with Sarah his wife, Is. It. 1, 2.
God's leading Abraham throughout the land of Canaan, Josh-
xxiv. 3, agreeable to Gen. xii. 6, and xiii. 17.
NOTES ON THE BIULE. 135
God's blessing Abraham is mentioaed Isai. li. 1, 2.
Abraham is spoken of as a righteous man, and God's servant
id friendy lasi. xli. 2, and verse 8, Ps. cv. 42.
God*s entering into covenant with Abraham, Isaac, and Jacob,
omising them the land of Canaan, Ps. cv. S, 9, 10, 11. Ps.
.42.
The church of God in the families of those patriarchs, being
>ry small, and their being strangers and sojourners in the land
; Canaan, and their going from one nation to another, and from
lie kingdom to another people, and God's wonderfully restrain-
ig men from hurting them, and his reproving kings for their
ikes, and God's calling them prophets, Ps. cv. 12 — 15.
God's giving Abraham an easy conquest over great kings and
ulers of the principal nations of the world, as in Gen. xiv.
4, &c. is mentioned in Isai. xli. 2, 3.
Melchizedeck is mentioned by name as being a great priest of
be true God, and both a king and a priest, Ps. ex. 4.
God's fixing the border of the seed of Abraham at the river
^phrates, as the history of the Pentateuch informs us that God
lid in bis promise to Abraham, Gen. xv. 18. and afterwards from
Ine to time to the Israelites, is referred to 2 Sam. viii 3.
The great plentifuliicss of the land of Sodom is spoken of,
!sek. xvi. 49.
The great wickedness of the people of Sodom and Gomorrah,
!iek. xvi. 46 — 56. Isai. i. 10.
Their being guilty of notorious uncleanness, Ezek. xvi. 50.
Kings xiv. 24, and xv. 12, and xxii. 46. 2. Kings xxiii. 7.
Their being of a very proud and haughty spirit, Ezek.xvi* 49,
0, agreeable to Gen. xv. 9.
Their being very open and barefaced, and shameless in their
rickeduess, Isai. iii. 9.
Their being overthrown with a very great and terrible, and
iter destruction, Isai. i. 9, and xiii. 19. Jer. xlix. 18
Their being the subjects of sudden destruction. Lam. iv. 6.
God's overthrowing them with fire, Amos, iv. 11.
Their being overthrown with perpetual and everlasting deso-
stion, without ever being rebuilt, or inhabited any more, Isai.
tlix. 18, and 1. 40. Ezek. xvi. 53. 55. Zeph. ii. 9.
Their being overthrown together with neighbouring cities,
ler. xlix. 18, and 1. 40.
The birtii of Isaac, as a special gift of God to Abraham,
Joih. xxiv. 3.
The birth of Jacob and Esau, the sons of Isaac, by a special gift
of God, Josh. xxiv. 4.
Esau is mentioned under the names of both Esau and Edom,
>i Jacob's brother, in the book of Obadiah, and often elsewhere.
13G KOTKS ON THE BIBLE.
Jacob's taking hold of Esau's heel when they were born, is
mentioned, Hosea xii. 3.
Jacob's being preferred before his brother by God's electioD,
Ps. cv. 6. Isai xli. 8. Mai. i. 2, 3.
God's appearing to Jacob at Bethel, Hosea xii. 4.
Jacob's fleeing into the country of Syria, and there serving for
a wife, and particularly his serving there in doing the business of
a shepherd, or keeping sheep, Hosea xii. 12.
The two wives of Jacob, Rachel and Leah, are mentioned as
those that did build the house of Israel, Ruth iv. 11.
Jacob by his strength having power with God, and having
power over the angel, Hos. xii. 3, 4.
The names of the twelve sons of Jacob are mentioned in Ezek.
xlviii. and very often elsewhere.
Esau's having mount Seir given to him. Josh. xxiv. 4, agree*
ably to Gen. xxvi. 8.
And the name of Ishmacl, and his posterity, and of the sons of
Abraham by Keturah, and the sons of Lot, and the sons of Esao,
are often mentioned, agreeably to the account we have of them in
Genesis.
Joseph's being sold into Egypt, and being a servant there, Pi.
cv. 17. j
Joseph's being by Providence sold into Egypt before the house j
of Israel, to preserve life, Ps. cv. 16, 17, agreeable to Gen. xk J
5, and I. 20.
Tamar's bearing Pharez to Judah, Ruth iv. 12.
Joseph's being bound in prison in Egypt, Ps. cv. 18, as Gen.
xxxix. 2.
Joseph's having divine revelations in prison, and his thereby
foretelling future events, and those predictions coming to pass,
and that being the occasion of Pharaoh's taking him out of pri-
son and setting him at liberty, Ps. cv. 19, 20.
And Joseph being upon this exalted over all the land of Egypt,
and being made Lord of Pharaoh's house, and ruler of his sub-
stance, and being next to the king himself in power and dignitVi
and being Pharaoh's vicegerent, and so having power and authority
over all the princes and nobles of Egypt, Ps. cv. 21, 22.
The famine that was at that time in the land of Canaan, that
obliged Israel and his family to seek elsewhere for bread, is men*
tioned, Ps. cv. 16.
Jacob's going down into Egypt with his family, Josh. xxiv. 7-
1 Sam. xii. 8, and Ps. cv. 24.
Their multiplying exceedingly in Egypt, till they were become
more and mightier than the Egyptians, and the Egyptians deal-
ing subtilly with them to diminish them, Ps. cv. 24, 35, agree-
able to Exod. i. 9, 10.
NOTES ON THE BIBLE. 137
The Egyptians first loving the Israelites, and then afterwards
being turned to hate them, Ps. cv. 25.
Their being slaves in Egypt, Mic. vi. 4, Jer. ii. 20, Judg. vi. 8.
The cruelty of their bondage, its being as it were an iron fur-
nace, (as it is called Deut. iv. 20,) is mentioned 1 Kings viii. 51,
Jen xi« 4, and Judg. vi. 9.
The particular kind of their service in handling pots wherein
they carried their mortar, and working in furnaces, in which they
burnt their brick, is referred to 1 Kings viii. 51, and Jer. xi. 4,
and Ps. Ixviii. 13, and Ixxxi. 6.
God's taking notice of their cruel bondage and great affliction
with compassion, and a fellow-feeling of their calamity, Isai.
Ixiii. 9, agreeably to Exod. ii. 23, 24, 25, and chap. iii. 7. 9. 16.
God's making known himself to them in Egypt, Ezek. xx. 5,
agreeable to Exod. iii. 1 — 6, and ver. 13 — 16. 29, 30, 31 1 and
chap. vi. 2, 3, 4, 5, 6.
God's making himself known to them by the name of the Je-
hovah your God. Ezek. xx. 5, agreeable to Exod. vi. 2, 3. 6,
eqiecially verse 7.
God's promising 'and securing to them in Egypt to bring them
forth out of the land of Egypt into a land flowing with milk and
boney. Esek. xx. 6, agreeable to Exod. iii. 8. 10. 12. 14. 17,
and chap. vL 2 — 8, where we have an account of his swearing by
his great name JEHOVAH, and I AM THAT I AM.
God's making use of Moses, a great prophet, as the main in-
strument of bringing the people outof Egppt, &c. Isai. Ixiii. 11,
12. Hos. xii. 13.
Aaron's being joined with Moses in this affair. Josh. xxiv. 5.
1 Sam. xii. 6, 7, 8. Ps. Ixxvii. 20, and cv. 26. Miriam's also be-
ing joined, Micah vi. 4.
God's working very great wonders for his people in the time of
Hoses and Aaron, Ps. Ixxvii. 11, 12, 13, 14.
Hit working great wonders in Egypt, Ps. Ixxviii. 12. 43, and
Ixxxi. 5, and cv. 27, and cxxxv. 9, and cvi. 9. Josh. xxiv. 5.
Great tokens and wonders upon Pharaoh and all his servants,
Ps. cxxxv. 9.
God's redeeming the people out of Egypt, Judg. vi. 8, 9, and
xi. 16. 1 Sam. xii. 6, 7, 8. Ps. Ixxxi. 10, and Ixxiv. 2, and
Ixxvii. 15, and Ixxviii. 42, and cxiv. 1, and cxi. 9. Jer. ii. 6. 20,
xodxL 4. 1 Kings viii. 51. Jer. xvi. 4. Ezek. xx. 10. Hos. xii.
13. Amos ix. 7. Micah vi. 4, and many other places.
God's turning the rivers and pools of Egypt into blood, so that
the Egyptians could not drink the waters, and als^ thereby killing
lb«ir fish, Ps. Ixxviii. 44, and cv. 29.
The land's bringing forth frogs in abundance, to fill even the
chambers of Pharaoh, Ps. Ixxviii. 45, andcv. 31.
VOL. IX. 18
\
138 NOTES ON THE BIBLE«
The plague of lice is mentioned, Ps. cv. 31.
The plague or the divers sorts of flies, Ps. cv. 31, and Ixxviii.
45.
God's sending hail, and thunder, and lightning,' and flamiog
fire with hail, to the breaking of the trees of* the field, and de-
stroying thair cattle, Ps. Ixxviii. 47, 48, and cv. 32, agreeably to
£xod. ix. 22, be.
God's sending locusts to eat up all the growth of the field, Ps.
Ixxviii. 46, and cv. 34, 35.
The plague of darkness, Ps. cv. 28.
God's smiting and destroying all the first born of Egypt with
the pestilence, the first born, both of men and beasts, Ps. Ixxviil
50, 51, and cv. 36, and cxxxv. 8, and cxxxvi. 10.
The children of Israel's going out of Egypt upon this last
plague, Ps. Ixxviii. 52, and cxxxvi. 11. Josh. xxiv. 5.
Their going out with silver and with gold, Psa. cv. 37.
The Egyptians' being glad to be rid of them, Ps. cv. 38,
agreeably to Exod. xii. 33.
Their being brought out with a strong hand, and an outstretched
arm, Ps. cxxxvi. 12.
Their being led by a pillar of cloud by day, and a pillar of
fire to give them light by night, Ps, Ixxviii. 14, and cv. 39. Isai.
IV. 5.
Their being led into the wilderness, Ps. Ixviii. 7, and Ixxviii*
40. 52, and xcv. 8, and cvi. 9. 14, and cxxxvi. 16. Jer. ii. 2.6*
Esek. XX. 10. Judg. ix. 16.
The people going to the Red sea, Judg. ix. 6.
The Egyptians pursuing after the people with chariots and
horsemen unto the Red sea, Josh. xxiv. 6.
The people crying unto the Lord at the Red sea. Josh, xxiv* 7.
The perverseness of that generation, Ps. cvi. 6, 7, xcv. 8, and
Ixxviii. 8, &c. Isai. Ixiii. 10. Ps. Ixxxi. 11.
Their provoking God at the Red sea, Ps. cvi. 7, agreeable to
Exod. xiv. 11, 12.
God's putting darkness between Israel and the EgyptianSy
Josh. xxiv. 7.
God's dividing the Red sea, and causing the people to pass
through, and causing the waters to stand as an heap ; his turning
the sea into dry land, so that the people went through on foot dry
shod, Ps. Ixxviii. 13, Ixvi. 6, and Ixxiv. 13, Ixxvii. 16. 19, 20,
cxiv. 3, 4, cxxxvi. 13, 14, cvi. 8, 9. Isai. x. 26, li. 10, Ixiii. 11,
12, 13- Hah. iii. 8—10. 15. Ps. Ixxvii. 10—20.
God's destroying Pharaoh and his hosts, his chariots and hi»
horses by the Red sea, by bringing the waters upon them to co-
ver them, so that there was not one of them left, Ps. ixxiv. 13,
14,'lxxvi. 5, 6, Ixxviii. 53, cxxxvi. 15, cvi. 10, 11, Isai. x. 26,
li. 9, 10, and Josh. xxiv. 7.
NOTES ON THE DIBLfi. 139
God's doing these things at the Red sea by the lifting up of
Moses's rod, Isat. x. 26.
God's conquering and crushing Egypt in a forcible manner, and
iritb mighty power, Ps. txxxix. 10. Isai. li. 9.
God's doing such great things for to preserve a people for the
glory of his own name, and to show his mighty power, Ps. cvi.
8, agreeable to Exod. viii. 16.
The |)eople's singing praises at the Red sea, Ps. cvi. 12, Hos.
ii. 15. Ps. Ixvi. 6, cv. 43. agreeable to Exod. ix. 16.
This destruction of the Egyptians being reported and famed
through the earth, Isai. xxiii. 5.
The people's murmuring in. the wilderness for want of bread, Ps.
Ixxviii. 17, be. and cvi. 14.
Their soon transgressing, and provoking, after singing praises
at the Red sea, by lusting and tempting God, Ps. cvi. 13, 14, 15.
The people's dwelling in tents in the wilderness, Ps. cvi. 25.
The people's being encamped in the wilderness, like an army,
Ps. Ixxviii. 28, and cvi. 16.
God's sending the people manna, and feeding them with bread
from heaven that was rained down npon them, Ps. Ixxviii. 23, 24,
25, and cv. 10.
God's revealing his holy sabbath to the people, as we have
an account in the xvi. of Exod., Ezek. xx. 12. Neh. ix. 14.
God's giving the people waters plentifully to supply the whole
congregation out of the rock at Meribah, by striking the rock
and causing the waters to gush out, Ps. Ixwiii. 15, 16, 20. Ixxxi.
7, and cv. 4, and cxiv. 8.
Amalek's coming forth in a hostile manner against Israel in
the way when he came up from Egypt, 1 Sam. xv. 2.
What Jethro the priest of Midian said and did, that we have an
account of Exod. xviii., is referred to, 1 Sam. xv. 6.
God's entering into covenant with the people at mount Sinai,
or Horeb, ader they came out of Egypt, and giving the law and
statutes, and judgments there, 1 Kings viii. 9. Ps. Ixxvi. 8.
Ijek. XX. 10, 11. Mai. iv. 4.
God's giving the law by a Very terrible and awful voice from
heaven. Psalm Ixxvi. 8.
God's appearing there with extraordinary manifestations of his
majesty and glory in the heavens and in the earth, with an exceed-
ing shining brightness and beams of glory, attended with the ut-
most danger of being struck dead in a moment, as by a pestilence,
to those that transgressed, Uab. iii. 3, 4, 5.
The earth trembling, and the mountaius quaking exceedingly
iitthattime, Judg. v. 4, 5. Hab. iii. 6, 7. 10. Ps. cxiv. 4, and
liviii. 8.
And particularly mount Sinai shaking, Judges v. 5. Psalm
ilviii. 8.
140 NOTES ON THE BIBLE.
The people's making a molten calf at mount Sinai, and wor-
shipping that as the representation of the God of Iftrael, Ps. cvi«
19,20. Ezek.xx. 8.
God's saying on that occasion that he would destroy the people,
but Moses standing before him as an intercessor for them^ to turn
away God's anger, on which God spared them, Ps. cvi. 23.
Moses's putting the two tables of stone into the ark at mount
Sinai, when he made a covenant with the children of Israel, when
they came out of the land of Egypt, 1 Kings viii. 9.
The people lusting for flesh, and tempting God by asking meat
for their lust, Ps. Ixxviii. 17, 18, 19.
God's wrath on that occasion, Ps. xxviii. 21, Sic.
God's giving the people quails in answer to their desire, in vast
abundance, which were brought by a wind which God caused to
blow, and let fall in the midst of their camp, round about their
habitations, Ps. Ixxviii. 26, be. and cv. 4, cvi. 15. i
The wrath of God's coming upon them while the|meat wasyet [
in their mouths, and suddenly slaying them with a great plague, j
Ps. Ixxviii. 30, 31, and cvi. 15. i
The people not believing, for all God's wondrous works that
they had seen, despising the pleasant land, and not believing his ^
promise, that be would bring them into it, and murmuring at the
report of the spies, and being for turning back again into Egyptt
Ps. Ixxviii. 32; be, ver. 41, and cvi. 24, 25.
God appearing on that occasion as though he would pour out
his fury and consume the whole congregation, but yet spared them ^
for his mercies' sake, lest the Egyptians and other heathen na- j
tions should hear of it, and should take occasion from thence to
reproach the name of God, Ezek. xx. 13, 14. 17.
God's swearing in wrath on that occasion concerning that fro-
ward and perverse generation, that they should not enter into his
rest, but that he would destroy them in the wilderness, because
they had seen God's miracles, but yet exceedingly provoked him,
and often tempted him, Ps. xcv. 8 — 11, and cvi. 26. Ezek. xx.
15, 16.
God's promising Caleb the land whereunto he went, Judges
i. 20.
Korah and his company envying Moses and Aaron in the camp,
and the earth's opening her mouth and swallowing up Dathaa
and Abiram, and their company, and a fire from the Lord con-
suming others of them, Ps. cvi. 16, Slc.
What Moses said to the Levites about their inheritance. Num.
xviii. 20, &c., referred to, Joshua xiii. 33, '* But unto the tribe
of Levi Moses gave not any inheritance ; the Lord God of Is-
rael was tlieir inheritance, as he said unto them."
3
NOTES ON THE BIBLE. 141
people's angering Moses at the water of strife, provoking
t, so that he spake unadvisedly with his lips, so that it
with Moses for their sakes, Ps* cvi. 32, 33,
's sending messengers to the king of Edoro, saying, *^ Let
ay thee, pass through thy land,'' and the king of Edom's
to hearken thereto, Judg. xi. 17.
>eople's compassing, or going round the land of Edom,
long through the wilderness, Judg. xi. 18, agreeable to
u. 4, and Deut. ii. 1 — 8.
people's passing through a great and terrible wilderness, a
pits, and of great drought, a waste and desolate country,
L 6. Hos. xiii. 5,
)eople compassing the land of Moab, and coming by the
of the land of Moab, and pitching on the other side of
because Arnon was the border of Moab, Judg. xi. 18, ex-
reeable to the history of the Pentateuch, Num. xxi. 11.
xxii. 36.
people not being suffered to pass through the land of
^udg. xi. 17, 18.
's sending messengers from their camp in the borders of
» Sihon, king of the Amorites, saying, ** Let as pass, we
^, through thy land," and Sihon refusing, but upon this,
ig all his people together, and coming to Jahaz to fight
Israel, Judg. xi. 18, 19, 20.
; delivering Sihon and all his people into the band of Is-
d Israel's possessing their land from Arnon, even unto
and from the wilderness even unto Jordan, dwelling in
A and her towns, and in Aroer and her towns, and in all
s that belonged to Sihon, exactly agreeable to the histo-
^. xi. 21 — 26. Josh. xxiv. 8. Ps. cxxv. 10, 11, cxxxvi.
ifterwards smiting Og, the king of Bashan, and possess*
land. Josh. xxiv. 8. Psalm cxxxv. 10, 11, and cxxxvi.
•
bat Balak, the king of Moab, durst not venture, after he
n this, to go out against Israel, and never engaged them
3, until Israel went against them, Judg. xi. 25, 26, agreea-
f um. xxii. 2, and the consequent history.
ii's stirring Balaam, the son of Beor, to curse the people,
i's turning the curse into a blessing, while Israel abode in
t Josh. xxiv. 9, 10. Micah vi. 5.
I's sinning by joining themselves to Baal Peor, and eat-
sacrifices of their gods, and God's being provoked, and
ig wrath on the congregation for this sin, and Phineas's
ig judgment on this occasion, that was counted to him
teo.usness unto all generations for evermore, Psalm cvi.
142 NOTES ON THE BIBLE.
The war of Israel with Balak, and their victory, Josh. xxiv.
9, 10.
The people's long sojourning in the wilderness, Josh. xziv. 7,
and Isai. Ixiii. 9.
God's speaking from time to time to Moses and Aaron froa
a pillar of cloud, Ps. xcix. 6, 7.
Moses's faithfulness in his office, Ps. xcix. 7, agreeable to Norn,
xii. 7. Their great perverseness, hardness of heart of that geoe*
ration, and their frequent rebellions, and provoking, and veziag
God's Spirit, and tempting of him in the wilderness, even for
forty years, Ps. Ixxviii. throughout, especially ver. 40, 41, aid
Ixxxi. 11, 12, and xcv. 8 — 11. Isai. Ixiii. 10. Esek. xz. 1%
God's repeated and continual judgments against them, wast-
ing them by a great mortality that pursued and destroyed with
great manifestations of divine wrath. Ps. xc. Isai. Ixiii. 10.
God's often pardoning and sparing the people, so as to forbetf
to destroy the whole congregation at Moses's intercession, but jct
not without giving great manifestations of his wrath towards their
sins, taking vengeance of their inventions, as Moses ground their
calf to powder, Ps. Ixxviii. 38, &c., and xcix.
The people's promising time after time to repent when soul*
ten with terrible judgments, but yet turning again quickly tosiiy
not being steadfast in God's covenant, Ps. Ixxviii. 31 — 37.
God's showing great favour to the young generation, Jeremiah
:ixxi. 2.
God's entering into covenant a second time with that yoong
generation, Jer. ii. 2, 3. Ezek. xx. 18, 19,20.
He that can observe the facts of the history of the Pentateodi
after this manner mentioned and referred to in the writings of the
several ages of the Israelitish nation, and not believe that they had
all along a great and standing record of these things, and this
very history, can swallow the greatest absurdity. If they had not
had this history among them, or one that exactly agrees with it,
it would have been morally impossible, but that amongst this vast
number of citations and references, with so great a multitude of
particularities and circumstances mentioned by so many different
writers in different ages, there must have been a great many incoiH
sisteucies with the history, and a great many inconsistencies one
with another; and it would have puzzled and confounded the skill
of any writer who should have attempted to form an history after-
wards that should every where without jarring so harmonise with
such various manifold citations, and rehearsals, and references so
interspersed in, and dispersed through, all those writings of seve*
ral ages ; and unless these writers had such a record to be their
common guide, it could not have been otherwise than utterly im-
possible.
NOt£S ON THE B1BL£. 143
It was impossible that this vast number of events, with so many
camstanceSy with names of persons and places, and minute in-^
tents, should be so particularly and exactly known, and the know-
Ige of them so fully, and distinctly, and without confusion or
», kept up for so many ages, and be so often mentioned in so
rticolar pi manner, without error or inconsistency through so
uiy ages, without a written record. How soon does an oral
iditioD committed to a multitude vary, and put on a thousand
ipes, and mix, and jumble, and grow into confusion ! Here
(pears in fact to have been an exact consistent knowledge and
smory of things kept up, and that shows that there was in fact
itanding record ; and the comparing of the records of the Pen-
tench with these innumerable citations and references, shows that
b was in fact that identical record.
The facts of this history are very often rehearsed just in the
me order and manner as they are in the history of the Penta-
■cb; and in many places there is a rehearsal of the facts of very
*eat parts, and sometimes a kind of abridgment of the big-
sr part of the history, as Josh, xxiv., Ps. Ixxviii., and cv.,
id cvi., and cxxxvi., Ezek. xx. 5-r23. And we sometimes
id the facts of former parts of the histoi^ of Genesis joined with
le story of the children of Israel's redemption out of Egypt,
id travels in the wilderness, as introductory to it, and sometimes
ren beginning with the story of the creation^ in like manner as
is in the Pentateuch, and after the captivity, in Nehem. ix.
These events are commonly mentioned after such a manner as
binly supposes that a full account of them was already in be-
^, and well known and established, as in those words, Though
boA, Danidi and Job stood before me. It supposes the history
f those men extant and well known among the people, and so in
Me words, We shotdd have been like Sodom and like unto Gomo-
iL It is supposed that the history of the destruction of those
ties was what the people were well acquainted with. So those
ords, Ps. Ixxviii. 40, How oft did they provoke him in the wilder-
m^ and grieve him in the desert j plainly supposes an history ex-
nt, that gives a particular account of thqse things. It is after
le manner of a reference to a history. So it is very often else-
here, as Ruth iv. 11. ** The Lord make this woman that is come
ito thine house like Rachel, and like Leah, which two did build
le hoose of Israel." So Josh. xiii. 33. *' But unto the tribe of
evi Moses gave not any inheritance, the Lord God of Israel was
leir inheritance, as he said unto them;^* the words are mentioned
lainly after the manner of a citation. So Judg. i. 20. '* A.nd
ley gave Hebron unto Caleb, as Moses said. Ps. ex. ** Thou art a
4esC for ever after the order of Melchiiedek :" it supposes an ex-
nt account of Melchizedek. See also 2 Sam. viii. 3. Isai. xiii.
K Jer. xlix. 18, and 1. 40. Ezek. xvi. 46 — 56. Amos iv\i U
144 NOTES ON THE BIBLE.
Zecb. ii. 9. Isai. xli. 1—8, and li. 1» 2. 9» 10. llicab vh
and very many other places there are that show the same thia|
which it would be tedious to mention.
And sometimes these historical events are mentioned so warn
in the words of the history of the Pentateuch, as could not I
without a' written history;to be a guide ; as particularly Jephthak
rehearsal, Judges xi. 15 — 2B.
That the children of Israel bad a great standing record amoa
ibem of those facts that they looked upon sacred and holy, is ev
dent from Ps« cxi. 4« The psamlist, speaking of these work
says that God had made his tocmderfiUworkiioberemeHib^ The
are those works of which we have an account in the Pentateacl
as is manifest from ver. 7. 9. The words in the original that ii
translated, he hath made to be remembered^ are rxttp xn kehat
• ▼ ▼ vv
made a record. The word signifies memorial or record. Th
word recorder J 2 Sam. viiL 16, 1 Kings iv. 3, 2 King^ xviii. It
Isai. xxxvi. 3. 22, and other places is "^'^td which is a word c
» ^
the same root; the words Zeker and Mazkirt are just in th
same manner akin to one another, as the English words recordi
and record.
So the history of these facts is called ChxPi report^ (as it is i
the original,) Hab. iii. 2. ** I have heard thy report, and «i
afraid." What that report was, appears from what follows: i
was the report of those works there mentioned ; which works be
in this verse, prays God to revive. But in the 15th and 16(1
verses the prophet more plainly tells us what that report was tb
made him afraid, viz., the accountof God's marching through tb
Red sea, with the other great works of God, mentioned in Ih
foregoing part of the chapter.
And that this great record that the writers of the Old Testa
mcnt cited so often, was contained in the book of the law, may b
argued from the manner in which these facts are sometimes meo
tioned. The psalmist, in the introduction which he makes to hi
rehearsal of the story of the Pentateuch in the Ixxviii. Psahi
calls that [story by the name of law, ven 1 ; aud the pre
cepts and history are united in the notice he here takes of ihea
and mentions the history as what God had commanded the me
mory of to be carefully kept up as the proper enforcement of tb
precepts, ver. 7, with the foregoing verse. And being given c
God as an enforcement of the precepts of the law, is as properl;
looked upon as a part of the law, as the prophecies and other ar
guments made use of in Deuteronomy, aud other parts of the law
So the history is introduced in such a manner in the cv. Psala
speaking in the introduction of the covenant and law which Got
established with the people, ver. 5. 8, 0, 10, that makes it natural
ly to be supposed that the history he rehearses is taken out of th
KOT£a ON TH£ BIBLE. 14S
the law. The wonderful works and precepts of the law
ien of together, as in like manner to be remembered ; ver.
^member his marvellous works that he hatb done, his won-
lid. the judgments of his mouth." So these wonderful
ire repeatedly mentioned or referred to together, Pg. cxi.
again they are in the introduction to the rehearsal we have
listory in the cvi. Psalm, as in ver. 2,-3. So the law and
orical facts are mentioned together, Ps. ciii. 7, as being
ke of divine revelation. " He made known his ways un-
?s, his acts unto the children of Israel. '^ We find the pre-
id history cited together, mixed, and blended in the Ixxxi.
as thev are in the Pentateuch,
pears from profane history to have been the manner of the
of old to keep the ancient histories of their nation, and
nealogies, and the genealogies and acts of their gods in
mples, where they were committed to the care of their
IS sacred things. This, in all probability, was in imita-
the example of the Israelites in keeping the Mosaic his-
ich Moses committed to the care of the priests, to be laid
e sanctuary as a sacred thing, and the ancient records of
hbouring heathens, particularly of the Phoenicians, show
sts of the Jews had such a history in keeping, giving an
of the creation of the world, &lc., even so long ago as the
' the Judges. This appears from Sanchoniathon's histo-
rein he mentions many of the same facts, and confesses
had them from a certain priest of the god lao. The an-
?athcn writers do make mention of Moses as the writer of
gs contained in the former part of the book of Genesis,
tances, Miscoll. No. 1012 andM014, at the place mark-
(II) in the margin. See also ff. No. 429, at the same mark,
n : Another argument that will invincibly prove that the
3f the Pentateuch, as well as the precepts, was of old, from
inning, contained in the book of the law, that sacred book
be children of Israel had among them laid up in the sane*
om the days of Moses, is this, viz. that it is certain that
>k which the Jews had among them, when they first re-
rom the Babylonish captivity, which they called the booh
lie, and i/ie law of Moses^ and made use of as their law, as
e book of the law that their nation had all along as their
id standing record and rule, and as such had kept in the
ry of old, was that very Pentateuch which we now have,
ing both the history and the precepts. This was the book
aw that Ezra made use of, and that Ezra and the Levites
re with him did so publicly and solemnly read and explain
people, as we have account, Nehem. viii., and whi^h was
IX. 19
146. NOTES ON THE BIBLE.
laid op in the secood temple in the same manner as the book of tlie
law of Moses had been in the first. That this book was the same
with the Pentateuch that we now have, is exceeding manifest from
the genealogies and historical references in the first book of Chro-
nicles, that was written on occasion of all Israel being reckoned bj
genealogies after they came out of the captivity. See 1 Chron. ix« 1.
None that read those genealogies and historical references will
make himself so ridiculous as to question whether these were not
taken from the very history that we have in the Pentateuch, sod
an history that the Jews had among them as the ancient, great, and
established records of their nation.
And again : If they had any other book of the law when they
first came out of the captivity, it is impossible but that it mast be
preserved, for they must have a high regard to it as being the
same with that sacred book that had been regarded in all former
ages as the great and holy rule of their nation, and accordingly
kept as most sacred by the priests in the sanctuary of God, in tbe
holy of holies, beside the ark of God. We find the writings of the
prophet Jeremiah were preserved, Dan. ix. 2 ; how much more
would they preserve the law of Moses ! But tbe Jews had do
books of the law preserved, they have none other now, and ban
had no other in all ages since'; they had no other in Christ's time,
and we have no account of any other in all the accounts we have
of the nation, from Christ's time to the captivity; though in these
accounts there be yery much said about the book of the law, and
though there were many controversies about it from time to timei
and innumerable copies of it, and many that made it their basi*
ness to study, to write, and to teach it, though there were syna-
gogues established through Palestine, and through the world
wherever the Jews were dispersed. The custom of synagogues
in every city began near the first return from the captivity. See
Prideaux, part I. p. 534, Slc. Yet there is no mention made in
any accounts we have of the Jews of any other book of the lav
that was among them in any of those times, nor of any knowledge
or thought that any of them had that there had ever been any other
book of the law in any former times. It is evident that the book
of the law that the Jews had in Ezra's time, was very publicly
known among the people by the great pains that Esra and others
took thoroughly to acquaint them with it, and therefore it wouU
have been impossible to make so great an alteration in that sacred
book to which they were taught to pay such a regard, and whicli
was laid up in the holy of holies in the temple, and in their regard
to which the people soon aAer the captivity became, in some n*
spects, even superstitious. I say it would have been impossible to
have made so great an alteration in it, that whereas formerly it
bad only a body of precepts, now it was turned into a large nil*
NOTES ON THE BIBLE. 147
ofy, with precepts here and there mixed and blended, withoat
lome notice being taken of it, and some notable disputes, and
M»ntroversies, and some remaining traces at least of the alteration,
lod some remaining knowledge of the former purer volume. It
irould be endless to reckon up the absurdities of such a suppo-
lition.
There were many sects among the Jews in Palestine, hjaving
many disputes and differences of opinion about the law of Moses;
bat there was no such dispute or difference as this, whether this
iras the genuine book of the law. And not only the Jews in Pa-
lestine, but all the Jews through the world, which were so vastly
dispersed even in Esther's time, yet without controversy or any dif-
ference of opinion, all acknowledged this same book as the only
book of the law, and this was the book of the law that was read
ID all the synagogues through the world, and was owned by the
Samaritans also; (of which more aflerwards;) which would have
been impossible, if this was so different from that book of the law
that the Jews had, and was so publicly known in Ezra's time.
The Saducees, many of whom were learned men, and boasted of
tbeir freedom of thought, and taking liberty to differ from the
Jews, and were a kind of infidels, and rejected most other writ*
lags that the Jews accounted sacred, yet acknowledged without
dispute the book of the Pentateuch, as we now have it, as the ge-
■nine book of the law of Moses, and as the record of God. So
did the Samaritans, though they hated the Jews, and exceedingly
differed from them in other things, and were such enemies to them
lAer the captivity, that they would rather reject a thing for being
one of their customs or principles ; yet they owned this Penta-
teuch as the genuine law of Moses, which it is exceeding absurd
to suppose they would have done if the book had been new
made with all the history foisted in sometime after Ezra ; so that
andoabtedly this was the book of the law that the Jews owned
nd made use of, and regarded as the true law of Moses in Ezra's
dme.
Now, as to the consequence, if the Pentateuch, as we now have
It with its history, was the book that the Jews had and nsed as the
book of the law soon after the captivity, then it will follow that it
MS also the same book that was their book of the law before the
captivity; for if such a great alteration was made in the book of
the law, it was either done by Ezra, or by some of the Jews, be-
bre be came up to Jerusalem. It was not done by Ezra, for the
Ets in Jerusalem had the book of the law among them before
came, even when they first came out of the captivity, as ap*
ptars from Hag. ii. 11, 12, 13. ''Thus saith the Lordof bosU,
Ask now the priests concerning the law, saying, If one bear holy
flesh in the skirt of his garment, and with his skirt do touch br^«
148 NOTES ON THl BIBLE.
or pottage, or wioe, or oil, or any meat, shall it be boly f Aod
the priests answered, aod said, No. Then said Haggai, If ont
that is unclean by a dead body touch any of these, shall it be un-
clean ? And the priests answered and said. It shall be unclean/'
See also Ezra ii. 62, 63, iii. 2 — 8, vi. 18. Hence, if Ezra had
made such an alteration, the Jews would all have known it, and
could not have been imposed upon, and made to believe that this
book was the same with the book of the law. Neither the priests,
nor the Levites, nor any of the people, make the least oppositioo
to Ezra's copy of the law, but all allow it, receiving it as an on-
doubted copy of the law of Moses. See Neh. viii. And then it
it most apparent that the style of the history of the Pentateuch
is very different from Ezra's style in the two books of Chroni-
cles and the book of Ezra, whose style in history is very distin-
guishable from all the preceding histories of the Old Testament
Besides, it is manifest, that at the time that Ezra went up from
Babylon to teach the Jews the law, the book of the law of Mosei
was not a thing of which the Jews, who were then abroad in the
world, were destitute, as] of a book which was lost or secreted, of
which they were in quest, but of which they had not the possei*
sion, but it was a book well known by multitudes, and this fact
was a thing at that time notorious and known to the heathen. It
• is manifest from the copy of Artaxerxes's letter, Ezra vii. 25.
** And thou, Ezra, after the wisdom of thy God, that is in thine
hand, set magistrates and judges, which may judge all the people
thai are beyond the river, all such as know the laws of thy God;
and teach ye them that know them not.'^ This made it impossible
for Ezra to palm upon the people a book of his own contriving
and writing, instead of the book of the law of Moses, the grand
and ancient law of their God, which was the grand rule of their
nation, and the foundation both of their civil and sacred constitu-
tion, and of all their privileges, and of their very being as a na-
tion, separated from other nations.
It is very manifest, that soon after Ezra's coming first to Jeru-
salem, as it is thought about ten or a dozen years after that event,
Nehemiah, the king's cup-bearer in Shushan, in Persia, was well
acquainted with the book of the law of Moses, Neh. i. 7| 8,9;
which clearly proves the falsity of the supposition that the nation
of the Jews had at that time no other book of the law of Moses
but that which was of Ezra's forging and publishing, as nothing
would be more absurd than to suppose his new forged book
would in so short a time be published, and well known, and re-
ceived, and established, not only at Jerusalem and Judea, bat
among the Jews dispersed over the world as far as Shushan, in so
short a time. .
KOTfSS ON THB BIBLE. 140
And it could not be that any of the Jews in Judea should forge
this book after the captivity, and impose it on the priests and the
people before Ezra came, for this would have made no less jar
between Ezra and the rest of the people than the other ; for then
Ezra would have known that this was not the true book of the
law, for he was well acquainted with the law before he came out
of the land of the captivity to Jerusalem. He was a noted scribe
ID the law of Moses in Babylon, Ezra vii. 6, insomuch that be
was famed for it among the heathen, and was noted for it by the
kiDg of Persia, who over and over gives him that as a name that
be was known by, ^^ Ezra the scribe of the law of the God of
heatjen.^' Ezra vii. 11, 12, 13. And Ezra went up with a design
to teach the people in Jeruaslem this law of Moses ; this was his
main errand, as appears from Ezra vii. 6. 10. 14. 21. 23. 25. 26.
and the book of ihe law that he taught the people he did not re-
ceive at Jerusalem of any of the priests, or others there, but car-
ried it up with him in his hand, as appears from Exra vii. 14. 25,
and Neh. viii. 1, 2.
This great forgery, or fraudulent substitution of such a book
as the Pentateuch for the book of law of Moses could not be done
and imposed on the Jews at any time soon after the return from
the captivity, for from what has been said already, it appears that
there was the same book of the law well known by many, and re«
ceived by all at that time, both by the Jews in Judea, and also
by those who still remained in the land of their captivity ; which
coold not possibly arise from any other cause than the tradition
of this book from their forefathers who lived before the captivity.
It is impossible that such a forgery should so quickly, so easily,
and universally, without dispute or difference of parties, obtain
through so great a nation, so disunited in the places of their
abode. It could not have been so difficult to introduce and give
currency to a forgery in any thing, as in the book of the law of
Bloses, their grand and sacred rule, and constitution and founda-
tion : so much so that never did any people so much, and in so
many respects, depend on any body of laws, as the Jewish nation
depended on this book. It was for the sake of the laws com-
manded them, and the privileges given them in this book, that
they forsook their habitations, and all their possessions in the land
of their captivity, and bore the loss and trouble of their journey
to Palestine, and the great difficulties of rebuilding their city and
temple, and re-settling again in the land, and re-establishing their
state there. And therefore we may be sure they would he above
all things, careful with regard to that book. In Haggai's and
Zecbariab's time, before the temple was finished, they had this
book among them, as I observed before, but then many were li-
ving that had seen the former temple, and must know what kind
150 NOTES ON THE BIBLE.
of book that was that was called the law of Moses, ibmt wn
amongst the people before the captivity, and was kept io tbeir fini
temple. The highest ambition of the Jews that returned fromtiN
captivity, was to be like their forefathers in their religions privi*
leges; and therefore they were for building a temple as near is
they could like the former, and those that had seen the former
temple wept bitterly that this new temple was no more like itf
and doubtless they would be for having the same book of thelair«
The people that remembered the former temple must needs know
what book that was, that was then called the book of the lav,
being so much and so severely reproved and threatened from tioM
to time, by the prophet Jeremiah, for not conforming themselves to
it, Jer. ii. 8. '* The priests said not, Where is the Lord ? And
they that handle the law knew me not : the pastors also traa»*
gressed against me, and the prophets prophesied by Baal, md
walked afier things that do not profit." Jer. zviii. 18. *' Come
and let us devise devices against Jeremiah, for the law tball not
perish from the priests.'^ Jer. xlii. 23, and viii. 8. ~'* How do
ye say. We are wise, and the law of the Lord is with ns ? Lo, cer>
tainly in vain made he it, the pen of the scribes is in vain.''
Chap. vi. 19, and zvi. 11, xliv. 10, and xxvi. 4, and xxxii«2Si
See also Lam. ii. 9, Ezek. vii. 26, and xxii. 26 ; and indeed
the whole book of Jeremiah, seems to suppose the book of
the law extant, and visible among the people ; the people there-
fore, that returned from the captivity, would not easily^ have
received any other book, as the book of the law, to be their sacred
rule, and to be laid up in the sanctuary, difierent* from that'
which their forefathers had, and which had been laid up in the
holy of holies in the former temple.
The book of the law of Moses was not lost in the time of tbo
captivity, but was well known among the Jews in Babylon, Dan.
ix. 10, 11, 12, 13; and that this was a fact very publicly and
openly known among the heathen, that they had the law of tbeir
God among them in the time of the captivity is a thing manifest
from Dan. vi. 5, and Ezra. vii. 12. 21. 25 ; yea it was extaot
among them just before their return, as appears from Dan. ix.
10, 11, 12, 13. '' Yea all Israel have transgressed thy law, even
by departing, that they might not obey thy voice ; therefore the
curse is poured out upon us, and the oath that is written in the
law of Moses, the servant of God." And several of the prophecies
of Daniel suppose the book of the covenant to be extent, Dan.
xi. 22. 28. 30. 32. which shows more plainly how impossible it
was for another book so different to be universally imposed on
the nation in Babylon and Jndea instead of this book. so iodn
mfter the captivity. It appears that the Jews in the capitivitf
kept the writings of the prophet Jeremiah among them, from
NOTES ON THE BIBLE. 15
Dao. ix* 2. How much more would ttiey keep copies of the law
if Moses, which they esteemed as the foundation of all!
Again : It is most manifest that the Jews in their first re-settle-
ment ID Palestine, had those very records that we now have in
the Pentateuch, as the records that had been constantly upheld in
their nation, as the ancient, established, and undoubted sacred re-
cords of their nation, insomuch that when they on that occasion
reckoned the people by their genealogies they founded their
reckoning on these records, and ran up their genealogies to tie
toconnts g^ven of their forefathers, and the first original of their
fiunilies in them, making this record their standard, and grand
ralei by which to judge who were true Israelites, and who were
not, and who were true priests and who not. So that they re-
fiMed so much as to admit those that could not prove themselves
to be of the seed of the priests, or of the seed of Israel according
to the rule of this record, as appears by the genealogies in the
first book of Chronicles, and particularly chap, ix, 1, and Ezra
ii. 59. 62, 63. It was necessary for any one in order to prove
bimself to be of the genuine seed of the priests, that he should be
able to run up his genealogy to Aaron ; for his proving that he
Wis of the seed of some other person that lived since did not prove
it, onlesft he also proved that that person was a descendant of
JUron. And so for any one to prove that he was of the seed of
Iiraiel, he must be able to run up his genealogy to Israel himself.
So that this very record at that time was of such established re-
pntatton among them, that they all with one consent made it the
very foundation of their re-establishment ; they founded their na-
tion and church in this its restoration wholly on this foundation,
aod by this rule, which shows that this record was no new thing
among them, just then devised with which before they had never
been acquainted. It was a notorious fact, that in Esther's time,
known to the heathen, that the Jews who remained dispersed all
over the Persian empire, from Judea to Ethiopia, agreed in one
established law, which was very diverse from those of all other
nations ; Esther iii. 8.
Again : The Zcndavesta, or book that Zoroastes wrote, showa
that the history of the Pentateuch was extant either iu or before
the time of the captivity of the Jews into Babylon, and was of
great reputation then, because many things in that book of hia
are taken out of the history of the Pentateuch. He speaks of
Adam and Eve as the first parents of mankind, and gives in a
manner the same history of the creation and deluge that Moses
dotbi and speaks therein of Abraham, Joseph, and Moses in the
same manner as the scriptures do, and out of a particular venera*
tion for Abraham, he called his book the book of Abraham. (See
Prid. parti, p. 318.) These things must have been taken from
152 NOTES ON THE BIBLE*
the Jews eitiier at or before the time of the captivity. (See lb<
preceding pages in Prideaux.)
Again, another argument, that the Pentateuch with its bittorji
was the book that the Israelites anciently had among them as tbc
book of the law of Moses, even before the captivity, is, that tk
Samaritans had this Pentateuch as it is with its history, under tfaii
name of the book of the law of Moses. One argument that the
Samaritan Pentateuch was written before the captivity, is, that it
is written in the ancient Phanician or i/(^&retr character ; wbereaSi
the Jewish copy is written in Chaldee letters ; those letters becom-
ing natural to them in their captivity ; and therefore if they had
taken their Pentateuch from the Jews after the captivity, they wooM
have doubtless taken it in the same characters in which they bad
it; but in that it is found among them not in their characters, bat
in the characters that the Jews used before the captivity. It is a
strong argument that they took it from the Jews before the capti-
vity, and not afterwards. Whence should the Samaritans take
those old Hebrew characters, if not from the Jews before the cap-
tivity ? They were characters to which they were not used it
their own country, but were much more likely to be used to tbe
Chaldean characters then, from their living in the neighbourhood
of Chaldea. And if they took the Pentateuch from the Jews af*
ter the captivity, whence should they take those characters, which
were neither natural to themselves, nor in use among the Jews at
that time f
Again : It is not at all likely that the Samaritans would be fo
fond of a conformity to the Jews after the captivity, as to adopt their
laws and make the Jewish constitution their own, seeing there was
always, even from the first return from the captivity, such a pecu-
liar and inveterate enmity between them and the Jews.
And as such an alteration of the book of the law could not be
made after the captivity without notice being taken of it, so nei-
ther could it at any time before, even in the most degenerate and
ignorant times in Israel. Yet there must be so much knowledge
of this book, as must render such a cheat impracticable, for the
whole nation, in all its constitution, both civil and sacred, and in
the title they had to their inheritance, and in all their usages, and
innumerable peculiar customs, was so founded on this law, thatit
must unavoidably lead at least many in the nation to such a de-
gree of knowledge of it, as to enable ihem to distinguish between
that which is supposed to be so different from it as such a book as
the Pentateuch, and only the body of the Mosaic precepts.
Though the law was commanded to be laid up in the sanctuaryi
and kept there, yet it was not kept from the common use of the
priests. The priests are called those that handle the law, Jer. ii*
8. See also Jer. xviii. 18, Ezek. vii. 26, Hag. ii. 1 1, MaL ii. ?•
NOTES ON THE BIBLE. 153
It was required of the priests tliat they should be thoroughly ac-
quainted with the law, for they in the law of Moses are appointed
to teach it to the people. The great number of ceremonies and
minute circumstances with which their business was attended, and
also the multitude of observances which they were to teach the
people out of the law, made it necessary in the nature of things
that they should be thoroughly acquainted with the law, even to
the having it as it were by heart. Hence the priests and Levites
ID all their cities and dwellings through the land, must be supposed
to have copies of the law in their hands. This being also the ju-
dicial or political law of their nation, the rule of the civil magis-
trates and judges in all civil and criminal matters, and the rule by
which every man held his possessions, and was defended in his ci-
vil and common rights ; this made it necessary that civil magis-
U'ates, and those who sat to judge in their gates, should have co-
pies of the law in their hands. The king was, by an express sta-
tute of the law, required to write him out a copy of the law
irith his own hand, and the law was commanded to be read
to the whole congregation of Israel once in seven years. And
particularly pious and devout persons were wont to have by them
copies of the law, for it is mentioned as the character of the godly
man, Ps. i. and xxxvii. 31, " That he meditate on God's law day
and night." And all were commanded in the law to be continual-
ly meditating on the law, and make it as it were their constant
companion day and night, that it might be for a sign on their hand,
aod as frontlets between their eyes, and that they should make it
the continual subject of their conversation one with another, as
they sat in the house, and as they walked by the way, &c. It
wat not to be shut up only in the holy of holies, and in any re-
spect so disposed of as to be out of the reach of any, but to be
nigh to every one, in every one's heart and mouth, as appears from
Deut XXX. II — 14. See also Deut. vi. 6, 7, 8, 9, and chap. xi.
18, 19, 20, and chap. iv. 9. It is true the law, in times of great
degeneracy, was much more neglected, and less known ; and co-
pies of it were more rare than at other times, as in the reign of
Hanasseh. The original that Moses laid up in the sanctuary had
been neglected and lost, being buried up in rubbish, as the temple
of God itself was neglected, and the finding of it^ by the priest
was a thing greatly taken notice of, and excited the observation
and inquiry of the king and people into the nature of things con-
tained in this book, and the Spirit of God set in on that occasion
greatly to impress the king's mind with the things contained in
that book, and the finding and reading that very book, as written
by Moses's own hand, had a natural tendency greatly to engage
the attention of the king, and to affect him in the reading of it.
Boi we are not to suppose, that during that degenerate time, there
Vol. IX. 20
164 NOTES ON THE BIRLE.
was no copy of the law extant and in use among any of the peo-
ple. If in the roost degenerate times in Israel, there were seven
thousand devout worshippers of the true God left, though but lit-
tle known, so undoubtedly in Manasseh's reign there were many
of the priests and Levites, and others that were devout worship*
pers of the true God, enough to keep many copies of the law (or
their use to direct them in God's service.
As to the passages in the Pentateuch, wherein a later hand than
that of Moses is evident, they are very few : as Witsins, in his
Miscel. Sac. observes. Two of them are onlv a kind of translation
of the names of places, as of the city of Hebron, and the place
to which Abraham pursued the kings, where it is said he pursued
them unto Dan. The history is exactly the same that Moses mast
be supposed to write, and the place mentioned the same that Moiei
mentioned ; but the alteration that is made by some later hand if
rendering the name of the place by a word whose significatkw
was known to the people, and those two are the only instance!
that appear manifest to me of all that Le Clerk mentions, excefA-
ing only the account of Moses's death and burial. As to tbe
name IJebron, so often used in the Pentateuch, it is very probabk
that there is in it no later hand than that of Moses ; for, tboogh
it was called Arbah at first, yet it seems to have been named &'
brofif which signifies feUaicshipf from his there entering into so
association or covenant-fellowship with Mamre, Eshcol, and Aoer.
Compare Gen. xiii. 18 with chap. xiv. 13. It is likely that Abra-
ham might give a name to this place from his entering into thisfel*
lowship with those men here, as that he should name the place
where he entered into covenant with Abimelech, Beer-sheba, from
that covenant, as Gen. xxi. 31, 32; or possibly this name Hebron,
or fellowship, might be given to the place from that wonderfol
communion and fellowship which Abraham there had with angeU,
with whom he ate, and drank, and conversed most familiarly under
ap oak, and where at* the same time he familiarly conversed with
God about the destruction of Sodom, which is much remarked by
Abraham and God himself, Gen. xviii. ver. 17. 27. 37. Or it
might have been named so first from Abraham's fellowship with
Mamre, Aner, and Eshcol, and afterwards confirmed from this hii
communion with God and the angels, as Beer-sheba was first so
named from Abraham's covenant with Abimelech, and afterwards
confirmed from Isaac's covenant in the same place. Gen. xxvi*
30 — 33. It seems that after this when the posterity of Abraham
left the land and sojourned in Egypt, this place went no more by
that name of Hebron in the land of Canaan, but when the children
of Israel returned, and Caleb took possession of the place, he
stored the name which Abraham gave it.
NOTES ON THE BIBLE. IBS
Dupin, at the begiooing of the first volume of his Eccle-
al History. See concerning places inserted after Moses's
^^^ Num. xxi. 14.
to the account of Moses's death and burial, it was not Ezra
aade this addition; for the Samaritan Pentateuch, which
ken from the Jews before Ezra, has this addition, and all
passages that have been supposed to be additions. This ad»
of Moses's death in all probability was made by Joshua^
i is evident, was a divine writer, and a writer of divine re-
and was Moses's successor, who alone was in the mount
lim forty days and forty nights, and who succeeded to Mo-
lUthority, and to most of his divine privileges and intercourse
eaven, on whom Moses laid his hand, and committed the
f the whole congregation, and of the law and tabernacle
is bands. He succeeded Moses as the head of the congre-
, and as their judge, and as the person by whom they were
isact with God, as it was with Moses. He had the care of
I up the tabernacle, and therefore he took care to set it up
loh, and he took the care of the settlement of the church of
, and the establishment of the worship of God in Canaan,
3 was looked upon as having the care of the book of the
' Moses, even so as to have power to add words to it, as ap«
from Josh, xxi v. 26.
ces in the New Testament, which suppose Moses to be the
in of the Pentateuch, John v. 46, 47. Mark xii. 26, com-
with Exod. iii. 6. Acts xv. 21. 2 Cor. iii. 14, 15. Heb.
I.
:2] Gen. i. 2. *< The earth was without form and void.*
irst state of the earth, or this lower world, shows what it was
eUlerwards, viz., a world of confusion and emptiness, full of
canity of vanities. So in the first state of man in his infan-
an image of what man always is in himself, a poor, polluted,
iss worm.
VT\ <* And the Spirit of God moved upon the face of the
5.'' The word translated movedf in toe original is nomd
V V • ,
I, as Buxtorf says, the Hebrew note properly signifies to
as a birdf or to brood as a bird over her youngs or her eggs
sitting an them ; and both Grotius and Buxtorf observe from
riters of the Talmud, properly signifies the brooding of a dove
her eggs. See Buxtorf on the Radix Dn*i and Grotius de
ate, B. 1, sec. 1 6, Notes ; where Grotius also asserts more than
that the word merachepheth signifies love. Hence the ma-
bles among the heathen about the world's being formed by
156 NOTES ON THE BIBLE.
love, and by tlie breeding of a dove, Slc. Macrobias retemblef
the world to an egg, in the vii. book and 16 chap, of his Satama-
lia. And hence the Syrian gods are called by Amobins the off-
spring of eggs, by which gods he means the stars. Orpheus had
his opinion from the Phoenicians* one of which was this in Atfae-
nagarasy that mud proceeded from water ^ after which he mentions
a great egg split into two parts, heaven and earth.
In the Argonauticks, ascribed to Orpheus, we have these Hoes,
" In verse he sung the origin of things —
" How Love, the cause of all thinfrs, by his power
** Creating every Uiing, gave each his place." i
And Aristophanes, in his play called the Birds, in a passage pre- |
served by Lucien, in his Philopatris and Suidas, j
** First of all was Chaos and Night, dark Erebus and gloomy
Tartarus. There was neither earth, nor air, nor heaven, till
dusky night, by the wind's power on the wide bosom of Erebus,
brought forth an egg, of which was hatched the god of love;
(when time began,) who with his golden wings fixed to bis shoul-
ders flew like a mighty whirlwind, and mixing with black Chaos in
Tartarus' dark shades, produced mankind, and brought them into
light. For before love joined all things, the very gods them-
selves had no existence. But upon this conjunction all things be- ,
ing mixed and blended, sether arose, and sea, and earth, and the
blessed abodes of the immortal gods." Grotius* Ibid.
[448] Gen. i. 2. <* And the earth was without form and void.'*
ToAtf, iBohUf which last are words signifying vanity and empti-
ness. Thus God was pleased in the first state of the creation to
show what the creature is in itself; that in itself it is wholly
empty and vain, that its fulness or goodness is not in itself, but iu
him, and in the communications of his Spirit, animating, quickening,
adorning, replenishing, and blessing all things. The emptiness
and vanity here spoken of is set in opposition to that goodness
spoken of afterwards. Through the incubation of the Spirit of
God, (as the word translated movedy signifies,) the Spirit of God if
here represented as giving form, and life, and perfection to this
empty void and unformed mass, as a dove that sits infuses life,
and brings to form and perfection the unformed mass of the egg.
Thus the fulness of the creature is from God's Spirit. If God
withdraws from the creature, it immediately becomes empty and
void of all good. The creature as it is in itself is a vessel, and
has a capacity, but is empty, but that which fills that emptiness is
the Spirit of God.
As the Spirit of God here is represented as hovering or brood-
ing as a dove, so it is probable when the Spirit of God appeared
NOTES ON THE BIBLE. 157
M>dily shape, descending on Christ like a dove ; it was with
vering motion on his head, signifying the manner in which
nly he personally was filled with the fulness of God, but also
individual member of his mystical body. So that this that
ive an account of is one instance wherein the old creation was
al of the new* (See note on Eph. iii. 19.)
98] Gen. i. 27, 28, 29, 30. Covenant with Adam. " So God
ed man in his own image, in the image of God created he
male and female created he them ; and God blessed them, and
said unto them. Be fruitful, and multiply, and replenish the
, and subdue it : and have dominion over the fish of the sea,
over the fowl of the air, and over every living thing that
:th upon the earth. And God said, Behold, I have given you
r herb bearing seed which is upon the face of all the earth,
svery tree, in the which is the fruit of a tree yielding seed ; to
it shall be for meat. And to every beast of the earth, and to
y fowl of the air, and to every thing that creepeth upon the
1, wherein there is life, I have given every green herb for
; and it was so."
ere is described the sum of the blessedness that man had in
irst estate. Here is first his inherent spiritual good, which
in his being created in God's image. Here is the happiness
be had in the favour of God ; his blessing of him is a testi-
y of it. Here is the happiness he had in his intercou rse with
; for his thus talking with him in this friendly man ner is an
mceof it. Here is all his external good, which consisted in two
^: first, in having society, implied in that expression, Male
female created he them, and in those words. Be fruitful and
iply. Here is the sum of their outward good in the enjoyment
rthly good. Here is the possession of the earth, and the enjoy*
t of the produce of it, and dominion over the inferior creatures
. These things were evidently given to Adam as the public
[ of mankind. God in blessing them^ evidently speaks to them
16 head of mankind. The blessings he pronounces are given
in the name of the whole race, and therefore the favour mani-
d in blessing them is implicitly given to him as the head of
race. God's making them in his own image, and then bless-
them, implies bis bestowing those blessings pronounced on
subject blessed, on the condition of its continuing such an ex-
*nt subject as he had made it, and as it now stood forth to
iv^ his blessing, or continued in such an happy capacity to
y the blessings as it now was. Otherwise the blessing would
1 a great measure made void ; for in order tomen's being happy
le blessing, two things were needful : first, that the enjoyments
ited should be good ; and secondly, that the subject should be
158 NOTES ON THE BIBLE.
good, or in a good capacity to receive aod enjoy them ; thereibrf
both these are doubtless implied in the blessing here pronoonced
on Adam, which is plainly pronounced on him in the name of
the whole race. And therefore, in like manner when Adam u
threatened with being deprived of all these in case of his disobe-
dience, Adam must understand it in like manner as a calamity to
come on the whole race, and consequently the implicit promise of
life, as the confirmation and increase of the blessing, respects also j
the whole race. Hence the covenant must be made with Adam, |
not only for himself, but all his posterity. j
I
[450] Gen. ii. 2. <' And on the seventh day God ended all bii ]
works." The word translated iDork^ is irOK^D, which conies from \
X -
^Sn, angel or messenger ^ and therefore most properly signifies a
T :- 4
work done in t/ie execution of some function to which the ucrkmm^ I
is appointed J as the angel^ messenger^ officer, or workman of an- t
other; and so is fitly used concerning the work of creation ; which 1
was performed by the Son of God, who is often called the OMgd
of the Lord: He being the Father's great officer, and artificer,
through whom he performs all his work, and executes bis etemil
counsels and purposes.
[451] Gen. ii. 5. <' And every plant of the field before itwai
in the earth, and every herb of the field before it grew ; for the
Lord God had not caused it to rain upon the earth, and there wtp
not a man to till the ground." I'his seems to be observed to teach
that all the life that is in the creation is immediately from God,
and not from the creature itself: that in itself is wholly lifeless and
void, and empty of all perfection. The vegetable life that is ii
this lower world was immediately from God. Of all the innumera'
ble kinds of principles of life that now are manifest, every one was
immediately from God. Though the earth, and the rain, and die
cultivation, and husbandry of men be now made use of, yet tbeie
living principles were not first owing to them, for they were be-
fore them. So it is as to all principles of spiritual life in the
spiritual creation.
[397] Gen. ii. 9, and iii. 22, 23, 24. Concerning the Tree of
Life* This tree seems manifestly to have been designed for a
seal of Adam's confirmation in life, in case he had stood, for two
reasons: 1st, because its distinguishing name is the tree of life;
and 2d, because by what is said in the latter end of the iii. chapter,
there appears to have been a connection by divine appointment,
between eating of that tree and living for ever, or enjoying a con-
tinued, certuin, and everlasting life. But yet here are these dif-
NOTES ON THE BIBLE. 159
leDding tach a supposition. If it was so that this fruit
led as a seal of Adam's confirmation in life, and was by
istitution connected with confirmed life, then it should
it was something kept in store, reserved by God to be
as a reward of his obedience and his overcoming all
as, when his time of probation was ended. There seems
llusion to this iti Rev. xxii. 14. *' Blessed are they that
mmandments, that they may have right to the tree of
d chap. ii. 7. *^ To him that overcometh will I give to
tree of life.^' So that it was not to be come at until the
s trial was ended, for if he had eat of the tree before his
was ended, confirmed life would doubtless have been as
inected with it as after he fell, and that would have de^
d's design, which was that he should not have confirmed
s obedience was tried ; and if so, why was there not need
im and a flaming sword before, to keep Adam from the
re he fell, as well as afterwards f Whereas there seems
leen nothing to keep him from this tree. The tree was
Iden him ; for he had leave to eat of every tree, but only
f knowledge of good and evil. And as there was no
iderance, so there seems to have been no natural force to
ofl': it does not seem to have been out of his reach ; for,
it occasion was there for placing cherubim and a flaming
er he fell. The tree does not seem to be bidden from
r, if it was sufliciently secured from him by this means,
fell, so it was afterwards, and so what need of the cheru-
flaming sword ? From the account, which Moses gives
ce of this tree, that it was in the midH of the garden^ it
3robable that it was in the most conspicuous place in the
rden ; as the tree of life is said to grow in the midst of the
the lieavenly paradise. Rev. xxii. 2. The street of a
e most public place in itj and that Adam might have
' to put him in mind of the glorious reward promised to
ience, to engage him to the greater care and watchful-
t he might not fail.
lost probable account that is to be given of this matter
ihat the fruit of the tree of life was not yet produced ; but
as revealed to Adam, that after a while the tree should
fruit, of which whosoever eat should live for ever ; that
teat of it if he persisted in his obedience ; and that if he
lersevere in obedience he would expose himself to death
lat time, and so cut himself ofi* from ever tasting of it.
? probably made a most lovely and excellent appearance,
L forth a sweet fragrance, and perhaps was gay in the
promising most excellent fruit.
160 NOTES 'on the bible.
This tree, as it grew in the midst of the garden, so probably it
grew by the river, that ran through fhe midst of this Paradise,
See Rev. xx. 2. Ezek. xlvii. 12.
[469] Gen. ii. 9. and iii. 22—24. On the Tree of Life.
There is not the least probability that every fruit-tree in the
garden of Eden was then loaded with ripe fruit all at one tiffle^
If so, there would have been no provision made for Adam's sub-
sistence through the year, according to those laws which God had
establislied concerning the trees when he created them ; for,
according to those laws, the same fruit was not to be perpetually
hanging ; but when the fruit was ripe, the fruit was to be shed,
otherwise the seed would not be shed upon the earth in order to >
a new production, according to Gen, i. 11, 12. *' God said, Let
the earth bring forth grass ; the herb yielding seed after his kiad,
and the tree yielding fruit after his kind, whose seed is in itself
upon the earth, and it was so." It is much more probable that it
was with the trees of paradise as is represented of the trees tbtt
grew on the banks of EzekiePs river of living waters. It isrepre- t
sented as though there were all sorts of fruit treeS) and some -
yielding their fruit one month, and others another ; so that there
were ripe fruits newly produced every month of the year, and sot
perpetual summer, and also a perpetual spring: some trees were
hung with ripe fruit, and others in the blossom, in each month io |v
the year. St. John's vision, Rev. xxii. may be so nndentood
that each single tree bore twelve manner of fruits on different
branches; and yet perhaps there is no necessity of so understand-
ing it ; and so one sort bore ripe fruit in one month, and another
in another; so that the same tree was always in blossom is
some part, while some other part was loaded with ripe fruit. Bot
in Ezekiel's vision the variety of fruits seems to be on different
trees, because it is said there shall grow all tr^s for meat.
Carol. This is a confirmation of the supposition, that the an- '
gels were not confirmed till Christ had ended his humiliation, and
until he ascended into glory. For Christ is the tree of life in the
heavenly' paradise, in the native country of the angels ; just as
the tree of which we have been speaking was the tree of life
on earth, the native country of men ; and the scriptures give us to
understand that this person, who is the tree of life in this heavenly
paradise, is '* angel's food." Hence wc may infer, that the fruit
of this tree was the food, by which the angels have their eternal
life, or their confirmed lifb. But as man, who was made under t
like covenant of works with the angels, would not have been con-
firmed, if he had persevered in his obedience, till the tree had
brought forth its fruit, and till the fruit of the tree was ripe ; so it
is not probable that the angels were confirmed, until Christ, the
NOTES ON THE BIBLE. 161
'ree of life in the heavenly paradise, had brouglit forth his fruit.
tut what is the fruit that grows on this heavenly tree, the second Per-
on of the Trinity, but the fruit of the Virgm Mary's womb, and that
niit of the earth spoken of Isai. iv. 2, and ix. 6 f ** In that day
hall the branch of the Lord be beautiful and glorious, and the
•uit of the earth shall be excellent and comely ,-for them that are
leaped <^f Israel." — " For unto us a son is born, and unto us a
bild is given,'' tic. (how often are the children that are born in a
ioiily, compared in scripture to the fruit that grows on a tree !)
rben this holy child had gone through all his labours and suffer-
igpi, and had ful61led all righteousness, and was perfected, as 'tis
zpressed in Luke, xiii. 32, Heb. ii. 10, and v. 9 : then he was
?en of angels, and received up into glory, then the fruit was ga-
lered : Chrii^t, as full ripe fruit, was gathered into the garner
if God, into heaven, the country ofangels, and so became angels'
»od : then the angels fed upon the full ripe fruit of the tree of
ife, and received of the Father the reward of everlasting life,
yhrist did not become the author of eternal Salvatiod to man, till
le was thus made perfect, neither did he become the author of
ionfirmed eternal life to the angels, till he was made perfect.
Pbos the fruit of this tree of life did not become the food of life
o either men or angels till it was ripe.
This tree of life did as it were blossom in the sight of the angels,
vhen man was first created in an innocent, holy, pleasant, and
lappy state, and was that creature from whence this future fruit of
be tree of life was to spring, the blossom out of which the fruit
rat to come. It was a fair and pleasant blossom, though weak
ind feeble, and proved a fading thing like a flower. When man
bll, then the blossom faded and fell off; man came forth like a
lower, and was cut down, but the blossom fell in order to the
acceeding fruit. The fall of man made way for the incarnation
»f Christ, It gave occasion to the production and ripening of that
ifuit, and to its blessed consequences.
Thus, though Christ God man be not the Saviour of the an-
;cl8, as he is of men, vet he is the tree of life to the angels, and
be bread of life as truly as to men.
[77] Gen. ii. 17. " In the day that thou eatest thereof, dying
boo shalt die." This expression denotes hot only the ceVtainty
if death, but the extremity of it. Thou shalt die, in the superla-
ivO) and to the utmost degree ; and so it properly extends to the
econd death, the death of the soul, for damnation is nothing' bnt
xtreme death, and I am ready to think that God, by mentioning
lying twice over, had respect to two deaths, the first and the se-
ood, and that it is to those words the apostle John refers in Reve-
itioa XX. 14, when he says, ** This is the second death." It is
VOL. IX. 21
162 NOTES ON THE BIBLE.
much such a reference as he made in the 2d verse of that chapter.
There he explains to us who the serpent was that begailed Eve,
vn., the dragon, that old serpent who is the devil and Satan : to
here he explains what the second of those deaths, that was threat-
ened to Adam, was. See notes on Rev. xx. 14.
[325] Gen. ii. 17. <' Dying thou*shalt die." If we sometimes find
such kind of doubled expressions, and also this very expression, dy-
ing thou shalt die, as in Solomon's threatening to Shimei, when do
more is intended than only the certainty of the event, yet this is do
argument that this does not signify more than the certainty, even
the extremity as well as certainty of it. Because such a repetitiouor
doubling of a word, according to the idiom of the Hebrew tongue,
is as much as our speaking a word once with a very extraordinary
emphasis. But such a great emphasis, as we often use, signifies
variously; it sometimes signifies certainty, at other times extremi-
ty, and sometimes both.
[320] Gen. ii. 17. <'In the day that thou eatest thereof, tboa
shalt surely die.'' This, in addition to notes in blank bible, and
besides Adam died that day, for he was ruined and undone that
day, his nature was ruined — the nature of his soul — which ruin ii
called death in scripture, Eph. ii. 1. 5. Colos. ii. 13. Mattb. viii.
22. John V. 25. The nature of his body was ruined that day,
and became mortal, began to die, his whole man became subJ€M:t
to condemnation, to death ; he was guilty of death, and yet that all
was not executed ; that day was a token of his deliverance ; and
bis not dying that day a natural death, is no more diflicult to re-
concile with truth, than his never suffering at all that death that
was principally intended, viz., eternal damnation ; and probably
there were beasts slain the same day by God's appointment in their '
stead, of which God made them coats of skins, for it is probable
God's thus clothing them was not long delayed after that they saw
that they were naked.
[110] Gen. ii. 21. '* Adam received Eve as he awaked out of
a deep sleep ;" so Christ receives his church as he rises from the
dead. Dr. Goodwin speaks of this deep sleep of Adam as a type
of Christ's death, 1st vol. of his works, partiii. p. 53.
[251] Gen. iii., at the beginning. " Now the serpent was mart
subtle^^^ fyc. * What is an argument ex posteriori of the devil's having
assumed the form of a serpent in his temptation of our first pa-
rents, is the pride he has ever since taken of being worshipped un-
der that form, to insult as it were, and trample upon fallen man.
To this purpose we may observe that the serpent has all along
'NOTES ON THE BIBLE. 163
•een the common symbol and representation of the heathen
eities, Jul Firmic de errors Profan. Relig. p. 15. That the Ba-
bylonians worshipped a dragon, we may learn from the Apo-
irypha, and that they had images of serpents in the temple of
Selusy Didodorus Siculus, lib. ii. chap« 4, informs us. Grotius
lut of several ancient authors, has made it appear that in the
Ad Greek mysteries they used to carry about a serpent, and
;ry £i>a the devil, thereby expressing his triumph in the unhap-
ly deception of our first mother. The story of Ophis among
he heathen was taken from the devil's assuming the body of a
lerpent in his tempting of Eve. Orig. contra Cekusy lib. vi.
Lnd to name no more what Philip Melancton tells us of some
NTiests in Asia, is very wonderful, viz. that they carry about a
lerpent in a brazen vessel, which they attend with a great deal
>f music, and many choruses in verse, while the serpent every
low and then lifts up himself, opens his mouth, and thrusts out
he head of a beautiful virgin,' (as having swallowed her,) 'to
ihow the devil's triumph in this miscarriage among those poor
leluded idolaters.' NicoPs Conference with a Theistf vol. I.
[452] Gen. iii. 14. '* Upon thy belly shalt thou go, and dust
sbaltthou eat all the days of thy life." This doubtless has re-
ipect not only to the beast that the devil made use of as his in-
itniment, but to the devil, that old serpent, to whom God is
ipeaking, chiefly as is evident by the words immediately follow*
ing. The words. On thy belly shalt thou go, as they respect the
levil, refer to the low and mean exercises and employments,
that the devil shall pursue ; and signify that he should be de-
based to the lowest and most sordid measures to compass his
Bnds, so that nothing should be too mean and vile for him to
io to reach his aims. The words. Dust shalt thou eat all the
iays of thy life^ have respect to the mean gratifications that
Satan should henceforth have for his greatest good, instead of
the high and glorious enjoyments of which heretofore he was
the subject in heaven ; and that even in those gratifications he
should find himself sorely disappointed, and so his gratifications
should from time to time in all that he obtained as long as he
lived, turn to his grief and vexation, agreeably to the use of a
parallel phrase, Prov. xx. 17, '^ Rread of deceit is sweet to a
man, but afterwards his mouth shall be filled with gravel."
When a man has eagerly taken into his mouth that which he
accounted a sweet morsel, but finds it full of dirt, it moves him
immediately to spit it out, and so to endeavour to clear his
mouth of what he had taken as eagerly as he took it in. So
Satan is from time to time made sick of his own morsels, and
to spit them out again, and vomit up what he had swallowed
164 NOTES ON THE BIBLE.
down, as the whale vomited up Jonah, and as the devil vomited
up Christ, when he saw that he had swallowed down that which
when within him, gave him a mortal wound at his vitals.
[456] Gen. iii. 14, 13. '* And the Lord said unto the ser-
pent," &;c. In this first prophecy ever uttered on earth', we
have a very plain instance of what is common iff divine pro-
phecies through the scripture, viz. that one thing is more im-
mediately respected in the words, and another that is the anti-
type principally intended, and so of some of the words being
applicable only to the former, and others only to the latter, and
of God^s beginning to speak in language accommodated to the i
former, but then ns it were presently forgetting the type, and
being taken up wholly about the anlitype. Here in the 14th
verse, the words that are used are properly applicable only to
that serpent that was one of the beasts of the field; so here it
is said, thou art cursed above all cattle ; which shows that this
prophecy has some respect to that beast that is a type of Satan.
But, in the things s|)oken in the next verse, the beast called a
serpent seems to be almost wholly forgotten, and the speech to
be only about the devil ; for the enmity that is there spoken of,
18 between the Seed of the man, and that Seed a particular per-
son; for the words in the original are, *^ He shall bruise thy
head, and thous halt bruise his heel ;" it is K^n (Ht) in the He-
brew, and auro; in the Septuagint ; as is observed in Shuckford,
vol. I. p. 286.
[322] Gen. iii. 20. '* And Adam called his wife's name Eve,
because she was the mother of all living." What Adam in
this has respect to, doubtless is that which God had signified in
the 15th verse, viz. that Eve was to be the mother of that Seed
that was to bruise the head of the servient, the grand enemy of
mankind, that had brought death on them, and had the power
of death, and so was to be the author of life to all that should
live, i. e. all that should escape that death. So Eve was the
mother of all living, as all that have spiritual and eternal life
are Christ's, and so the woman's seed, because Christ was of
the woman. Adam, when he had eaten the forbidden fruit, and
his conscience smote him, had a terrible remembrance of the
awful threatening, '* Dying, thou shalt die;" and therefore
took great notice of those words which God spake concerning
the seed of Eve bruising the Serpent's head ; which seem to af-
ford some relief from his terror, and therefore he thought it
worthy to give Eve her name from it, as the most remarkable
thing that he had observed concerning Eve, and the thing that
bethought more worthy to be remembered, and could think of
with greater delight and pleasure than any thing else concern-
NOTES ON THE BIBLE. 165
iBg her, and therefore he thought it above all things worthy that
her uame should be a continual memorial of it.
That the thing of which Adam took special notice in giving
his wife this name, was not her being the universal mother of
mankind, or the universality of her maternity, but the quality
of those that she was to be the mother of, viz. living ones, is
evident from the name itself, which expresses the latter, and
not the former : the word nm Chavah^ which we render Evt^
T —
expresses Ldfe^ the quality of those that she was to be the mother
of, and not the universality of her maternity. And it is not
likely this would have been if there was nothing in this quality
I of her posterity that did at all distinguish her from any other
mother ; which would have been if all that was intended by her
being the mother of those that were living, was that she was to
be the mother of such as were to live in the world ; for so all
other mothers might be called Chavah as well as she, or by
some name that expressed that quality of life. A name is
given for distinction ; and therefore doubtless Adam gave her
a name that expressed something that was distinguishing ; but
if what was meant was only that she was the mother of all
mankind, then the thing that was distinguishing of her, was
merely the universality of her maternity, and not at all the
quality of her posterity. Why, then, was not the universality,
the distinguishing thing, expressed in the name, rather than
the quality, which was not at all distinguishing?
Again : It is not likely that Adam would give her a name
from that which did not at all distinguish her from him. If per-
sons have not names that shall distinguish them from all others,
yet doubtless they ought to have names to distinguish them
from those with whom they always live, and from whom there
is most occasion to distinguish them. But if it was not the
quality of her posterity, but only the universality of her proge-
niture of mankind, to which he had respect, that was what was
common to her with himself.
If it had been only her being the mother of all mankind to
which Adam had respect, it would have been more likely that
he would have given her this name on her first creation, and on
her being brought to him ; which was after that benediction,
'* Be fruitful and multiply ;" but we find that this name was
not given on that occasion, but then Adam gave her another
name, Gen. ii. 23, '^ He called her Ishah^ from her being taken
out of man ; but the name of Chavahy as the mother of all liv-
ing, is given on another occasion, viz. just after God had pro-
mised that the Seed of the woman should bruise the serpent'a
head, and immediately after God had pronounced the threaten-
166 NOTES ON THE BIBLE.
iDg of death on Adam, as in the verse immediately foregoing,
** till thou return to the ground, for dust thou art, and unto dost
thou shah return ;" while Adam is under the terror of this sentence
of death, he comforts himself with the promise of life couched in
what God had said to the serpent. Adam gave Eve a new name
on this occasion, from that new thing that appeared concerning
her after the fall : as she had her first name from the manner of
her creation, so she had her new name given her from Christ's re-
demption, and Adam gave her her name from that which comfort-
ed him, with respect to the curse that God had pronounced on him
and the earth ; as Lamech named Noah, Gen. v. 29. ** And he
called his name Noah, saying. This same shall comfort us concern-
ing our work, and the toil of our hands, because of the ground
which the Lord hath cursed."
It was a common thing for the progenitors of Christ to have
names given them from something that had respect to him or his
redemption, or some of his benefits : so were Seth, and Noah,
and Abraham, and Sarah, and Israel, and Judah, and others
named.
And besides, we have no parallel place in the Bible to justify
our understanding this expression, aU livings of all mankind that
shall hereafter live upon the earth, or including them with those
that are now living.
[399] Gen. iii. 20. There are also these further arguments to
confirm that Adam does not give his wife the name of JEJoe, which
signifies lAfe^ because she was the mother of all mankind, but be-
cause she was the mother of Christ, and of his living seed, who
are the seed of the woman of whom God had just spoken. 1st.
This name is exceedingly proper and suitable to signify the latter,
because, *' in Adam all die, but in Christ shall all be made alive ;
by man came death, so by man also came the resurrection of the
dead ;" '* the second Adam is made a quickening Spirit ;" *' in
him was /i/e, and he is the life.^* All mankind by the first Adam
are in a state of death, dead in trespasses and sins, but Christ is
the bread of life, of which he that eats should live for ever ; and
he is thus the fountain of life to the children of men, by bruising
the head of the serpent, or destroying him that has the power of
death, even the devil ; which God had just before promised should
be by the Seed o( Isha, the name that Adam gave his wife at first.
2. It is not likely that Adam would give this name, viz. Living
One^ as a distinguishing name for mankind, to distinguish them
from other creatures; for the same name is, from time to time in
the preceding chapters, given to other creatures, as chap. i. 21.
24. 28, and chap. ii. 19, where the word is radically the same;
and so afterwards the name is often given to other animals, chap.
NOTES ON THE DIBLE. 167
it. 4. 23, viii. i, and in many other passages of scripture.
»ecially it is unlikely that he would give this as a distin-
: name to mankind immediately upon roan's fall, whereby
uined, and bad brought that threatening on himself, in
that thou eatest thereof ^ thou shalt surely die; and imme-
fter he had been told by God that he was dead, (i. e. in ef-
dust thou arty and unto dust thou shalt return. Adam
»t mean by the phrase ail living, what indeed we sometimes
expression to signify, viz. mankind; but yet we do not
y it, all that have had, and now have, the human nature,
^h life was a distinguishing property of that nature, but we
mean by it those that are now alive, to distinguish them
ise that are dead, or are not yet born. And it is exceed-
kely that Adam would now first find out this name to dis-
mankind, even those that yet had no life or being, as
life was a distinguishing property and dignity of human
on the occasion of so great, awful, and afiecting an event,
rst entrance of any such thing as death into the world, to
nd destroy, and make fearful havock of all mankind, all Eve's
f, and that originally by her means. If Adam had meant
ving, all mankind that then had a being in this world, the
as very improper for her ; for he that was living of man-
is the only person of all mankind that she was not the mo-
he was rather the father of her. But in the other sense
e. Eve was the mother of all living universally, of every
ne, as it is in the original. There is not one that has spi-
id eternal life of all mankind, who in this sense is excepted,
im, nor Christ, no, nor herself, for in this sense, as she was
her of Christ, she was her own mother.
is remarkable that Adam had before given his wife an-
ame, viz. Islui, when she was first created and brought to
ut now, that on the occasion of the fall, and what God
d upon it, he changes her name, and gives her a new name,
fe, because she was to be the mother of every one that has
hich would be exceeding strange and unaccountable if all
meant was, that she was to be the mother of mankind. If
s all that he intended, it would have been much more likely
iven to her at first, when God gave them that blessing, viz.
ruitful and multiply," by virtue of which she became the
of mankind ; and when mankind was hitherto in a state of
d death had not yet entered into the world. But that
should not give her this name then, but call her Isha, and
fter that, change her name, and call her name Life, imme-
upon their losing their life and glory, and coming under a
:e of death, with all their posterity, and the awful, melan-
ihadow and darkness which death has brought on the whole
168 NOTES ON THE BIBLE.
world, occasioned by Eve's folly, is ftltogether unaccountable, if
be had only meant, that she was the mother of mankind.
4. That Adam should change her name, and call her name
Liife^ after he had given her another name, doubtless was from
something new that appeared, that was very remarkable concern-
ing Eve ; and doubtless we have an account of what that remark-
able thing was. The scriptural history is not so imperfect as to
give us an account of such an event as a person's name being
changed, without mentioning the occasion of that change. lYc
have several times elsewhere an account of the change of persons'
names in scripture, but always have an account of the reason why,
but we have no account of any thing new concerning Eve, that
could give Adam occasion thus to change her name, and call her
Ldjcy but only what God said concerning her and her seed after
her fall. We have an account of this change of her name imme-
diately upon it, and therefore must understand that as the occa-
sion of it. This was an exceeding proper occasion for such a
name, and it is natural to suppose that Adam's mind might now
be so affected by the curse of death just pronunced by God, and
the promise of life by Eve, as to -induce him to change her name
firom hha to LAfe.
It is most probable, that Adam would give Eve her name from
that which was her greatest honour, since it is evident that he had
respect to her honour in giving her this name. The name itself,
Lifay is honourable ; and that which he mentions concerning her
being the mother of every living onCy is doubtless something he
had respect to as honourable to her. Since he changed her name
from regard to her honour, it is most likely he would signify in it
that which was her peculiar honour ; but that was the most honour-
able of any thing, that had ever happened, or that ever would
happen concerning her — that God said that she should be the mother
of that SEED, that should bruise the Serpent's head. This was the
greatest honour that God had conferred on her ; and we find per-
sons' names changed elsewhere to signify something that is their
peculiar honour, as the new names of Abraham, Sarah, and Israel.
6. All new names, of which we have an account in scripture,
as given prophetically, are given with respect to some great pri-
vilege persons have by some special relation to Christ, or interest
in him, and his redemption. So Abraham's and Sarah's new
names were given them of God, on occasion of the promise made
Co them, that in their seed all the families of the earth should be
blessed ; and Jacob's new name of Israel is given because as a
prince he had prevailed with Christ in wrestling with him, and
had obtained the confirmation of Abraham and Isaac's blessing
to him and his seed, when he and bis posterity were in danger of
being cut off by Esau.
NOTES ON THE BIBLE. 109
[466] Geo. iii. 20. «' And Adam called his wife's name Eve,
because she is the mother of all living." To suppose the living
here to mean those that are restored to spiritaal life, and shall
be saved from death, and have everlasting life, is agreeable to the
denomination the apostle gives true Christians, 2 Cor. iv. 11.
•Of J^wvrt^, the livings or the liven ; and again chap. v. 15.
[82] Gen. iv. I. <' And Adam knew his wife, and she conceived
and bare Cain, and said, I have gotten a man from the Lord.'* In
Eve's expressing herself thus, it is probable she had an eye to
what God said, that her seed should bruise the Serpent's head:
and now seeing she had a son, her faith and hope was strength*
sned that the promise should be fulfilled.
[453] Gen. iv. 3, 4. CaMs and AbePs Sacrifice. Abel when
be comes before God is sensible of his own unworthiness and
unfulness like the publican, and so is sensible of his need of an
stonement, and therefore comes with bloody sacrifices, hereby
testifying his faith in the promised great Sacrifice. Cain comes
with his own righteousness like the pharisce, who put God in
mind that he paid tythes of all that he possessed. He comes with-
out any propitiation, with the fruit of his ground, and produce of
tiis own labours, as though he could add something to the Most
High) by gifts of his own substance; and therefore he was inter-
ested in no atonement, for he was not sensible of bis need of any,
Dor did he trust in any, and so being a sinner, and not having
perfectly kept God's commandments, sin lay at his door nnre-
moved, and so his oflfering could not be accepted, for guilt re-
mained to hinder. This reason God intimates, why his ofiering
was not accepted, in what he says to him, verse 7th, *' If thou
doest well — if thou keepeist my commandments, thou and thine
offerings shall be accepted, but seeing thou doest not well, as
thine own conscience witnesses that in many things thou hast of-
fended, the guilt of sin remains to hinder thy being accepted
without an atonement, thy righteousness cannot be accepted,
ivhatever offering thou mayest bring to me. See Bp. Sherlock's Use
and Intent of Prophesy , p. 74, 75, and Owen on Heb. xi. 4, p. 18.
[344] Gen. iv. 7. " If thou doest well, shalt not thou be ac-
cepted ? and if thou doest not well, sin lieth at the door." Cain
was not accepted in his offering, because he did not well— Bf-
canse, 1. He was a wicked man, led an ill life under the reigniiig
power of the world and the flesh, and therefo re his sacrifice waf
ao abomination to the I^ord, Prov. xv. 8, a vain oblation Isai.
i. 13. God had no respect to Cain himself, and therefore no te-
spect to his offering, as the manner of the expression (v. 5.) int^r
VOL. IX. 32
170 NOTES ON THE BIBLE.
matei. Bat Abel was a righteous maD : he is called righleom
Abel, Matt, xxiii. 35. His heart was opright, and his life was
pious ; he was one of those whom God's coaoteoance beholds, Ps«
xi. 7, and whose prayer is therefore his delight, Prov« xv. &
God had respect to him as a holy man, and therefore to his oflbr-
ing as a holy offering. The tree must be good, else tbe frait
cannot be pleasing to the heart-searching God*
2. There was a difference in the offerings they brought. It is
expressly said, Heb. xi. 4, AbePs was a more excellent sacrifice
than Cain's : either, 1. In the nature of it. Cain's was only a sa«
crifice of acknowledgment offered to the Creator; the meat ofler-
inga of the first of the ground were no more, and for ought I knoa
might have been offered in innocency. But Abel brought a sa-
crifice of atonement, the blood whereof was shed in order to re-
mission, thereby owning himself a sinner, deprecating God's
wrath, and imploring his favour in a Mediator : or, 2. In the qua-
Utiei of the offering. Cain brought of the fruit of the g^und,
any thing that came next to hand, what he had not occasion for
himself, or was not more charitable. But Abel was curious in the
choice of his offering, not the lame or the lean, or the refuse, bat
tbe firstling of the flock, the best he had, and the fat thereof
the best of those best. 3. The great difference was this, that
Abe) oflered in faith, and Cain did not — '* Abel was a penitent,
Kke the publican that went away justified ; Cain was unhumbled,
and his confidence was in himself, like the pharisee who glorified
himself, but he was not so much justified before God." Henry
on verses 3, 4, 5.
[<* If thou doest not well, sin lieth at the door."] Not at CaM$
door, but at Qod^s door. His wicked doings lay, as it were, at
the door of God's temple, to prevent his admittance and accep-
tance with God : they stood as a partition wall between God and
him. Wicked men's sins are a cloud which their prayers cannot
pass through, and which hinders their offerings from being
brought into the holy place : they are a thick veil before the door
of the holiest of all, to hinder their access to God. 1 John iii. 21,
22. ^^ Beloved, if our heart condemn us not, then have we confi-
dence towards God, and whatsoever we ask, we receive of him,
because we keep his commandments, and do those things that
are pleasing in his sight.''
^51] Gen. iv. 14. It seems to me no way improbable that
Cain's house was intended, and by him understood, not only of
bim personally, but of his posterity. Such he might learn from
bis father Adam, seeing the covenant that was made with him was
made not only for himself, but for his posterity. If Cain uoder-
^d it only of himself personally, it seems somewhat strange
that be should express himself after such a manner. The iohabiud
NOTES ON THE BIBLE. t71
earth was not broad enough for such expressions. The expreS'
sion, from thy face, may be in the same sense as David was shut out
from the face of God when he dwelt in Ziklag, from his altar
where* his people sacrificed and worshipped him, and where he
especially manifested himself. Doubtless there were then such
things as well as afterwards.
[323] Gen. v. 29. '< And he called his name Noah, saying.
This same shall comfort us concerning our work, and the toil of
oor hands, because of the ground which the Lord hath cursed."
Noah comforted God's people concerning their labour and fatigue,
that was the fruit of God's curse on the ground.
1. And chiefiy as the Redeemer was to be of him, who should
deliver his people from all their labours and sorrows, and should
procure them everlasting life in the heavenly Canaan, a better
paradise than that which was lost, where the ground is not curs-
ed, and shall spontaneously yield her rich fruit every month, where
there remains a rest to the people of God, who shall rest from their
labours, and their works shall follow them.
2. He first invented wine, which is to comfort him that is faint
and weary with fatigue, and the toil of his hands, and which makes
glad man's heart, a remarkable type of the blood of Christ, and
bis spiritual benefits.
3. To him was given leave to eat flesh, as a relief from the fruit
of the curse on the ground, which rendered the fruits of it less pleas-
ant and wholesome. God gave Noah leave to feed on the flesh of
other animals, to comfort him under his toil of his hands in tilling
the ground. And this is another type of our feeding on Christ,
and having spiritual life and refreshment in him : for, in feeding
on the flesh of animals, our food and the nourishment of our lives
is obtuned at the expense of their lives and shedding their blood,
at we come to feed on Christ by his layin^^ down his life. And
these things in Noah that should be matter of comfort under
God's curse, are the rather taken notice of in him, because in his
time the curse on the ground was to be more fully executed than
ever it had been before — the good constitution of the earth was
to be overthrown by a flood, and its wholesomeness and fertility
greatly diminished, and so the toil of his hands would be greatly
increased, were it not for this relief given that has been men-
tioned.
4. Before Noah, God's people did not know how far this curse
would proceed ; they probably foresaw that God intended to exe-
cute the curse on the ground in a much further degree than ever
yet he had done. God had not comforted his people by any limits
set in any promise made to them, but to Noah God made a gra-
cious promise, setting limits to the curse, promising in some respects
ITS MOTBS ON THE BJBLE.
m certain measure of suecess to the labour of their handsy promit-
log that seed-time, and harvest, &c. should not cease.
[5] Gen. vi. 4. The monstrous births that arose from the con-
junction of the sons of God with the daughters of men, typify on-
to us what an odious monster results from the conjoining of holy
things with wicked, as of a holy profession with a wicked life in
hypocrites, and what powerful enemies against religion sacb are,
whether they are particular persons or churches, as the church of
Rome, that monstrous beast, in whom are joined the profession of
the name of Christ and many of his doctrines with the most odious
devilism, who has horns as a Iamb, but speaks as a dragon : and
their bulk and huge stature denotes their pride, as none are so
proud as hypocrites. Vid. 257.
•
[257] Gen. vi. 4. And their great bulk, and strength, and re-
nown, besides the pride of such persons and churches as join the
religion, doctrines, and worship, and profession of his church with
the deluding glories and bewitching pleasures of this world, and
of the heathenish and other human and carnal churches and socie-
ties of it, here typified by the beauty of the daughters of men. I
say, besides the pride of such churches, these things seem to de-
note the earthly pomp and splendour, and worldly renown, sod
glory, and great temporal power that such churches aflfect, and l^
are commonly in Providence suffered to arrive to, as the church
of Rome and others.
[428] Gen. vi. 4. '' And there were giants in the earth in those
days,'' &c. Pausanias, in his Laconics, mentions the bones of
men of a more than ordinary bigness, which were shown in ibe
temple of Esculapius, at the city of Asepus : and in the first of
bisEliacks, he speaks of a bone taken out of the sea, which afore-
time was kept at Piso, and thought to have been one of Pelops.
Pbilastratus, in the beginning of his Heroicks, informs us that
many bodies of giants were discovered in Pallei^e, by showers of
rain and earthquakes. Pliny, b. vii. ch. 16, says, *' That upon
the bursting of a mountain in Crete, there was found a body
standing upright, which was reported by some to have been the
body of Orion, b> others, the body of Eetion. Orestes's body,
when it was commanded by the oracle to be digged up, is report-
ed to have been seven cubits long. And almost a thousand years
ago, the poet Homer continually complained, " that men's bo-
^ dies were less than of old." And Solinus, chap. i. inquires,
•« Were not all that were blorn in that age less than their parents ?"
And the story of Orestes's funeral testifies the bigness of the an-
cients ; whose bones when they were digged up in the 5Sth Oly m-
NOTES ON THE BIBLE* 173
piad at Yegea, by the advice of the oracle, are related to have
been seven cubits in length. Other writings, which give a credi-
ble relation of ancient matters, affirm this, that in the war of
Crete, when the rivers had been so high as to overflow and break
down their banks, after the flood was abated, upon the clearing of
the earth, there was found a human body of three and thirty feei
long: which L. Flaccus, the legate, and Metellus himself being
very desirous of seeing, were much surprised to have the satisfac-
tion of seeing what they did not believe when they heard." Gro-
tias deVerit. b. i. sect. lU, Notes.
Josephus, b. v. chap. 2, of his ancient history: ** There re-
mains to this day some of the race of the giants, who by reason
of the bulk and figure of their bodies, so difierent from other
men, are wonderful to see or hear of. Their bones are now shown
far exceeding the belief of the vulgar.'^ Gabinius, in his history
of Mauritania, said that Antseus's bones were found by Sertorius,
which, joined together, were sixty cubits long. Phlegon Tral-
lianns, in his 9th chap, of Wonders, mentions the digging up the
bead of Ida, which was three times as big as that of an ordinary
woman. And he adds also that there were many bodies found in
Dalmatia, whose arms exceeded sixteen cubits. And the same
man relates out of Theopompus, that there were found in the
Cimmerian Bosphorus a company of human bones twenty-four
cubits in length. Le Clerk's Notes on Grotius de Veritat. b. i.
sect 16.
We almost every where in the Greek and Latin historians meet
with the savage life of the giants mentioned by Moses. In the
Greek, as Homer, Iliad 9th, and Hesiod, in his VVorks and Days.
To this may be referred the Wars of the Gods mentioned by Pla-
to io his Second Republic, and those distinct and separate govern-
ffleots taken notice of by the same Plato, in his third book of
Laws. And as to the Latin historians, see the first book of Ovid's
Metamorphoses, and the fourth book of Lucan, and Seneca's third
book of Natural Questions, Quest. 30, where he says concerning
the Deloge, *' that the beasts also perished, into whose nature
men were degenerated." Grotius de Verit. b. i. sect. 16.
[199] Gen. vi. 14. "Make thee an ark of gopher wood.**
The word in the Hebrew language seems to imply that the wood
was of a bituminous or pitchy nature, and consequently more ca-
pable of resisting wet or moisture, and St. Chrysostom particu-
larly calls it ?wXa TSTjaywva a(r^^ra, square wood not liable to rot.
The learned Fuller rightly concludes it to be the cypress, from the
affinity of the word for cypress in Greek, which is KunrafMfo'of ;
firom whence, if the termination is taken away, Cuphar, or Gopher^
174 NOTES ON THE BIBLS.
consists of such letters as are often changed into each other ; nei-
ther is there any wood less subject to rottenness and womM thaa
this is, as all writers do allow. * Pliny saith that the cjrpress wood
is not sensible of rottenness or age, that it will never split nor
cleave asunder except by force, and that no worm will touch it,
because it hath a peculiar bitter taste ; and therefore Plato advis-
ed that all records that are to be preserved for the benefit of future
generations, should be written upon tables of cypress, liartial
says that it will last for an hundred ages and never decay. Tho-
cydides saith that the chests were made of cypress in which the
Athenians carried away the bones of those who died in war for
their country, and the Scholiast gives this reason for it, because it
would never decay, and the Pythagoreans abstained from making
coffins of cypress, because they certainly concluded that the scep-
ter of Jupiter was made of this tree, and no reason can be assign-
ed for such a fiction among the poets, but because it was the fittest
resemblance of that eternal power and authority which they at-
tribute to him. Theophrastus, speaking of those trees which are
least subject to decay, adds this as a conclusion, that the cypress
tree seems to be the most durable of all, and that the folding
doors of the temple of Ephesus being made thereof, had lasted
without damage for four generations. In this Pliny is morepai^
ticular, and saith that those doors were made of cypress, and they
had lasted till his time, which he saith was near four hundred
years, and still looked as if they were new. And Vitruvius speaki
both of the cypress and of the pine tree, that they kept for a long
time without the least defect, because the sap, which is in every
part of the wood, hath a peculiar bitter taste, as is so very ofieo-
sive that no worm or other consuming animal will touch it. He
also tells us that such works as are made of such wood will last
for ever. And therefore he advises that the beams of all churches
should especially be made of cypress wood, because such as were
made of fir were soon consumed by the worm and rottenness ; and
as it was such a lasting wood, so it was also very fit for the building
of ships. Peter Martyr, as cited by the learned Fuller, saith that
the inhabitants of Crete had their cypress-trees so common, that
they made the beams of their houses, their rafters, their rooms,
and floors, and also their ships of this wood. Plutarch saith that
the shipcarpenter in the first place useth the pine from Isthmos,
and the cypress from Crete ; and Vegetius adds, that the galleys
are built chiefly of the cypress, and of the pine-trees, or of the
larch and fir; and in the epistle of Theodoricus to Abundantios,
the Prefect, in which he gives him a commission to build a thou-
sand barks for fetching provisions, or bread-corn ; he commands
him to inquire throughout all Italy, for proper artists, for wood
NOTES ON THE BIBLE. 175
ir f uch work ; and wherever he should find the cypress or pine-
rees near the shore, that he should buy them at a reasonable
irice* Neither was it thus only in Crete and Italy, but Diodorus
iroves that in Phoenicia there was timber sufficient to build ships,
lecaase Libanus, near Tripoli, and Biblus, and Sidon were full
»f cedar-trees, and larch-trees, and cypress-trees, which were very
idmirable for show and greatness ; and Plato, among the trees that
rere fit for shipcarpenters to use, places the cypress next to the
Hoe and the larch-trees. And even in latter years, we are told
hat the Saracens did hasten from Alexandria to Phoenicia to cut
lown the cypress-wood, and fit it for the use of the ships. And
IS the cypress-tree was very fit for this use, so it grew in great
ikuty in Assyria and Babylonia, and therefore Arrian and Strabo
ipeak particularly of it, and that the numerous fleet which Alex-
inder the Great built in those parts, was made of the cypress which
le cot down, and which grew in Babylonia. For there was, as
Lb^y 8ay» ^ great plenty of these trees in Assyria, and that they
liad no other wood in the country which was fit for such a pur^
pose.
Bedford's Scripture Chronology, p. 1 1 1 , 1 12, notes that the rea-
son why they needed a sort of wood not subject to decay or rotten-
ness, was chiefly because the ark was so long in building. Had it
Bot been a kind of wood of extraordinary durableness, it would
kave decayed and spoiled in much less than in 120 years, being
exposed to the weather.
[259] The country where Noah built the ark, was probably in
Babylonia, or the region thereabout, which abounds with cypress
Mr gopher-trees. The Gordyean mountains in Armenia seem to
be at a proportional distance, and since they are allowed to be the
ligbest in the world, there is no reason for receding from the com-
Booiy received opinion, viz. that those were the hills whereon the
irk stopped. Here it is that the generality of geographers place
he ark. Here it is that almost all travellers have found the re-
>ort of it. And lastly, here it is that the inhabitants of the coun-
ty show aome relics of it, and call places after its name to this
rery day. Complete Body of Divin. p. 324.
" In Armenia est altior molis quam sit in toto orbe terrarum,
|ai Araih vulgariter nuncupatur; et in cacumine montis illius
irca Noe post diluvium primo sedit ; et licet propter abundan-
iaoe nivium, quae semper in illo monte reperiuntur, nemo valet
llom ascendere ; semper tamen apparet in ejus cacumine quod-
Imm nigrom, quod ab hominibus dicitur esse Area." Hist. Orient.
. 9.
The mount Gordion, called by the Turks Ardagh^ is the high-
st in the world ; the Jews, the Armenians, and the Mussulmans
176 NOTES ON THE BIBLE.
affirm that the ark of Noah stopped at this mountain after the de-
luge. La Boulaye^s Voyages, They tell us likewise that the city
Nahsivan, which is about three leagues from the mountain Ararat,
is the oldest in the world ; that Noah dwelt therein when be camt
out of the ark ; that the word Nahsivan is derived from JVoi,
which signifies a ship^ and sivan^ which signifies to stop or stag;
and that this name was given to it because the ark stopped at this
same mountain. Tavernier's Travels, tom. iv.
[297] Gen. vii. 1 — 7. The company in Noah^s Ark was up-
on many accounts a type of the church of Christ* The ark did
literally contain in it the church of God, for all flesh had co^
rupted their way before God, and true religion and piety seemed
to be confined to Noah and his family. The ark was made for
the salvation of the church, and for the saving the church from
the destruction which the world was to undergo, and to which it
was doomed, and of which all the rest of mankind were to be
the subjects in an overflowing deluge of God's wrath. So Christ,
God-man, mediator was made for the salvation of his church, to
save it from that destruction and wo that is denounced against
this wicked world, and that deluge of wrath that will overwhelm
all others. The way in which persons were saved by the ark, was
by taking warning from Noah the preacher of righteoosness to
fly from the wrath to come, and hearkening to the call, and flying
for refuge to the ark, and getting into the ark. So the way by
which we are saved by Christ, is by flying from the deluge of
God's wrath, and taking refuge in Christ, and being in him.
The ark was a refuge, from storm, and from wind, the rain
that poured down out of heaven in a very dreadful manner, it
did not hurt those that were in the ark ; so Christ is an hiding
place from the wind, a covert from the tempest. Isai. xxxii. !•
He is a place of refuge, and acovert from storm and from wind.
Isai. iv. 6. '' He is to his church a refuge from the storm, when tbe
blast of the terrible ones is as a storm against the wall." Isai. zxv.
4. '' He that is built in Christ, when the wind blows, the rain
descends, and the floods come and beat upon his house, it will
not fall.''
The company in the ark was safe in the greatest catastrophe,
when the world was as it were dissolved. So they that have
Christ for their refuge and strength, need not fear, though tbe
earth be removed, and though the mountains be carried into the
midst of the sea, (as they in fact were in the flood, they were in
the midst of the sea, the sea surrounded them and overwhelmed
them,) though the waters thereof roar and are troubled, though
the mountains shake with the swelling thereof, Ps. xlvi. 1, 2,3.
Though the waters were so exceeding great and overwhelming,
NOTES ON THE BIBLE. 177
yet those that were in ihe ark did not sink in them. Though the
waters overtopped the highest mountains, yet they could not over-
whelm them ; though the ark when it stood on the ground was a
Idw thing, iu comparison of other things that the waters over-
whelmed, yet the waters could not get above them, but let the
the waters rise ne\'er so high, yet the ark kept above them, which
evidently represents the safety of the church in Christ in the
greatest danger, so that *• when thou passest through the waters,
1 will be with thee ; and through the rivers, they shall not over-
flow thee," Isai. xliii. 2. Concerning those that belong to the
cbarch of Christ, it is promised in Ps. xxxii.6, ** For this shall every
one that is godly pray unto thee in a time when thou mayest be
found ; surely in the floods of great waters they shall not come
Dlgb onto him.'' And though the church often appears as a low
thing, as though the mighty waters that come against it could
immediately overflow it, yet the church is kept above water, let
them come in ever so fiercely, and rise never so high. If it was not
the Lord that is on their side, oftentimes her enemies would swal-
low her up quick. This also represents to us bow Christ was
kept from sinking under his suflVrtngs. It was impossible that
Christ should fail in the great work that he undertook, and
though his suflferings were so great, though the deluge that came
Qpon him was so very great, the billows of wrath so mighty,
enough to overwhelm a whole world, and to overwhelm the high-
est mountains, to overtop the stoutest and mightiest, yet Christ
did not sink and fail, but was kept above water, he kept above
all, and in the issue triumphed over all, as his church also in him
shall obtain the victory over all her enemies, and shall appear
finally above them, let them rise never so high, and deal never
so proudly, as the ark kept still above the water, when the wa-
ters were mounted up even to heaven. The ship wherein Christ
was could not sink. Mat. viii. 24, 25,26. '* And behold, there
arose a great tempest in the sea, insomuch that the ship was co-
vved with the waves ; but he was asleep, and his disciples came to
Um, and awoke him, saying, Lord,^save us ; we perish. And he said
onto them. Why are ye fearful ? O'ye of little faith ! Then he arose
and rebuked the winds and the sea, and there was a great caln^/'
They that went into the ark were saved, when thousands and
millions of others were destroyed, so they that dwell in the se-
cret place of the Most High, that make Christ their refuge, and
the Most High their habitation ; thousands shall fall at their side,
and ten thousands at their right hand ; only with their eyes shall
they behold and see the reward of the wicked, but no evil shall
befal them, nor any plague come nigh their dwelling, Ps. xci.
There was but one ark that any could resort to for refuge in
the whole world. So there is no other name, but the name of
VOL. IX. 23
178 NOTES ON THE BIBLE.
Christ given under tieaven among men whereby we must be
saved. There was no other refuge but the arlc. Iftheywenl
up to the tops of their houses, or to the tops of the highest moun-
tains, it was in vain ; the waters overtopped them : so if men tmsl
in their carnal confidences, in their own strength, their own works,
and mount high in a towering conceit of their own righteousness,
it is in vain. In vain is salvation looked for from the hills, and
the multitude of the mountains, for there is no safety but in the
Lord. Other refuges did they then probably look for, more likely
to save them than the ark, for they could scarce conceive of such
a way of safety by the floating of such a building on the waters,
the art of making ships having not been discovered before that
time. So men's own righteousness looks more likely to men to
save (them, than Christ. They are ready of say to the Lord's
Anointed, How shall this man save us ?
There were but a few saved, when all the rest of the world was
destroyed ; so the church of Christ is but a little flock.
The door of the ark was open to receive all sorts of creatures,
tigers, wolves, bears, lions, leopards, serpents, vipers, dragons,
such as men would not by any means admit into the doors of their
bouses, but if they came they would soon have beat them out
again. So Qhrist stands ready to receive all, even the vilest and
and worst : he came to save the chief of sinners. There were all
kinds of creatures in the ark, so in the Christian church are ga-
thered together persons of all nations, kindreds, tongues, and
Kople, persons of all degrees, all kinds of tempers and manners,
the ark the wolf dwelt with the lamb, the leopard lay down with
the kid, all were peaceable together in the ark, even those that
were the greatest enemies, and were wont to devour one another
before, as it is prophecied that it should be in the Christian church,
Isai. xi. 6, &c., Ixv. 25.
All in the ark was subject to Noah, as the church is subject to
Christ; all was saved by his righteousness. Gen. vii. 1, " And the
Lord said unto Noah, Come thou and all thy house into the ark :
for thee have I seen righteous before me in this generation." As
the church is saved by Christ's righteousness, there is no rest
any where for God's people but and in Christ, as the dove that
Noah sent forth found no rest for the sole of her foot but in the
ark ; when she wandered from the ark, she found no rest till she
returned again. The dove therein was a type of a true saint, as
the raven was a type of a false professor, who separates from Christ,
and returns to him no more.
The ark was taken up from the earth, and ader being long
tossed to and fro in the waters, when it was not steered by the
wisdom of Noah, but was only under the care of Providence, is
rested on the top of an exceeding high mountain, as it were io
NOTES ON THE BIBLE. 179
heaven, and was brought into a new world ; so the church of
Christ in this world is tossed to and fro like a bark on the water,
passes through great tribulation, and appears to be overwhelmed.
Isai. liv. 11. *^ O thou afflicted, tossed with tempest, and not com-
forted ! behold, I will lay thy stones with fair colours, and will
lay thy foundations with sapphires." At last, through God's care
of it and mercy to it, it rests in heaven. The ark, in the midst of
the flood, rested on a mountain strong and high; so the churcby
when ready to be overwhelmed, rests on a rock higher than she.
[354] Gen. vii. 8, 9, and 14, 15, 16. Concerning the resorting of
afl kinds ofbinU^ and beasts^ and creeping things to the ark before the
fiooj. The particular animals that were gathered together to the ark
aod saved there, when all the rest of their kind were destroyed,
were those that God had pitched on, and in his sovereign pleasure
chosen out of the many thousands and millions that were of their
kind, and yet they were of every kind, as it were of every nation
of birds and beasts. So that here was a lively image of that ga-
thering together of the elect from the four winds, from one end of
heaven to the other, that there was before the destruction of Jeru-
salem, and before the terrible judgments of God that came on the
earth at and before Constantine's time, and that will be before the
great destruction of God's enemies that will be about the time of
the destruction of Antichrist, when the harvest of the earth shall
be gathered in before the vintage, and the gathering together there
will be to Christ before the great, and general, and last destruction
of the wicked by the general conflagration, when the world shall
be destroyed by a deluge of fire. There are elect of every na-
tion that shall be gathered in before the final destruction of the
wicked world, as is often said in scripture, especially in the book
of Revelation. The doves and other birds then flocked to the
windows of the ark, representing that flocking of souls to Christ
which shall be as doves to their windows. They flocked together,
the eagle, the vulture, and other rapacious birds, together with
doves and other such birds, without preying upon them ; repre-^
senting times of great ingathering of souls to Christ, wherein
the wolf dwells wit^ the lamb, and the leopard lies down with the
kid, be.
[346] Gen. viii. 7, 8, &ic. Concerning the raven and tlie dove^
thai Noah sent forth. The dove is an emblem of a gracious soul,
which, finding no rest for its foot, no solid peace or satisfaction in
this world, this deluged, defiling world, returns to Christ as to its
ark, as to its Noah. The carnal heart, like the raven, takes up
with the world, and feeds on the carrions it finds there. But re-
turn thou to thy rest, O my soul, to thy Noah^ so the word is, Ps.
180 NOTCS ON THE BIBLE
Gzvi. 7. <' O that I had wings (ike a dove to flee -Co hinh'' Ps. Iv«
6. The olive branch, which was an emblem of peace, was broughti
not by a raven, a bird of prey, nor by a gay and proud peacock,
but by a mild, patient, humble dove. It is a dove-like disposiiioD
that brings in to the soul earnests of rest and joy.
[166] Gen. viii. 21. '' And the Lord smelt a sweet savour, and
the Lord said in his heart, I will not," &c. It was not for the
acceptableness of that sacrifice that made God promise that he
would no more curse the ground, but the acceptableness of the
sacrifice of Christ represented by it.
[347] Gen. ix. 5, S^c. ^* And surely your blood of your livei
will I require it whoso sheddeth man's blood„by man shall hii
blood be shed." We have an account of murders before the flood,
but nothin«; that looks as though murder was wont then to be re-
venged with death by men, in an established course of public jas-
tice. Lamech, when he had been guilty of murder, seems not to
have been executed for it by men. And by the story of Cain, it
should seom that God took the punishment of murder then into
his own hands. In all probability, a little before the flood, wbes
we read that the earth was filled with violence, the earth was filled
with murders, and that those giants who then became such mighty
men, and men of renown, were guilty of .many murders, and that
it was in the earth as it was in corrupt times in Israel, and the had
was filled with oppression and violence, in other respects tbetr
bands were full of blood, Isai. i« 15, Jer. ii. 34, ** And the land
was full of blood," Ezek. ix. 9. By swearing, and lying, and
killing, and stealing, and committing adultery, they broke out, and
blood toucheth blood : tho like in many other places. And there
being no human laws for putting murderers to death, therefore
God did in a remarkable manner take that work into his ovn
hands in the destruction of those murderers by the waters of the de-
luge ; but now establishes it as a rule henceforward to be observed,
that murder shall be revenged in a course of public justice.
Another reason why God now does expressly establish and pa^
ticularly insist on this rule is, that God had now first given then
leave to shed the blood of beasts for food, which had not been
granted till now, which liberty they would have been in danger of
abusing, to make shedding of blood appear a less terrible thing to
them, and so taking encouragement the more lightly to shed men*!
blood, had not God set up this fence.
[238] Gen. ix. 12, 13, 14, 15. Concerning (he rainbow tkat
God gave for a token of the covenant to Noah. The author of
Revelation examined with Candour, supposes that the rainbow was
NOTES ON THE BIBLE. 181
ten before Noab saw it, on occasioB of his revealing his
It to him, and says, ^^ The tradiiioo of antiquity concern-
rainbow, seems strongly to confirm this opinion ; for /m,
s the name of the rainbow with the Greeks, is said to be
ghter of TkaunuMy i. e. Wonder, and the messenger of Ju-
I carry his great oath to the other gods when they had of-
Now this seems to be a fable plnihly founded upon the
covenant now mentioned, which God made with men after
ige, the covenant of God on this occasion plainly implies
b of God, as you may learn from Isai. liv. 9, where God
ig his resolution of mercy to the Gentiles, useth these
' Far this is as (he waters of Noah unto meyfor as I have
hat the waters of Noah shoidd no more go over the earthy so
)wom that I would not be wroth with ihee^ nor rebuke thee.^^ '
] Gen. ix. 12, &c. Concerning the rainbow^ the token of
nant. This is on many accounts a token of God's cove-
grace, and his special promise of no more overthrowing
ih with a flood in particular.
IS a most fit token of the covenant of grace of which this
lar covenant was a part, and also an image, as appears by
/• 8, 9, 10. Tokens of things that appertain to the cove-
God do as fitly confifm this promise, as they did the pro-
entioned in the vii. chap, of Isaiah, ver. 14. It is light
s the symbol of God's favour and blessed communications
I that are the objects of his favour, and a symbol of hope,
t and joy, excellency and glory. It is a very pleasant
xcellently representing that grace and love that is manifest-
be covenant of grace, and that sweet comfort and peace,
It excellent grace and glory that is the fruit of that love,
light manifested in all the variety of its beautiful colours,
represent^ as has been elsewhere shown, the beauty and
3ss of the divine Spirit of love, and those amiable sweet
and happy influences that are from that Spirit.
a pleasant sweet light in a cloud, which is the symbol of
rine presence, and especially of God manifest in the flesh,
le human nature of Christ, and therefore fitly represents
lasant grace and sweet love of God as appearing in Christ
an. The light of the sun is more beautiful and pleasant to
akeyes appearing thus in a cloud where the dazzling bright-
it is removed, and its pleasantness retained and illustrated,
hen we behold it in the sun directly. So the divine perfec-
ts appearing in Christ God man, are brought down to our
r of conception, and are represented to the greatest advan-
) such' weak creatures as we are, and appear not glaring and
ng, but easy, sweet, and inviting. The light of the rainbow
182 NOTES ON THE BIBLE.
ID a cloud, teaches the like mystery witii the light of 6re in a pil-
lar of cloud in the wilderness, even the uuiouof the divine aatore,
or God dwelling in flesh.
It is a pleasant light in the bosom of a dissolving cloud, that is
wearied with watering, and is spending itself for the sake of men,
and in order to shed down its fatness, its nourishing, benign, re-
freshing influences on the earth, and so fitly represents the beauty
and love, and excellent fulness of Christ, as it is manifested in bis
dying for men. The drops of rain fitly represent Christ's blood,
and also his word, and the blessed communications of bis Spirit,
which come by his death, and are compared to the rain in the
scripture.
As the cloud fitly represents the human nature of Christ's
person, so also it doth Christ mystical, or the human nature of
the church. In the rainbow the light of the sun is imparted to,
and sweetly reflected from a cloud, that is but a vapour that con-
tinues for a little while, and then vanishes away in an empty, on-
substantial, vanishing thing, driven to and fro with the wind, that
is far from having any light or beauty of its own, being io its
own nature dark.
The multitude of drops from which the light of the sun is so
beautifully reflected, signify the same with the multitude of the
drops of dew that reflect the light of the sun in the morning, spo-
ken of, Ps. ex. 3. (See notes in the place.) They are all 6od*s
jewels, and, as they are all in heaven, each one by its reflectioo,
is a little star, and so do more fitly represent the saints ihao the
drops of dew. These drops are all from heaven, as the sanits are
born from above ; they are all from the dissolving cloud, so the
saints are the children of Christ, they receive their new nature
from him, and by his death they are from the womb of the cloud,
the church: Jerusalem which is above, is the mother of us all ; the
saints are born of the church that is in travail with them, endur-
ing great labours, and suflering, and carnal persecutions, so those
jewels of God are out of the dissolving cloud. These drops re-
ceive and reflect the light of the sun just breaking forth, and shin-
ing out of the cloud that had been till now darkened and hid, and
covered with thick clouds, so the saints receive grace and com-
fort from Christ's rising from his state of humiliation, suflfering,
and death* wherein his glory was veiled, and he that is the bright-
ness of God's glory was as it were extinguished, as was signified
in the time of it, by that eclipse of the sun. The light which iu
the sun, its fountain, is one and unvaried as it is reflected from
the cloud, appears with great variety, so the glory of God, that is
simple, is reflected from the saints in various graces. The whole
rainbow, composed of innumerable shining beautiful drops, all
uaited in one, ranged in such excellent order, some parts higher
NOTES ON THE BIBLE. 183
mnd others lower, the different colours, one above another in
SQch exact order, beautifully represents the church of saints
of different degrees, gifts, and offices, each with its proper place,
and each with its peculiar beaiily : each drop may be beautiful in
itself, but the whole as united together, much more beautiful.
Numb* xxiv. 5, 6. " How goodly are thy tents, O Jacob ! and thy
tabernacles, O Israel ! as the valleys are they spread forth, as the
gardens by the river's side ; as the trees of lign-aloes which the
Lord hath planted, and as the cedar-trees beside the waters." Ps.
xlviii. 2. *^ Beautiful for situation, the joy of the whole earth is
mount Zion." Ps. I. 2. '* Out of Zion, the perfection of beauty,
God hath shined." Ps. cxxii. 3. '^ Jerusalem is builded as a city
compact together. Part of this bow is on earth, and part in hea-
ven, so it is with the church. The bow gradually rises higher
and higher from the earth towards heaven, so the saints from their
first conversion are travelling in the way towards heaven, and
gradually climb the hill, till they arrive at the top. So this bow
in this respect is a like token of the covenant with Jacob's ladder,
which represented the way to heaven by the covenant of grace, in
which the saints go from step to step, and from strength to
strength, till they arrive at the heavenly Zion ; so in this bow the
ascent is gradual towards the top in the way to heaven ; the begin-
ning of the ascent is sharpest and most difficult ; the. higher you
ascend the easier the ascent becomes. On earth this bow is divided,
the parts of it that are here below are at a distance from one
another, but in heaven it is united, and perfectly joined together.
So different parts of the church on earth may be divided, sepa-
rated as to distance of place, have no acquaintance one part with
another, and separated in manner of worship and many opinions,
and separted in affection, but will he perfectly united in heaven.
The parts of the rainbow, the higher you ascend, the nearer and
nearer do they come together, so the more eminent saints are in
knowledge and holiness, the nearer they are to a anion in opinion
and affection, but perfect union is not to be expected but in
heaven.
This beautiful, pleasant light, appears after the heavens have
been covered with blackness, and have poured out rain on the
earth, seeming to threaten its destruction by a deluge ; so it is a
fit sirobol of his mercy after his anger, the turning away of his
anger, his mercy appearing in the forgiveness of sins. So the
glorious gospel follows the law, and Christ's glory follows his
sufferings, and comfort in the hearts of the saints follows sorrows
of conscience ; yea this light is light in darkness, it is a beautifnl
light reflected from the dark cloud, showing God's love in his an-
ger, his love appearing in his frowns. God's love never so great-
ly appeared as in the sufferings of Christ, the greatest manifesta-
184 NOTES ON THE BIBLE.
tion of his anger against sinners, and his love when the shower
is over in past threateniogs, and convictions, and terrors of con-
science, which the saints have been the subjects of.
The rainbow, if completed, would be a perfect circle, the
most perfect figure in every part united, fitly representing the
most excellent order and perfect union that there shall be in the
church of Christ. The rainbow is sometimes in scripture re-
presented as a circle, Rev. x. 1, << And a rainbow was upon his
head.*' The reason why the circle is not now complete, is be-
cause a part of it is as it were under the earth*; but if we by
standing on an high mountain, or otherwise see tt all raised
above the earth, we should see it a complete circle. So the
church of Christ is now incomplete, while a ]iart of the eleU
church is buried under the earth, and a part has never yet re-
ceived being, but after the general resurrection, when that part
of the church that is now under the earth shall be raised above
it, then the church of Christ would be in its complete state. If
we could view the resurrection church from an high mountain,
as the apostle John viewed it, and saw it in the colours of the
rainbow, reflected from these precious stones, we should see
the circle completed without any part wanting, all disposed Id
the most perfect union and beautiful order. The order of the
drops of the rainbow, supposing them to represent saints, and
the sun to represent Christ, is the most apt, commodious, and
beautiful, both with respect to the sun and each other. They
are in the most apt order with respect to the sun, all opposite to
him, and so placed in a fit posture to view the sun, and to re-
ceive and reflect his rays, all at an equal distance from the sun,
and all in a sense round about him to testify their respect to
him, and yet none behind him, but all before his face, and all
in the most apt order to behold and reflect light on, and con-
verse together, and assist and rejoice one another. On the
whole, here is an image of the most pleasant and perfect har-
mony, of a great and blessed society dependent on, blessed in,
and showing respect to, the fountain of all light and love.
The sun is as it were in the centre of this beautiful circle of
little jewels or stars, as the sun is in the centre of the orbits of
the planets, and as the ark, and mercy-seat, and the seven lamps
were in the midst of the tabernacle of blue, and purple, and
scarlet, those colours of the rainbow, and as Christ is in the
midst of the seven golden candlesticks, and as the throne of the
Lamb is in the midst of the saints of heaven, who are round
about that throne, and also a -rainbow round about the throne,
Rev. iv. 3, 4 ; and as the Lamb, who is the light of the new
Jerusalem, has that city adorned with the colours of the rainbow
round about him.
■
NOTES ON THE DIBLE. 185
Each drop contains in itself a beatitifnl imasre of the sun re-
.ected after its manner according to that part of the sun's glory
rhich is most conspicuous in it : one contains a red image of the
un, another a yellow one, another a green one, and another a
ilue one, &c. : so each saint reflects the image of Christi though
sach one has his particular gift, and there he some particular
;raee or spiritual beauty that is most conspicuous in him. The
vrhole bow, when completed into the form of a circle, or all that
multitude of shining jewels or stars to^^ether united into that
excellent form and order, do together constitute one complete
iiDiige of the sun. Though the image differs from the sun it-
self in the following things : 1. That whereas the disk of the
lun is full within its own circumference, the image is empty, it
is a circle not filled, but left empty to be filled with the sun, so
Christ hasall fulness in himself, but the church is in itself an
empty vessel, and Christ is her fulness. 2. Whereas the light
n single in the sun, in the bow it is diversified, reflected in a
great variety, the distinct glories of the sun as it were divided,
sod separately reflected each beauty by itself, as it is in Christ
and his church. 3. Though there be so many that each one re-
flects a little image of the sun, and the whole bow or circle be
of so great extent, and be so beautiful, yet the sun infinitely ex-
ceeds the whole in light, the whole reflects but a little of the
brightness of the fountain.
A drop of rain fitly represents man. It is a very small thing, of
little value and significancy ; a drop of the bucket, and light dust
of the balance, are mentioned together as small and worthy of
DO consideration. It is very weak, very mutable, and unstable,
exceeding liable to perish, soon falls and is dissipated, and can-
not be made up again. The continuance of a drop of rain is
bat short, it is a thing of a very posting nature, its course is
iwift, and in a moment it sinks into the earth, and is no more,
which fitly represents the frailty and mortality of man, whose
days are swifter than a weaver's shuttle, who is but a momeo*
tary thing, and hastens with a swift course to the grave. Man's
dying and sinking into the grave is compared to this very thing,
of .water's being spilt on the ground, sinking into the earth, and
BO being irrecoverably gone, 2 Sam. xiv. 14.
The drops of rain reflecting the light of the sun in the rain-
bow fitly represent the saints, for in them fire and water are
mixed together, which fitly represents the contrary principles
that are in the saints' flesh and spirit. In those drops are a
brighter spark of heavenly fire in the midst of water, and yet it
it Dot quenched, it is kept alive by the influence of the sun, as
the heavenly seed and divine spark is kept alive in the saints in
the midst of corruption and temptation, that seem often nfl if
VOL. IX. 24
186 NOTEsf ON THE BIBLE.
they would overwhelm and extinguish it. So God suffers oot
the smoking flax to be quenched. The drop io itself is wbollj
water, as the nature of nmn in itself is wholly corrupt ; in the
saints, that is, in their flesh, dwells no good thing; they hare
no light or brightness in them, but only what is immediately
from heaven, from the Sun of Righteousness. In the drops of
the rainbow is represented both the saints descending to the
grave by the flesh, and also their ascending to heaven by the spi-
rit of holiness, for the water descends swiftly to be buried iothe
earth, but by the fire a beautiful light, in them is represented
an ascent as it were up an hill from the earth to heaven.
These drops fitly represent the saints on another account, as
Mary's alabaster box of precious ointment represented the heart
of a saint ; this drop, though itself is weak and frail, yet is
clear and pure as alabaster, and contains as it were a spark or
show of beautiful heavenly light in it, which represents the
same divine grace that Mary's precious ointment did.
[419] Gen. x. and xi. The dispersion and first setthment of
the nations. By the descendents of Jophat were the isles of the
Gentiles divided. Gen. x. 5. By the Isles^ the Hebrews denoted
not only such countries as were on all sides encompassed by sea*
but also such countries as were so divided by the sea from theni
as that they could not be well come unto, or at least used not to
be gone unto, but by sea : in brief, they called islands^ all beyond
sea-countries^ and all people islanders, which were wont to come
by the sea to them and to the Egyptians, among whom the Jews
lived a long time, and so called things by the same names, at
least in Moses's time, when the people were lately come out of
Egypt. Now such are not only the island of Cypress, Crete,
and other islands of the Mediterranean, but also the country of
the Lesser Asia, and the countries of Europe ; and indeed those
countries, so many of them as were then inhabited and known
to the Jews, were not only beyond the sea, but peninsulas mostly
encompassed by the sea, as the Lesser Asia, Greece, Italy, and
Spain. And that not only Europe, but the countries of the
Lesser Asia were called isles^ seems manifest by Isai. x. 10, LI,
*' The Lord shall recover the remnant of his people from Assy-
ria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and from
the islands of the sea." Lesser Asia is either here included
under the term, islands of the sea, or wholly left out : but it is
not likely the countries of Asia would be mentioned so many of
them to the south-east and north of Judea, far and near, and the
countries of Europe beyond the Lesser Asia, and all countries
of the Lesser Asia wholly passed over.
NOTES ON THE BIBLE. 187
The fK>ns of Japhet were seven, Gomer, Magog, Madai, Ja-
▼an. Tubal, Meshech, and Tiras. The sons of Gomer were
Ashkenaz, Riphath, and Togarmah. The sons of Javan were
Elishah, Tarshish, Kittim, and Dodenim, Gen. x. 2. 4.
To begin with Gomer and his sons, to whom we maj assign
the greatest part of the northern tract of the Lesser Asia for
their first plantations. Josephus tells us expressly that the Ga-
latians who lived in this tract were called Gomeritesy and Hero-
dotus tells us that a people called Cimmerii dwelt in those parts;
and Pliny speaks of a town in Troas, a part of Phrygia, called
Cimmeris. All the northern part of Lesser Asia was anciently
called Phrygia by the Greeks, which is a word that in the Greek
language signifies torrid or burnt country, as Gomer in Hebrew
is from the Radix Gamar, which signifies to consume; and its
derivation Griimra, or Gumro, signifies a coal, and it is certain
there was a part of this country which was specially called by
the Greeks, *fu7ia Ksxaufxsvr], Burnt Phrygian
Asbkenaz, who of the three sons of Gomer is first named by
Moses, was seated in the western part of the nation of Gomer,
i. e. in the north*west part of the Lesser Asia ; as it is hardly to
be questioned, there being so plain footsteps of his name to be
found in those parts ; for in Bythinia there is a bay formerly
called the Ascanian bay, together with a river and lake of the
tame name, and in the lesser Phrygia, or Troas, there was both
a city and province anciently known by the name of Ascania,
and there was isles lying on the coast called the Ascanian isles ;
nor is it any way unlikely but that in honour of this Ashkenaz,
the king and great men of those pacts took the name of Asca-
oias, of which name besides, Ascanius, (he son of Eneas, we
Sod a king mentioned in the second book of Homer's Iliads,
which came to the aid of Priamus at the siege of Troy, arid
from hence probably came name that the Greeks gave to the
lea, the Euxine sea. From the family of Ashkenaz, upon the
eoasts along which lies the entrance into this sea, with some
variation of the sound, which length of time might naturally
introduce. And the prophet Jeremiah foretelling the taking of
Babylon by Cyrus, has this expression, chap. li. ver. 27. ^' Call
together against her the kingdom of Ararat, and Miseni, and
Ashkenaz ;" where, by the kingdom of Ashkenaz, may very well
be understood the inhabitants of those parts we are speaking
of, for Xenophon, as Bochart has well observed, tells us that
Cyrus having taken Sardes, sent Hystaspes with an army into
Phrygia, that lies on the Hellespont, and that Hystaspes having
made himself master of the country, brought along with him
from thence a great many of the horse and other soldiers of the
188 NOTES ON THE BIBLE.
Pbrygianty whom Cyrus took along with the rest of bis ar
Babylon.
Riphath, the second son of Gonier, is probably suppo^
have seated his family in the parts adjoining eastward t
plantation of his brother Ashkenaz. This opinion is conii
by the testimony of Josephus, who expressly says that the]
lagonians, a people inhabiting some portion of this tract,
originally called Riphatenns^ from Riphat. There are also
remainders of his name to be found here among the wr
of the ancient Greeks and Latins. For in Appalloniues's .
nauticksy there is mention made of the river called lih(
which rising in this tract, empties itself into the Euxin(
The same is called by Dionysius Periegetes, and others Rl
Stephanus does not only acquaint us with the river, but U
also of a region of the same name, and whose inhabitants
called Rhebcei ; and Pliny places here a people called Ri
and another called Arimphcei.
The third and last son of Gomer named by Moses, is 2
mahy whose family was seated in the remaining, and consec
ly in the most easterly part of the nation of Gomer, an<
situation of the family of Togarmah is agreeable both to s
and common writers ; for as to sacred scripture, Ezekiel
speaks, chap, xxzviii. ver. 6. '* Gomer, and all his band
house of Togarmah, of the north quarters, and all his bai
and again, chap, xxvii. ver. 14. '' They of the house o
garmah traded in thy fairs, (i. e. the fairs of Tyre,) with h
and horsemen, and mules." Now the situation that we f
to Togarmah makes it in a manner lie true north from .
and Cappadocia, by which name a considerable part of t
of Togarmah was in process of time known to the Greeks
very well stocked with an excellent breed of horses and n
and that the inhabitants were esteemed good horsemen,
well attested by several ancient heathen writers, as Solin
Cappadocia, Dionysius Periegates, Claudian, and Strabo
there are to be found footsteps of the very name of Tog
in some of those names, whereby some of the inhabitai
this tract were known to old writers. Thus Strabo tells u
the Trochmi dwelt in the confines of Pontus and Cnppa<
And several towns lying on the east of the river Halys, a
in Cappadocia, are assigned to them by Ptolomy. They a
Cicero called Trogmij and Trachmcni by Stephanus; and
council of Chalccdon ihey are called Trocmadesy or Trogm
there being frequent mention made in that council of Cyri
Bishop of the Trogmades,
We next proceed to say something of the colonies v
coming from the nation of Gomer, in process of time s
NOTES ON THE BIBLE. 189
IhemselTea in several parts of Europe. Herodotus tells us that
a people called Cimmerii formerly dwelt in that tract of Lesser
Asia, which we assign to Gomer. So he telU uh withal that
these people put out a colony to Pains Maeotis, on the north of
tthe Euxine sea, and so gave the name of Bosphorus Cimmerius
lothe strait betwixt the Euxine sea and the Maeolick lake, now
iommonly called the strait of Caffa.
This colony of the Cimmerii increasing in process of time,
•ad so spreading themselves still by new colonies further west-
ward, came along the Danube, and settled themselves in the
•country which from them has been called Germany. For as to
tlie testimony of the ancients, Diodorus Siculus, (as Mr. Mede
observes) affirm that the Germans had their original from the
Cimmerians, and the Jews to this day (as the same learned per-
[lon remarks) call them Ashkenazim of Ashkenaz. Indeed
they themselves retain plain marks enough of their descent both
in the name Cimbri and also in their common name Germans, or
ts tbey call themselves, Germen^ which is but a small variation
from Gemren, or Gomren, and this last is easily contracted from
Gfamertn, that is, Gomereans; for the termination en is a plural
termination of the German language, and from the singular
number, Gomer, is formed Gemren by the same analogy that from
hrother is formed brethren. The other name Cimbri, is easily
framed from Cimmeriiy and by that name the inhabitants of the
northwest peninsula of old Germany, now called Jutland, were
known not only to the ancient, but latter writers, and from this
name of the inhabitants, the said peninsula is called Cimbrica
Chersonesusj and that frequently by modern authors.^
Out of Germany, the descendants of Gomer spread them-
selves into Gaul, or France. To prove this, Mr. Camden quotes
the testimony of Josephus, when he says that those called by the
Greeks Golatae were originally called Gomeritcs, which words
may be understood either of the Asiatick Golatce, commonly
called by us Galatians, or the European Galatce, commonly
called by us Gauls. If it be taken in the former sense, then
it is a testimony for the first seating of Gomer in the tract of
the Lesser Asia we have assigned him, and on this account it
is before taken notice of by us. Mr. Camden also produces the
testimony of other writers to prove the Gauls to be from Gomer,
as of Appian, who in his Illyricks, says expressly that the Ccltae,
or Gauls, were otherwise called Cimbri, Those barbarians whom
Marius defeated, Cicero plainly terms Gauls, and all historians
agree that these were the Cimbri, And the coat-armour of
1)eleus, their king, digged up at Aix, in Provence, where Ma-
rius routed them, does evince the same, for the words Beleos
Cimbros were engraven upon it in a strange character. Again :
190 NOTES ON THE BIBLE.
Lucan calls that ruffian that was hired to' kill MariaSi a Gm-
brian^ whereas Livy and others affirm him to have been a Cimd;
and by Plutarch the Cimbri are called CroUo^Seytkians.
Hence we conclude that the ancient inhabitants of Britain weit
descended from Gomar, for il is not to be questioned but that tbe
isle was 6rst peopled from those countries of the European conti-
nent, which lie next to it, and consequently from Germany or
Gaul. The name by which the offspring of those ancient Bri«
tons, the Welch, call themselves to this very day, is Kumro, or
CimrOf and Kumrif and in like manner they call a Welsh wo-
man KumraeSt and their language, Humeraeg; and since the j
Saxons and Angles were Germans, who as was before observed, |
were descendants of Gomer, and were near neighbours to the peo- :
pie that were more especially called Cimbri^ hence it follows thit 1
our ancestors, who succeeded the old Britons, were also de- i
scended from Gomer ]
But now to proceed to the other sons of Japhet, as the natioi j
of Gomer first seated itself in the northern tract of the Lesser Asia, |
so the nation of Javan seated itself in the southern tract of the \
•ame. And this appears not only from the name of a coantfy ia
this tract called Ionia, but also from the situation of the four fih
milies of Javan's sons within this tract, which are mentioned ia
thia order by Moses, Elishah, Tarshish, Kittim, and Dodaoin^
Gren. X. 4.
Tarshish seated himself on the eastern part of this tract, u
is probable, on several considerations. For Tarsus is a chief
town of Cilicia, and Josephus expressly affirms that Cilicia, and
the country round it, was originally known by the name of Tarsh'
ish. It is scarcely to be doubted, but this was the Tarshish^ to
which the prophet Jonas thought to flee from the presence of the
Lord, as also that this principally was the Tarshish mentioned so
often by the prophets, on account of its trading with Tyre.
To the west of Tarshish, adjoining the portion appertaining
to Kiitimj or CUlinij which word having a plural termination,
does, in all probability, imply the descendants of Keih^ or the
Ketians. Ptolomy tells us of a country here called Cetis^ and
Homer in Odys. 4, mentions a people called Cetii^ who were
thought to take their name from a river, CetiuSy in the same quar-
ter. But it is remarkable that this is agreeable to the name
mentioned by Homer. Josephus will have the isle of Cyprus to
have been the seat of the Cittim^ because therein was a town called
Citium^ of good note, but it is not to be questioned, but the con-
tinent was peopled before the island, and consequently that the
Cittim first seated themselves on the continent, from which they
might, probably enough, send in process of time, some colony
over into the neighbouring island of Cyprus*
NOTBS ON THE BIBLE. 191
The two remaining families ofJavan, viz. Elishah^ nnd Dodanim,
imted themselves on the western coast of the southern tract of
le Lesser Asia. Here upwards, or northwards, were anciently
itnated the ^oles, who as they carry som^ marks of their pedi-
gree in their name, so are expressly affirmed hy Josephas to have
Ken descended from Elishah, and from him to have taken their
lame. And since the country, peculiarly called in after ages,
hmta, joined to the sonth, of what was in said ages peculiarly
called JGolia, it is probable that the said Ionia, (so peculiarly call-
ed perhaps, from Javan*s living there with his son Elishah,) was
possessed originally by the sons of Elishah, or else partly by them
lod partly by the Dodanim — of whom next. <
On the same western coast, south of the family of Elishah, may
tbe family of Dodanim be supposed to have first planted itself,
ibr there we find in ancient writers a country called Doris, which
may not improbably be derived from Dodanim, especially if this
be plural, as the termination seems to import, and so the singular
WM Dodan ; which being softened into Doran, the Greeks might
eisily frame from thence Dorus, whom they assert to be the fa-
ther of the Dorians. Certain it is from the Greek writers them-
•elves, that the Dores or Dorians were a considerable body of the
Greeks, insomuch that Dorico Casira is taken by Virgil to de-
note the whole Grecian camp, wherefore it is very probable that
tbey bad their extraction from one of the sons of Javan, the father
of the Greek nation, and distinguished themselves from the other fa-
milies of Javan, by assuming to themselves the name of the father
of their family, as the others did, and consequently called them-
lehres Dodanim, which the Greeks in time moulded into Dores,
The Greeks say of Dorus, the father of the Dorians, that he was
die son of Neptune, who evidently was the same with Japhet ;
((ce No. 405 ;) and though Dodanim was the grandson of Ja-
phet, yet according to the usual way of speaking among the
Hebrews, he was called the son of Japhet. The change of Do-
Am into Dorus is the more likely, by reason of the great like-
■Kis there is between the Hebrew D and R. Hence, (viz. from
DeriSf) some might pass over to the isle of Rhodes, which might
tke its name from those Dodanim, which by reason of the like-
lest of letters is sometimes writ Rodanim, which seems to have
>een the opinion of the seventy interpreters, by their rendering
be Hebrew word Dodanim by Po^ioi, fihodii.
I proceed now to speak of the colonies of the posterity of Ja-
ui, that in process of time were made from their first settle-
leots, and I shall begin with the two last mentioned, Elishah
nd Dodanim ; for those lying on the western coast of the Lesser
kSia, as they increased, peopled by degrees the many isles that
e on the adjoining sea, and so at length spread themselves into
102 NOTES ON THE BIBLE.
tbe European continent. The family of Elishah seems to bare
possessed themselves of most, or at least the roost considerable
isles lying in the sea between F'urope and Asia, forasmocb as
they are called by the prophet Ezekiel, xxvii. I^^he Isles of EH-
shah. What the prophet there says of the blue and the purple from
the isles of Elishah, is very applicable to the isles of this sea, for-
asmuch as they did abound in this commodity, and are on that
account celebrated by common authors, and some .of them took
their names from it. And the sea itself on which these isles were,
seems originally to have been called the Sea of Elishah; which
name, though it wore away in process of time in other parts, yet
seems to have been all along preserved in that part, which to this
day is frequently called the Hellespont, as if one should say
Elisce Pontos, the Sea of Elishah. And this derivation of the
word Hellespont will appear yet more likely, when we consider
that the descendants of Elisha, passing over into Europe, came
afterwards to be termed Hellenes^ and their country Hellas, a
name which in process of time became common to all Greece;
in which there were other footsteps of Elishah*s name to be foand
formerly, as in the city and province of jE//>, in the Peloponesus, in
the city of Eleusis, in Attica ; and in the river Elissus^ and /Jtf-
sus, in the same province. Some think the Camjn EUsiiy so much
celebrated among the Greeks, to have been so called from Elisba.
As to DMlenim^ or the Dorians, the Spartans or the Lacede-
monians, looked on themselves to be of Dorick extraction, and
there were formerly remainders of the name to be found in those
parts of Greece. In the province of Messena, in the Peloponesus,
there was a town called Dorion, and of the other tract of Greece,
lying above the isthmus of the Peloponesus, there was a con-
siderable part called Doria, Dorica, or Doris ; to say nothing of
Dodona : and ail the Greek nation is sometimes called Dotes, as
was before observed, out of Virgil.
As to Kittim, or the Cittim, they probably sent their first colony
to the neighbouring isle of Cyprus, which seems to be called the
land of Chiitim. Isai. xxiii. 1 — 12. But in process of time want-
ing more room, and therefore seeking out further, and finding
the lower parts of Greece already inhabited by the descendants
of Elishah and Dodanim, they still proceeded on, coasting along
the western shores of Greece, until they came to the upper, and
northern parts of it, which not being yet inhabited, some of theffl
planted themselves there, whilst some others of them descryingtbe
coast of Italy, went and settled themselves in that country. Hence
it comes to pass, in probability, that both Macedonia in Greece,
and also Italy, are denoted in scripture by the names of CiUim^
or Kittim. The author of the book of Maccabees plainly denote!
Macedonia, by the land of ChetUm, when he says that Alexaa-
NOTES ON THE BIBLE. 193
fy tlie son of Philip the Macedonian, came out of the land of
keHinij I Mac. i. 1 ; so also chap. viii. 5, the said author calls
srseus king of Macedonia, king of (he CUims. The more an-
val name of this country was Maceiia^ and the Macedonians
smselves are otherwise termed MacelcR.
The place of scripture where C/ntiim, by the consent of almost
I expositors, denotes the Romans, is Dan. xi. 29, 30 ; for by the
ips of Chiitim^ there mentioned, is understood the Roman fleet;
' the coming whereof, Antiochus was obliged to desist from his
signs against Egypt. There are also several footsteps of the
ime Chittim, or Cheth, to be found in Italy, among eminent
'iters ; as a city of Latium, called Cetia^ mentioned by Diony-
is Melicarnasseus : another city among the Volsci, called Eche-
I, mentioned by Stephanus ; also a river near Eumae, called
?tu^. Nay, there are not wanting authors who e>pressly assert
e Romans and Latins, to have had their extraction from the
ilii, or Cetii, as Eusebius, Cadrenus, Suidas ; whose testimonies
e produced by Bochart ; and this learned person observes fur*
er, that the word Chetim, does, in the Arabick tongue, denote
thing hid, so that the name Latins, might be originally only a
anslation of the old eastern name Chetim.
There remains now only the colonies of Tarshish to be spoken
\ and wheresoever else they seated themselves it is highly
t>bable that Tariessiis, a city and adjoining country in Spain,
id much celebrated by the ancients for its wealth, was a^ colony
' Tarshish. Bochart has observed that Polybius, reciting the
^rds of a league between the Romans and Carthaginians, men-
>n8 a place under the name of Tarscium ; and Stephanus ex-
essly says, that Tarscium was a city near Hercules's Pillars :
e situation whereof agrees well enough with that of Tartessus.
gain, what is said by Kzekiel, chap, xxvii. ver. 12, agrees very
^11 with this Tarshish ; for the words of the prophet run thus,
Tarshish was thy merchant by reason of the multitude of all
nds of riches; with silver, iron, tin, and lead, they traded in thy
irs ;*' i. e. in the fairs of Tyre. JMow, as has been before ob-
rved, Tartessus was celebrated among tlie ancients for its multi-
de of riches, and the metals mentioned by the prophet were such
• SiKiin did formerly abound with. Some also are of opinion
at the Eirusci of Italy, otherwise called Tyrrheni snd Tusci,
&re a colony of Tarshish. 'f'he word Eirusci, without the ini-
il E, (which was frequently added to derivatives) contains the
dicais of Tarshish.
The descendants of Tarshish were the most expert seamen, and
insequently the chief merchants of the early ages of the world.
ence the whole Mediterranean sea seems to have been at length
►mprehended under the name of the sea of Tarshish. And be-
voi^ IX. 25
194 NOTES ON THE BIBLE.
canse the descendants of Tarshish were wont to make longer
voyages and to adventure farther into the open sea than othere
did in those days, it is not unlikely that they had ships bailt for
this purpose, and so of somewhat different make both as to sixe
and shape from the vessels commonly used by others : and heoce
it is probable that all vessels built for longer voyages and greater
burdens came to be called ships of Tarshish^ because they were
built like the ships of Tarshish properly so.called.
Having observed these things concerning the settlements and
colonies of the four families of Javan, i would here add something
with respect to Javan himself, the father of this whole nation;
and I would observe that it is probable that the colonies that passed
over in process of time into Europe, though they were distin-
guished in reference to their distinct families by their distinct
names, yet were all at first comprehended under the name of Jo-
nians. Indeed the Scholiast in Aristophanes (as Bochart hath ob-
served) expressly says that all the Greeks were by the Barbarians
called iaones, i. e. lonians. Hence the Ionian sea came to be
extended anciently to the western coast of Greece, and that north-
wards up as far as the western coast of Macedonia. Now it is
plain that the name lonians was derived from the founder of this
nation, Javan. For the Hebrew word, setting aside the vowels
which are of disputable authority, may be read Ion, or Jaon.
But supposing the word to be all along pronounced with the same
vowels it has in the Hebrew text at present, it is granted by the
learned in the same language, thnt the true pronunciation of the
Hebrew vowel, Kamets, carries in it a mixture of our vowel o as
well as (7, so that the Hebrew Jr is very regularly turned into the
Greek lawv, whence by contraction may be made*Iwv. Since there-
fore not only the forementioned Scholiast, but also Homer, styles
those who were commonly called lones, by the name of Jaones,
it is not to be doubted but the lonians were so called from Javan,
the founder of their nation. Agreeably to what has been said,
we find the country of Greece denoted in the book of Daniel
from time to time, the country of Javan, Dan. viii. 21, x. 20, xi.
2 ; and also in Joel iii. 6. And though the Athenians affirm that
the Asiatic lonians were a colony of theirs, yet Hecateus in Strabo
affirms, that the Athenians, or lonians of Europe, came from those
of Asia.
Having spoken somewhat largely of the posterity of Gomer
and Javan, because Europe appears to be chiefly peopled by them,
we now proceed to take notice of the other sons of Japhet, among
whom I shall speak next of Tubal and Menhech, which are so
mentioned together from time to time in scripture, that it is evi-
dent that their settlements were adjoining one to the other.
NOTES ON THE BIBLE. 195
Meshech joined on to the nation of Gomer eastward, and so set-
ig at first in part of Cappadocia and Armenia, what according
the present vowels in the Hebrew is Meshech, was by the
venty Interpreters, and others, read Mosoch, and hence it it
y probable that they are the same called by the Greeks Moo^oi,
iMTi, who were seated in those parts, and from whom no qaes-
Q but the neighbouring ridge of hills took the name of Mon"
Moschiciy mentioned by the old geographers.
To the north of Meshech, adjoined the first plantation of Tubal,
o, by Josephus, is expressly affirmed to be the father of the
iatick Iberians. The same historian asserting that when the
eeks called Iberi, were originally called Thecbeli from Tvhalj
Is hereunto that Ptolemy places in those parts a city called
abilica. Mr. Bochart supposes the Tibareni^ a people men-
ned by old authors in this tract, to -have been so called, from
ibal, by the change of L into R, which is very frequent. But that
fshech and Tubal seated themselves in those parts is in a man*
' put beyond dispute, by what is said of those two nations in
ek. xxvii. 13, " Tubal and Meshech were thy merchants ; they
ded in slaves and vessels of brass in thy market." For it
evident from the testimonise of heathen writers that the Pontick
;ion, especially Cappadocia, was remarkable formerly for
ves, as also that in the country of the Tibareni, and Iberia,
re was the best sort of brass. Mr. Bochart observes that the
brew word translated in this place brass^ is sometimes rendered
;/ ; and hence he remarks that as a piece of iron or brass is
the Arabick tongue, called Tubals probably from its coming
: of the country of Tubaly so it is likely that from the excellent
^1 that was made in their country, some of the inhabitants
reof were denominated by the name of Chalybes among the
^ks : the word Chalyha^ in the Greek language, signifying
bI.
That the Muscovites^ or MoscoviteSf in Europe, were a colony
finally of Meshech, or Mosoch, called by the Greeks, Moschi,
irery probable.
tfagog is, by the testimony of Josephus, Eustathius, St. Je-
le, Theodoret, and (as Mr. Mede expresses it,) by the con-
t of all men, placed north of Tubal, and esteemed the father
he Scythians that dwell in the east, and northeast, oftheEux-
sea. This situation is confirmed by scripture itself, Ezek.
Lviii. 2, ^^ Set thy face against Chg, in, or of the land of Ma-
% the chief prince of Meshech and TubaV^ Bochart conjec-
?s that the mountain called by the Greeks Caucasus, took
name from Gog. But the name of Gog was entirely preserved
the name Gogarene, whereby was formerly denoted a coun-
in those parts, as we learn both from Strabo and Stephanas,
d from hence perhaps in time was fashioned the name Georgia,
196 NOTES ON THE BIRLE.
Gurgi^tan^ whereby at this very day is denoted a considerable
tract io this quarter. That Gog, denotes the Sq^thians in Uie
prophecy of Ezekiel, may be rationally inferred from £iek. xixii.
3, where God speaks of Gog thus, " I will smite thy bow oat of
thy left hand, and will cause thine arrows to fall out of thy right
hand." Now it is too well known to the learned to need proof,
that the Scythians were remarkably famous of old for their skill
in the use of the bow and arrow, insomuch that some amongtbem
for their winking with one eye when they shot, are said to have
given them the name of arimaspi^ one-eyed. Nay, it is thought
by some, and not without ground, that the very name of Scythi-
ans was derived from shooting, foiasmuch as in the German
tongue shooters are called Scut ten.
To say something of the colonies o( Magog, In the panegyrick
of Tibullus to Messala, we find mention made by the poet of a peo-
ple about the river Tanais, called Maginij which probably came
from Magog. Yea, it is not improbable that the Hseotick lake
into which the Tanais runs, took its name from the descendants
of Magog ; for Magogitis^ or Magotis, the Greeks might naturally
after their manner soften into Maiotis^ which the Latins and we
render Mcdotis. We read in Pliny, that the city in Syria, called ,
UierapoUsj was by the Syrians called Magogs which name it ii
thought most likely to have taken from the Scythians, when they
roade*an excursion into Syria, and took this city. On the like ac-
count it is that the city in Judea, called Bethsan, was also called
in after ages, Scythopolii. Now Hierapolis being thus called Ms-
gog, it is not improbable but the adjoining part of Syria might be
from thence called M^igagene ; which afterwards might be moul-
ded into Gomageney and so into Comagene ; by which the north-
ern part of Syria was denoted among the Greeks and Latins.
The next son of Japhat is Madai^ who is almost universally
looked upon to be the father of the Medes, who are all along de-
noted by the name of Madai in the Hebrew text. Bochart thinks
the Samaritans a colony from those ; he conjectures that the name
of the Samaritans was originally Senr-Madai, which in the origi-
nal language denotes the remnant, or posterity of the Medes. See
> objections against this and another region allotted to Madai, io
Pool's Synops. vol. i. col. 117, 118.
Tirai, or Thirai, the last son of Japhet, is by universal agree-
ment esteemed the father of the Thracians. The name whereby
the country of Thrace is called in oriental writers, plainly shows
that the Greek name Thrace was originally derived from Thi-
ras, the founder ol* the nation. Ancient writers also tell us, that here
was a river, a bay, and an haven, each called by the name o{ Aihef'
raty and they mention a city in the peninsula of Thrace calledTy-
ristasis, and a tract in this country called Thrasus^ and a peo»
pie called TrausL We learn also from them that one of the names
NOT£S ON THE BIBLE. 197
ifMarSy tbegodofthe Tliraciang, wasdoufo^. Hence Homer calls
Miars by an epithet eoufo^ A^^, Mars Thurus, We read also in old au-
thors of Ter^tf, the son of Mars, and first king ofthe Thracians, and
of one Teres kingof O^try^d?, a people in Thrace : aiid the Odrysae
Ihemselvea are said to take their name from one Odrysus^ a great
pertoa among them, insomuch that in after ages he was worshipped
by the Thracians as a god. As for the colonies of Tiras, it is
hardly to be doubted but some of them planted themselves in the
country over against Thrace, on the north side ofthe Euxine sea,
For there is a considerable river in those parts, called in both
Greek and Latin writers Tiras. The very same as the name of
the father of the Thracian nation, which river is now called the
Niester. There was also a city of the name of Tiras j standing
oo this river. The inhabitants of these parts were also formerly
koowD by tlie name of TyrittB^ or Tyragette. Though probably
the Tyrita might denote the true descendants of Tyras ; and the
Tyragetae might denote a mixed race, that arose out of the Ty-
riUt mixing with the Getm^ a bordering people, descendants of
the Ceiimy who settled in Macedonia.
It is not unlikely that Tyras might first sit down with his fa-
mily in the Lesser Asia, in the country of Troy^ which had no-
thing to part it from Thrace but the narrow strait of the Heles-
poDt, and the ancient king named Tros^ whence the country is
denominated, was probably no other than Tyras. It is the com-
Bion opinion and tradition among Greek writers, that the inhabi-
tants on the east side of the Hellespont and Propontis, were ori-
ginally, or anciently Thracians.
We proceed next to the first plantations of the sons of Shem.
There are five sons of Shem mentioned by Moses, viz. Elam,
and Ashnr, and Arphaxad, and Lud, and Aram.
I shall begin with the settlement of Aram, as being the first
■atioD of the branch of Shem, adjoining to the nations of the
branch of Japhet, already spoken of. For the portion that fell
to the nation of Aram, lay in the countries called by the Greeks
Armenia, Mesopotamia, and Syria. It is probable that Arme*
ma took its present name from Aram. Mesopotamia^ as it was
so called by the Greeks, from its situation between the rivers Ku-
pbrates and Tygris, so it was called by the Hebrews Aram
Naharaim^ \. e. Aram of^ or between, the two rivers. And where-
as one part of this country, viz. that lying next to Armenia, was
very fruitful, and the other to the south very barren, and so of
the like sort with Arabia Deserta, to which it adjoined, hence
the former is in scripture distinguished by the name of Padan-
amm, which is equivalent to. Fruitful Aram.
Aram's sons are four, viz. Uz and Hul, Gether and Mash.
Ai for Uzf he is by a great agreement of the ancients said to be
198 MOTB8 Off THE BIBLE.
the builder of the city of Damascus, aod bis posterity are sap
posed to have settled the country about it« Here see PooPi
Synopsis on Gen. x. 23.
The family of /fir/, or as it is in the original, CAk/, may^ witk
great probability be placed in Armenia, particularly the Greatn
Armenia, for there we find the names of several places beginoing
with the radicals of Chul, as Cholva^ Cholvaia^ Cholimna^ Coins,
CcUura ; and to mention but one more, Cholcbaiatef which hut
seems to have been formed from the oriental Ckolbeiky which de-
notes the same as the house or dweUing of Choi. Now this Ci^
lobatene being the name of a province in Armenia, from this et-'
pecially we may gather with good probability that Chul with Ui
family seated himself in those parts.
Between Hul to the north, and Uz to the south, their brother
Mash seated himself, vix. about the mountain Mating. From this
mountain issues out a river of Mesopotamia, called by Xenophoi
Masca^ which probably comes from the name of this son of Arao,
who otherwise is called in scripture Meshech^ the radicals whereof
are plainly contained in the name Masca. The inhabitants of tbi
tract adjoining to the M. Masius, are by Stephanus called Maskm^
or Masiani.
Gether probably seated himself east of his brother Hal, on thi
eastern borders of Armenia; where some in Ptolemy observes
city called formerly Getane^ and a river of the same country call-
ed Getras.
We now pass on to the nation of Ashur^ which is eastward of the
nation of Aram, in the country called Ashur in the eastern tongues,
which is Assyria, properly and originally so called, lying east of
the Tigris, and wherein stood the city of Nineveh, which was sA
terwards called Acetabene, and also was sometimes by a change of
S into T formerly called Attyria. The most ancient king of As-
syria was said to be the son of Zameg, i. e. Shem, and is styled in
Suidas, and some others, Thuras, corruptly for Atthuras, i. e«
Ashur; for Ashur in the Chaldee tongue is Atthur^ or Aiiker,
This Thuras, the son of Zames, was worshipped by the Assyri-
ans as their Mars, or god of wan
That Elam seated himself in the southern tract beyond the ri*
ver Euphrates, is beyond dispute, not only from the authority of
the scriptures, wherein the inhabitants of the said tract are plainly
and frequently denoted by the name of Elam^ but also from hea*
then writers, wherein we read of a country here called Elymms^
and a city of the same name.
To the lot of Arphaxad is assigned by learned men the more
southern part of Mesopotamia, where the plain or vale of Shinar
lay, on the river Tigris, together with the country of Eden, and
the tract on the east side of the same river, called Arapachitis^ t
NOTES Ofi THE BIDLE. 199
me plainly derived from Arpachshad, which is the name of Ar-
iMxad in the Hebrew text. That the vale of Shiiinr with the
antry of Eden, was part of the first plantation of Arphaxadf
lopposed on these probabilities : 1. That Noah, after the flood,
turned and settled himself again in these parts, as well knowing
t goodness of the soil and pleasantness of the country, which is
n6rmed by a town here called Zama from them. 2. That upon
e dispersion of mankind and confusion of tongues, as the pri-
itive Hebrew toiigue was preserved in the family of Arphaxad,
agreeably hereunto this family still continued in the same parts
bere they then were, together with their grandsires, Noah and
hein. 3. This opinion may be confirmed from Gen. x. 30,
And their dwelling was from Mesha^ as you go unto SephaVj
mount of the east ;'' for the Mesha here mentioned is probably
(teemed to be the same mountain as is before mentioned under
le name of Mashy or MesiuSy in the western parts of Mesopota-
lia ; so that if the forecited text is to be understood of the de-
:endants of Arphaxad, (as is thought by several learned men,
od also by the historian Josephus,) it will import thus much, that
le soathern part of Mesopotamia, lying on the east of the mount
teshay or Mesius, was first peopled by the descendants of Ar-
iaxad; (and accordingly we here find Phals^aj a town probably
amed from Peleg^ or Fhuleg, settling there ;) and so on eastward
I fat as to Sephar^ a mount in the east. Now this mount Sephar
I probably thought to be the mountain adjoining to Siphare, a
ity in Aria^ and which lies directly east from Mesha; and though
his be a long tract of ground, yet it will be but proportional to
be numerous descendants of Arphaxad, especially by Joktan^ of
rbom more by and by. 4. It is the tradition of the ancients,
Sastathius, Antiochenus, and Eusebius, that Salah, the son of
krphaxad, seated himself in Smiana ; and agreeably hereto, we
ead in old writers of a town called Sela. But now SusianaAxA
«>Dtain part of the country of Edcn^ which adjoined to, or in aH
HTobability was part of, the vale of Shinar, largely taken. 5. It
i farther confirmed that Arphaxad seated himself in the vale of
Shinar, because we find that Terah, and Abraham his son, came
»ut of those parts. Gen. xi. 31. '* And Terah took Abram his
(on, and went forth with them from Vr of the Chaldees, to go into
be land of Canaan." Now it is confessed, I think by all, that
Ckaldea comprehended at least a great part of the vale of Shinar,
lod it is certain that it comprehended as much of the country of
Sdenas la^ west of the common channel of the Euphrates and Ti-
p'is. On this text of scripture seems to be grounded what Jose-
ihus saitb of the Chaldeans being called the Arphaxadeans.
Having thus seen the first settlements of the descendants of Ar-
ibaxad, let us turn our eyes a little upon their after colonies, par-
SOO NOTES ON THE BIBLE.
ticularly those that sprung frooi Joktatij of whom Moses reckons
tip no fewer than thirteen sons; and as Moses assigns their habi-
tation from Mesha to mount Saphar, so in this tract learned meo
have observed the names of several places, which by their likeneii
to the names of Joktan's sons, seem to tell their respective sitoa-
tions.
There is nothing certain concerning Ludj the remaining son of
Shem, but that he did not seat himself in the country of Lesser
Asia, called Lydia.
Ham was the youngest of the thr^e sons of Noah. He bid
four sons, Cush, Mizraim, Phut, and Canaan. We find Egypt
twice or thrice in the book of Psalms called the land of Uaon,
whence it seems probable that Ham went thither himself, and there
settled with his son Mizraim. And it is scarce to be doubted but
the person denoted by the Greeks uuder the name of Jupiter Jtt
mon (in honour to whom there was a temple erected in the parts
of Lybia adjoining to Egypt, much celebrated (or its oracles)
was no other than Ham.
It is well known that the nation of Canaan settled itself in the
country so often called in scripture the land of Canaan. Upoi
the dispersion of mankind, the country lying on the east asd
south-east of the Mediterranean sea fell to the share of Canoaii,
so that he was seated between the nation of Aram to the nortk
and east, and the nation of Cush^ his brother, to the sooth sod
southeast, and Mizraim^ another of his brothers, to the sooth-
west : his western boundary was the Mediterranean sea. His de-
scendants are thus reckoned up by Moses, Gen. x. 16. 18. " Cfl*
naan begat Sidon his first born, and Heth^ and the JebuHie^ sod
the Amorite^ and the Girga^itey and the Hivite^ and the Arldte^
and the Sinite, and the Arvadite^ and the Zemarite^ and the Bi-
mafhite.*^
Of Sidon were the inhabitants of the city of Sidon, and the
<^ountry about ; which city, as is apparent both from sacred and
ancient profane writers, was in the more early ages of the world
much more considerable than Tyre. iSt^/ont is called Chreat Sidea^t
Josh. xix. 29; but Ti/rc does not seem to have become considera-
ble until about David's time. Homer never so much as once
mentions Tyre, but often makes mention of the Sidonians^ and
Tyre is expressly called fhe duvghter of Sidon, Isai. v. 12.
The second family of Canaan mentioned by Moses, is that of
Heth, whose posterity placed themselves f'n the southern paru4.
Canaan, about Hebron, as appears from Abraham's concern with
them there, Gen. xxiii. We also read that during Isaac's dwell-
ing at Beersheba, Esau took him wives of the daughters of HeA,
Gen. xxvj.
NOTES ON THE BIBLE. SOI
iTheJebusiies were seated about Jerusalem, which was originally
called Jebus^ 1 Chron. xi. 4; so that the Jebusiies joined on to
the Hittites in the mountains towards the north. As the Hittites
and Jebusiies^ so also the Amorites^ dwelt in tlie mountainous or
kiUy part of the land of Canaan^ as appears from Josh. zi. 3.
And the spies gave this account, Num. xiii. 29, '^ And the JJfY-
iites^ and the Jebusites^ and the Amoriies dwell in the mountains,
and the Canaanites dwell by the sea, and the coast of Jordan."
Now as the Hittites seem to have possessed the hill country to the
nest and southwest of Hebron, and the Jebusiies to the north, so
the Amorites might settle themselves at first in the hill country to
the east and southeast of Hebron. This seems probable, because
the mountainous tract lying next to Kadesh-Barnea, is called the
mauni of the Amorites^ Deut. i. 7 ; and we are told, Gen. xiv, 7,
that Chedorlaomer smote the Amorites that dwelt in Hazezon-ta-
mar^ which was the same place with Engedi, 2 Chron. xx. 2, and
so was seated in the hilly part of the land of Canaan to the east,
or towards Jordan. And their neghbourhood to the country be-
yond Jordan might be the occasion that the Moabites were in pro-
cess of time dispossessed thereof by the Amorites ; whence that
tract beyond Jordan is called the land of the Amoriies ; and Si-
boD, the king thereof, is always called Mng of the Amorites,
The Girgasite is the next family mentioned by Moses, who
probably seated themselves at first alonf^ the upper part of the ri-
ver of Jordan. Here, on the eastern side of the sea of Tiberias, or
Galilee, we find in our Saviour's time a city called Gergesa.
The Hivite we find was seated in the ujyper or northern parts
of Canaan^ and so adjoining to his brother Sidon. For we
read, Judg. iii. 3, that *' the Hivites dwelt in mount Lebanon
from mount Baal-Hermon unto the entering in of Hamath."
In process of time, these families intermixed one with the other ;
whence we read of some Hivites^ Amorites^ and Hittites in some
other places than those we have assigned them for their first
settlements, and also the Amorites becoming the most potent na-
tion in process of time. Hence they are put to denote, frequent-
ly» Any <>BC ^^ more of the other nations of Canaan.
Many of the posterity of Canaan of difierent families, either
originally or afterwards, (possibly by being dispossessed of their
original settlements by the Philistines, or by other means,) appear
to have settled confusedly together, and to have become so inter-
mixed that the names of their distinct families were not kept up,
but they were called by the general name of Canaanites. Hence
we read in the forecited passage. Numb. xiii. 29, the Canaanites
dwelt by the sea, and by the coast of Jordan.
As to the remaining families of Canaan mentioned by Moses,
the first of them that occurs is the Arlcite; which is probably
VOL. IX. 26
202 NOTES ON THE BIBLE
thought to have settled himself about that part of mount Libanos,
where is placed by Ptolemy and others a city called Arce. Not
far from this settlement of the Arkite, did the Sifdle likewise set-
tle himself; for in the parts adjoining, St. Jerome tells as, wu
once a city called Sin. As for the Arvadite, the little isle of ^r-
duSy lying up more north, on the coast of Syria, is supposed to
have taken its name from the founder of this family. In tbe
neighbourhood on the continent did the Zemarite probably fix,
forasmuch as on the coast there we find a town called Symyra,
not far from Orthosia. And Eusebius does expressly deduce tbe
origin of the Orthosians from the Samareans.
The only remaining family is the Hamaihite^ or the inhabitants
of the land of Hamathy often mentioned in sacred writ, and whose
chief city was called Hamath. This country lay to the north of
all the rest of the posterity of Canaan.
The nation of Cush had its first settlement in the country ad-
joining to his brother Canaan on the south, that is in Arabia.
That by Cush in scripture, is denoted Arabia^ and not Ethiopia
in Africa, is manifest every where in scripture, particularly from
Num. xxi. 1, compared with Exod. ii. 15 — 21, and Hab. iii. 7,
2 Kings xix. 9, 2 Chron. xiv. 9, and Ezek. xxix. 10. *' I will
make the land of Egypt desolate, from the tower of Syene even
unto the borders of Cush.'' Now all that have any knowledge
of old geography, know that Syene was the border of Egypt to-
wards Ethiopia in Africa. There Cush being the opposite boon-
dary cannot be Ethiopia in Africa, but must be Arabia.
The sons of Cush are Seba, Havilah, and Sabtah, and Raamab,
and Sabtecha ; to which Moses subjoins the two sons of Raamab,
Sheba, and Dedan ; and then adds lastly that Cush begat Nimrod,
who began to be a mighty one upon earth, Gen. x. 7, 8, &c. Now
we shall find all these but the last seated in Arabia. As for Se-
bay the first son of Cush, he probably seated himself in the south'
west of Arahiay where we find a city called Sabe. On the south-
east side we find another city called Sabanay where we may there-
fore place Shebay the grandson of Cush, by Raamab ; and tbe
reason why we choose this to be his situation, rather than tbe
other side of the country is, because it is on the eastern side of
Arabia that we find his father and his brother situated ; and it is
likely he seated himself in their neighbourhood. On this ac-
count we find him always mentioned with his father and brother,
as Ezek. xxvii. 22. *' The merchants of Sheba and Raamab were
thy merchants," and chap, xxxviii. " Sheba and Dedan, and the
merchants of Tarshish," he. Now these two names, Sheba and
Sebahy being so much alike, the two different families were con-
fotinded by the Greeks, and called promiscuously Sabeans. Hence
Pliny says that the Sabean nation inhabited those parts spread-
NOTES ON THE BIBLE. 203
ng themselves to both seas, i. e. from the Red sea to the gulf of
Persia. But the sacred writers exactly distinguish them, Ps.
xxii. 10. '< The kings of Sheba and Seba shall offer gifts."
On the same side of Arabia with Sheba was seated, as has been
nentioned, both his father Raamah and his brother Dedan. For,
IS to the former, we find on this shore of the Persian gulf a city
:alled Rhegma by Ptolemy ; which it is not to be doubted was so
railed from this reason, for the Hebrew name, which in our trans-
lation is rendered Raamah^ is in other translations, particularly
the Septuagint, rendered (agreeably enough, to the radicals)
Rhegma. Not far from Rhegma, mentioned by Ptolemy, we find
>n the same coast eastward another city called DedaUj now-a-days
Dadaefif from which the neighbouring country also takes its
lame, as Bochart has observed, from Barboza, an Italian writer,
in his description of the kingdom of Ormuz.
On the same shore of the Persian gulf, but higher northward,
we find in Ptolemy the situation of a city called Saphtha^ Whence
t is probable that Sabta^ the son of Cush, seated himself here.
Higher still to the northward was seated Havilah^ or Chavilah^
ilong the river Pison, on the western channel of the two, into
vhich the common channel of the Tigris and Euphrates again is
Hvided, before the waters thereof empty themselves into the Per-
sian gulf. That Havilah was seated here, is confirmed in that
ffoses tells us it was seated on a branch of that common channel
>f which Euphrates and Hiddekel were a part ; and in this coun-
ry, where we have placed Havilah^ there was, agreeably to what
kf OSes says of Havilah^ plenty of gold, and that good gold ;
fhich is agreeable to what ancient authors tell us of Arabia.
Hoses adds, that in Havilah was Belodachy which some take to
ignify pearhf others the Bdellium gum. It is much the most
ikely, however, that pearls are what are intended ; for Moses, in
[escribing the manna, says it was like coriander seed, and the co-
9ur thereof as the colour of Belodach. Now it is evident from
nother description that the colour of manna was white, Exod.
iv. 31, which is apposite to pearls^ as also is the roundness of the
laona, but in no wise to the Bdellium gum. Hence the Tal-
ludists, mentioning this description of manna, instead of saying
: is like the colour of Bdellium gum, say it is like the colour of
earls ; and it is certain that there is no place in the world that
roduceth so fine pearls, and in so great plenty, as the sea next to
le shore of this country, where we place Havilah^ as is evident
t>m the testimony of marcbus, one of Alexander's captains ; of
lidorus ; of Chorax, who lived a little after ; of Pliny ; and iElian,
od Origen ; of Benjamin, a Navarian ; of Tudela, who lived five
nndred and fifty years ago ; of Texcira, a Portuguese ; of Balby ,
.inscot, Vincent, Le Blanc, Tavernier, and Thevenot. And if
204 NOTES ON THE BIBLE.
we understood the Belodach of the Bdellium gwn^ this alio
abounded in Arabia, and particularly near the Fersian gnlf» as
appears from the testimony of many ancient writers. And as to
the Schohaniy which Moses says was to be found in Havilak^ which
we render the onyx-stone^ it is doubtless some precious stotie that
is meant by this ; and it is evident from ancient wriiers, both sa-
cred and profane, that Arabia formerly abounded with precious
stones. See Ezek. xxvii. 22, 23.
And that this very country was the country of Uamlah^ is ma-
nifest from Gen. XXV. IS, where we are told that the Ishmaelites
dwelt /ro^n Havilah unto Shur^ that is before Egypt; and from 1
Sam. XV. 7, where we are told that Saul smote the Amalekites
from Havilah until thou contest to Shur that is before Egypt.
In both which passages, by this expression, from Havilah unto
Shur^ is probably meant the whole extent of that part of Arabia
from east to west ; and it is evident that Shur was the western
boundary of Arabia, from those passages, and also from Exod.
XV. 22, where we read that Moses brought Israel from the Red
sea, and they went out into the wilderness of Shur ; and therefore
it seems no less evident that Havilah was in the eastern extremitj
of Arabia, over against it, and consequently where we have placed
it. Where we find in common authors a people placed, whose
name retains the visible footsteps of the name of their forefathers,
Havilah^ or Chavilah, as it is in the original ; thus, by Eratos-
thenes, are placed on these parts the Chavlothi; by Tresans, Anic-
nas, the Chaulosii ; by Dionysius Periegetes, the ChaUasii; and
by Pliny, the Chaveleai.
There remains now Sabteca, who, we must not doubt, placed
himself among the rest of his brethren, especially since there is
room enough left for him in the northern part of Arabia. His de-
scendants might from him regularly enough be styled at first by
the Greeks Gabsaceui, which name might afterwards be softened
into Saraceni, by which name it is well known that the people
of this tract were formerly denominated ; and this is the more
probable, because Stephanus mentions a country in those parts
called Saruca,
The reason why no mention is made in the scriptures of the
Sdbtaceanst may be this, that those parts of Arabia lying next to
the Koly land, ure by the sacred writers denoted by the name of
the whole land of Cush^ or Arabia^ it being to them as it were
instar totius ; being the only part of the land of Cush they were
usually concerned with ; and they probably learnt it first in Egypt
of the Egyptians ; who, after their father Mizraim, called the
country the land of Cush^ it being natural to him to call it from
the name of his brethren, rather than from one of his children.
NOTES ON THE BIBLE. 205
Moses having named the other sons and grandsons of Cush,
inbjoins, Gen. x. 8, << And Cush begat Nimrod.'^ By this distinct
nention o( Nimrod after the rest of his brethren, the sacred his-
;oriaii is supposed to intimate that Nimrod was indeed the young-
est of the sons of Cush, but however the most remarkable of
:hero : and accordingly it immediately follows in the text, '* He
segaD to be a mighty one upon the earth."
By what method Nimrod became thus mighty, Moses seems to
intimate by these words, " He was a mighty hunter before the
Lord.*' He probably applied himself to hunting, to destroy the
wild beasts that began to grow very numerous, and very much to
infest the parts adjoining to the nation of Cush ; and by his great
art and valour in destroying wild beasts, he inured himself and
his companions to undergo fatigue and hardship, and withal to
manage dexterously several sorts of offensive weapons. Being
thas occasionally trained up to the art of war, and perceiving at
length his skill and strength sufficient, he began to act offensively
against men.
The country at first assigned to Nimrod^ the youngest son of
Cash, was probably the country on the east ofGihoUy the eastern
branch of the common channel of Euphrates and Tigris, after its
second division, before it emptied itself into the Persian gulf,
next to his brother Havilah, his brethren having possessed Ara-
bia. This part next to Arabia was assigned to him, and so being
the portion of one of the sons of Cush, was called the land ofCush^
as it is by Moses when speaking of the river Gihon, ** The same is
it which compasses the whole land of Cush;'' which country was
formerly, by the Greeks and Latins, called by the name of Susi-
0na, and is now called Chuzestan. The Nubian geographer, and
some other Arabians, call it Churesfan, The inhabitants of the
land call it absolutely and plainly Chus, if we will believe Ma-
rias Niger. The same region is called Cuthah, 2 Kings, xvii.
24, speaking of the people transported thence into Samaria, by
Salmanezer. The word Cuthah, or CtUh, undoubtedly came
from the word Cush, or CuSj the last letter of which is often
changed by the Chaldeans into a T, or Th, as Dion hath observed ;
so they called Theor^ for Sor, and Attyria^ for Assyria, There
are yet many marks of the word Cush found in the same province.
We find there the Cassians^ neighbours of the Uxians, according
to the position of Pliny, Ptolemy, and Arrian. There is also a
little province of Susiana, viz. Cissia, and the people CissiaWt.
The poet Eschylus takes notice of a city of that name, situated in
the same land, and what is remarkable, he does distinguish it by
its antiquity.
This country was probably named Cush before Nimrod was
born, or at least, when he was young, before he distinguished him*
206 MOTES ox THE BIBLE.
self in the world, from 'Cusb bis father living here, in that par
the face of the earth, that fell to the lot of him and his poster!
that was nearest to the original settlement of Noah and his sc
and was the pleasantest and most beautiful, like £den, on wh
it bordered. While Cush sent forth his elder sons to settle A
ita, it is likely that he staid here himself with his youngest »
who was probably very young when the earth was divided.
But Nimrod, when he found his strength and ability for w
and being grown famous for his extraordinary valour in destroy!
wild beasts, was not contented with the lot assigned him ; but
vades first the neighbouring part of the nation of Shem, wh
upon the division of the earth fell to the lot of the family of j
phaxad, and so makes himself master of the lower part of theli
of Shinar, being a most pleasant and fruitful country, s
pitching on that very place where the city and tower of Babel 1
been, began to build the capital city of his kingdom. Moses sa
^' The beginning of his kingdom was Babels and Erechf and j
cady and Calneh, in the land or Shinar." As to Erech^ it
probably the same that occurs in Ptolemy under the name
Arecca^ and which is placed by him at the last, or most soutlx
turning of the common channel of the Tigris and Euphrates. T
fields hereof are mentioned by Tibullus, on account of its sprin
of Naphtha. The Arckevites^ mentioned Ezra iv. 9, are thoof
to be some that were removed from Erech to Samaraia. What
the Hebrew is Acchad, is by the Seventy Interpreters, writ i
chady whence some footsteps of this name are probably thoug
to be preserved in the river Argada mentioned by Ctesias, a<
river near Sittace, lying at some distance from the river Tigr
and giving name formerly to Sittacene, a country lying betwe
Babylon and Susa, and because it was very usual, particularly
those parts, to have rivers take their name from some consideral
city they run by ; hence it is not improbably conjectured, that (
city Sitioce was formerly called Argad, or Acehad, and took t
name of Stitoce from the the plenty of Psitlacias, or Pistacias
sort of nut, that grew in the country. Strabo mentions a regi
in those parts under the name of Ariacene^ which might be fi
roed from Archcul. As to the other city belonging to the begi
ning of Nimrod's kingdom, viz. CaZ/i^A, andwhich is called, Is:
X. d^CalnOf andEzek. xxvii. 23, Cauneh. It is mentioned as
considerable place, Amos vi. 2. ^' Pass ye op into Calueh ai
•ee." It is said by the Chaldee interpreters, as also by Eusebi
and Jerome, to be the same with Ctesiphon, standing upon t
Tigris, about three miles distant from Seleucia, and for some tii
the capital city of the Parthians. That this opinion conceroii
the titnation of Calneh is true, is mightily confirmed from t
country aboat Ctesiphon being by the Greeks called Chalnoiti
NOTES ON THE BIBLE. 20t
tid since we are expressly told by Ammianus MarceHinus, that
i^acuus, a king of the Parthians, changed the name of the city
I!tesiphon, when he gave it that name, we may reasonably sup-
H>se that its old name was Calneh^ or Cholone^ and that from it
the adjacent country took the name of Cholomtii.
And whereas it is said, Gen. x. 11, 12, in our translation, ** Out
of this land went forth Ashur and built Nineveh, and the city of
Rehoboth, and Colali, and Resen between Nineveh and Calah,
the same is a great city." It might have been rendered as agree-
ably to the original, and much more agreeably to the preceding
verses and the driftof the historian, Out of that land he wentforth
into Ashurj and built Nineveh, fyc. ; for Moses in the preceding
Verse having told us what was the beginning of Nimrod's king-
dom in the land of Shinar, then goes on to tell us how he extended
it further afterwards to other cities beyond the land of Shinar
into the land of Ashur.
Nineveh was a city that lay on the river Tigris, sometwhat
above the mouth of the river Lycus, where it runs into the Ti-
gris.
Rehoboth is a word in the Hebrew tongue that signifies s/re^;
and there being a city or town called Birtha by Ptolemy, and the
said name denoting in the Chaldee tongue the same as Rehoboth
does in the Hebrew, hence it is thought to be the same city, and
it is not to be doubted but the Birtha mentioned by Ptolemy is
the same which Ammianus Marcellinus calls Virta. It was seat-
ed on the river Tigris about the mouth of the river Lycus.
As for Calah, or Calach, since we find in Strabo a country
about the head of the river Lycus called Calachene, it is very
probable the said country took this name from Calach which was
once its capital city. Ptolemy also mentions a country called
Calacine in those parts ; and whereas Pliny mentions a people cal-
led C/am^a, through whose country the Lycus runs, it is likely
that Classita is a corruption for Chalachita, To this city and
coantry in all probability it was that Salmanezar translated some
of the ten tribes 2 Kings xvii. 6. He placed them in Chalach^
as it is in the original.
Resin, the other city mentioned by Moses, is supposed to be
the same with a city mentioned by Xenophon under the name of
harissa, lying on the Tigris, and being as Moses says between
Nineveh and Calah, and was also said by Xenophon to have been
strong and great, (but then in ruins,) being two parasangs, that
is, eight miles in compass, and its walls a hundred feet high and
twenty five feet broad, which agrees with what Moses says of
Heien, *^ The same was a great cityy Larissa was a Greek name,
we find a city so called in Teessaly. There was another which the
Greeks called by the same name in Syria, which the Syrians
208 NOTEd ON TU£ BIBLE.
»
themselves called Sizora. It is therefore easy to suppose thj
Greeks might change Reten into Larissa. It is likely tba
Greeks asking, What city those were the rains of? the Ass}
might answer, Laresen, i. e. of Resen, which word Xeoopho
pressed by Larusa^ like the names of several Greek cities.
We proceed now to Mizraim, who by Moses is named u
among the sons of Ham. And where he at first settled bii
we need not doubt, since the Hebrew text generally denotes 1
by the name of the laud of Mizraim^ or simply Mizraim. I
ceed therefore to the descendants of Mizraim. The names wIm
these are denoted by Moses, are plurals. They are thus enume
by Moses : " Mizraim begat Ludim and Anamim, and Ijck
and Naphiuhimj and Pathrusimy and Casluhim (out of whom
Philutim) and Caphtorim.
To begin with Ludimj whereby are denoted the Ethiopia
Africa, and who alone are commonly so called both in an
and modern writers. That these Eihiopians are denoted in s
ture by the name of Luditn^ and their country Ethiopia bj
name of Ludf the learned Bochart has proved at large, bj
fewer than ten distinct arguments. I shall mention only t
that are drawn from the sacred scriptures, as from Isai. Ixvi.
and Jer. xlvi. 9, where Eud^ or Ludim are said to be very sk
in drawing their bow, which agrees punctually with the cban
given of the Ethiopians by many ancient writers.
As to Anamim^ Bochart thinks the inhabitants of the coo
about Jupiter Ammon's temple might be denoted from this j
num. The same learned person thinks the Nasamones took i
rise and name, as also the Amantes, and Garamantes, and L
momantesy mentioned by old writers, on the adjacent parts.
The Lehabim came next both in the text and in situation ; J
is very probable that Lehabim and Lvhim are one, and that I
hence was derived originally the name of Lybia^ which, the
at length extended to the whole African continent, yet at firs
longed only to the country Cyrenaica. Now this country 1
next over against Greece, hence the name of Lehab^ or Luh^
ginally belonging to this tract only, was moulded into Lybia^
given to the whole continent over against them on the other
of the Mediterranean sea, just as the name of Africa^ prop
pertaining only to that part of this continent which lies <
against Italy, was therefore by the Latins extended to all the i
tinent ; or, to come to our own times, much after the same mai
as we extend the name of Holland to all the Dutch provinces,
the name of Flanders to all the Spanish provinces in the Net
lands, whereas they properly denote only the two particular |
vinces in the Spanish and Dutch Netherlands that lie next <
against the island of Great Britain.
NOtES ON THE BIBLE« &O0
The Naphtuhim are probably enough placed by Bochart tn the
x^untry adjoinmg to Cyrenaica^ or Lybia^ properly so Called, to*
irards Egypt, vit. in Marmarica; for here we find in Ptolemy
lome remainder of the name in a place called Aftuchi Fanwru
knd in the heathen fables, Aptuchusy or AphtuchuSf or Autuchus^
4 said to be the son of Cyrene^ from whom the city and country
it Cyrene took its name*
The Pathrusim^ or descendants of Pathrosj are mentioned
next by Moses, whereby are to be understood the inhabitants of
the Upper Egypty or Thebaisy where Ptolemy places Paihyrisy an
ioland town not far from Thebes ; and agreeably hereto, the Sep
toagint translation renders the Hebrew Pathros by the Greek
Pathyrism
The Casluhim are thought to have first settled in the country
on the other side of Egypt, called Casioti, where also is a moun-
tain called Casiut ; and this situation of them is confirmed by
what Moses says concerning them, viz. that from them sprang the
Philistines^ who in process of time made themselves masters of the
adjoining tract of the land of Canaan.
That the Caphtorim were situated near to the Casluhim, it
inferred not only from Moses's putting them next one to another
in the forecited place of Gen. x., but also from this, that the Phi*
listines, who are, in Gen. x. 13, said to be descended of the Casld-*
him, are elsewhere denoted by the name of Caphtorim^ as Deut.
iL 23, Jer. xlvii. 4, and Amos ix. 7 ; which perhaps cannot be beU
ler accounted for than by supposing the Caduhim and Caphtorim
to be neighbours, and so in time to have been mutually intermix-
ed, or to be looked upon as one and the same people* Now the
name Caphtor seems to be preserved in an old city of Egypt
called CaptuSy from which, as the name of Captetes is still given
to the Christians of Egypt, (whence the translation of the Bible
used by' them is called also the Cop/t^X: translation,) so it is not
anlikely that the common name of l^gypt was derived from it, it
being called JEgypiuSj for JEgoptus^ as if one should say in
Greek *Aia K<Mrrs, the land of Koptus. And it is a good remark
of the learned Mede, that the Greek *Aia, or^a, is likely derived
from the Hebrew 'k, ai, or Ei ; to which may be very pertinently
subjoined this remark, that in Jer. xlvii. 4, what we render the
country of Caphtor^ is in the Hebrew text termed Ai Caphtori
which are the two words which we suppose the Greeks to have
moulded into the name^Ai/ihrro^. Our translators observe on the
forementioned place in Jeremy, that the Hebrew word translated
ike country in the text denotes also an isle^ As it is rendered in tbr
aargin, agreeably to which it is observable that the city of Cop-'
tut stood on a small island, so that upon the whole we need not
doubt thereabout to fix the first settlement of the Caphtorim,
VOL. IX. 27
210 NOTES on THE BIHLE.
or the four original nations descended from Ham, there' i^
mains now only thai of Phut to be spoken of; and the first settle-
ment of this is wkb good reason supposed to be in the parts of the
Lybian or African continent, which join on next to those possess-
ed by the descendants of Mizraim. For in Africa, properly so
called, below Adrumentum, was a city named Putea^ mentioned
by Pliny ; and in Mauritania there is a river mentioned by Ptole-
my called Phut. St. Jerome is very full to the point, telling as
that there is a river in Mauritania which was until his own time
called Phuty and from which the adjacent country was called
Regio Phyien^iist the country of Phut, Mr. Bedford supposes
rt was the river Niger that was called by this name, and that the
^posterity of Phut settled themselves chiefly on that river, (as the
first inhabitants of the earth were wont to choose the neighbour-
hood of rivers (or their settlements,) and from iheace spread
themselves into other parts^
£415] Gen. x. 1. These things are evidences that all mao*
kind are originally from one head or fountain, and of one bloody
viz. 1. That all agreed in the same custom of sacrifices^ which
could be from nothing else than tradition from their progeiuton»
2. Their all agreeing in counting by decads^ or stopping at ieiL
in their numerical computations, which Aristotle says, all men,
both Barbarians and Greeks did use. 3. Their having eveiy
where anciently the same number of letters^ and the same fumts
(or little varied) of them. 4. The remarkable affinity of all an-
cient languages. 5. Their dividing time into weekSj or systems
of seven days, of which practice to have been general there are
many plain testimonies. 6. Their beginning the day or revola-
tioD of twenty-four hours with the night. Tea, perhaps if one
consider it, the whole business concerning matrimony, Thns^
Dr. Barrow, vol. ii. of his works, p.. 93»
[405] Gen. x. 1,2. Concerning Japhet^ the son of Nook.
Neptune is the same with Japhetj who is called the god of the Mfl,
because daountains, places, islands, and the great peninsulas of
Asia Minor, Greece, Italy, and Spain, were peopled by his pos-
terity. The name Neptune is derived from the same radix that
Japhet is, even from nnd, to enlarge, whence nQ\ Japhet^ and nnsi,
Nephta, in niphal, according to the allusion of Noah, JaphtEh-
him Japhetf Gen. ix. 27, '' God shall enlarge Japhet .-" propor-
tionably whereunto Neptune was called by the Greek Ilotfsi^
which grammarians in vain attempt to deduce from the Greek
tongue, seeing, as Herodotus in Euterpe asserts, the name Poseir
don was at first used by none but the Lybiaus or Africans, who I
always honoured this god. Poseidon is the same with the Punick '
word JO'tSTD, PesitaUj which signifies expanse^ or broadf from £N79,
NOTES Olf THE BIBLE. 211
atj to dilate or expand* Japhet's name, and what is said of
, God shall enlarge Japhet, well suits with Neptune's charac-
among the heathen, who is styled. Late imperant and Late-
mSf as also one that hat a large breatt. The genealogy of
vtune confirms that he is Japhet: he is the son of Saturn^
Noah, See note on Gem i. 27. Gale's Court of the Gen*
, b. 2, c. 6, p. 73, 74U
400] Gen^ x. 6. Now what the heathen said of Jupiter is
lently taken from Ham, the son of Noah. Noah is the Sa-
1 of the heathen, as is evident hy note on Gen. i. 27. It is
ed that Saturn had three sons, Jupiter, Neptune, and Pluto,
) divided the world between them. Sanchoniathon saySj
'he son of Saturn was Zeus BeliiSj or Baal^ the chief god
)ng the Phoenicians. It was a name assumed by Jehovah,
God of Israel, before abused to superstition, as appears by
iea ii. 16. It is elsewhere written B€s\ Beel, or BscXCafwv,
ch answers to the Hebrew Banl Shamaiim, the Lord of hea^
, Zsvs is derived from^£<«J> which signifies to be hot^ and an-
jreth exactly to the Hebrew Cham, from the radix Chamam^
7ax hot. Herodotus tells us that the Egyptians called Jupi-
Aminon^ from their progenitor Ham; whence Egypt is call-
•' the land of Ham," Ps. cv. 23. 27. Also Plutarch testifies
t Egypt in the Sacreds of Isis, was termed Xy^iua : whence
I, but from Cham? And Africa of old was colled Hammonia»
e Africans were wont to worship Ham under the name of
mmon. These things are more largely treated of by Cud-
^th, p. 337, 338, 339.
kgain : Sanchoniathon terms Jupiter, Sydyk, or, as Damas-
} in Photius, SadyJc. Now this name is evidently taken from
Hebrew Saddiky the just, which is a name given to God, as
> Co the first patriarchs, whence Melchizedeck, The name
liter is evidently the same with la Pater, or Isu Ilaojf, that is,
ther Jahf or Jeu. That God's name, Jah, was well known
he Phoenicians, who communicated the same to the Gre-
as, is evident by what Porphyry says of Sanchoniathon's de-
mg the materials of his history from Jerombatus, the priest of
god leu^. So Diodorus tells us that Moses inscribed his law
the god called Jao. So the oblique cases of Jupiter are
m God's name, Jehovah, as Jovi, Jove, &c. The same name,
', in the oracle of Clarius Apollo, is given to Bacchus again.
>iter was Sabasitis, from that title of God^ Jehovah, Sabaoth.
his Cudworth also notices, p. 259, 260.) The fable of Ju-
st's cutting off his father's genitalia^ seems to arise from
m's seeing his father's nakedness. Again, in the metamor-
>8is of the gods of Egypt, it is said that Jupiter was turned
212 NOTES ON THE BIBLE.
into a ram ; which fable Bochart supposes to haye had its rii
from the lognation between the Hebrew words bic, or £/, and Vi
AiHf a ram^ the plural number of both which is the same. Elm
The tradition of Bacchus being produced out of Jupiter's tbigi
seems to come from that known expression to signify the natu
ral proceeding of posterity from a father, their coming out of hi
loins. Calebs Court of the Gen. p. 1, b. ii. I. 1, p. 10, 11
12, 13.
[410] Gen. xi. 3, 4, he. Concerning the building of BaU
and confusion of tongues. Bochart, in his preface to hi
Phalegf about the middle, says, *' What follows concerning tb
tower of Babel, its structure, and the confusion of tongues eo
suing thereon, also of its builders being dispersed throughou
various parts of the earth, is related in express words by Abj
dehus, and Eupolemus in Cyrillus and Eusebius." Bochart, ii
bit Phaleg, gives us a description of the tower of Babel, outo
Herodotus, parallel to that of the scripture, and where it is said
Gen. xi. 9, that it teas called Babels because the Lord confounda
their language. Hence Pagan writers called those of this dii
persion, and their successors, f^fov-e^, men of divided tongues
So Homer, in the Iliad, &t yiveou f«p<Mr«v av^guytuxv, generations q
men, having divided tongues. Abydenus affirms, that it wasi
common opinion, that the men whom the earth brought fortt
gathered themselves together, and builded a great tower, whici
was Babel, and the gods being angry with it, threw it down.'
Gfa/e'f Court of Gen,, p. 1, b. 3, c. 8, p. 83.
[430] Gen. xi. 3, 4, be. Concerning the tower of Babel
Cyril, b. 1, against Julian, quotes these words out of Abydenui
" Some say that the first men that sprang out of the earth
grew proud upon their great strength and bulk, and boastei
they could do more than the gods, and attempted to build i
tower where Babylon now stands ; but when it came nigh tb
heavens, it was overthrown upon them by the gods with tb
help of the winds ; and the ruins are called Babylon. Met
until then, had but one language, but the gods divided it, an
then began the war between Saturn and Titan." Grotius i
Yerit. b. i. sect* 16. Notes.
Dr. Winder supposes that the crime of the builders of Bi
bel was an obstinate renouncing the orders before given b
Noah, and agreed to b}* his sons, under the divine direction fc
a general dispersion and division of the earth among the var
ous families of mankind, and that the builders of Babel wer
not the whole body of mankind, but that part of them whid
according to the forementioned orders and regulations, were i
NOTES ON THE BIBLE. 213
settled io parts that were to be westward of the original set-
nent where Noah dwelt ; and that, after they had dwelt in
inar, ambition might inspire some of their leaders^ with the
ughts of setting up a great empire. But that this supposes
It there were at that time other tribes elsewhere, against
ich they might direct their ambitious projects. There appears
ys he) to have been something of ambition either for power
fame, or both, in their design ; for they said, Let us make us
laroe*
** There is" (says Dr. Winder, p. 127,) " a most noble au-
snticated confirmation of the Mosaic history, by this city or
mtry, retaining the name Babelj or Confusion^ by which every
d and nation called this great city the supposed seat of the
It empire, even according to heathen writers, which seems to
a name of infamy and reproach, which its own princes or
labitants would not have given it without some such notorious
deniable circumstances obliging them to it. What a signal
feat (says he) was here given by providence to this ambitious
in — *' l4et us make us a name;^^ for what they aimed to erect
a monument of their grandeur and glory, God indeed sufier-
to stand long, but then it was as a monument of their own
hmy and folly, the impotency of their rebellion, and their de-
live defeat."
[240] Gen. xi. 7. Concerning the confusion of languages*
he state of the world of mankind, with respect to variety of
Dguage, now and in all past ages that we can learn any thing
from history, does exceedingly confirm this account of the
ofusion of languages. Without this, it is very unaccountable
m there should be so great a variety of language in so little
time, or indeed ever at all. Concerning this, the author of
Revelation Examined with Candour," observes as follows:
It is true that the English and all living languages are in a
irpetual flux ; new words are added, and others die, and grow
leolete. But whence does this arise? Not at all from the
leessary mutability of human things, but most evidently from
e mixture of other tongues. Scholars add new words or ter-
inations from the learned languages, either through afiecta;*
>D of learning or desire of adorning their native tongue with
me words of more elegance or significance, and others from
commerce with other countries of different languageSi natu-
lily adopt some of their phrases and expositions into their own.
nd so our language varies; and what then f How does this
Feet the question concerning the continuance of the same Ian*
aage, whore no other was ever taught or heard f The Jews
214 NOTES 0!f THE BIBLE.
spoke the same language from Moses to the Babjlonisb capti-
vity : if their polity had continued, would they not speak the
same language fo this day ?*' [And here I would insert what
Bedford in his Scripture Chronology observes, viz. that ** the
Arabic continued the same from the time of Job till later ages.
The Arabic spoken by Christians in Asia at this day, is tbe
same with that spoken by Mahomet, the impostor, which was
much the same with that used in Job's time ; and tbe Chaldee
remained the same from the time of Jaco till the date of the
Babylonish Talmud ; and the Greek continued the same from
the days of Homer to St. Chrysostom." See Bedford, p. 291
and 512.] The author of Revelation Examined with Can-
dour, goes on. *' Some of the inland inhabitants of Africa
are found to speak the same language now which they spoke
two thousand years ago ; (and in all probability thfe same ob-
servation i?. true of our neighbours, the Welch.) Could they
keep to one language for two thousand years, and could not
the descendants of Noah keep to one language two hundred
years? Could they keep their language amidst a variety of
80 many others about them, and when it is scarcely possible
that they should be clear of all commerce with people of differ-
ent tongues.; and could not these keep their language, when it
was impossible that they should have any commerce but with !
one another ? Those Africans, to say nothing of the Welch,
now keep their own tongue, though there are so many others
in the world to taint, and by degrees to abolish it. If there
were no other language in the world but theirs, does any man
believe they would not continue to speak it for two thousand or
ten thousand years more, if the world lasted so longf It is
true, as arts increased, and customs changed, new terms and
phrases might be added ; when then new words would increase
and adorn the tongue; but sure no man would say it would de-
stroy it, unless it be believed that new branches, or fruit, or
flowers, do daily destroy the tree they shoot out from."
" The learned author of the letter to Dr. Waterland, seems
to think that all other languages sprang as naturally from the
Hebrew, as many shoots from the same root, or many branches
from the same stock : but I am confident, whoever carefully
considers the genius of each of the ancient languages now ex-
tant, will find as little reason to believe that they all had their
original from the Hebrew, as that all the variety of forest and
fruit-trees in the world were originally but so many shoots and
branches from the palm-tree of Judea.
'* Besides all this, if we consider that the language of Adam
(if we could suppose it imperfect in him, when it was demon-
strably inspired by God, yet) had time enough to arrive at full
NOTES ON THE BIBLE. 215
leifection in 1656 years; and that Noah and his sons had time
isough to learn it in perfection before the flood ; the youngest of
tttsons being about 100 years old at that time, and himself 600 ;
ire cannot with any colour of reason imagine that there could
leany necessity of adding so much as one word to it before the
milding of Babel." Thus lar the author of Religion Examined
vitb Candour.
And besides all this, the greater excellency and regularity of
lome of the ancient languages so early, when arts were in their
Srst beginning, as the Latin and Greek, the latter of which
rras in great perfection in the days of Homer, seems to argue
wmethiug divine in it. If the arts and learning of the nation had
10 early brought their language to such a pitch of perfection, they
bad made infinitely greater progress in this than in other things
that pertain to human life.
The manner in which God confounded the languages of the
posterity of Noah, seems to be by confounding their memory
irith respect to their former language, but not utterly destroy-
ing it; so that they still retained some notion of many of the
irords and phrases of their former language ; hence it is found
that other languages have in many words affinity to tl>e He-
brew.
[275] Gen. xiii. 10. '* And Lot lifted up his eyes and beheld
ill the plain of Jordan, that it was well watered every where, be-
Ibre the Lord destroyed Sodom and Gomorrah, even as the gar-
Jen of the Lord, like the land of Egypt as thou comest unto
Zoar." Zoar here, probably is the same city which was else-
where called Zoatif which was of old the chief city of Egypt.
[See No. 254.) The Hebrew letter '^, iVtiw, seems easily converti-
ble into J, Resch, as in Achon^ Achor. Nebuchadnezzar, NebU"
JUidrezzar. Zoan was probably at this time the most famous,
ind tlie royal city in Egypt. It stood in the Delta of Egypt,
>r that part of it that was near the sea, through which the river
Nile ran in many branches, so that it was well watered every
vbere, as the land about Sodom is here said to be ; for '^ it had
]Ot*on]y the river Jordan running through it, but the river Ar-
non from the east, the brook Zered (Num. xxi. 12,) and the fa-
inoas fountain Callirhoe (Pliny, lib. 5, c. 16.) from the south,
falling into it." (Complete Body of Divinity, p. 350.) Proba-
bly this fountain is the same with the well, which the princes of
[sraei digged with their staves, Num. xxi. 16, 17, 18. And pro-
bably being a low flat country, which is sometimes called a plain,
sometimes a valley, Gen. xiv. 10, was in the time of the swelling
>f Jordan overflowed, as Egypt was with the Nilus.
216 NOTE8 ON THE BIBLB«
[302] Gen. xiv. 15, 16, &c. Abraham, in tbos conqueriiig
the great kings and princes of the earth, and their anited hotfi,
is a type of Christ and of the church. God seems to have granted
this great victory to Abraham, as some earnest of ihose greit
blessings he had promised to him ; the belief of which promisetwu
attended with so much difficulty. Here was given some tpeci*
men of what Abraham's promised seed should do, which incladei
Christ and his church. Abraham might well represent ChrisC«
for Christ is Abraham's seed, and he might well represent the
church, for he was the father of the church, the father of all thil
believe, as the apostle testifies. And besides, Abraham and hb
household was then as it were God's visible church ; God had i^
parted Abraham from the rest of the world* to that end that kb
church might be continued in his family. And though there were ii
yet some other true worshippers of God, who were not of his family,
yet soon after the church was confined to his posterity. This vic-
tory of Abraham was doubtless intended as a sign and earnest of
the victory that Christ and his church should obtain over their
enemies, and over the nations of the world ; because God himself
makes use of it to this purpose in the xli. chap« of Isaiah : ** Keep
silence before me, O islands, and let the people renew their
strength ; let them come near, then let them speak ; let us come
near together in judgment : Who raised up the righteons mao
from the east, called him to his foot, gave the nations before him,
and made him rule over kings ? He gave them as the dust to hit
sword, and as driven stubble to his bow. He pursued them and
passed safely ; even by the way that he had not gone with his
feet." It is not probable that this victory of Abraham would be
spoken of in such lofty language, and in expressions so much like
those that are elsewhere made use of to represent Christ's glorious
victories over the powers of earth and hell, if the one were not s
type of the other. This victory of Abraham is in this place mea-
tioned to that end, that the church, the seed of Abraham, might
take it as a sign and evidence that they should not be subdued,
but should subdue and conquer the world, as appears from what
follows, ver. 8, " But thou, Israel, art my servant, Jacob whom I
have chosen, the seed of Abraham my friend." Ver. 10. 11, ** Fear
thou not, for I am with thee ; be not dismayed, for I am thy God : I
will strengthen thee ; yea, I will help thee ; yea, I will uphold
thee with the right hand of my righteousness. Behold, all they that
were insensed against thee shall be ashamed and confounded:
they shall be as nothing, and they that strive with thee shall pe-
rish." Ver. 15, '< Behold, I will make thee a|new sharp threshing in-
strument, having teeth : thou shalt thresh the mountains, and
beat them small, and shalt make the hills as chaff."
NOTES ON THE BIBLE. 217
Abraham conqaered the chief nations and princes of the world,
which was a seal of what God promised him, that he should be
the heir of the world Rom. iv. 13. **For the promise that he
•faould be the heir of the world, was not to Abraham or to his
seed, through the law, but through the righteousness of faith." He
conquered them not with an hired army, but only with the armed
loldiers of his own household. So the armies that go forth with
Christ unto battle to subdue the world, (Rev. xix. 14. '* And the
armies which were in heaveu followed him upon white horses,
clothed in fine linen, white and clean,) they are his church, which
it bit household. Abraham conquers the kings of the earth and
their armies united, and joining all their force together, and
therein his victory was a type of Christ's victory, as in the xli.
Isai* 6, 7, speaking of this victory, ^' They helped every one his
neighbour ; and every one said to his brother, Be of good cou*
rage. So the carpenter encouraged the goldsmith, and he that
smootheth with the hammer him that smote the anvil, saying, It
is ready for the soldering : and he fastened it with nails that it
should not be moved." Abraham by his conquest rescued Lot
bis kinsman ; so Christ our near kinsman by his victory over our
enemies, who had taken us captive, delivers us. Abraham re-
deemed Lot and the other captives freely, and would take nothing
of them for his pains: so Christ freely redeems us. Abral ^nrx
redeemed the people of Sodom and Gomorrah, that wicked peo
pie ; which is a type of Christ's redeeming sinners.
[129] Gen. xv. 17. '' Behold a smoking furnace, and a burn-
ing lamp passes between those pieces." The smoking furnace
I am ready to think, signified the same as fire from heaven to
contnme the sacrifices, that is the wrath of God in the midst of
JesQS Christ. The furnace passed between the pieces, that is,
as it were, through the midst of them. The burning lamp which
followed was a fire of another nature ; it was a clear bright light ;
whereat the other, though exceeding hot like a furnace, was all
MDokiDg. This signified the Holy Ghost, who is often compared
to fire ; and the lamp signified that light, glory, and blessedness
which followed Christ's enduring wrath, and was purchased by
it, both for himself and for his people. And doubtless this also has
respect to the church in Egypt of Abraham's seed, and signified
those things that God was now telling Abraham in his deep sleep.
The tmoking furnace signified their sufiering grievous persecu-
tions and afflictions in Egypt, which is called the iron furnace ; and
the shining lamp signified their glorious deliverance in the fourth
generation, and being brought into the land of Canaan. Isai. Ixii.
1. *' And the salvation thereof shall be as a lamp that burneth."
The birds coming down, that Abraham frayed away, were €b ty-
VOL. ix. 2d
218 NOTES ON THE BIBLE.
pify the devils, and their endeavours to devoar Jesus Christ tod
the church ; this thing may also signify the terrors and consola-
tions that attend the wish of conversion and deliverance cot of
spiritual Egypt.
[363] Gen. xv. 17. *' And it came to pass, when the sun went
down, and it was dark, behold, a smoking furnace, and a burning
lamp that passed between those pieces." Here were four things
that were significant of the death and last sufierings of Christ, all
at the same time.
1. There were the sacrifices that were slain, and lay there
dead and divided. Christ feared when his last passion approach-
ed, lest Satan should utterly devour him, and swallow him up io
that trial, and cried to God, and was heard in that he feared; and
those fowls were frayed away that sought to devour that sacrifice,
as Abraham frayed away the fowls that attempted to devour this
sacrifice while it lay upon the altar.
2. The smoking furnace that passed through the midst of the
sacrifices.
3. The deep sleep that fell upon Abraham, and the horror of
great darkness that fell upon him.
4. The sun, that greatest of all natural types of Christ, went
down, and descended under the earth, and it was dark.
*^ It is probable this furnace and lamp which passed between the
pieces, burned and consumed them, and so completed the sacri-
fice, and testified God's acceptance of it, Judg. vi. 21, xiii. 19,
20, and 2 Chron. vii. 7. This was of old God's manner of
manifesting his acceptance of sacrifices, viz. kindling a fire from
heaven upon them ; ' and by this we may know that he accepts
our sacrifices, if we kindle in our souls a lively fire of divine af-
fections in them.' " Henry.
[241] Gen. xvi. 10, 11, 12. " I will multiply thy seed exceed-
ingly, that it shall not be numbered for multitude And shall
call his name Ishmael, because the Lord hath heard thy affliction.
And he will be a wild man ; his hand will be against every man,
and every man's band against him ; and he shall dwell in the pre-
sence of all his brethren." The jfoUoioing observations are taken
principally out of a book eniilkd Revelation Examined toith Can-
dour. This prophecy is remarkably verified in the Arabs. The
Arabs are the undoubted descendants of Hagar and Ishmael.
Ishmael was circumcised at thirteen years of age ; so have all
those his sons from him until thf establishment of Mahometanisro,
and many of them to this day, though some of them circumcise
indifferently in any year from the 8th to the 13th, but all profess-
ing to derive the practice Orom their father Ishmael. He was an
NOTES ON THE BIBLE. 219
archer in the wilderness ; his sons, the Arabs, have been the most
remarkable archers in the world, and are so to this day, and in the
wilderness too, where cultare is not known. Hagar was a concu-
bine and an hireling, and while she dwelt with Abraham, Abra-
braham dwelt in tents, and was continually moving from place to
place. Ammianus Marcellinus observes of the Arabs, that they
had mercenary wives hired for a time. The learned Dr. Jack-
son makes it exceeding evident that the Arabs and the Saracens
were descended from Ishmael, and also the writers of the life of
Mahomet, and the writers of travels and voyages without number.
In short, it is a point universally agreed upon all over the east
and south. As the Ishmaelites lived under twelve princes by
Moses's account, so these principalities remained till later times
bearing the names of the twelve sons of Ishmael, as Le Clerc
makes very evident.
The first part of the prophecy, viz : I will multiply thy seed
exceedingly, that it shall not be numbered, for multitude, is fulfil-
led in them. The Hagarenes spoken of in scripture, and the
Arabs, especially the Scaenitae, were very numerous, and the Sara-
cens were more numerous than either. But this prophecy is
roost evidently fulfilled in that vast empire that the Saracens
have set up in the world.
The next part of the prophecy is that he should be a wild man.
The word which is translated witdj in this place, signifies a wild
an: the literal construction of the phrase in Latin is erit Onager
Homo: He shall be a mid ass man. The Arabs are above all
nations a wild people, and have been so through all ages through-
out so many hundred generations. They vary no more from their
progenitors' wild and fierce qualities than the wild plants of the
forest, never accustomed to human culture do, from the trees
whence they are propagated. The dwelling of those Arabs and
the wild ass is alike, and indeed the same. See Job xxxix. 6.
The next part of the prophecy : His hand shall be against
every man, and every man*s hand against him. He shall dwell
in the presence of all his brethren. The meaning of which words
seems to be that they should be in perpetual enmity with all man-
kind, and yet should subsist in the face of the world. And such
a sense of this prophecy seems to be agreeable to the idiom of
scripture phrase. Thus when the scripture speaks of brethren
with respect to nations, sometimes nothing is intended but only
other nations that are round about. So when it is said concern-
ing Canaan, Gen. ix. 25, '* A servant of servants shall he be unto
his brethren,'' it is not intended only, nor chiefly, and it may be not
at all, that he should be a servant of servants to his literal breth-
ren, CttsA, Mizraim^ and Phut, the other sons of Ham ; but that
be should be a servant to other nations ; and it was fulfilled espe-
820 NOTES ON THE DIBLE.
cially Iq his posterity's being subdaed by the posterity of Sliea
and Japheth. — When it is said " He shall dwell," the meaniogii,
that they shall remaia a natioiii and still retain their habitatioa
and possession without being cut off, or carried captive from ibeir
own land. In such a sense the word is ased, Ps. xxxvii. 27,
*' Depart from evil and do good, and dwell for evermore*'' This
expression is explained by other passages in the Psalm, as ver. 3,
*< Trust in the Lord and do good, so shalt thou dwell in the land."
Verse 9. << Evil doers shall be cut off, but those that nait on the
Lord shall inherit the earth." Ver. 10, 11. <« Yeta little while and
the wicked shall not be^ yea, thou shalt diligently consider hk
pUicey and it shall not be, but the meek shall inherit the earth." Ver.
18. '' The Lord knoweth the days of the upright, and their inherit
ance shall be forever ;" and ver. 22. *^ For such as be blessed of him
shall inherit the earth, and they that be cursed of him shall be cat
off." Ver. 29. << The righteous shall inherit the land, and dwdl
therein for ever." Ver. 34. ** And he shall exalt thee to inherit the
land; when the wicked are cut off thou shalt seeit. It is also agreeable
to the scriptural way of speaking, when it is said, ** He shall dwell
in the presence of all his brethren," to understand it, that they after
all their opposition to it shall see him still subsisting and retainiog'
his own habitation in spite of them : so the expression in thepr^
sence of, seems evidently to signify, Ps. xxiii. 5. " Thou preparest
a table before me in the presence of mine etiemies." This is also
remarkably fulfilled in the Arabs, for they have ever lived in pro-
fessed enmity with all mankind, and all mankind in enmity with
them ; they have continued in a state of perpetual hostility with
the rest of their brethren, and yet have subsisted perpetually under
it before their faces, and in spite of them all ; they have neither
been destroyed nor lost by mingling with other nations ; they
marry only in their own nation, disdaining alliances with all
others. Their language continued so much the same through all
ages (as Bedford in his Scripture Chronology observes, that it cod-
tinued much the same from the days of Job until latter ages]
shows that this nation has never been much mixed with other na-
tions. They and the Jews only have subsisted from the remotest
accounts of antiquity as a distinct people from all the rest of man-
kind, and the undoubted descendants of one man. And the Arabs
never were subdued and carried captive, as the Jews have been.
Alexander the Great intended an expedition against them, but was
prevented by death. What Alexander intended, Antigonus, the
greatest of his successors, attempted, but without success ; being
repulsed with disgrace, and the loss of above eight thotisand men,
he made a second and greater attempt, but witliout success.
They had wars afterwards with the Romans and Parthians, but
were never either subdued or tamed : resembling in this (the only
nOTES ON THE BIBLE. 221
comparison in nature that suits them) the wild ass in the desert,
and sent out by the same hand free, as he whose house is also the
wilderness, and the barren land his dwelling, alike disdainful of
bondage, scorning alike the multitude of the city and the cry of
the driver. Pompey made war with them, and some part of them
seemingly submitted, but never remained at all in subjection to
bim — after this they misled and deluded Crassus to his destruc-
tion. Anthony after this sent his horse to ravage Palmyra, but the
city was defended from them by archers, who were probably Arabs*
Afterwards their chief city was besieged by Trajan, one of the
most warlike and powerful of all the Roman emperors. He went
in person with his army against them with great resolution to
subdue them, but his soldiers were strangely annoyed with light-
nings, thunders, whirlwinds, and hail, and affrighted, and dazzled
with the apparition of rainbows, and so were forced to give up the
siege. After this, Severus, a great conqueror, after he had subdued all
his enemies, marched in person against them with great resolution
to subdue them with his greatest force, and warlike preparations,
besieged the city twice, but it twice repulsed him with great loss,
and when they had actually made a breach in the wall of the chief
city, they were strangely prevented from entering by unaccounta-
ble discontents arising among the soldiers, and so they went away
baffled and confounded. These Ishmaelites, when their wall was
broke down, being invited to a treaty with the emperor, disdained
to enter into any treaty with him. After this the Saracens set up
a vast empire, and so the prophecy of their becoming a great na-
tion that could not be numbered was most eminently fulfilled.
They also have dwelt in the presence of all their brethren, in
another sense, viz. that all their brethren, the posterity of all the
other sons of Abraham, and even the posterity of Isaac, have seen
them remaining and unsubdued, and holding their own dwelling,
when they all of them, and even the posterity of Isaac and Jacob
themselves, were conquered and carried away out of their own
dwellings. *
[301] Gen. xvii. 10. CircumciHan signified or represented that
mortification or the denying of our lusts, that is the condition of ob-
taining the blessings of the Covenant. Totally denying any lust,
is represented in scripture by cutting off. Thus, cutting off a
right band, or right foot, is put for the denying of some very dear
lost ; %o cutting off the flesh of a member so prone to violent lust,
iigoifiesa total denying of our lusts. A main reason why lust, or
our natural corruption, is represented by the instrument of genera-
tion, is because we have all our natural corruption or lust by gene-
ration, i. e. by being the natural offspring of the corrupt parents
of mankind. Therefore when God would signify that our origi-
233 NOT£S ON THE BIBLE.
oal or natural corruption should be mortified, be appoints tbattlie
flesh of the part specified should be cut off.
Another reason why the seal of the covenant that God made
with Abraham was appointed to be affixed to this part of the body,
seems to be that God made this covenant not only with Abraham
and for him, but him and his seed. It mainly respected bis seed,
as abundantly appears by the tenor of the words, in which the
covenant was revealed from time to time ; and therefore the seal
was to be affixed to that part of the body whence came his seed.
The covenant was made not with a man, but with a race of men
ordinarily to be continued by natural generation ; and therefore
the sign of the covenant was a sign affixed to the instrument of'
generation. The sign was a pungation of the member of the body,
by which offspring was procured, and was to be a sign of the pa-
rification of the offspring. God seeks a godly «eed, and children
that are holy*
Carol. Hence we learn that seeing the Gentiles now in the days
of the gospel are admitted to the seal of Abraham as the Jews
were, and are admitted to an interest in Abraham's covenant, and
to the blessing of Abraham, so that Abraham is become the father
DOW, not of one nation, but of many nations in the way of that co-
venant, as the apostle Paul abundantly teaches ; then the posterity
of Christians by natural generation, are now God's people, and
are a holy seed by Abraham's covenant, as the Israelites were of
old. There are but two ways in which persons can become of
Abraham's covenant, race, or generation : one is by generation by
the natural instruments of generation to which the seal of the co-
venant was affixed, and so continued from the root to the branch-
es ; the other is by ingrafting a new branch into that stock, that
shall after ingrafting grow and bring forth branches, and bear
fruit upon-tbai stock, as the other branches did that were cut off to
make room for them. In this way now many nations or genera-
tions are of Abraham's race, instead of one nation or family.
[355] Gen. xviii. Isaac, the interpretation of whose name is Laugh-
ter, was conceived about the same time that Sodom and the other
cities of the plain were destroyed, and he was born soon after their
destruction. So the accomplishment of the terrible destruction of
God's enemies, and the glorious prosperity of his church, usually
go together, as in Isai. Ixvi. 13, 14, ** As one whom his mother com-
forteth, so will I comfort you ; and ye shall be comforted in Jeru-
salem — and when ye see this, your heart shall rejoice, and your
bones shall flourish like an herb; and the hand of the Lord shall
be known toward his servant, and his indignation toward his ene-
mies." First the enemies of the church are destroyed and tlien
Isaac is born, as that prosperous state of the church is brought
NOTES ON THE BIBLE. 223
mboutt wherein their mouths are filled with laughter, and their
tongue with singing. So the Egyptians were first overthrown in
the Red sea, and then Moses and the children of Israel rejoiced in
peace, and liberty, and sung that glorious song of triumph. So
first Babylon is destroyed, and then the captivity of Israel is re-
turned, and Jerusalem rebuilt. So when the heathen Roman em-
pire was overthrown, then commenced that prosperous and Joyful
state of the church that was in the days of Constantine. So when
Antichrist is destroyed, there will follow that joyful glorious state
of the church we are looking for. Isaac was the promised seed
of Abraham, the father of all the faithful, the blessing he had long
waited for, and when Sarah brought him forth, it represented the
same thing as the woman in the xii. chap, of Rev. ''And there ap-
peared a great wonder in heaven, a woman clothed with the sun,
and the moon under her feet, and upon her head a crown of twelve
stars : and she, being with child, cried, travailing in birth, and
pained to be delivered." The accomplishment of the prosperous
state of the church is in scripture often compared to a woman's
bringing forth a child with which she had been in travail. It is
so in particular by our Saviour, John xvi. 19, 20, 21, 22. '' Now
Jesus knew that they were desirous to ask him, and said unto
them. Do ye inquire among yourselves of that I said, A lit-
tle while, and ye shall not see me; and again a little while, and
ye shall see me f Verily, verily, I say unto you, that ye shall weep
and lament, but the world shall rejoice, and ye shall be sorrowful,
but your sorrow shall be turned into joy. A woman when she is
in travail hath sorrow, because her hour is come, but as soon as
she is delivered of the child she remembereth no more the anguish,
for joy that a man is born into the world. And ye now, therefore,
have sorrow : but I will see you again, and your heart shall re-
joice, and your joy no man taketh from you." Hereby is espe-
cially represented the accomplishment of the church's glory, joy,
and laughter, after the destruction of Antichrist, or the throne of
Rome, that is spiritually called Sodom.
[431] Gen. xviii. Concerning the burning of Sodom, &lc.
Diodorus Siculus, b. 19. Where he describes the lake Asphal-
tites, says, '* The neighbouring country burns with fire, the ill
smell of which makes the bodies of the inhabitants sickly, and
not very long lived." Strabo, b. 16, after the description of the
lake Asphaltites, says, ** There are many signs of this country
being on fire, for about Mastada they show many cragged and
burnt rocks, and in many places caverns eaten in, and the ground
turned into ashes, drops of pitch falling from the rocks, and run-
ning waters stinking to a great distance, and their habitations
overthrown ; which give credit to a report amongst the inhabit-
224 NOTES ON THE BIBLE.
ants that formerly there were thirteen cities inhabited there, the
chiefof which was Sodom, so large as to be sixty farlongs roond;
but by earthquakes and fire breaking out, and by hot waters mix-
ed with bitumen and brimstone, it became a lake, as we now see
it. The rocks took fire, some of the cities were swallowed
up, and others forsaken by those inhabitants that could flee."
Tacitus, in the fifth book of his history, has these words : " Not
far from thence are those fields which are reported to have been
formerly very fruitful, and inhabited by a large city, but were
burnt by lightning, the marks of which remain, in that the land
is of a burning nature, and has lost its fruitfulness ; for every
thing that is planted or grows of itself, as soon as it comes to to
herb or flower, or grown to its proper bigness, vanishes like dost
into nothing." Solinus, in the xxxvi. chap, of Salmasias's edi-
tion, has these words : '* At a good distance from Jerusalem, a
dismal lake extends itself, which was struck by lightning, as ap-
pears from the black earth burnt to ashes. There were two towns
there, one called Sodom, the other Gomorrah ; the apples tbtt
grow there cannot be eaten, though they look as if they were
ripe, for the outward skin incloses a kind of sooty ashes, which,
pressed by the least touch, flies out into smoke, and vanishes into
fine dust." Grotiusde Verit. b. i. sect. 16. Notes.
[359] Gen. xix. 23, 24. '' The sun was risen upon the earth
when Lot entered in Zoar. Then the Lord rained upon Sodom
a
and upon Gomorrah brimstone and fire from the Lord out of hea-
ven." This signified that the terrible destruction of the wicked
is at the beginning of the glorious day wherein the Sun of Right-
eousness rises on the earth, and at the coming of Christ, Lot's
antitype, and visiting his church, the little city, the antitype of the
church. So it was in the days of the apostles, in the morning
of the gospel day, when Judea and Jerusalem were so terribly
destroyed. So it was in the days of Constantine, and so it will
be at the fall of Antichrist; and so it will be at the end of the
world. See Job xxxviii. 13. Note.
[336] So Dagon fell once and again before the ark early in the
morning ; so after the disciples had toiled all night and caught
nothing, yet in the morning Christ came to them, and they had a
great draught of fishes ; so Christ rose from the dead early in the
morning. It is said concerning God's church, that " weeping
may continue for a night, but joy will come in the morning."
The children of Israel were ail night pursued by their enemies
at the Red sea ; in the night they were in the sea, in a great and ter-
rible east wind, but in the morning watch the Lord looked through
the pillar of cloud and fire, and troubled the hosts of the Egyp-
tians ; and in the morning the children of Israel came op oot of
KOTES ON THE BIULC 225
3 sea* ant] the host of the Egyptians was destroyed, and the
ildren of Israel rejoiced and sang. Jacob, after wrestling
tb the angel in the night, obtained the blessing in the
»rning. ** Ho that rulctb over men shall be as the light of
) morning, when the sun riseth, even a morning without
kiidd : and as the tender grass springing out of the earth by
tar shining after rain." 2 8am. xxiii. 4. Psalm xlix. 14.
The upright shall have dominion over them in the morning,
d their beauty shall con9ume in the grave from their dwell-
r. In the morning, when the Sun of Righteousness shall rise
th healing in his wings, the day comes that shall burn as an
en, (as that day burnt in which Lot entered into Zoar,) and
the proud, yea, all that do wickedly, shall be stubble, and
3 righteous shall tread down the wicked, and they shall be as
hes under the soles of their feet." Mai. iv. at the beginning,
lie Church in the lix. Psalm, after expressing her great tren-
ds from her enemies, and declaring how God should destroy
3m, says, verse 16, *' But 1 will sing of thy power; yea, I
II sing aloud of thy mercy in the morning, for thou hast been
f defence and refuge in the day of my trouble." So likewise
B church, in speaking of her troubles, in Psalm cxiiii. 8,
Dause mb to hear thy loving kindness in the morning, for in
ee do I trust ; en use me to know the way wherein I should
ilk, for I lift up my soul unto thee." It is said of the Church,
»lm xlvi. 5, *'God is in the midst of her, she shall not be
)ved ; God shall help her, and that right early." And then
the 8th verse, it is said, '* Come, behold the works of the
>rd, what desolations he hath made in the earth." Hosea vi.
2, 3. '* Come, and let us return unto the Lord, for he hath
rn, and he will heal us ; he hath smitten, and he will bind up.
\er two days will he revive us ; in the third day he will raise
up, and we shall live in his sight. Then shall we know if we
low on to know the Lord : his going forth is prepared as the
>rning, and ho shall come unto us as the rain, as the latter
in and the former rain unto the earth."
[276] Gen. xix. 24, 25, 26, 27, 28. Concerning the dettruc-
m of Sodom and the parts adjacent. The very ground of that
gion, great part of it, seems to have been burnt up. For it
as in great measure made up of bitumen, or what the scrip-
re calls slime. Gen. xiv. 10. '* And the vale of Siddim was
II of slime pits ; and the kings of Sodom and Gomorrah fled,
id fell there ; and they that remained fled to the mountain.*'
nd because of the abundance of bitumen in the lake of Sodom,
was called of old, and is still called Lacus AshpalHtes. It is
II of bitumen, which at certain seasons boilsupfrom the bottom
VOL. IX. 29
226 NOTES ON THE BIBLE.
in bubbles like hot water. This bitumen ir a very conibustibk
matter. It is in some places liquid, and in others firm ; and not
only lies near the surface of the earth, but lies sometimes verj
deep, audit is du^^ out of the bowels of it. So that thestreamsof
fire that came from heaven set the very ground on fire; aid
therefore it is here, in the 28th verse, that L«>t looked towardi
Sodom and Gomorrah, and towards all the land of the plain* and
beheld, and In, the sinoke of the country went up as the smokecf
a furnace. So that the country burning was a very lively re-
presentation of the general conflagration ; and by the melting
of the bituminous ground in many places was probably a burn-
ing lake, and so was a lively image of hell, which is often called
the lake of fire, and the lake that burns with fire and brimstone.
Note, that bitumen is a sulphurous substance, (see Bailey's Dic-
tionary,) and therefore is fitly compared to hell fire in scripture,
Jude 7ib ver. ** Even as Sodom and Gomorrah, and the cities
about them ; in like manner giving themselves over to forni-
cation, and going after strange fiesh, nre set forth for an ex-
ample, sufTering the vengeance of eternal fire." There seenu
to be an evident allusion to the manner of the destruction of
this country in Isai. xxxiv. 9, 10. ''And the streams thereof
shall be turned into pitch, and the dust thereof into brimstone,
and the land thereof shall become burning pitch. It shall not
be quenched night nor day : the smoke thereof shall go up for
ever ; from generation to generation it shall lie waste ; none
shall pass through it for ever and ever. Deut. zxix. 23. ''And
the whole land thereof is brimstone, and salt, and burningi that
it is not sown, nor beareth, nor any grass groweth therein, like
the overthrow of Sodom and Gomorrah, Admah and Zeboiim,
which the Lord overthrew in his anger, and in his wrath;"
where we are expressly taught that the very ground of this
country was burnt. The ground burning up sunk the land, and
made this valley dec[)er, so that after that the waters of Jordan
perpetually overflowed it ; and besides, there was probably an
earthquake at the same time, by which the ground subsided, as
the tradition of the heathen was. It is probable that the same
time as the meteors of their air were inflamed, the bitumen
and other combustible matter that was in the bowels of their
earth was also enkindled, or the fire that was first kindled on
the top of the ground might run down in the bituminous and
sulphurous veins deep into the earth, and being there pent up,
might cause earthquakes, after those cities and inhabitants were
all consumed, which might make the country to sink, and turn it
into a bituminous and exceeding salt lake. The ground there
was doubtless very likely to sink by an earthquake, being hol-
low, as it is evident it is still, in that since the surface of the
NOTES ON THE BIBLE. 227
earth hath been broken to let down the water at the river Jor*
dan and other streams, there is no outlet out of the lake above
ground, but they have a secret passage under the earth. The
bitunnen there is mixed with abundance of nitre and salt, which
by their repugnant quality might cause a more violent struggle
in the fire that burnt down into the caverns of the earth to
raase an earthquake. See many of these things in Complete
Body of Divinity, p. 351, 353.
[239] Gen. xix. 26. Concerning Lot^s wife. Revelation
Examined with Candour. *'The unreasonable delay of Lot's
wife was without question occasioned by her solicitude for her
children, which she left behind her. The story of Niobe weep-
ing for her children, and being stiffened into stone with grief, is
doubtless founded upon this history. Possibly, too, the fable of
Orpheus being pcrniitted to redeem his wife from hell, and
lofling her afterwards by lookiiic: niiseasonably back, contrary
to the express command ^iven him, and then through grief de-
serting the society of mankind and dwelling in deserts, might
be derived from some obscure tradition of this history. Sodom
was now the liveliest eniblcm of hell that can be imagined*
It was granted to Lot by a peculiar privilege to deliver his
wife thence. He was expressly commanded, Gen. xix. 17,
*'Look not behind thee, neither slny thou in all the plain; es-
cape to the mountain, lest thou be consumed.*' By her look-
ing back, contrary to this command, his wife was lost; after
which he quits the city, and dwells alone in the mountains.
Here are all the main circumstances of the fable, and the
poets had nothing to do but to vary and embellish as they liked
best.
[380] But his wife looked back from behind her, and she
became a pillar of salt. What happened to Lot's wife when
she looked back as she was flying out of Sodom, is typical of
what commonly happens to men that are guilty of backsliding
when they have begun to seek deliverance out of a state of sin
and misery, and an escape from the wrath to come. The wo-
man was there stiffened iVito a hard substance; which signifies
the tendency that hHckslirling has to harden the heart. She
became a sen^>eles8 statno ; which signifies the senselessness
which persons bring on them by backsliding. There she was
fixed, and never got any further; which typifies the tendency
that backsliding has to binder persons from ever escaping eter-
nal wrath.
[361] Gen. xxi. 10, 11. ** Wherefore she said unto Abra-
ham, Cast out this bond woman and her son ; for the son of this
228 NOTES ON THE BIBLE.
bond woman shall not be heir with my son, even with Isaac"
The son of the bond woman is men's own righteousness ; which
is the son of the first covenant, given at mount Sinai, which is
Hagar ; and Isaac, the son of the free woman, is Christ, as
applied to the soul by faith : he is the child of promise, and the
son of the free woman : at least this is |>art of the signification.
It is Sarah, the mother of Isaac, that urges the casting out
the son of the bond woman ; so it is the church in its ministry
and ordinances, which is the mother of Christ in the souls of
believers, that urges the casting out our own legal righteous-
ness. It is Christ that is the heir of the blessings of the cove-
nant; it is by his merits only that we have a right or title to
those blessings ; we must cast out our own righteousness, and
not have any manner of regard to that, as though that had a
right, or as though a right came by that. [** And the thing
was very grievous in Abraham's sight, because of bis son.*']
This signifies how very hard and grievous it seems to persons
wholly to cast out their own righteousness, the son of the legal
covenant, from mount Sinai, because they are our own works,
our own ofispring, that are dear to us, as Ishniael was to lib
father Abraham.
[138] Gen. xxi. 8. ''And Abraham made a great feast ths
same day that Isaac was weaned." This tj/pifies the weaning
of the church from its milk of carnal ordinances, ceremo-
nies, and shadows, and beggarly elements, ('pcm the cuui-
ing of Christ, the church under the Old Testament is repre-
sented as being in its minority ; and the apostle tells us that
babes must be fcul with milk, and not strong meat. Chriitt
therefore dealt with his disciples just as a tender mother does
with her child, when she would wean it from the breast.
There was a great fea^t provided, which represents the glo-
rious gospel feast provided for souls when the legal dispensation
ceased by the coming of Christ. It may also signify the wean-
ing of souls from the enjoyments of the world at conversion,
and the spiritual feast which they find instead of them.
[362] Gen. xxii. Conrermng Abraham* $ ^ff^^^g ^P *** '<^
Isaac. God's command to .Abraham to oflTer up his son Isaac,
considered with all its circumstances, was an exceeding great
trial. Abraham had left his own country and his father's
house, and all that was denr to him, and followed God, not
knowing whither he went. First, he left Vr of the Chaldeei
with his father. This was a great trial, but this was not
enough. After this he was required also to leave Haran and
bis father's house there, after he had been there settled in
NOTES ON TUE BIBLE. S29
168 of a blessing which God encouraged him that he would
e him in a jiosterity. When he came there ho found a fa-
le in the land, and was forced to fly the country and go down
) Egypt for sustenance ; and God appeared to him time after
e, promising great things concerning his posterity. * Abra->
n waited a long time, and saw no appearunce of the fulfil-
nt of the promise, foi his wife continued barren, and he
de his complaint of it to God. God then renewed and very
3mn]y confirmed his promise; but did not tell him that it
uld be a child bv his wife, and therefore after he bad waited
36 time longer, he went in to his maid ; but God rejected her
, and he waited thirteen years longer, till he was an huu-
d years old, before he obtained the sou promised ; and then
i gave him but one, without any hopes of his having any
er. After this, at God's command, he cast out his son Ish-
ei, though it was exceedingly grievous to him, on encourage-
nt of great blessings in Isaac and his posterity. And now,
last, God commands him to take him and offer him up for a
nt offering. lie does not merely call to see him die, though
t would have been a great trial under such circumstances;
he is to cut his throat with his own handp, and when he has
le so, to burn his flesh on the altar, an offering to God — to
t God that carnal reason would have said had dealt so ill
h him, after he had lived long enough to get fast hold of his
actions ; after he was wenned from Ishmael, and had set all
heart on Isaac; and after there began to be a most hopeful
stpcct of God's fulfilling his |H*oniises concerning him. And
d gave him no reason for it. When Ishmael was to be cast
, the reason assi^rned was, that in Isaac, his seed should be
^td. But now, in seeming inconsistency with that reason,
ac must die, and Abraham must kill him ; and neither one
' the other must know why, nor wherefore ; and, as Mr.
nry observes, how would he ever look Sarah in the face
lin i with what face could he return to her and his family,
h the blood of Isaac sprinkled on his garments? " Surely
locMly husband hast thou been to me," would Sarah say to
n, as Zipfwrah said to Moses, Kxod. iv. 25, 36.
]7] Gen* xxii. 8. *' My son, God will provide a lamb for a
-nt offering." This was fulfilled in Christ.
[350] Gen. xxiii. Concerning Abraham^s buying^ in Canaan^
possession of a burying placr. Canaan is the' land that God
.de over to Abraham by covenant ; and yet he gave him none
^ritance in it to live up<in, as Stephen observes ; no, not to
ich as to set his foot on, Acts vii. 5. But the first possession
S30 NOTES Or« THE BIBLE.
he bad in it was the possession of a burying place, or a poiieatMNi
for him to be in after be and his were dead ; which signifiea this,
that the heavenly Canaan, the land of promise, the rest that remaiM
for the people of God, is a land for them to possets, and abide and
rest in, after they are dead : they do nut enter opon the postessioa
of it, until after they are dead, and then they are gathened to their
possession in Canaan. Therefore it was so ordered that Jacob
and Joseph so much insisted on it to be buried in that land.
[161] Gen. xxiv. 15. Rebekah, and Rachel, and Zipporab,
Moses's wife, those types of the church, all found their hnsbandi.
who were types of Christ, when coming out to fountains to draw
water ; which typifies this, that Christ is found by believers l§.
a way of the use uf the moans of grace. The woman of Sa-
maria found Christ ^hen coming to draw water.
[71] Gen. xxv. 22. *' And the children straggled together in
the womh." 1 believe this had reference to the spiritual war that
is in the soul of the believer, Christ's spouse, between the flesh
and spirit: the flesh lusteth against the spirit, and the spirit
against the flesh, and these two are contrary one to another.
[35] Gen. xxvii. 29. '* Let the people serve thee, and nations
bow down to thee ; be lord over thy brethren, and let thy mother's
sons bow down to thee. Cursed be every one that curteth thee,
and l)lessed be he that blesseth thee." Hence we learn that the
prophets themselves may not understand their prophecies, for
Jacob thougiitthnt this should be accomplished of Esau.
[406] Gen. xxvii. 18, 19. *< And Jacob rose op early in tlie
rooming, and took the stone that he had put for his pillow, and
set it up for a pillar, and poured oil upon the top of it, and he
called the nnme of that place Bethel,*' &lc. So, chap xxxi.
13. 45, and x\xv. 14. From hence the heathen BcUylia, men-
tioned by Philo Biblius out of Sancboniaihon. The god Uramii
excogitated B<Jttylia^ having fashioned them into living stones.
Bochart conceives that Sanchoniathon, instead of living stooet,
wrote amnuted stones, D'i:^3 (from the radix DW, Skuph^ which,
among the Syrians, signifies to anoint) which Philo Biblius read
U^iffDi; whence he changed a/iri/zi/r//, into //n'n^ stones. SoDa-
m-iScius tells ns, / saw a B(Bti/lns mm'^d in the air. The PhcBni-
cians, imitating Jacob at Bethel, first worshipped the very stone
which the patriarch anointed. So Scaliger, in Eiiaeb. tells os
that *' the Jews relate so much, that although thai Cippys^ or
stone, was at first beloved of God, in the times of the Patriarclm,
yet afterwards he hated it, because the Caoaanites turned it into
NOTES ON THE BIBLE. 231
aa idol.*' Neither did the Phoenicians worship only this stoue at
Belhtsl ; but also, io imitation of this rite, erected several other
Boetyliai on the like occasion as Jacob erected his pillar of stone
M a raemorial of God's apparition to him. So in like manner
both the Phoenicians and the Grecians, upon some imaginary
apparition of some god, (or dust, rather,) would erect their Boe-
tylia, or pillars, in commemoration of snrh an apparition. So
Photias, oot ofDamascius, tells us that near Holiopolis, in Syria,
Asclepiades ascended the mountain Libauus, and saw many Boe-
tylia, or Boetyli ; concerning which he relates many miracles.
He relates also that these Boetylia were consecrated, some to Sa-
tarn» some to Jupiter, and some to others. So Phnvorimus says,
BtBtybu is a stone which stands at Heliojwlis, near Libanus.
This stone some also called S^-yiXtjv, which is the same word by
a hich the Seventy render Jacob's pillar. Gale's Court of the
Geo. p. I4 b. 2, c. 7, p. 89, 90.
[169] Gen. xxviii. 18 — 22. '* And he took the stone that he
had set for his pillow, and set it up for a pillar, and poured oil
opon the top of it — And this stone which I have set up for a pil-
lar shall be God's house." This anointed pillar is a type of the
Messiah, or Anointed, who is often called a stone or a rock, and
is the house of God, wherein the Godhead dwells and taberna-
cles. He was signified by the tabernacle and temple, as Christ
tells us, when he says, '^ Destroy this temple," &z,r. And he, we
are told, is the temple of the new Jerusalem. This is the stone
that was Jacob's pillow ; it signified the dependence ilie saints
have upon Christ, and that it is in him they have reU and repose,
as Christ invites those that are weary to come to him, and they
shall find rest. The Psalmist says he will lay him down and
sleep, and awake, the Lord sustaining him. And as the stones of
the temple rested on the foundation, so the saints, the living stones,
rest upon Christ, building and resting upon that rock. This
•tone ligpniiied the same with the other that he built there when he
returned: chap. xxxv. 7: *' And he built there an altar, and call-
ed the place El-beth-eU because there God appeared unto him,
when he fled from the face of his brother." Ver. 14, " And Ja-
cob set up a pillar in the place wliere he talked with him, even a
pillar of stone; and he poured a drink-ofTering thereon, and he
poured oil thereon."
[417] Gen. xxxiii. 1 — 7. As Jacob's family returned to the
land of Canaan, after Jacob had been long banished from thence,
so it is probable will be the return of the spiritual hrael (o God,
its resting place, and as it were to the promised land, to the land
flowing with milk and honey, to a state of glorious rest, plenty,
232 NOTES O.N THE BIBLE.
prosperity, and spiritual joy, and delights, in the latter days, which
is often represented by the prophets as bringing God^s people
into the land of Israel, and recovering them from foreign lands,
where he had driven them. Jacob, at his first entrance, meets
with great opposition from those professors who are often in scrip-
ture represented by the elder brother, as Cain, and Ishmael, and
Zarali, the son of Judah, who first put forth his hand, and Da-
vid's eldest brother, and the ehler brother of the prodigal. Bot
Jacob's meek and humble behaviour towards his opposing brother,
to soften and turn his heart, teat hes the duty of Christians. Ja-
cob's family was divided into several companies, one going before
another with a space between ; so the return of the chnrcb of
God will be by several companies that will come in one after an-
other in successive seasons of the pouring out of the Spirit of
God, with a space between. In Jacob's family, the lowest and
meanest went first, and afterwards the more honourable and most
amiable, and best beloved ; so, in the spiritual return of the church
of Christ, God will first bring in the inferior sort of people ; he
will save the tents of Jndah first, agreeable to the prophecy,
Zech. xii. 7. '* The Lord also shall save the tents of Judah first,
that the glory of the house of David, and the glory of the inha-
bitants of Jerusalem, do not magnify themselves against Judah."
And the first outpouring of the Spirit will be the least glorioas,
and they that are first brought in arc not only inferior among
men, but the least pure, beautiful, and amiable as Christians in
their experiences and practice. In Jacob's family went first the
hand-maids and their children, so this is the blemish of the first
children of Christ that shall be brought in at the glorious day of
the church, that thou<;h thev will be true children of Jacob, vet
shall they be as it were children of the hand-maids, with much of
a legal spirit, i. e. spiritual pride and self-confidence. After these
comes Leah and her children, who were more honourable and
better beloved than the former; she was a true wife, but yet less
beautiful, and less beloved than his other wile ; so after the first
outpouring of the Spirit there will be a work of God that will
break forth, that will be more glorious and more pure than the
first. In Jacob's family came last of all the beautiful Rachel and
Joseph, Jacob's best beloved and dearest child of all the family;
so will it be in the church of God in days approaching. Jacob
goes before them all, leads them all, and defends them all ; so
doth Christ go before his church as their leader and defence.
[126] Gen. xxxvii. 28. *' And they lift up Joseph out of the
pit" Joseph was here a type of Christ; he was designed death
by his own brethren, as Christ was ; he was cast into a pit, where-
by his death and burial was signified. He was lifted out again,
NOTES ON THE BIBLE. 833
is resurrection was an occasion of their salvation from famine
eath.
n] Gen. xxxviii. 28, &c. <* Zarah put his hand out first,
^barez, from whom came Christ, broke forth before him.*'
imports much the same thing as Isaac's casting out Ishmael,
cob's taking hold of Esau's heel when they were born, and
yards getting his birth- right of him, and as David's getting
ingdom from Saul.
)7] Gen. xli. The history of Joseph^s advancement in
4f &fc. ** The Apis and Serapis of the Egyptians seems to
y Joseph, because,* 1. It was the mode of the Egyptians to
rve the memories of their noble benefactors by some signifi-
! hieroglyphics, or symbols ; and the great benefits which
gyptians received from Joseph in supplying them with bread-
is aptly represented under the form of an ox, the symbol of
isbandman. Thus Suidas (in Serapis) tells us, '^ that Apis,
dead, had a temple built for him, wherein was nourished a
:k, the symbol of an husbandman." According to which
blance also, Minutius, a Roman tribune, was in very like
er honoured with the form of a golden ox, or bull. 2. Jo-
is compared to a bullock in scripture, Deut. xxxiii. 1 7, ** His
is like the firstling of his bullock, and his horns are like the
of unicorns : with them he shall push the people together to
ids of the earth ; and they are the ten thousands of Ephraim,
3ey are the thousands of Manasseh." 3. The same may be
*d from the names Apis and Serapis, for Apis seems evidently
vativefrom ^k, Father^ as Joseph styles himself, Gen. xlv.
^o now, it was not you that sent me hither, but God ; and
th made me a father to Pharaoh, and lord of all his house,
ruler throughout all the land of Egypt." As for Serapis^
; the same with Apis, and also a symbol of Joseph, which
IS collects from this: 1. It had a bushel on its head, as a
)1 of Joseph's providing corn for the Egyptians. 2. From
'man of Serapis, which is derived either from "^iB^, an ox, or
w, a prince, and Apis, both of which are applicable to Jo-
'" Gale'8 Court of Gen. p. 1, b. 2, c. 7, p. 93, 94.
8] Gen. xli. 14. " And they brought Joseph out of the
on." By Joseph's being cast into the dungeon, is signified
ath of Christ; by his being delivered, his resurrection ; and
5uiug great advancement of Joseph, to be next to the king,
es the exaltation of Christ at the right hand of the Father.
h rose from the dungeon, and was thus exalted to give salva-
L. IX. 30
234 NOTEtf ON THE DIBLC.
tion to the land of Egypt and to his brethren, at Christ to sart
his people.
[103] Gen. xliv. 32, 33. " For ihy servant became sorely for
the lad unto my father, saying, If 1 bring him not onto thee, thea
I shall bear the blame to my father for ever. Now, therefore, I
pray thee, let thy servant abide instead of the lad, a bond man to
my lord ; and let the lad go up with his brethren." Jndah is herein
a type of his offspring, Jesus Christ.
[382] Gen. xlviii. 21. '* And Israel said to Joseph, Behold, I
die, but God shall be with you." So Joseph, when be was near
his death, said to his brethren after the like manner* Gen. I. 24,
'< And Joseph said unto his brethren. I die; and God will sorely
visit you, and bring you out of this land unto the land which he |
sware to Abraham, to Isaac, and to Jacob." Thus the blessing '
of the presence of God with the children of Israel, and his favonr
and salvation, is consequent on the death nf their Father, and
their Brother, and SSaviour : shadowing this forth, that the favoar
of God, and his presence, and salvation is by the death of Christ
He, when near death, said to his disciples, John zvi. 7, ** It is ex-
pedient for you that I go away ; for, if I go not away, the Coia-
forter will not come unto you, but if I depart, I will send bin
unto you." And elsewhere he promises that the Father and the
Son will come to them,, and make their abode with them. Isaac's
and Jacob's blessing their children before their death, and as it
were making over to them their future inheritance, may probably
be typical of our receiving the blessings of the cevenant of grace
from Christ, as by his last will and testament. We find the cove-
nant of grace represented as his testament. Christ, in thefxiv.,
XV., and xvi. chapters of John, does as it were make his will, and
conveys to his people their inheritance before his death, particu-
larly the Comforter, or the Holy Spirit, which is the sum of the
purchased inheritance.
[403] Gen. xlix. 10. " Until Shiloh come." " Silenus, so
famous among the poets, whom they place in the order of their
gods, is derived from hence. Diodorus, lib. 3, says the first that
ruled at Nisa was Silenus, whose genealogy is unknown to all, by
reason of his antiquity, which is afj^reeable to what the scriptures
say of the Messiah, Isai. liii. *< Who shall declare his generation f"
And elsewhere, ** To us a Child is born, to us a Son is given,
and his name shall be called Wonderful, Counsellor, the everlast-
ing Father," and other passages. As for Nisa^ where Silenos
reigned, it seems to be the same with Sina^ (as was showed else-
where. See No. 401.) The Messiah dwelt there. It was be that
NOTES ON THE BIBLE. 235
welt there in the bush. And there he manifested himself and
pake with Moses and the children of Israel. This is represented
.s bis dwelling-place several times in scripture ; and therefore, when
Sod redeemed the children of Israel from Egypt, and brought
bem there, he is repressnted as bringins^ them to himself. Near
bis mountain was the altar called Jehovah- Nissi, which is a
lame Moses gave the Messiah. Of Shiloh it is said, and to him
ball the nnp', the gathering y or the obedience^ (as the word signi-
ies,) of the people be. Thus Silenus is made by the poets to be
be greatest doctor of his age, and he is called Bacchus's precep-
tor, i. e. according to Vossins's account, Bacchus was Moses, (see
Vo. 401,) and Silenus, or Shilo, or Christ, instructed Moses on
Doont Sina, or Nysa, the place where Bacchus and Silenus were
aid to be. Bacchus and Silenus are made by the poets to be in-
leparable companions. Another attribute given to Silenus is,
that he was carried for the most part on an ass, which Bochart re-
fers to that of Genesis xlix. 11, ** Binding his foal 0nto the vine,
ind bis ass's colt unto the choice vine ; he washed his garments
IB wine and his clothes in the blood of grapes." The mytholo-
psts fable Silenus as a comrade of Bacchus, to be employed in
treading out grapes ; this Bochart refers to, Gen. xlix. '^ He wash-
ri his garments in wine, and his clothes in the blood of grapes ;"
ind is agreeable to what is said of the Messiah elsewhere in the
icriptnre, '' I have trodden the wine-press alone, and of the peo-
ple was none with me." They characterize Silenus as one that
iras always drunk, as it is supposed from what follows, Gen. xlix.
18, *^ His eyes shall be red with wine, and his teeth white with
nilk,^ which Solomon makes the character of one overcome with
wine. Prov. xxiii. 29, 30, '* Who hath woe ? who hath sorrow f
irho bath contentions? who hath babbling? who hath wounds
irithout cause ? who hath redness of eyes ? They that tarry long
St the wine ; they that go to seek mixed wine." They ascribe to
Silenus for his meat cow's milk, which Bochart makes to be tra-
duced from Gen. xlix. 12. '^And bis teeth white with milk."
That Silanus is the same with Shilo, further appears from that of
Pausanius Cliacon 2. Evyotf r»i''E^fou6jvXwfa 2iXt)vou |xv»ifi,a, the
monument of Sitenus remains in the country of the Hebrews.^^ See
Gale's Court of Gen. p. 1, b. 2, c. 6, p. 67, 68, 69.
[383] Exod. i. 6, 7. <' And Joseph, and all his brethren, and
all that generation, and the children of Israel were fruitful, and
increased abundantly, and multiplied, and waxed exceeding
mighty, and the land was filled with them." After the death of
Christ, our Joseph, his spiritual Israel began abundantly to in*
crease, and his death had an influence upon it. It was like the
236 NOTES 0?f THS BIBLE.
sowing of a corn of wheat, which, if it die, bringeth forth nmcb
frait. John xii. 24, " Verily, verily, I say nnto jroo, except a
com of wheat fall into the ground and die, it abidetfa alone; hot if
it die, it bringeth forth mach fruit.'* From the call of Abraham,
when God first told him he would make of him a great nation^ to
the deliverance of his seed out of Egypt, was 430 years, during
the first 215 of which they were increased but to 70, bat in the
latter half, those 70 multiplied to 600,000 fighting men ; so some-
times God's providence may seem for a great while to thwart ik
promises, and go counter to them, that his people's faith may be
tried, and his own power the more magnified; and though the per-
formance of God's promises is sometimes slow, yet it is alwayi
sure ; at the end it shall speak, and not lie, Heb. ii. 3; ** How
shall we escape, if we neglect so great salvation, which at the
first began to be spoken by the Lord, and was confirmed onto oi
by them that heard him i^
[432] Exod. ii. Concerning Moses. Clennus AlexandrioiiSy
Strom, l.y report;:, out of the books of the Egyptian priests, that ao
Egyptian was slain by the words of Moses ; and Strom. V., he relates
some things belonging to Moses, out of Artapanus, though oot
very truly. Justin, out of Tragus Pompeius, says of Moses, ** He
was leader of those that were banished, and took away the sacred
things of the Egyptians; which they, endeavouring to recover
with arms, were forced by a tempest to return home; and Moses
being entered into his own country of Damascus, he took posses-
sion of mount Sinai." And what follows is a mixture of truth and
falsehood, where we find Arvas written in him, it should be read
ArnaSf who is Aaron, not tlie son of Moses, as he imagines, but
the brother, and a priest. The Orphic verses expressly mention
his being taken out of the water, and the two tables that were gi-
ven him by God. The verses are thus —
So was it said of old, so h'l commands.
Who's born of waten who received of God
The double Tables ofthe Law.
The great Scaliger, in these verses, instead of htdogenes^ wilb a
very little variation of the shape of a letter, reads hudogenes, bom
of the water.
The ancient vriter ofthe Orphic verses, whoever he was, added
those lines after he had said, that there was but one God to be
worshipped, who was the Creator and Governor of the world.
Palemon, who seems to have lived in the time of Antiochas
EpiphaneSy has these words: *'In the reign of Apis the son of
Phoroneus, part of the Egyptian army, went out of Egypt and
NOTES ON THE BIBLE. 2S7
•
dwelt in Syria, called PalestiDe, not far from Arabia." Several
things are related about his coming out of Egypt, from the Egyp-
tian writers, Monethro, Lysimachus, Choeremon. The places are
in Josephus against Apion, with abundance of falsities, as coming
Grom people who hated the Jews ; and from hence, Tacitus took his
account of them. Bnt it appears from all these compared toge*
ibcr, that the Hebrews descended from the Assyrians, and pos-
sessing a great part of Egypt, led the life of shepherds, but after*
Rrards being burdened with hard labour, they came out of Egypt
jnder the command of Moses, some of the Egyptians accompany-
ng them, and went through the country of the Arabians unto Pa-
estine, Syria, and there set up rites contrary to those of the
Egyptians.
Diodorus Siculus, in his first book, where he treats of those who
nade the gods to be the authors of their laws, says, '' Amongst the
Fews was Moses, who called God by the name lau, i. e. Jeho-
krah,'' which was so pronounced by the oracles, and in the Orphic
verses mentioned by the ancients, and by the Syrians.
Strabo, in his sixteenth book, speaking of Moses as an Egyptian
priest, (which he had from the Egyptian writers, as appears in Jo-
sephus) says, " many who worship the Deity agreed with him,
(Moses,) for he hath said that the Egyptians did not rightfully
conceive of God, when they likened him to wild beasts and cattle ;
Dor the Lybians, nor the Greeks, in resembling him to a human
shape ; for God is no other than the Universe which surrounds us,
the earth and the sea, and the heaven, and the world, and the
nature of things, as they are called by us. Who, says he, (i. e. Mo-
ses,) that has any understanding, would presume to form any image
like to those things that are about us ? Wherefore we ought to lay
aside all carved images, and worship him in the innermost part of
a temple worthy of him, without any ^gure." He adds that this
was the opinion of good men — He adds also that sacred rites were
instituted by him, which were not burdensome for their costliness,
nor hateful as proceeding from madness. He mentions circum-
cision, the meats that were forbidden, and the like ; and after be
had shown that man was naturally desirous of civil society, he
tells us, it is promoted by divine and human precepts, but more
effectually by divine.
Pliny, book xxx. ch. 1, says, "There is another party of ma-
gicians which sprung from Moses." Juvenal, has these lines —
They learn, and keep, and fear the Jewish laii',
Which Moses in his secret volume gave.
Tacitus, Hist. V., according to the Egyptian fables, calls Moses
one of them that were banished.
238 NOTES Off THE BlBLB
Dionysias Longinus, (who lived in the time of Aurelian the em-
peror, and favourite of Zenobia, queen of the PalmyrianSy) io his
book of the Sublime, after he had said that they who speak of God,
ought to take care to represent him as great and pure, and with-
out mixture, adds, *' Thus does he, who gave laws to the Jews,
who was an extraordinary man, who conceived and spake worthy
of the power of God, where he writes in the beginning of his laws,
Gad ipake, — fV/uit ? — £061 there be light; and there was light, hd
there be earth; and it was so.^^
Chalcidius took many things out of Moses, of whom he speaks
thus, ** Moses was the wisest of men ; who, as they say, was enli-
vened, not by human eloquence, but by divine inspiration.**
Numenius, as Eusebius quotes his words, book viii. ch. 8, says,
'* Afterwards Jamnes and Maubres, Egyptian scribes, were
thought to be famous for magical arts, about the time that the
Jews were driven out of Egypt, for those were they that were cho-
sen out of the multitude of the Egyptians, to contend with Musoeus
the leader of the Jews, a man very powerful with God by prayers,
and they seemed to be able to repel those sore calamities which
were brought upon Egypt by Musoeus." Origen against Celsus
refers us to the same place of Numenius.
Artapanus, in the same Eusebius, b. ix. ch. 27, calls them the
priests of Memphis, who were commanded by the king to be pat to
death, if they did not do things equal to Moses.
Strabo, in his xiv. book, after the history of MoseSj says, " that
his followers for a considerable time kept his precepts, and were
truly righteous and godly/' And a little after he says, ^Mhat
those who believed in Moses, worshipped God and were lovers of
equity."
These things concerning Moses are taken from Grotius, de Ve-
fit. b. 1, sect. 16.
[154] Exod. ii. Moses in the ark upon the waters is a type of
the church. The church of God is like a babe, in infirmity and
weakness, in helplessness of itself, and dependence upon a superior
help, and in that the members of it are all in a spiritual sense be-
come as little children. And it is like a babe upon the waters
floating through all manner of changes, dangers, and troubles,
and yet upheld and preserved in Christ the ark. He was especially
a type of the church of the Jews in their oppressed condition in
Egypt. It was a wonder they were not swallowed up by their
enemies, and drowned and lost in their afflictions and the multitude
of their adversaries. Moses in the water and not drowned, is much
sncb another type as the bush all in a flame and not burnt. He
was also herein a type of every elect soul who is naturally all ove^
MOTES ON THE BIBLV. t39
Imed in sin and misery and danger, and if redeemed or deri-
de as Moses was taken out of the water.
108] Ezod. ii. Moses is the same with the Egyptian Osiris; for,
loses is the same with Bacchus, as has been shown before, No.
; and Diodorus tells us that Osiris was called by the Greeks
nysus, the name of Bacchus.
Diodorus tells us that.Hercules was the chief captain of Osi-
irroy, who was Joshua, as has been shown, No. 402. 3. Dio-
is tells us that Osiris had in his army Anubis covered over with
»g's skin, which thence was pictured .with a dog's head, and
;d the dog keeper, be. ; all which seems to refer to CaleVs
e, which signifies a dog. 4. Pan is said to war under Osiris,
rh is the same with Christ, whom God promises should go with
les when he says, OB ^^ my presence shall go with him." See
404.
. Osiris is said to have horns from the mistake of Moses's cha-
er, who is thence pictured with horns, because of his beams of
t— the Hord in Hebrew for horns and beams being the
e.
• Moses with the princes of the tribes carried up the bones of
?ph into Canaan : hence the poets fable of Osiris^ bones, &c.
Gale's Court of Gen. p. 1, b. 2, c. 7, p. 94, 95.
159] Exod. ii. 5. Pharaoh's daughter became the mother of
ses, which typified the calling fif the Gentile church, that is
jrally the daughter of Satan, the spiritual Pharaoh, which
omes the church of Christ, and so his mother ; and also is to
resent that all the saints of which the whole church consists, are
iirally the children of the devil, that by conversion become the
itual mother of Christ, as Christ says that whosoever shall do
will of his Father which is in heaven, the same is his mother.
The whole church, which is often represented as the mother
Christ, is in her constituent parts naturally an Egyptian, and
daughter of Pharaoh. She found Moses when she came
rn to wash herself in the river. The river here represents the
ly Ghost, and the washing is the washing of regeneration, by
ich souls are brought to Christ, which is signified by baptism,
which their admission into the Christian church is declared and
led. Pharaoh's daughter is more than once made use of in
ipture to signify the church, especially the Gentile. So was
araoh's daughter that became Solomon's wife, for the church
iguratively both the wife and mother of Christ.
[384] Exod. ii. 5. Pharaoh's daughter came to Moses her-
r, into the same river into which Moses was cast. So, if wt
240 hOTEB on THE DIBLE.
would find Christ, and be the spiritual mother of Christ, we must
die with Christ, be made conformable to his death, be buried with
him by baptsm ; must die to sin ; must be crucified to the world,
and die to the law, and be willing to suffer affliction and perse-
cution with him. By such mortification and humiliatioo is the
soul washed in the river into which Christ was cast.
[439] Exod. ii. 6. '' And behold, the babe wepL" As Mo-
ses, in the water, was a type of the chorch in afflicliony so his
weeping a little before he is 'taken out of the water, seems to be
typical of the spirit ol .repentance, mourning and supplications |
often spoken of in the prophets, given to the church a little before
her deliverance from adversity.
[412] Exod. lit. 14. <'I am that I am," &c. Some of the
heathen philosophers seem to have derived notions that they bad
of the Deity from hence. Plato and Pythagoras make the great
object of philosophy to be To^Ov, that which is; T'j ovrc^? *Ov, Mot
y>hich truly is ; and also To ajVo "Ov, being itself. The Seventy
render this place in Exodus thus: K/cj sifAio&jv, that the philoso-
phers by their To'Ov, To ovrw^ "Ov, and Ti awo*0», meant God^ ap-
pears by what Jamblicus saiib of Pythagoras, '' by Twv'Ovrbiv,
BeingSy he understood sole and self agents^ immaterials^ and eter- \
nals. Other beings indeed are not beings, but yet are equivocally
called such by a participation with these eternals." So Plato,
in his Parmenides, (who was a Pythagorean) treating of To "Ovxeu
*£v, which he makes the first principle of all things, thereby un-
derstands God. So, in his Timoeus Locrus, he says To *Ov, Being
is always; neither hath it beginning. So again in his Timceus,
folios 37, 38, he proves nothing properly />, but God, the eternal
essence, " to which," says he, •* we do very improperly attribute
those distinctions of time, was, and shall 2^." Plutarch says To
Ivrejf "Ov, «< The true Being, is eternal, ingenerable, and incorrupt-
ible, unto which no time ever brings mutation." Hence in the
Delphic temple there was engraved "E*» Thou art. Gale's Court
of Gen. p. 2, b. 2, ch. 8, p. 173, 174, 175.
That Plato by To ov-gj^ *()v, meant God, appears by his own
words in his Epist. 6 fol. 323. '* Let there," says he, *^ be a law
constituted and confirmed by oath, calling to witness the God of
all things, the Governor of Bein<rs present, and things to come,
the Father of that governing cause whom, according to our phi-
losophy, we mnke to be the tnte Being, "Ov oWw^, &,c." This is
the same with him that revealed himself to Moses by the name /
am that I am, out of the bush, that was tlie Son of God. G. C.
of Gen. p. 1, b. 3, c. 5, p. 64. Plato seems evidently to have
NOTES ON THE BIBLE. 241
?ard of this revelation that God made of himself to Moses by
e name of I am, &c. out of the burning bush in mount Sinai,
id to have a»plain reference to it in his Philebus, fol. 17 ; he
mfesseth, "The knowledge of the To "Ov," &c. was from the
)ds, who communicated this knowledge to us, by a certain Prdmi-
eus, together with a brigiit fire. G. C. of G. p. 2, b. 3, c. 2,
228.
[457] Exod. iii. 14. " And God said unto Moses, I am that I
a ; and he said, Thus shah thou say to the children of Israel,
AM hath sent me unto you." " We are informed that there was
I ancient inscription in the temple at Delphos, over the place
bere the image of Apollo was erected, consisting of these let-
rs^^El; and Pluturch introduces his disputants querying what
ight be the trne signification of it. At length Ammonius, to
[lom he assigns the whole strength of the argumentation, con-
ddes that " the word'El, was the most perfect title they could
ve the Deity, that it signifies thou art, and expresses the di-
ne essential being, importing that, though our being is precari*
IS, fluctuating, dependent, subject to mutation, and temporary ;
that it would be improper to say to any of us, iii the strict and
»8olute sense, thou art; yet we may with great propriety give the
eity this appellation, because God is independent, uncreated,
imutable, eternal, always, and every where tbe same, and there-
re he only can be said absolutely To Be. Plutarch would have
lied this Being To ovtoj^ *Ov. Plato would have named him To 5v,
lich he would have explained to signify Ou^ia, implying TO BE
sentially, or self-existent." Shuckford's Connections, voU 2,
385, 386.
[5051 Exod. iii. 18. '* And you shall say unto him. The
3rd God of the Hebrews hath met with us, and now let us go,
) beseech thee, three days' journey into the wilderness, that we
ly sacrifice to the Lord our God." That is, inform Pharaoh
at your God that hath met with you, has instructed you to ask
is of him. In this Pharaoh was not treated with any falsehood
unjust deceit. The utmost that can be supposed by any objec-
r is, that here is an implicit promise, that if he would let them
» three days* journey into the wilderness, they would return
ain after they had there served their God, and received the re-
lation of his will, which he should there make to them. But if
^re had been, not only an implicit, but an express, promise of
is, it might have been consistent with God's real design, and
3 revelations of It that he had made to Moses, and by him to the
ople, without any false or unjust dealing. God knew that Pha-
VOL. IX. 31
242 NOTES on THE BIBLE.
raoh would not comply with the proposal, and that bis refusal
would be the very occasion of their final deliverance. He knew
be would order it so, and therefore might reveal this as the event
that should finally be brought to pass, and promise it to his people,
though he revealed not to them the exact time and particular
means and way of i(s accomplishment. Conditional promises or
threatenings of that which God knows will never come to pais,
and which he has revealed will not come to pass, are not inconsist-
ent with God's perfect justice and truth, as when God promised
the prince and people of the Jews in Jeremiairs time, that the city
should surely be preserved, and never should be destroyed by its
enemies, if they would repent and turn to God, and cleave to him,
though it had been often most expressly and absolutely foretold
that Jerusalem should be destroyed by the Chaldeans, and as tbe
apostle Paul denounced unto the mariners that were about to flee
out of the ship, that if they did, the ship's crew must perish;
though he had before in the name of God foretold and promised
that there should be the loss of no man's life, bat only of the ship.
[443] Ezod. iv. 6, 7. ** And the Lord said furthermore unto
him, Put now thine hand into thy bosom ; and he put his hand into
bis bosom, and when he took it out, behold, his hand was lepcoos
as snow ; and he said. Put thine hand into thy bosom again; and
be put his hand into his bosom again, and plucked it out of his
bosom, and behold, it was turned again as the other flesh." This
sign is much like the foregoing, of casting the rod on the ground,
and its becoming a serpent; and much the same thing is signifi-
ed, but only more is signified in this latter sign than in the former.
By Moses's hand is represented the hand or arm of the Lord,
which often in the Old Testament signifies the Messiah. By
God's plucking his hand out of his bosom, is meant his appearing
for the salvation of his people. While God long forbears to ap-
pear for his church's salvation, while they are longing and wait-
ing for him, he as it were hides his hand in his bosom ; Ps. Izxiv.
11. *< Why withdrawest thou thy hand, even thy right band?
Pluck it out of thy bosom." There are remarkable appearances
of God in the world for the salvation of his people, which are
both by the coming of the Messiah, both of which are long wish-
ed and waited for before they are accomplished. The first is
God's appearing in th^ world for the redemption of the church,
by laying the foundation of her salvation in the first coming of
the Messiah, after the church had long waited for him, while God
bad hid his hand in his bosom. At length tbe arm of the Lord
is made bare, the Messiah appears, but in such a manner that it
was to the surprise and astonishment of those that saw bim — ma-
ny were astonished at him, his visage was so marred more than
NOTES ON THE BIBLE. £43
ly maoy and bis form more than the sons of men. They were
fended in him. He had no form nor comeliness, and when they
iw him, there was no beauty that they should desire bim. He
3pears in the form of sinful flesh. He was as it were diseased
itb the leprosy, because himself took our infirmities, and bore
ir sicknesses. He was made sin for us, as though he had been all
/er leprous or sinful. God's second remarkable appearance will
? in the Messiab^s second coming for the actual salvation of bis
?ople, when he will appear without sin unto salvation, without
le leprosy of our sin, and will appear in that glory that he had
ith the Father before his humiliation, which he emptied himself
r at his first coming. God having answered his prayer in glori-
ing him with his own self, with the glory he had with him before
le world was : as Moses's hand, the second time he plucked it
at of his bosom, was restored as it was at first. This type of
le redemption of the Messiah was fitly given on this occasion,
(id as a sign of the redemption of the children of Israel out of
Igypt, and the carrying them through the Ked sea, the wilder-
ess, and Jordan, into Canaan, because the redemption of the
[essiah, both fundamental and actual, was variously represented
dd presignified in that great work of God.
[1951 Exod. iv. 20. Moses's Rod. '' And Moses took the
)d of God in his hand." This rod typified the Word, both the
ersonal Word and the word of Revelation. The word of God
; called the rod of God's strength, Ps. ex. 2. It is called the rod
f Christ's mouth, Isai. xi. 4. It is expressly represented by the
>d of an almond-tree, Jer. i. 11. Moses's rod was the rod of
n almond-tree. Jesus Christ is also called a rod. *' There
lali come forth a rod out of the stem of Jesse, and a branch shall
row out of his roots." He is frequently called a branch, or
3rout, a tender plant, &c.
If we consider this rod as representing the revealed word of
rod, then Mosej» or Aaron, who kept and used the rod, represent
!hrist. A rod is the instrument of a shepherd, by which he go-
erns, directs, defends, and orders his flock, and this rod was that
lat Moses kept sheep with, which he was found with when he was
^ding bis father-in-law's sheep, when God appeared to him in the
ush. The same that a rod or staflf is to a shepherd and his flock,
le same is the word of God to Christ and his spiritual flock. As
loses used it in leading Jethro's flock of sheep, so he used it in
wading God's people Israel. As the word of God is the instru-
lent Christ uses to save his people, and to destroy their enemies,
nd work those wonders that are wrought in bringing them to
alvation, and which belong to the application of redemption, so
loses used this rod in the temporal deliverance of his people. It
; the word of God that is used to remove all obstacles, and over-
244 NOTES ON THE BIDLE.
come all opposition in the way of a sinnerU conversion and pro-
gress in holiness ; as Moses's rod was made use of to divide the
Red sea.
If the rod be considered as representing Christ, then Moses or
Aaron represent God. Moses cast his rod on the gronndi and it
became a serpent, and he took it up, and it became a rod again,
signifying how that Christ, when he was sent down by God to the
earth, and was made sin for us, became guilty for our sakes, wis
accursed, and appeared in the form of sinful flesh : he appeared
in our stead, having our guilt imputed to him, who are a genera-
tion of vipers. Thus, when the children of Israel were bitten
with fiery serpents, Christ was represented by the brazen serpent
The rod being become a serpent, swallowed the magicians* rods
or serpents, so Christ, by his being made sin for us, destroyed sia
and Satan. When Moses took up his rod from the ground, it
was no longer a serpent, but became a rod again, so when God
took up Christ from his stroke of humiliation, be was acquitted,
justified, he had no longer the guilt of sin imputed to him, he no
longer appeared in the form of sinful flesh. Rulers and princes
are compared to rods, Ezek. xix. 11, 12. 14, and to branches, Ps»
Ixxx. 15. 17; so Christ himself is often called a rod, and branch.
It is by the word of God, or by Christ, that God works all bis
wonders in and for the church ; and Moses wrought wonders by
bis rod. It is by Christ that all obstacles and difficalties are re-
moved in order to our salvation. As the Red sea was divided by
Moses's rod, it is by Christ, and in his name only, that God's peo-
ple prevail over their enemies. The children of Israel prevailed,
while Moses held up his rod, and when he let it down, Amaiek
prevailed ; Moses held up the rod in that battle as the banner or
ensign of the armies of Israel, as is evident from Exod. xvii. 15 ;
so Christ is lifted up a& an ensign, Isai. xi. 10.
When this rod budded, and blossomed, and bare fruit, that
which it brought forth was almonds, intimating this, that the
spreading of the word of God in producing its eflfectsin the world
will be rapid. The almond-tree is a tree of a very sudden
growth, and speedily brings its fruit to perfection. Jer. i. 11, 12.
So the word of God is quick and powerful ; this is the way which
the powerfulness of it is shown in the suddenness of its producing
its great eflects, Isai. Ixvi. 7, 8, *' Before she travailed she brought
forth ; before her pain came, she was delivered of a man child ;
who hath heard such a thing ? who hath seen such things f shall
the earth be made to bring forth in one day? or shall a nation be
born at once f for as soon as Zion travailed she brought forth her
children.''
As Moses and Aaron represent God, the rod represents Christ:
as Moses and Aaron represent Christ, the rod represents the word :
NOTES ON THE BIBLE. 245
18 tbey represent ministers, the rod represents two things, vh, the
word of God which they preach, and their faith; and this rod was
Moses's staff, and this staff represents the same as Jacob's and
Elisha's staves. See note on Numb. xxi. 18.
[442] Exod. iv. 20. Moseses Rod. One tiling at least typified
by this rod is faith, the same that was signified by Jacob's staff
with which he passed over Jordan, and that he leaned upon in his
last sickness, that the Apostle speaks of in Heb. xi.; and Elisha's
staff that he bid the servant lay on tlio dead child, and the staves of
die princes with which they digged the well, and David's staff he
took ID his hand when he went against Goliath. The word pro-
perly signifies a staff as well as rodj such a staff as persons walk
with, or lean upon : the word comes from a root, one signification
of which is, to lean.
The word translated bed, Gen. xlvii. 31, (Jacob bowed himself
upon the bed^s head) comes from the same root, and therefore the
Apostle renders it staff, in Heb. xi. The word is not the same in
the original with that used to signify Elisha's staff that was laid on
the child, but it is a word of the same signification, and therefore
both words are used to signify the stay of bread, the latter in Isai.
ill. 1, and the former in Levit. xxvi. 23. This word is used to sig-
nify Judah's staff, that he gave to Tamar as a pledge, Gen.
zxxviii. 19.
[390] Exod. v. to xiv, inclusive. Conceiving PharaoVs hard-
neu of heart and obstinacy in refusing to let the children of Israel
S>, and the manner of God's dealing mth him. In Pharaoh's
havioiir is very lively represented the behaviour of impenitent
sinners when the subjects of reproofs and corrections for their sins,
and under convictions of conscience and warnings, and fears of
future wrath, with respect to parting with their sins, or letting go
the objects of their lusts. Indeed it is an instance of this very con-
duct; for Pharaoh in refusing to let the people go, refused to let
go the objects of his lusts: in keeping them in bondage, he kept
bis sins. His pride was gratified in his dominion over that peo-
ple. He was loth to let them go, because he was loth to part with
bis pride. His covetousness was also gratified by the profits he
bad by their slavery ; he would not let them go because he would
not part with the object of his covetousness.
God commanded him to let the people go, he sent his commands
from time to time by the hand of Moses and Aaron, and warned
bim of the ill consequence if he refused : so God counsels and
warns sinners by his word, by his ministers. God first made
known his will to Pharaoh in a mild and gentle manner, chap. v.
at the beginning ; but that was so far from being effectual, that
246 NOTES ON THE BIBLE.
he was only the worse for it. Instead of letting the people go, he
only increased their burdens : so God is wont in the first place to
use gentle means with sinners. But impenitent sinners are not
the better, but the worse, for the gracious calls and counsels of the
word of God ; they sin with the greater contempt for it : as Pha-
raoh took God's command in disdain. He said, *^ Who is the
Lord, that I should obey his voice f " Then God proceeded to lay
greater matter of conviction before Pliaraoh, and to warn hini it
the mischief that would come upon him by his refusal, by tamiog
the rod into a serpent ; (see notes on that miracle, Exod* vii.;) and
when he still hardened his heart, then God began to chastise hioBi
by turning the water into blood, which was not only a chastise-
ment but also a clear and loud warning of the future destruction
he would bring upon himself by his obstinacy. (See notes on tbtt
plague) So God is wont to give sinners fair warning of the misery
and the danger of their sins before he destroys them. After this,
when God's hand pressed Pharaoh, and he was exercised with
fears ofGod'sfuture wrath, he entertained some thoughts of leitiog
the people go, and promised he would do it; but from time to
time he broke his promises when he saw there was respite. So
sinners are often wont to do under convictions of conscience and
fears of wrath ; they have many thoughts of parting with their sins;
but there is never a divorce actually made between them and their
lusts ; it is common for sinners when under affliction and threaten-
ing dispensations of providence to make promises of amendment,
as in timesof sore sickness, and when in danger of death and dam*
nation, but soon to forget them when God's hand is removed and
future damnation more out of sight. In such cases sinners are
wont to beg the prayers of ministers, that God would remove his j
hand and restore them again, as Pharaoh begs the prayers of
Moses and Asiron, Exod. viii, 8. ^^ Then Pharaoh called for Mo-
ses and Aaron, and said, Entreat the Lord that he may takeaway
the frogs from me, and from my people, and I will let the people
go that they may sacrifice unto the Lord ;" and so ver. 28 ; so ch.
ix. 27, 28, and x. 16, 17. Pharaoh was brought by God's judg-
ments and terrors to confess his sin with seeming humility, as
Exod. ix. 27. ^' And Pharaoh sent and called for Moses and Aaron
and said unto them, I have sinned this time, the Lord is right-
eous, and I and my people are wicked." This was when there
were mighty thunderings ; and it follows in the next verse, ** En-
treat the Lord that there may be no more mighty thunderings."
So chap. X. 16, 17. *' And lie said, 1 have sinned against the Lord
your God and against you ; now therefore forgive, I pray thee,
my sin only this once.*' So sinners oftentimes under affliction
and danger of future wrath, and when God thunders upon their
consciences, seem very penitent and humble, and are much in con-
NOTES ON THE BIBLE. 247
ffrssing their sins, but yet have not their lusts divorced from them,
have DO thorough disposition to forsake them. Pharaoh, in the
struggle that was between his conscience and his lusts, was con-
triving that God might be served, and he enjoy his lusts, that were
gratified by the slavery of the children of Israel. Moses kept in-
sisting upon it that God should be served, and sacrificed to ; Pha-
raoh was willing to consent to that, but he would have it done
withoat his parting with the children of Israel. Exod. viii. 25.
'* And Pharaoh called for Moses and Aaron and said, Go ye,
sacrifice to your God in the land." So it is oftentimes with sinners
under fear of divine wrath ; they are for contriving to serve God
and enjoy their lusts too ; they are willing to be very devout in
many duties of religion, but without parting with their beloved
sins* How do some wicked men amongst the papists and else-
where seem to abound in acts of devotion ! how much pains do
they take, how much trouble and loss are they at ! they are like
the Samaritans that worshipped the God of Israel, and served
their own gods too. So did the Jews, Jer. vii. 9, 10. "Will ye
steal, murder, and commit adultery, and swear falsely, and burn
incenselinto Baal ; and come and stund before me in this house?"
And Eiek. xxiii. 39. " For when they had slain their children to
their idols, then they came the same day into my sanctuary to
Erufane it, and lo, thus have they done in the midst of mine
ouse." Moses objected against complying with Pharaoh's con-
science, and proposed in this matter that serving God and con-
tinuing in the land of Kgypt among the Egyptians in slavery to
them, did not agree together, and were inconsistent one with ano-
ther. The Egyptians, their task masters, would abhor that ser-
vice that God required, and would not tolerate it, but would kill
Gods worshippers; and therefore there was a necessity of a sepa-
ration to be made between Israelites and Egyptians, in order to
God's being served. So the service of God and our still continu-
ing in the service of our lusts, are inconsistent one with another,
as Christ says, '*ye cannot serve God and Mammon." There is
a necessity of forsaking one in order to cleave to the other. If we
retain our sins, if we do not part from them, they will kill those du-
ties wherewith God is served.
When Pharaoh saw that it would not be consented to that
the people should only sacrifice to their God in the land, then
he consented to let them go, provided they would not go far
away. Ho was not willing to part with them finally, and
therefore would not let them go clear, but would have them
within reach, that he might bring them back again. So it is
often with sinners, with respect to their sing ; they will refrain
a while from them, but will not wholly part with them, taking
an everlasting leave of them, quitting all hopes or expectations
248 NOTES ON THE BIBLE.
of erer having any thing more to do whh them. Afterwanb,
when God^s plagues came si ill harder upon Pharaoh, he con-
sented to let the men go, if they would leave the women and chil-
dren, Exod. x. >^, 9, 10 ; and then after that, when God's hand
pressed him 9tili more sorely, he consented that they should go,
even women and children, provided that they would leave thof
cattle hehind them ; but he was not willing to let them go ami
all that thejf had, Exod. x. 24. So it oftentimes is with sin-
ners, 'when pressed with God's judgments, or fears of future
wrath ; they are brought to be willing to part with some of
their sins, but not all ; they are brought to part with the more
gross acts, but not so to part with their lusts in lesser iodulgen-
cies of them ; whereas we must part with all our sins, little and
great, and all that belongs to them, even women and children,
and cattle ; they must all be let go, with their young and wilk
their old, with their sons and with their daughters, with their
flocks and with their herds. There must not be an hoof left
behind. At last, when it came to extremity, Pharaoh consented
to let the people all go, and all that they had ; but be was not
steadfastly of that mind ; he soon repented and pursued after
them again ; and then, when he was guilty of such backsliding,
be was destroyed without remedy, which is often the case with
sinners. Note, when there is only a forced parting with sin,
though it be universal, yet it is not sincere, nor is it like to be
persevering.
God exercised abundance of patience with Pharaoh before he
destroyed him, and the warnings that were given him were louder
and louder, and God's judgments upon him greater and greater,
and God's hand and design in them became more and more
manifest. First, God only sends a command from him, direct-
ing Moses to deliver it, and let it be accompanied with humble
entreaties, paying him the honour due to a king, Exod. iii. IS,
and V. 3. After that, Moses spake with more authority ; God
made hirn a god to Pharaoh, and lie no more besought him as a
subject, Exod. vii. 1 ; and his word was confirmed by miracles*
But in the first place, the miracles were such as did not hurt
them, but only warn them, as that turning the lod into a serpent;
and then God proceeded to mirncles that were hurtful, whirh
yet were imitated by the magicians ; but then God proceeded
further, to do things that the magicians could not imitate, but
themselves confessed manifested the finger of God. And then
that the evidence might be still clearer, and God's meaning in
those plagues plainer, God proceeded to sever between the land
of Goshen, where the children of Israel dwelt, and the rest of
Egypt, and then in the next plague God severed even between
the cattlo of Israel and the cattle of Kgypt ; and then in the
NOTES ON THE BIBLE. 249
it plague, the plague of boils and blains, was not only beyond
at the magicians could do, but the magicians themselves
re the subjects of the plague, and were grievously tormented,
that they could not stand before Moses. And this plague
B brought upon them by the ashes of the furnace, wherein
sy employed the children of Israel in their slavery in burning
I brick they made, that Pharaoh might see wherefore God
a angry, and did so chastise him. After this, Pharaoh was
>re particularly and fully warned of God by his word than ever
lore, and was forewarned what those plagues would at last
ne to if he continued still obstinate, Exod. ix. 13, &c. And
m after this God brought the plague of hail and thunder,
It was more terrifying and threatening than any heretofore ;
d then to complete the destruction caused by the hail, the la-
sts were sent to eat up what the hail had left. Then came
) plague of darkness, with frightful apparitions of evil angels,
le Note) which was more terrifying still than any that had
oe before, and the distinction made in it between the children
Israel and the Egyptians was more remarkable, for they had
ht in their dwellings where they dwelt mingled with the
Qrptians. And then before that great destruction by the last
igue, Pharaoh was again particularly warned of what was
ming, and when, and in what manner it would come, much
>re fully and particularly than ever, Exod. xi. 4, &c. And
3D came the last and greatest plague that preceded Pharaoh's
nn destruction, attended with the greatest tokens of God's
Bth, and a remarkable distinction between the Israelites and
9 Egyptians ; and last of all, Pharaoh himself, with all the
ime of Egypt, was destroyed in the Red sea.
[385] Exod. vii. 9, 10, 11, 12. Moses's rod, when cast unto
B earth, became a serpent. So Christ, when sent down to
9 earth, appeared in the form of sinful flesh ; he was made
I for us. So Christ was represented by the brazen serpent
Bit was made in the form of the fiery serpents that bit the
ople. Moses's rod, when on the ground in the form of a ser-
Dt, swallowed up the serpents of the magicians. So Christ,
being made sin, he swallowed up the devils, the parents of
I, when he appeared in the form of sinful flesh, and for sin
condemned sin in the flesh ; by being made a curse he de-
"oyed the curse ; by suffering the punishment of sin he abo-
bed the punishment of sin ; and at the same time that, being
Side sin, he destroyed sin and the devil, and so swallowed the
rpents in that sense. So he received and embraced sinners,
lat are in themselves serpents) by his love and grace, so that
ej became as it were his pleasant food, and so he swallowed
VOL. IX. 32
ISO ICOTIS OSI THE BIBLE.
down serpents. In this sense God^s people are repr e sented n
his pleasant food ; they are represented as the whoift in oppon-
tion to tares, and as his good grain in opposition to chaflT. See
Isai. Ti. 13. '* But jet in it shall be a tenth, and it shall reton
and shall be eaten ; as a teil tree, and as an oak, whose sub-
stance is in them when they cast their leayes, so the holy seed
shall be the substance thereof.''
[385] Exod. vii. 9, 10. Moses's Rod, that had been a shep-
herd's staiF, to lead, protect, and comfort a flock of sheep, and
by which Moses led and comforted Israel as a flock when cast
upon the land of Egypt, became a serpent, a terrible, hurtfid
and destructive creature. So Christ, that is a shepherd to Ui
people, their protection and comfort, is destructiTe to anbe-
licvers, a stone of stumbling, and a rock of offence : his sal-
vation is poison to them through their rejection of it. Thef
have a greater fall by the second Adam than by the first, and
Christ will at last be a lion to destroy them, as that pillar of
cloud of fire that gave light to the Israelites was a cloud aid
darkness to the Egyptians. So the word of God (which isaoe-
ther thing signified by the rod,) which is a means of the salvar
tion of Israel, is a sword to destroy the Egyptians.
Christ was represented by a serpent in the wilderness, be-
cause he was made sin for believers, but he will be made sia
to unbelievers ; he was made a curse for Israel, a serpent for
them, but he will be the greatest curse to sinners, a terrible
serpent to the Egyptians. So the Saviour of Israel proved the
most dreadful destroyer of the Egyptians ; and the word of God
by Moses, which proved the salvation of his people, was their
destruction. This seems to be one thing intended by this mi-
racle, for there seems to be something threatening to the Egyp-
tians, for the serpent had a very terrible appearance and mo-
tion, as appears by Moses's fleeing before it, when he first tried
the experiment at mount Sinai. It was something threatening
of the plagues that were coming. God was pleased first to
threaten the Egyptians, and give them warning of approaching
judgments, before he began to execute them.
[471] Exod. xii. 2. ** This month shall be unto you the be-
ginning of months. It shall be the first month of the year unto
you." Because in this month God wrought out for them that
great typical redemption out of Egypt, representing the re-
demption of Jesus Christ, and also because he intended at tbe
same time of year actually to complete the work of spiritual
and eternal redemption of his church by the death, resurrectioOi
MOTES ON THE BIBLE. 251
and ascension of the great Redeemer. It is probable that the
luraelitcsy as well as other nations, had till now begun the year
in autumn, about the autumnal equinox, about which time of
year there is reason to think the world was created. But as
now God at the time of the redemption changed the day of
tlieir sabbath, (as Mr. Bedford in his Scripture Chronology
makes probable) so he changed the beginning of this year from
the autumnal equinox, the time when the old creation was
wrought to the spring about the vernal equinox, the time of the
new creation. The old creation was wrought in the fall of the
year, the time when things are just going to decay, and to a
kind of ruin, and winter approaching, that shuts up the whole
face of the earth as it were in a state of death ; the Ordcrer
of all things probably thus signifying that the old creation was
not to continue, the heavens and the earth that then were
should be shaken, and soon begin to decay, as it did by the Son
of man ; the curse which that brought, which was in efTect its
ruinj as it were, brought all to its chaotic state again, and laid
a foundation for its actual total destruction. But the work of
redemption was wrought in the spring, signifying that as in the
spring the world as it were revives from a state of death, and
all things are renewed, and all nature appears in blooming
beauty, and as it were in a state of joy ; so, by the redemption
of Christ, a new world should be created, and the spiritual
world, the elect creation, should be restored from death, and
brought to a new, glorious, and happy life.
[280] Exod. xii. 15. Concerning Leaven. It was a most fit
tjrpe of the corruption of the heart by reason of its sourness, and
because of its infecting spreading nature, so that a little leaven
leavens the whole lump, (in which respect also it is a fit type of
fiilse doctrine, as Matth. xvi. 6. 11, 12,) and because of its swell-
ing nature, for the nature of corruption is to swell self, it radical-
ly consists in inordinate self-love, and primarily is manifest in
pride and self-exaltation. The swelling nature of leaven repre-
sents the nature of corruption with respect to its principle, viz.
inordinate self-love ; and the sourness of it represents its nature
with respect to its tendency, which is enmity.
But especially is leaven a fit type of original sin, by reason of
the manner of its propagation ; for as original sin is 'propagated
from father to son, and so from generation to generation, so it is
with leaven, one lump leavens the next, and that the next, and so
leaven is propagated from lump to lump, for ever. The old lump
leavens the new, and therefore is called the old leaven.
JSa;^ E&cpd. liL ^, 3{>. " Am ffej ii w i awed of the Egyp
lJ4tAi» }4ri»^l( </ hijv^f ztAyrvfii of ^^Dod, aad noKiiC, and tke
ty/r4 y^y^^ uk: f^</ph f-dx^iiT is tl« trf^ cf the Egrpuans, so that
iij^Y >rtit oi;itx> (t;#rtt; ^^j. VLib^i » ibfT reiqnired, and tbey spoiled
ii^ KvyfAi^itsn/^ Tu^ ire-^uree ih'H iLe cfaildren of Israel by tfak
»^4iii tun'itd forifj o'jt of E^'pi were rerj great, even so as b t
lif^stt ffl^^ttire to kave Egypt emptj oT iu wealth, and so uto
tiitiut U;<^ hr^diU;^. P<»« cv. 33. ^- He brcagbt them forth also vrith
ikilv<:r atod Huh ^ol'i/' Gen. xv. 14. " Thev shall come oat with
^/ttui «iil>ti2»tic«;.'' When a person is redeemed by Christ out of
%\Hf\vu'n\ hitwhutfi »t the same time they are set at liberty ,^they tre
fiUo f-tirich';'], thfrv ha\c great substance given, as it were gold
uU:t\ III iti': firCy and those riches are the spoils of their enemies, all
llttit kpiiitiial wralih, qlory, and blessedness, and even heaven it-
kt\f, \k ill some sort the spoils of Satan ; that which God has de-
|>riv<:d him of to ^^ive to the saints, as the earthly Canaan was
inUvu away from the Canaanites and giants of the land, theeoe-
nunu of tin; liiractitcs, and given to them. So heaven was takea
from the (iilh:n an/^ols ; they were driven out thence by the spiri-
liiiil Jorkhiiii, to make room for the saints. The devils left heaven,
in all prohiihiliiy, hy their opposition and envy towards the saiots,
iihd rihin^ np in open hostility against Christ as their head, re-
veiih*d to ho such in God's decrees, and so their hostility against
iIm* fipirituul IVIosos, and Joshua, and their seed, and seeking to
kiM'p iluMii down ; these spiritual Egyptians and Canaanites left
thrir K|iiniunl and heavenly possessions, riches, and honours, and
inluTiiuiuM*, iind God took it from them and gave it to them that
they (ip|Hixrd and sou<;ht to impoverish and destroy, and impover-
i^hrd thiMU to make thoic they hated rich with their riches. Yea,
thrv thrmsi'lvrs, thouj^h their enemies, are made in some sense to
^ivo tluMu tlu !r own riches to enrich them and impoverish them-
Ki'lxo^t tor thoy uro made by divine providence the occasions of
llu'lr hrini; brought to thoir spiritual and eternal riches and glory.
S;UiU> hus beon the occasion of the saints' heavenly riches and
^lory in tempting' man to fail, and so giving occasion for the work
\\( rt domption, and then in procuring the death of Christ, and
olWntiiues is mude the occasion of particular advantages that the
church obtains at one age and another, and bis opposition to the
naiiuv of particular elect $ouh« is ahva\s turned to be an occasion
of lh«^tr riches and tullness; so thai all the wealth and glory that
the church ha:^« is in u $en>e« and indeed iu many wavs,yrDfli SaiaXj
lhv»Ui;h he seeks nothing: but her destruction.
Auoiiur ihin^ siiiiiilicd, it is ilrat the church of Christ, when
redvvmcd iVom her ciioiuics umd oppressors* especially tromRome,
boalhen atid auilcbri>iiait» ibai is spiriiualiy called Egypt, should
ba>^ their vhv^Uh and ^lory s^iveu into their haads, as is fofetold
KOTES ON THE BIBLE* 253
by the prophetB, Ps. Ixviii. 30, '* Rebuke the company of spear-
men, the multitude of the bulls, with the calves of the people, till
every one submits himself with pieces of silver." Zecb. xiv. 14.
^ And Judah also shall fight at Jerusalem, and the wealth of the
heathen round about shall be gathered together, gold, and silver,
and apparel in great abundance." Isai. Ix. 5, 6. 9, 10. 13. 16, 17,
and chap. Ixi. 6, which was fulfilled in the days of Constantine
the Great, and will be more gloriously fulfilled at the fall of Anti-
christ. Thus the wealth of the sinner is laid up for the just, and
Christ shall have a portion divided to him with the great, and shall
divide the spoil with the strong.
It is to be noted that the tabernacle in the wilderness was made
of these spoils the children of Israel took from the Egyptians.
It was made of those jewels of silver, and gold, and raiment ; so
all the utensils and holy vessels of the tabernacle, the ark, and
the mercy-seat, and the cherubim, and the candlestick, and table
of shew-bread, and altar of incense and laver, and his seat, and
also the priests' vestments, the twelve precious stones of the breast-
plate, as afterwards the temple, was built chiefly of these vast
treasures that David took from his enemies, whereby is signified
several things.
1. That God's church, that in scripture is represented as
Ohrist's house or temple, and as his raiment and ornament,
and as a golden candlestick, &;c., is wholly constituted of those
saints that are his jewels, that are the spoils of his enemies,
that were once his enemies' possession, but that he has redeemed
out of their hands. Those precious gems that are near his heart,
and are as it were his breast-plate.
2. That Christ himself, that is the antitype of the tabernacle
and temple, and especially of the ark and the altar, is one that has
been rescued out of Satan's hands, and comes to be an ark and
altar, no other ways than by his resurrection and ascension, where-
by he was delivered from captivity to Satan.
3. Hereby is signified that the church of Christ, when it shall
be fully redeemed from the tyranny of Rome, that is spiritnally
called Egypt, shall be adorned and beautified with the wealth of
her enemies ; that vast wealth that has hitherto been improved to
gratify the avarice and pride of the church's enemies, shall then
be improved to holy purposes, to build up the church of Christ,
to beautify the place of God's sanctuary, and to make the place
of his feet glorious, and the kings of the earth shall bring their
glory and honour into the church. Thus Satan shall be spoiled
oil his wealth and glory, and that which used to be improved in
his service, shall be taken from him, and shall be improved in the
service of Christ, so that what be hath swallowed down he shall
vomit up again.
SS4 ff OTU ON THE BIBLE.
[4831 Exod. ziii. 2. Cmcendng the pillar of dostf amd JKn^
or the omul of glory. This pillar of cload and fire, and abo tht
dood of glory on moant Sinai, and in the tabernacle and temple,
was a type of Christ in the human natare. The cload was a ft
representation of the human nature, being in itself a dark body,
a vapour, a weak light thing, easily driven hither and thither by
every wbid, or the least breath of air, while it continues, ii| a
most mutable thing, sometimes bigger, and sometimes lets, con-
stantly changing its form, puts on a thousand shapes, and it quick-
ly vanishes away, is easily dispersed and brought to nought ; a
little change in the air destroys it, a little cold condenses it, and
canses it to fall and sink into the earth. See 2 Sanu ziv. 14. A
little increase of heat rarifies and causes it wholly to disappear.
A cloud is a most fit representation of the human nature of Christ,
because it is derived from the earth, but yet is an heavenly thing.
The bright, glorious, and inimitable fire or light that was io
the midst of the cloud, represented the divine nature united to the
bnman. The cloud was as it were a veil to this fire, as Christ's
flesh was a vest to the glory of the divinity. When Christ took
the human nature upon him he vailed his glory, the bright and
strong Jight of the glory within, which otherwise would have been
too strong for the feeble sight and frail eyes of men, was moder-
ated, and as it were allayed and softened, to make it tolerable for
mortals to behold. Thus the glory of God is exhibited in soch a
mann^ in our incarnate Saviour, so as it were to moderate, tofien,
and sweeten the rays of divine glory, to give us a greater ad-
vantage for firee access to God, and the full enjoyment of him.
[456] Another thing signified by God*s glorious appearing io
a cloud, was probably the mysteriousness of the divine essence
and subsistence, and of the person of Christ, and of *the divine
operations. Thus it is said, Ps. xcvii. 2, ** Clouds and darkness
are round about him, righteousness and judgment are the habita-
tion of his throne.'' 1 Kings viii. 12. *' The Lord said that he
would dwell in the thick darkness." Ps. xviii. 11. << He made
darkness his secret place. His pavilion round about him were
dark waters and thick clouds of the skies." Prov.xsx. 4. *^ What
is his name, and what is his Son's name, if thou canst tell ?" IsaL
is. 6. *' His name shall be called Wonderful." Judg. xiii. 18.
** Why asketh thou thus after my name, seeing it is secret?" God's
nature is unsearchable, 'tis high as heaven ; what can we do ? 'Tis
deeper than hell ; what can we know ? His judgments are a great
deep, which we cannot fathom, and a cloud that we cannot see
through ; we cannot order our speech by reason of darkness."
Job xxxvii. 19. In the cloud of glory there was an excellent
NOTES ON THE BIBLE. fSS
lustre, bat it was vailed with a cloud ; there was a darting forth
3f glorious light, and an inimitable brightness. But if any over-
carious eye pried into it, it would find it just lost in a cloud. God
elothes himself with light as with a garment, but yet he makes
darkness his pavilion. Thus the blessed and only potentate
dwells in the light which no man can approach unto, and is he
whom no eye hath seen nor can see, 1 Tim. vi. 16.
[130] Exod. XV. 25, 26. ** And the Lord showed him a tree,
which when he had cast into the waters, the waters were made
sweet,'' be. '* I am the Lord that healeth thee." This tree is
the tree of life, and signified Jesus Christ ; it signifies God him-
self, and the waters are God's people, as it is here explained in the
26th verse ; the trees being cut down, represented the death of
Christ, and being cast into the water, his uniting himself to his
people by coming down from heaven, by taking our nature, and
by his Spirit.
[172] Exod. XV. 27. '' And they came to Elim, where were
twelve wells of water, and threescore and ten palm-trees ; and
they encamped there by the waters." These twelve wells of wa-
ter, and threescore and ten palm-trees, are a representation of the
church. The twelve wells of water answer to the twelve tribes,
twelve patriarchs, twelve heads of the tribes, and twelve apostles.
They signify the church itself, and then they answer to the twelve
tribes. The church is compared to a fountain or spring of water,
Cant. iv. 12. The hearts of believers are like wells of living wa-
ter, the water being the grace of the Spirit. Or they signify the
ministry of the church, and so they answer to the twelve patriarchs,
and twelve apostles ; the twelve patriarchs were the fathers and
fountains of Israel, according to the flesh ; and the twelve apos-
tles, and gospel ministers, are the fathers of Israel, spiritually.
Through the twelve apostles, Christ delivered his pure doctrine
to the world, as through so many fountains of pure water, and
through gospel ministers in general, Christ communicates the liv-
ing water of his Spirit to the church, as through so many springs,
or pipes, or conveyancers, Zech. iv. 12. The twelve fountains
signify Christ himself; he is represented by twelve fountains, as
the Holy Ghost is represented by seven lamps. Rev. iv. And be is
called twelve wells, according to the number of the instruments by
which he communicates himself. However, in which sense soever
we take it, the water represents the Holy Spirit. Christ communi-
cates himself to his church only by his Spirit ; he dwells io their
hearts by his Spirit, the ministers of the gospel are instruments of
the conveyance of the Spirit, the hearts of particular believers
are fountains of living water, that is of the Spirit.
356 KOTES ON TilE BIBLE.
The seventy palm-trees signify the church, which is coropareef
to a palm-tree, Cant. vii. 7, 8. Deborah, the type of the chureb,
dwells under the palm tree. Believers are compared to palm
trees, 1 Kings, vi* 29. '* And he carved all the walls of the
house round about with carved figures of cherubims, and paloH
trees, and open flowers, within and without ;*' which represent*
ed saints and angels ; the number seventy answers to the seventy
elders which were representatives of the whole congregation of
Israel, and are called the congregation ; Numb, xxxii. 12, Josh.
zx. 6 ; or church, which is a word of the same signification.
It is probable the palm-trees grew so about these twel?e
fountains, that their roots were watered and received nourish-
ment from them.
[59] Exod xvi. 19, 20. '' Let no man leave of it tilt the monr-
ing," &£c. Hereby perhaps we are designed to be taught our
absolute dependence every day upon God, for the supplies of
his grace and spiritual food. We not only depend on him for
the first conversion of the soul, but daily depend on him for
grace afterwards. This manna must be given us every day, or
we should be without food. We are taught not to rest in and
live upon past attainments, but to be continually looking to
God, and by faith fetching from him fresh supplies- We must
not lay up in store the grace of this day for to-morrow, to sare
us the trouble of seeking and gathering more. We never have
any to spare ; hereby we shall make a righteousness of what
we receive and do ; and when we make that use of it, it is like
manna that breeds worms and stinks.
[473] Exodv xvii. 9. <' I will stand on the top of the hill,
with the rod of God in my hand." Moses's rod, as has else-
where been observed, signifies three things, each of which it
signifies in this case. 1. It signifies Faith, by which God's peo-
ple overcome their enemies : '* for this is the victory that over-*
comes even our faith."
Mr. Henry says this rod was held up to God by way of ap-
peal to him. Is not the battle the Lord's f Is not he able to
help, and engaged to help ? Witness this rod, the voice of
which thus held up was that of Isaiah li. 9, 10. Put on thy
Btrength, O arm of the Lord ; Art thou not it that hath cut
Rahab ?
2. It represents the word of God, the rod of his strength,
which is the weapon by which Christ, the antitype of Moses,
overcomes his church's enemies. This is the sword which
proceeds out of his mouth.
NOTES ON THE BIBLE. 257
3. Christ himBelf lifted up as the banner of his militant
lurch. Christ is prophecied of in Isai. xi. as a Rod^ '* a rod
lit of the stem of Jessq ;" and in the same place it is said,
He shall stand for an ensign of the people, and their ensign
3 an army brought out of K^gypt, and fighting and conquering
leir enemies; the children of £dom, in particular, are mention-
d, ver. 1 — 10, 11, 12. 14, 15, 16. This ensign andbanneris
thovah-Nissif Jehovah our banner, agreeable to the name of
le altar Mo^es built on this occasion, ver. 15. Moses stood on
le top of an hill, and there lift up this ensign, the wonder-
working rod, which had brought such plagues on their enemies,
nd such marvellous deliverance for them before, that the people
t the sight of it might be animated in the battle. Christ him-
3lf, when he was lifted up on the cross, that he might draw all
len to him, was lifted up on an hill. He stood and cried on the
ip of an hill, even the mountain of the temple at the feast of
ibernacles. God hath ejcalted him to heaven, set him on his
oly hill of Zion ; hath caused him to ascend an high hill, as
le hill of Bashan; hath set this rod in the mountain of the
eight of Israel, and from thence his glory is manifested to ga-
ler men to him, and to animate his church to fight his battles,
'rom thence his glory was manifested on the day of Pentecost
fler his ascension, and from thence it will be manifested to his
burch, when they shall go forth to their victory over Antichrist
nd all their enemies. He will shine forth on that mountain of
le house of the Lord, from behind the veil, from between the
berubim ; and all flesh shall behold it, and so all nations shall
ow together to the mountain of the Lord — shall be gathered
»this ensign; and then shall time be fulfilled in Isai. xi. 10.
At that day there shall be a root of Jesse, which shall stand
»r an ensign of the people ; to it shall the Gentiles seek'* ;
er. 12; "And he shall set up an ensign for the nations, and
lall assemble the outcasts of Israel, and gather together the
ispcrsed of Judah, from the four corners of the earth."
[205] Cxod. xvii. 15. " And Moses built an altar, and called
16 name of it JeAorflrA-JVw«t," (i. e. The Lord my banner.) AI-
irs were types of Christ, and therefore were sometimes called
f the name of God, as Jacob called the altar he built in
bethel, El Bethel, or the God of Bethel. The special reason of
[oses's calling this altar, that he built on occasion of their
ictory over Amaiek, the Lord my Banner, was that Christ in
lat battle was in a s|>ecial type represented as the banner of
is people, under which they fought against their enemief, to
hich they should look, and by which they should be conducted
VOL. IX. 33
258 NOTES ON THE BIBLE.
as an army were by their banner or ensign, vix. in Motes holding
up the rod of God in his hand on the top of the hilly as verses 9,
10, 1 i, 12. That rod was a type of Christ, as has been sbowo,
No. 195. Moses, while the people were fighting with Amakk,
held up this rod as the banner under which the people should fight;
while Moses held up this rod, Israel prevailed, and when he let it
down, Amaiek prevailed*
This is agreeable to what God commanded when the children of
Israel were bitten with fiery serpents. Num. xxi. 8. ** Make thee
a fiery serpent* and set it upon a pole;*' in the original it is, '< set
h for a banner," or ** ensign," or " upon an ensign." In all
likelihood, the brazen serpent was set op on one oi the poles of
the standards or ensigns of the camp, and probably on the stand-
ard of the tribe of Judah, which was a lion, and was a tjrpe of
Christ, who is the lion of the tribe of Jodah : so it is prophecied
that Christ should stand for an ensign. Isai. xi. 10. 12, *' And
in that day there shall be a root of Jesse, which shall stand for an
ensign of the people ; to it shall the Gentiles seek And be
shall set np an ensign for the nations, and shall assemble the oot-
casts of Israel."
[474] Exod. n. 24, 25, 26. *« An altar of earth thon sbak
make nolo me And if thou wilt make an altar of stone, tboo
shah not build it of hewn stone ; for if thon lift np thy tool opon
it, thou hast polluted it ; neither shalt ihon go op by steps onto
Biioe altar." These rules have respect to what was to be done
BOW immediatelv, the altars thev were to erect, and the sacrifices
diat were to be oflered in the wilderness before the building of the
tabernacle. God*s altar was to be very plain and very low, so that
they might have no occasion to go np to it by steps. The heathen
greatly adorned their altars with the curioos works of their own
hands^ and worshipped in high places, and built their altars very
high, thinking hereby to put great honoars on their gods, and
made their services very acceptable to them. But God lets bii
people know that their seeming adorning, by their own art and
handy work, will he hot polluting, and their recommending them-
sdves by their high altars will be dishonouring themselves, and
showing their own nakedness: perhaps typitying this that wheo-
ever men ascend high and exalt themselves in ther own works or
righteoosoess in God^s service, they show their own nakedness,
and pollute his worship, and render the services they ofer abomi-
nable to God. Mr. Henry has this note on this rule for plain af-
fiurs : ** This rule being prescribed before the ceremoDial law was
giveo, which appointed alurs much more costly, intimates that
■Aer the period of that law, plainness should he accepted as the
best oraament of the external services of religion, and that gos-
NOTES ON TH£ BIBLE. 259
pel worship should not be performed with exteroal pomp and
gayety."
[63] Exod. xxiii. 20. '* Behold, I send an angei before thee/'
&ۥ This does not seem to be the same angel spoken of in the
xixiii* chap., which was a created angel, but the Son of God ;
for what was spoken here before was in the name of the Father.
[112] Exod. xxiv. 18. *' And Moses was in the mount forty
days and forty nights." Moses being so long in the mount with
God when he received his mind and will to reveal to Israel, re-
presents Christ's being in heaven with his Father to receive his
mind and will to reveal to his church — his being from all eternity
10 the bosom of the Father ; and it may be particularly forty days,
because Christ came down from heaven, signified by this mount ;
it was four thousand years from the beginning of time, and from
the creation and fall of man, and since the covenant of grace first
took place, and Christ actually became the Mediator between God
and man ; which, putting ten for a thousand, and every age or
century for a day, answers to forty days. That mount, when Mo-
ses was in it with God, typified heaven, as the apostle teaches,
Heb. viii. 5.
[285] Exod. XXV. 10, be. ** And they shall make an ark of
8htttim-wood," be. The ark was upon many accounts a lively
type of Jesus Christ. The ark was united to the Godhead, it
had the cloud of glory over it and upon it, which was the symbol
of God's immediate presence. The ark was the throne of God ;
Jer. iii. 17; i. e. it was that that was his immediate seat, and where
be was present in an higher manner than he was in any other place,
or to which his presence was united in a more immediate manner
than to any thing else. God was present in the land of Canaan,
or the holy land, more than in any other part of the face of the
earth. God was present in Jerusalem, the holy city, or city of
God, above all other places of the land of Canaan, and he was
present in his temple above all other places in that city, as a king
is more immediately present in his own house than in any other
part of the royal city. But God was present with the ark, which
was his throne more than in any other part of his house. So the
human nature of Christ is as it were the throne of God, where
God is present, more than in any other part of the whole universe.
It is of all created things the highest and most immediate seat of
the divine presence ; that in which God resides in a higher and
more eminent manner than in any other part of the highest hea-
ven itself, that is his temple. The ark, in itself, was in some re-
spects a mean thing for the throne of God and for the symbol of
S60 NOTES ON THK BIBLE.
God's most immediate presence. It was only a wooden cbest; it
appeared without that form and pomp which the heatbeo inagei li
had, on which account the heathens despised it, and the childreo
of Israel were often ashamed of it, and had a mind to have imagei
in the stead of it, as the heathen had. So the hnman nature of
Christ is in itself a mean thing; roan is bnt a worm; the bumu
nature has no glory in itself; it is but a vessel that must receive its
fullness from something else. As this chest in itself was empty,
its fullness was what was put into it. Christ, when he was on the
earth, appeared without form or comeliness, without external pomp
and glory. The Jews, when they saw him, saw no beauty where-
fore they should desire him, and he was despised by the Gentiles;
he was to the Jews a stumbling-block, and to the Greeks foolish-
ness. Though the ark was in some respect mean, yet it was ex-
ceeding precious ; though it was made of wood, yet it was over-
laid with gold. So the man Jesds Christ was exceeding excel-
lent ; though he was a man, one of the mean race of mankind, yet
be was an holy man, perfectly holy, endowed with excellent graces
and virtues. Christ God man. Mediator, is wonderful ; his name
is secret, his person and offices are full of unfathomable mysteries.
Hence Christ's name is called Wonderful, as the prophet Isaiah
says, and the angel that wrestled with Jacob says, ^* V\'by askest
tboQ after my name, seeing it is secret, or wonderful ?" and Isai.
chap. liii. says, '* Who shall declare his generation?" and again,
in Prov. xxx. *' What is his Son's name, if thou canst tell ?" As
an ark is a thing shut up, what is in it is secret ; hence secret
things are called arcana. The mercy-seat was upon the ark, and
never was separated from it, which shows that God's mercy is only
in and through Jesus Christ. The ark was God's chest, or cabi-
net. Men's cabinets contain their most precious treasure, which
denotes the infinite dignity and preciousness of Christ in the sigbt
of God the Father, and the infinite love the Father hath to him,
and delight he hath in him. The beloved Son of God is his most
precious treasure, in which God's infinite riches and infinite hap-
piness and joy, from eternity to eternity, does consist. Cabinets
are made to contain a treasure, so the ark contained the precious
treasure of the law of God, and the pot of manna: the one sig-
nifying divine holiness, of which the law of God is an emanation
and expression ; and the other signifying divine happiness, for
manna was spiritual and heavenly bread, or food ; but food is the
common figure in scripture to represent happiness, delight, and
satisfaction ; or in one word, those two things that were^contained
in this cabinet, signified the Holy Spirit, which is the same with
the divine good or fullness'of God, his infinite 4ioliness and joy.
Christ is the person in whom is tlie Spirit of God, and therefore
he is called the Anointed. In him dwells this fullness of the
NOTES ON TJIE BIBLE. 161
Godhead: he is the cabinet of God the Father, in which is cou-
Uiined all bis treasure. In him the Father beholds infinite beauty,
(or holiness, which is the beauty of the divine nature:) and in
bim the Father has his food, or infinite delight and satisfaction.
The ark in the temple was not only God's cabinet, containing
his treasure, but it was also Israel's cabinet ; it contained the
greatest treasure of the children of Israel. (See Note on Isai. iv.
5.) So Christ is the greatest treasure of his church ; he is their
pearl of great price ; he is the church's portion and chief good ;
in him is contained all the church's fullness ; of his fullness she re-
ceives, and grace for grace ; all her happiness, all the covenant
blessings that she hath, are bound up in Christ. The church
bath the Holy Spirit, which is the sum of all her good, no other-
wise than through Christ and in Christ. God hath given the Spi-
rit not by measure unto him and from him ; it flows to his mem-
bers as the oil on Aaron's head went down to the skirts of his
garments : particularly it is only in and through Christ that the
church hath holiness expressed in the law of God, and happiness
expressed by the pot of manna.
The ark itself, considered separately from the things it contain-
ed, was (inly a repository and vehicle to contain other things more
precious than itself. So the human nature of Christ is only a
repository or vehicle to contain and convey that which is infinitely
excellent and precious. In this human nature of Christ dwelt
God himself. The divine Logos dwelt in it by his Spirit, signi-
fied by the law and manna. The Spirit of God never dwelt in
any other creature in anywise as it dwells in the man Christ Je-
sus; for in him he dwells without measure, on which account also
be is called Christy or Anointed. By the Spirit of God dwelling
in so high and transcendent a manner, the human nature is united
to the divine in the same person. And as that human nature of
Christ is as it were the container or repository of the Deity, a
vessel full of the divine nature, so is it as it were the vehicle of
it| by which it is conveyed to us in and through which it might be
as it were ours in possession ; for it is by the Godhead being unit-r
ed to the nature of man, that it becomes the portion of men, as
the ark of old was as it were the vehicle of the Deity to the chil-
dren of Israel. It was that by which they had the Deity, whose
dwelling-place is heaven, dwelling among them as their God,
and by which God maintained a gracious communication with
them*
The human nature of Christ had the Logos, or the Word of
God, dwelling in it, as the divine eternal person of the Son is of-
ten called. This was typified by the ark's containing the word of
God in it, written in tables of stone, and in the book of the law.
Christ is the Light of the world, as that law contained in the ark
263 NOTES ON THE BIBLE*
18 represented as the light of the congregation of Israel, Dent
xxxiii. 2. From his right hand went a fiery law for them. Chriit
is the bread of life that came down from heaven ; he is that tbit
was signified by the manna in the wilderness, as Christ teaches
in the vi. chap, of John ; and he is so by the Spirit that dwelk
in him, and that he communicates, which was typified by the ark'i
containing manna, the bread from heaven*
The law that was put into the ark signified the righteoasnefi
of Christ, including both his propitiation and obedience. Christ's
preparedness for both, is signified in the xl. Psalm by that lav,
Thy law is within mine heart. God's law was put within Christ's
heart, as the law was put within the ark. Hence he satisfied the
law by his sufierings ; for it was out of regard to the honour of
God's law, that when he would save them that had broken it, be
had rather himself sufier the penalty of the law, than that their
salvation should be inconsistent with the honour of it ; and it was
also because God's law was within his heart that he perfectly
obeyed it.
God was wont to manifest his glory from above the ark in the
holy of holies, so it is only by Christ that God manifests his glory
to his church ; they see the glory of God in the face of Jesos
Christ; he is the efiulgence or the shining forth of his Father's
glory. So God was wont to meet with the children of Israel over
the ark, and there speak with them, and give forth his oracles
and answers ; so it is by Christ only that God reveals himself to
his church. '* No man hath seen God at any time ; the only be-
gotten Son that is in the bosom of the Father, he hath declared
him."
The ark is called the ark of the covenant ; the covenant that
God made with the people was contained in it. I'he covenant
that God hath made with mankind, is made in Christ. The cove-
nant was made with him from eternity ; the covenant was then
committed to him for us. The promises were given us in Christ;
it is he that reveals the covenant, and he is the Mediator and
surety of the covenant. The book of the covenant was shut op
in the ark, which denotes the mysteriousuess of the things con-
tained in this covenant, as was said before ; things shut up in an
ark are secret, or arcana, and especially hereby seems to be signi-
fied that the great things of the covenant were in a great measure
hidden under the Old Testament, they were covered as with a
veil. As Moses put a veil over his face, so he hid the covenant in
an ark. The ark itself was hidden by the veil of the temple,
and the book of the covenant was hid by the cover of the ark,
i. e. they were as it were hidden under Christ's flesh : the carnal
typical ordinances of the Old Testament are in scripture repre-
sented as Christ's flesh, Rom. ii. 1,2, 3, 4. Colos. ii. 14. The
NOTES ON THE BIBLE. 263
veil signified the flesh of Christ ; Heb. x. 20 ; and so doth the co-
ver of the ark, or the ark considered as distinct from what was
contained in it. The covenant of grace was, and the glorious
things of the gospel were, contained in that book that was laid
up in the ark ; but it was as it were shut up in a cabinet, hid un-
der types and dark representations. Christ rent the veil from the
top to the bottom ; so he opened the cabinet of the ark. The
faces of the cherubims were towards this ark, and the mercy-seat
upon it, to pry into the mysteries of the person of Christ and of
this covenant of grace ; for '' these things," as the apostle Peter
says, ** the angels desire to look into."
The ark was carried on staves, on the Levites' shoulders ; so
Christ is brought to his church and people in the labours of the
- ministers of the gospel.
It seems, by Jer. iii. 16, 17, as if the ark were a type of the
charch as well as of Christ ; but no wonder : the church hath
•ach a union and communion with Christ, that almost all the same
things that are predicated of Christ, are also in some sense predi-
cated of the church. Christ is the temple of God, and so is the
church ; believers are said to be his temple, and they together are
said to be built up a spiritual house, Slc. The law is in Christ's
heart, Ps. xl. As the law was in the ark, so God promises to put
his law into the hearts of his people. Christ is the pearl of great
price ; he is the Father's treasure, his chief delight ; so the church
is his cabinet, and believers are his jewels. The ark represents
the human nature of Christ especially, or the body of Christ,
and the church is called the body of Christ.
[475] Exod. XXV. 23, to the end. Concerning the shetD-breadf
iaUe^ and the golden candlestick. These both were to stand con-
tinually in the holy place, before the veil of the holy of holies,
one on the north side and the other on the south. Each of these
seems to represent both a divine person and also the church. Each
represents a divine person; the shew-bread represents Christ,
and was set on the south side at God's right hand, as Christ is of-
ten represented as being set at God's right hand in heaven, being
next to God the Father in his ofiice, and above the Holy Spirit in
the economy of the persons of the Trinity. The candlestick, or
at least the oil and lamp of it, represent the Holy Spirit, and is
set at the left hand of God's throne. Christ is as it were the
bread of God. He is so called, John vi. 33. He is the portion
of God the Father, in whom is his infinite delight and happiness,
« and as our Mediator and sacrifice. He is as it were the bread of
God : as the ancient sacrifices, that were only typical of Christ,
are often called the bread of God. This bread is called the shew-
bread y in the Hebrew Lechem Plannim^ the bread of God* s face ^
a
r
m
kl
S64 NOTES ON THE BIBLE.
or pretence. So Clirist, in Isai. Ixiii. 9, is called Malakfkammm^ At
angel of God's face^ or presence. This bread had pure fraiijuo-
cense set on it, which undoubtedly signifies the merits of Cbriil,
and so proves the bread, that had this pure frankincense on it, io
be a type of Christ. And besides this, the bread and frankioceow
are called an offering made by fire unto the Lord, Levit. zxi?. 7.
9, which is another proof that this bread and incense were a type
of Christ ofiered in sacrifice to God ; the bread was prepared to
be as it were the food of God, by being baked in the fire, and tk
frankincense, when removed for new to be set on, was probaUy
burnt in the fire on the altar of incense* There were twelve cakei
of shew-bread, according to the number of the tribes of Israel, to
signify that Christ, as ofiered up in sacrifice to God, is offered n
representing his people and church, and presenting himself to
God in their name. This bread represents Christ not only ii
presented in the presence of God as the bread of the saints, ior
this bread was eaten by the priests in the temple, Levit. xu?. 9.
So Christ is often spoken of as the bread of the saints. Heii
the bread they will feed upon in heaven, which is the holy tempb
of God, where the saints are all kings and priests*
This bread also represents the church, who are spoken of not
only as partaking of Christ, the divine bread, but as being dies-
selves the bread of God, 1 Cor. x. 17. GodU people are vffj
often, in both the Old Testament and the New, spoken of asGotTi
food, his fruit, his harvest, his good grain, his portion, be. Tbil
seems to be one reason why the shew-bread was to be in twelve
cakes, representing the twelve tribes of Israel, because the bread
represented the church, as the twelve precious stones in the breast-
plate did. These loaves had frankincense set on them to repr^
sent that God's people are not acceptable food to God, any otbe^
wise than as rendered so by the incense of Christ^s merits; the
loaves of shew-bread were to be set on the table anew every sab-
bath, representing these several things.
1. That in God's finishing the work of redemption, or in
Christ's finishing of it, when he rested from it, Christ especiallj
became the bread or sweet food of Gnd, wherein he was refresh-
ed; as God is said to have rested, and to have been refreshed,
when he finished the work of creation, so much more when Christ
finished the work of redemption.
2. As the sabbath day especially is the day of the worship of
Christ's church, so on that day especially does Christ present
himself as their Mediator, and present his merits as the sweet food
and incense of God to recommend them and their worship to tlie
Father.
3. Christ is, on the sabbath-day, especially set forth as the
bread of his church in the preaching of the word, and admiois-
KOTES ON THE BIBLE. fftS
•
ration of the sacrament. On the sabbath day, the disciples came
ogether to break bread, and it is then especially that his saints
lo feed upon him, in meditation, hearing his word, and partaking
ftf the sacrament of the Lord's supper, as the priests ate the shew-
bread on the sabbath.
4. The sabbath is that time wherein especially God's people do
present themselves to God as liis portion through Christ.
5. The time wherein in a most eminent manner they shall be
piresented by Christ, and will present themselves to God as his por-
tion, is on the time of their eternal rest (tiic antitype of the sab-
bath) in heaven.
6. This is also the time wherein they will in the highest degree
feed and feast on Christ as their bread, as the priests ate the shew-
bread in the temple on the sabbath.
In the golden candlestick that stood before the throne, on the
leftside was a representation both of the Holy Spirit and of the
Church. The pure oil olive that fed the lamps is indisputably a
type of the Holy Ghost; and it is evident, from Rev. iv. 5, com-
5ared with chap. i. 4, and v. 6, and Zech. iii. 9, and iv. 2. 6. 10.
*he burning of the lamp represents that divine, infinite, pure ener-
gy and ardour wherein the Holy Spirit consists. The light of
the lamps filling the tabernacle with light which had no windows,
■nd no light but of those lamps, represents the divine, blessed com-
munication and influence of the Spirit of God, replenishing the
church and filling heaven with the light of divine knowledge in
opposition to the darkness of ignorance and delusion, with the
Hghtof holiness in opposition to the darkness of sin, and with the
light of comfort and joy in opposition to the darkness of sorrow
^nd misery. This light being communicated from a candlestick,
t^presents the way in which these benefits are communicated to
Ibe church, viz. the way of God's ordinances, which are called a
candlestick. Rev. ii. 5.
It is evident that the candlestick represents the church from the
iv. chap, of Zech. and the i. of Rev., and Mallh. v. 13, 14, 15,
and 1 Tim. iii. 15. The matter was gold, as the church is consti-
tuted of saints, God's precious ones. The candlestick was like a
tree of many branches, and bearing flowers and fruit, agreeable
to the very frequent representations of the church by a tree, an
olive-tree, a vine, a grain of mustard-seed that becomes a tree,
the branch of the Lord, a tree whose substance is in it, &c. The
continaance and propagation of the church is compared to the
propagation of branches from a common stock and root, and of
plants from the seed. In this candlestick, every flower is attend-
ed with a knop, apple, or pomegranate, representing a good pro-
fession attended with corresponding fruit in the true saints. Here
were rows of knops and flowers one after another, beautifully re^
TOLt JX, 34
2M NOTES ON THE BIBLE*
presenting the saints' progress in religions attainmeDts, tlieir go-
ing from strength to strength. Such is the nature of true grace
and holy fruit, that it bears flowers that promise a farther degree
of fruit, the flower having in it the principles of new fmit, and by
this progress in holiness, the saint comes to shine as alight in the
world, the fruit that succeeds the uppermost flower, is the burning
and shining lamp, representing several things :
1. That the fruit of a true saint, or his good works and holy
life, is as it were a light by which he shines before men, Matlh. v.
13, 14, 15.
2. That in a way of holy practice, and by progress in holinesf,
the saints obtain the light of spiritual comfort.
3. That in the way of going from strength to strength, and
making progress in holiness, tliey come at last to the light of
glory.
The lamps were fed wholly by oil constantly supplied from the
olive-tree, representing that the saints* holiness, good fruits, and
comfort are wholly by the Spirit of God, constantly flowing from
Christ. The oil that was burnt in the lamps bdbre God, was an
oflTering to God, so God is the prime object of the grace and holi-
ness of the saints, their divine love flows out chiefly to him, as
Mary's precious ointment was poured on the head of Christ, hot
ran down to the skirts of his garments. Their good works are
acceptable sacrifices to God through Christ, and are not of the
nature of Christian works, if not oflered to God, as if there he
nothing of a gracious respect to God in them. The saints' light
shines before God, their gracious and holy practices are pleasant
to him, aud of great price in his sight, as the light is sweet ; and
the light shone around and filled the temple, as the odour of Ma-
ry's box of ointment filled the house. The inhabitants of the
temple had the benefit of the light of the candlestick, as the
saints of God have especially the benefit of the good works of
the saints.
The propagation of the church through successive genera-
tions is sometimes represented in scripture by the gradual growing
of a tree, and shooting forth its branches. And when the church
is represented as bringing forth fruit as a tree, by her fruit
is sometimes meant her children, or converts; and therefore one
thing that may be intended by fruit and flowers succeeding one
another in this candlestick, may be the continuance of the church
and gradual increase, her bringing forth fruit, and that in order
to the bringing forth more fruit, until she hath reached the latter
day glory when God shall bring forth her righteousness as the
light, and her salvation as a lamp that burneth, then shall she
come to a state of glorious light of truth, knowledge, holiness,
and joy.
NOTES ON THE BIBLE. £67
[143] Exod. xxviii. 30. '* And tbou shah put io the breast-
ate of judgment, the Urim," &c. Called the breast-plate of
idgmeut, because in matters of judgment that were too hard for
le judges, they were lo come to the priest, who was to inquire of
od by Urim and Thummim, in the breast-plate, for a determina-
on, according to Deut. xvii. 8, 9.
[476] Exod. XXX. 7, 8. When the high priest lighted and
ressed the lamp, then was he to burn incense on the golden al-
r of incense; signifying that the sweet and infinitely accepta-
e incense of Christ's merits was by the Holy Spirit signified
Y the lamp, (see No. 475.) It was by the eternal Spirit that
hrist offered up himself without spot to God. It was by the
^oly Spirit many ways. It was by the Holy Spirit that the hu-
an nature of Ctirist was united to the divine Logos, from which
aion arises the infinite value of his blood and righteousness. It
as by the Eternal Spirit that Christ performed righteousness.
was by the Spirit of God that Christ was perfectly holy, and
^rformed perfect righteousness. It was by the Holy Spirit not
ily that his obedience was perfect, but performed witli such tran-
lendent love. It was by this Spirit that his sacrifice of himself
as sanctified, being an offering to God in the pure and fervent
ime of divine love which burnt in his heart, as well as in the
ime of God's vindictive justice and wrath into which he was cast,
nd it was this that his obedience and sacrifice were offered with
ich a love to his people, for whom he died, as implied a perfect
Dion with them, whereby it was accepted for them.
[441] Exod. xxxii. xxxiii. xxxiv. There are many things in
le circumstances of this Second giving of the law that we have
n account of in these chapters that are arguments that these two
ansactions did represent the two great transactions of God with
lankind in the covenant of works and covenant of grace.
It was in this last covenanting of God with the people, espe-
ially, that Moses appeared as a Mediator, to which the apostle
as respect. Gal. iii. 19. It was ordained by angels in the hand
f a Mediator, when the people had broken the covenant given at
rst with thunder and lightning, the law then was made use of as
school-master to convince tliem of sin. God threatened to leave
lem, and not go up with them, and when the people were over-
whelmed by it, and mourned when they heard the evil tidings,
lod then further awakened them and terrified them, sending such
message as this to them, " Ye are a stiff-necked people ; I will
ome up into the midst of thee in a moment, and consume thee ;
lerefore now put off thy ornaments from them, tiiat I may know
^bat to do unto thee.** Thus this awful threatening was given
1Q3 KOTES on THE BIBLE.
forth with some hope and encouragement that peradventare the/
might live, given in that last clause, ihat I may know what to ^
unto thee* By thus applying the terrors of the law^ God brought
the people to put o/T their ornaments, which were typical of their
own righteousness. Chap, xxxiii. 5, 6.
Moses now acted as a Mediator, and not merely as an intemiei-
senger, as he did in the first givuig of the law. He ofTers his life
for theirs ; he offers up himself to be accursed and blotted out of
God's book for them, after he had told the people that they bad
sinned a great sin, and peradventure he should make atonemeit
for their sin, which is to do the part of a Mediator. See cbap. ^
xxxii. 30, 31, 32.
On this occasion, the Lord speaks to Moses face to face as a
man speaketh unto his friend, when he came to speak to God io
behalf of the people ; well representing the intercourse of oor
Mediator with the Father, chnp. xxxiii. 11. And on this occa-
sion God made all his goodness pass before Moses, and pro-
claimed himself '' the Lord, the Lord God, gracious and merci-
ful, forgiving iniquity," &c. Chap, xxxiii. 19, and xxxix. 5,6,7.
The covenant the first time was written on tables that were the
workmanship of God, as the soul and heart of man in innocency
was ; which workmanship of God was destroyed by man's apostary :
so, upon the children of Israel's apo>tncy, Moses brake the tables
that were the workmanship of God. The covenant now was
written in tables that were the workmanship of Moses, the Media-
tor, as the law of God after the fall is written in the fleshly tables
of the heart renewed by Christ.
God promises, that in fulfilment of the covenant he now the
last time enters into with his people, ho will do wonders, sucb as
have not been done in all the earth, and that all the people should
see the work of the Lord. So God in the wnv of the new cove-
nant that he entered into with Clirist, did those great things by
Christ in the work of redemption which are so often spoken of io
scripture as being so exceeding wonderful.
God made this covenant with Moses, the typical Mediator, as
the head and representative of the people, and with the people in
him or under him as his people, that he showed mercy to for hts
sake. Chap, xxxiv. 27. *' And the Lord said unto Moses, Write
these words, for after the tenour of these words I have made a
covenant with Thee vlxmI with Israel;" and verse 10. ''Behold,
I make a covenant before all Thy people ; I will do marvellous-
ly."
Before Moses came down from the mount in wrath with theta-
bles broken, so Christ comes as God's Messenger to execute
wrath for the breaking of the covenant of works. Now be comet
down with the tables of the testimony in his hand, with his face
MOTES OiN THE DIBLK. 2eff
iniog. This being typical of the light of grace with which
hrist's face shines in God's IsraeL See Note on Exod, xxxii.
I, and xzxiii. 1.
[4041 Exod.xxxiii. 14, 15. " And he said, My presence shall
with thee, (in the originaPJS.) And he said, If thy presence go
ot with us, carry us not up hence/' Hence probably the hea-
ven Pan and Faunus, the god of shepherds — the shepherds were
le Israelites that were by the Egyptians called the shepherds,
ecause a shepherd was a strange thing in their country. Hence
^an is supposed to be one of Bacchus's principal commanders,
ecause God^s presence is here promised to be with Moses and
lie people, to help them in their wars. And Pan going with
{acchus to war, is said to have put astonishing fears on all their
nemies, which arises from the great terrors with which the God
f Israel (whose shepherd) brought up the children of Israel out
f Egypt, with which he terrified the Egyptians and Israel them-
elves, and all nations, by what appeared when God gave the law ;
nd so the great terrors sent into the hearts of their enemies in Ca-
aan, so very often spoken of. See Gen. xxxv. 5, Exod. xv. 14,
5, 16. Deut. ii. 25, and xi. 25, xxxiv. 12, and Josh. ii. 9, and
Ixod. xxxiv, 10, and Ps. cvi. 22. Deut. vii. 27, and x. 17. 21.
xvi. 6. Exod. xxiii. 27. God never manifested himself so much
> the heathen nation in his awful terrors as he did in the affair of
^ading Israel as their shepherd out of Egypt through the wilder-
ess into Canaan, and settling them there. Those fears and ter-
^rs are spoken of as from the presence of the Lord. Ps. Ixviii.
,8. " O God, when thou wentest forth before thy people, when
lou didst march through the wilderness ; Sclah : The earth shook,
le heavens also dropped at the presence, D'Ji}, of the Lord, (the
an or Faunus of the heathen) even Sinai itself was moved at
le presence of the God of Israel," (the shepherds,) and Ps. xcvii.
5. ^' His lightnings enlightened the world ;' the earth saw and
?mbled. The hills melted like wax at the presence of the Lord,
the presence of the Lord of the whole earth." For terror and
Hnbling is often spoken of as what properly arises from the
esence of the Lord. Isai. Ixiv. 1 — 3. '' O that thou wouldest
nt the heavens, that thou wouldest come down, that the moun-
1118 might flow down at thy presence, as when the melting fire
troeth, the fire causeth the waters to boil, to make thy name
lOWD to thine adversaries, that the nations might tremble at thy
esence. When thou didst terrible things which we looked not
% tbou earnest down, the mountains flowed down at thy pre-
ice.'' So Isai. xix. 1. Jer. v. 22, Ezek. xxxviii. 20. Whence
It proverbial expression, |Mink: fears^ Bochart says that Fan-
270 NOTES ON THE BIBLE.
nus among the Latins is the same god, and of the same origiiial
with Pan. Pan is said to be an Egyptian god, to come up witb
Bacchus (i. e. Moses) to fight against the giants. That which
God promised Noses when he said, '' My presence shall go with
thee," was Aw Son ; the same with the angel of his presence, spa- j
ken of Isai. Ixiii., and therefore when Christ was crucified. Hence 1
the relation of Plutarch touching the mourning of the demoniac J
spirits for the death of their great god, Pan, and the ceasing of I
their oracles thereupon. Bochart says, ** The Hebrew Jfi, PiUff
one that is struck, or strikes with astonishing fears.^^ See Court
of Gen. p. 1, b. 2, c. 6, 7. 70, 71.
[266] Exod. xxxiii. 18 — 23. Moses, when be beseeches Go!
to show him his glory, seems to have respect to a visible glory;
something to be seen with bis bodily eyes, yet not exclusive of u
inward sweet sense of those glorious perfections, of which the ex*
ternal glory by which God manifests himself is a semblance, whid
was wont to accompany the external discoveries of divine glory
that God made to the prophets, the external glory being made by
the Spirit of God accompanying being made a means of a sense
of the spiritual glory, as the music of a song of praise is the
means of a sense of the excellency of diving things. But by
the context it is manifest that it was a visible glory that Moses bid
a most immediate respect to. Moses seems to have apprehended
from what he had seen of the visible manifestations which God
had made of himself to him ; and it may be from the apprehen-
sions which other holy men before him bad entertained concern-
ing God, from what God had revealed to them ; that there was
some transcendent external majesty and beauty, some immensely
sweet and ravishing brightness, the sight of which would exceed-
ingly fill the soul with delight that was immensely above all that
he had yet seen. And God, in his answer to Moses, and in what
he did in compliance with his request, seems to allow Moses's ap-
prehension to be just, which probably was because it was God's
design to all eternity to appear to the bodily eyes of his saints in
such an external glory in the person of Christ God roan ; and
Moses's acquired right from the visible manifestations of an cxter
Dal glory which God had often made. These were indeed an in-
timation that there was such a transcendent external glory in some
sort belonging to God, even to the second person of the Trinity,
in that it was established in God's gracious decree and eternal
agreement of the persons of the Trinity ; on the foot of which
establishment were all God's proceedings with the church of Is-
rael, that Christ should everlastingly be united to an external na-
turCi and in that be manifested to bis church in an external glorj.
NOTES ON THE BIBLE. 271
The extenial manifestations which he had made of himself to
Moses and other holy men, were presages and prelibations of
this. Moses longed to see and enjoy that of which they were
specimens and prelibations. Christ is the glory of God in his
image, and no man hath seen God at any time, but it is he that
always manifested himself by visible appearances. God grant-
ed to Moses to see something of this glorious brightness, as he
passed by, so much from a view as it were of his back, but not
of his face. Probably this, as he passed by in a visible form,
ahone with an ineffably sweet and glorious brightness, far ex-
ceeding all the brightness that is ever seen in the world, fur
£lory and delightfulness. (Vid. No. 2G5.) But God tells him
that he cannot see his face, for no man should see him and live ;
L e. not only could they not see that spiritual glory in which he
manifests himself in heaven ; but there is evidently a respect to
an externa] glory : no man sliould see that external glory of
6od*s face, in which God intended to manifest himself to his
saints in heaven to all eternirv, in the face of Jesus Christ*
CoroL Hence the glory of Christ at his transfiguration was
Dot that glory in which the human nature of Christ appears in
heaven, and especially that in which it will appear after the
day of judgment; only a shadow and faint resemblance of it;
for that glory, God says, is such as no man can see and live; and
so, of the appearances of Christ's visible glory that Isaiah,
Ezekiel, Daniel, and the apostle Paul, and the apostle John
had.
[267] Exod. xxxiii. 18, 19. ** And he said, I beseech thee,
show me thy glory. And he said, I will make all my goodness
pass before thee, and I will proclaim the name of the Lord be-
fore thee, and will be gracious to whom I will be gracious, and
will show mercy on whom I will show mercy." Moses, from
his finding his great acceptance and favour with God in the
power that his prayers and intercessions had with him, so as it
were to appease God's wrath against the congregation of Is-
rael, which was so great for their making the golden calf; and
from his obtaining by prayer, the promise of so great a favour
as that God's presence should go with them, which promise was
made with this gracious declaration made of God's favour to
him ; '* For thou hast found grace in my sight, and I know thee
by name;" and from God having in all this*spoken to Moses, as
a man speaks to his friend ; this great mercy of God to him has
two effects on Moses.
1. It gives him a sense of God's excellency and glory^ espe-*
dally the excellency of his mercy and free goodness from this
manifestation of it to him and his people after their great 3in^
272 KOTCS ON THE BIBLE.
and makes him long for a full sight of the glory of w> exeelieot
and good a being.
2. It encourages him to ask for this exceeding great meref
of seeing God's glory. God's mercy and favour beings sovetj I
grent in past instances, encourages him to ask yet farther and
more e.\ceedin<; favour ; and \vc do not find that Crod rebukes
Moses as being too forward and presumptuous in such a re-
quest, or as not being content with so great mercy as he had
received already, hut on the contrary seems to manifest an ap-
probation of his making such an improvement of mercy already
received, for he granrs iils request so far as is consistent with
his present state. Several things are observable, concerning
the manner of God's showing 3Iose3 his glory, wherein, thoogfa
it was extraordinarv, it is agreeable to the manner of God'i
discovering himself to the souls of his people in this world.
1. It was not face to face, which is reserved for the heavenly
state ; 1 Cor. xiii. 12 ; but it was as it were a view of the bade
instead of the face.
2. It was as passing by. Herein is a great difference in the
manner in which the saints have the discoveries of God*s glory,
and that wherein they shall sec him hereafter. Hereafter tbey
shall dwell in his presence, they shall be fixed in an everlasting
view of the glory of God, their eye shall be perpetually feasted
with a full vision of his face : hut here, when the saints have ex-
traordinary discoveries of the glory of God, they are transient
and short ; sometimes it is onlva irlance'; Christ stands behind
the wall for the most part, and when he shows himself it is
through the lattice as passing by a window, but hereafter they
shall be in his presence-chamber with him. Here the saints
see God as passing by before them, and then he is gone.
3. Hereby is properly represented how imperfect are the spi-
ritual discoveries which the saints have of God here. They see
God as it were when he is gone by, they have somewhat of a
si::ht of him, Lut vet verv inincrfoct. as of the back of one that
15 just gone by, giving of them a sense that he is indeed an in-
finitelv glorious beinj if iliev could but have a full siffht of him:
thev can see so much as to :rirc an idea of what mii^ht be seen,
if they could but come at it. They seem to be as it were on
the borders of seeing it, and their appetite is excited to see it;
but while thev are aJmirin:: and lon:;in?, andreachinz after it,
It IS gone and passed away.
4- The discovery of Gixi's spiritual glory is not by immediate
intuition, but the word of Goil is ihe medium by which it is dis-
covered : it is by God*s proclaiming his name. So God reveals
kunself to the saints in this world, by proclaiming his name in
tWjoTfiil sound of the gospel.
NOTES ON THE BIBLG. 273
5. It 19 by cfiusing his goodness to pass before him, which is
igreeable to the way in which God discovers himself to his
taints by the gospel, which in a peculiar manner is a manifesta-
ion of the glory of divine grace or goodness. Divine grace la
:he leading attribute in that discovery, which God makes of his
^lory by the gospel, wherein God's goodness is revealed more
than any ; wherein, and wherein especially it is revealed as free
ftnd sovereign ; and which is another thing that is a peculiar
^loryof the gospel, it is a mutation of free and infinite grace, as
consistent with strict justice in punishing the Son, and therefore
both aie mentioned together in that proclamation God makes
of his name to Moses, as in the 5th, 6th, and 7th verses of the
following chapter.
6- While God draws nigh to Mosos, and he is in God's pre-
i^ence, Moses is commanded to hide himself in the clefts of the
rocks, that God may not be a consuming fire to him, and that he
may be secured from destruction, while the burning blaze of
God's glory passes by, (as Watts expresses himself,) which typi-
fies the same Kedeenier who is as the munition of rocks, and as
a strong rock, and the hiding place of his people, who is com-
pared to n great rock to secure from the burning heat of the
Btiii by its shadow, and was typified by the rock out of which
water was fetched for the children of Israel. God's people can
be secured from destruction when they are in the presence of
God, and in his approaches and converse, no other way than by
being in Christ, and sheltered by him from being consumed by
the flames of God's pure and spotless holiness.
7. God covered him with his band while he passed by, not
only that he might not see more of tbe glery of God than he
could bear, but also that his deformity and pollution might not
be discovered, to bring on him destruction from the presence of
that infinitely^ pure and holy God, and from the glory of that
power that passed by. So in Jesus, God covers our deformity
and pollution, he beholds not iniquity in Jacob, nor sees pol-
lution in Israel ; he turns away his eye from beholding our trans-
gression; therefore it is that we are not consumed in our inter-
course with God.
8. Moses beholds God's glory through a crevice of the rock,
as through a window at which he looked out ; which represents
tbe manner of God's discovering himself to his people in this
world, which is as standing behind a wall and showing himself
through the lattice/
Another reason why God makes all his goodness to pass be-
fore Moses, seems to be, that this was the attribute that God
had wonderfully been exercising towards Moses, and tbe con-
gregation of Israel, whereby Moses was now especially affected
VOL. IX. 35
274 NOTES ON THE BIBLE.
with that attributey and especiallj longed to see the glorj of
ity as was before observed. And at the same^time God tells Mo-
ses that he will be gracious to whom he will be gracious, and
will show mercy on whom he will show mercy, because he bad
wonderfully manifested the sovereignty of his mercy in forgiv*
ing as he had done, a people that had so exceedingly trans-
gressed as the congregation of Israel had done in making the
golden calf, and also that Moses might not be lifted up by God's
bestowing such unspeakable favours on him as he had done,
and now promised to do in answer to bis request, but might be
sensible that it was not for his worthiness, but his own sovereign
pleasure. And another reason is, that the glory of God's good-
ness is that part of God's glory > of which such a poor, feeble,
corrupt creature as man is can best bear the sight, while he
lives and remains such; for it is the most mild and gentle attri-
bute, and the manifestation of it affords a cordial and support
to enable him to bear it.
[88] Levit. xii. 6. ''She shall bring a young pigeon or a tnr-
tledove;" which typifies repentance as well as love. Ezek.
vii. 16. " They shall be as doves in the valleys, each one
mourning for his iniquity." This is a proper r^crifice for ori-
ginal sin that the child brought in the world with it by the pa-
rents' means, a sacrifice both for the parents and children's sin.
[204] Levit. xxiii. 34, 35. 36. Matth: i. Luke ii. The Feast
of Tabernacles — T/te Birth of Christ — Lor(Vs Day. Bedford,
in his Scripture Chronology, makes it appear exceeding proba-
ble that Christ was born on the feast of tabernacles; as also
Mather on the Types. And besides what Mr. Mather on the
Types observes of this feast, and of the time of Christ's birth,
there are the following things observed by Mr. Bedford.
1. He shows that in this month, about the same time of the
year that Christ was born, the world was created ;thus the be-
ginning of the new creation and the old, the creation of the first
Adam and the secotid, are at the same time of year.
2. That Moses, this type of Christ, came down from mount
Sinai, which was a type of heaven, on the first day of this month,
and declared that God was appeased, and the people pardoned,
and his face shone as if the divinity had inhabited the manhood, so
that the Israelites could not look upon him, and he then gave di-
rections that they should immediately set about building the ta-
bernacle, (which was hitherto hindered by, and because of, the
golden calf,) seeing that God would now dwell among them, and
forsake them no more : upon this the people bring their offer-
ings, which were viewed and found to be sufiicient. And then
NOTES ON tll£ BIBLE. 175
immediately they pitch their tents, knowing that they were not
to depart frdm that place before the divine tabernacle was
finished. And thus they set about this great work with all their
might, at this time of the year. Hence the fifteenth day of
this month, and seven days after, were appointed for the feast
of tabernacles, in commemoration of their dwelling in tents in
the wilderness, when God dwelt in the midst of them.
3. That Christ was not only born at the feast of tabernacles,
and so circumcised on the last day, or eighth day of that feast,
which was a great day, and probably appointed out of respect
to the circumcision of Christ that was to be on that day ; but
also that the feast of tabernacles in which Christ was born fell
out on the first day of the week, and so the eighth day of the
feast on which he was circumcised, also fell on the same day of
the week.
4. That the feast of the dedication of the temple of Solomon,
(which was a type of the body of Christ, as well as the taberna-
cle,) was not only held on the feast of tabernacles, the feast on
which Christ was born ; but also that that feast happened to be
on a Sunday, as the day of Christ's birth was, and so the last
and great day of the feast was also held on a Sunday. Vide
Scripture Chronology, book iv. chap. iv.
5. I would further observe, that on that day the Godhead
did, in a sensible manner, descend in a pillar of cloud, to
inherit the temple, as in the incarnation of Christ, the Godhead
descended to dwell in flesh. See No. 396, Note on Zech. xiv.
16, &c.
[315] Numb. x. 10. Concerning the Festival of the New Moon.
The change of the moon at her conjunction with the sun, seems
to be a type of three things.
1. Of the resurrection of the church from the dead by virtue
of her union with Christ, and at the coming of Christ; for the
moon at her change, that lost all her light, and was extinct,
and seemed to die, revives again after her conjunction with the
sun.
2. Of the conversion of every believing soul, which is its
spiritual resurrection. The soul in its conversion comes to
Christ, and closes with Christ as the moon comes to the sun
into a conjunction with him. The soul in conversion dies to
sin, and to the world, crucifies the flesh with the affections and
lusts, dies as to its own worthiness, or righteousness whereby it
is said in scripture to be dead to the law, that it may receive
new life, as the former light of the moon is extinct at its con-
junction with the sun that it may receive new light. In order
to our coming to Christ aright, we must not come with our owti
276 NOTES ON THE BIBLE.
brightness and glory* with any of our own fullness, strengthy
light| or righteousness, or happiness, but as stripped of all
our glory, empty of all good, wholly dark, sinful, desti-
tute, and miserable. As the moon is wholly divested of
of all her light at her conjunction with the sun, we must oonie
to Christ as wholly sinful and miserable, as the moon comes to
the sun in total darkness. The moon as it comes nearer the
sun grows darker and darker; so the soul the more it is fitted
for Christ, is more and more emptied of itself that it maybe
filled with Christ. The moon grows darker and darker in her
approach to the sun ; so the soul sees more and more of iu
own sinfulness, and vileness, and misery* that it may be swal-
lowed up in the rays of the Sun of Righteousness.
3. The change of the moon at her conjunction with the r
sun, signifies the change of the state and administration of the
church at the coming of Christ.
The sun is sometimes eclipsed in his conjunction with tin
moon, which signifies two things : viz.
1. The veiling of his glory by his incarnation ; for as the sun
has his light veiled by his conjunction with the moon in its dark-
ness, so Christ had his glory veiled by his conjunction or union
with our nature in its low and broken state : as the moon proves
a veil to hide the glory of the sun, so the flesh of Christ was a
veil that hid his divine glory.
2. It signifies his death. The sun is sometimes totally
eclipsed by the moon at her change ; so Christ died at the time
of the change of the church, from the Old dispensation to the
New. The sun is eclipsed at his conjunction with the moon in
her darkness; so Christ taking our nature upon him in his low
and broken state died in it. Chriat assumed his church and
people, in their guilt and misery, and in their condemned, cursed,
dying state, into a very close union with him, so as to become
one with him ; and hereby betakes their guilt on himself, and
becomes subject to their sin, their curse, their death, yea, is
made a curse for them ; as the sun as it were assumes the
moon in her total darkness into a close union with himself, so
as to become one with her, they become concentered, and be-
come as it were one body circumscribed by the same circumfe-
rence, and thereby he takes her darkness on himself, and be-
comes himself dark with her darkness, and is extinct in bis
union with her. The moon that receives all her light from the
sun eclipses the sun, and takes away his li^ht; so Christ was
put to death by those that he came to save ; he is put to ; death
by the iniquities of those that he came to give life to, and ho
was immediately crucified by the hands of some of them, and
all of them have pierced him in the disposition and tendency of
ihat sin that they have been guihy of; for all have manifested
NOTES ON THE BIBLE. 277
tad expressed a mortal enmity against him. It is an argument
that the eelipse of the sun is a type of Christ's death, because
the sun suffered a total eclipse miraculously at that time that
Christ died.
The sun can be in a total eclipse, but a very little while,
much lepsthan the moon, though neither of them can always
be in an eclipse; so Christ could not, by reason of his divine
glory and worthiness, be long held of death, in no measure so
long as the saints may be, though it is not possible that either
of them should always be held of it.
The sun's coming out of his eclipse is a figure of Christ's re-
surrection from the dead. As the sun is restored to light, so
the moon that eclipsed him begins to receive light from him,
and so to partake of his restored light. So the church for
ivhose sins Christ died, and who has pierced Christ, rises with
Christ, is begotten again to a living hope by the resurrection of
Christ from the dead, is made partaker of the life and power
of his resurrection, and of the glory of his exaltation, is raised
up together, and made to sit together in heavenly places in
him. They live; yet not they ; but Christ lives in them, and
they are married to him that is r'tfen from the dead. God
having raised Christ, Christ quickens them who were totally
dark and dead in trespasses and sins, and they are revived by
God's power, according to the exceeding greatness of his power
that wrought in Christ Jesus, when he raised him from the
dead.
The moon is eclipsed when at its full in its greatest glory,
Vrhich may signify several things.
1. That God is wont to bring some great calamity on his visi-
ble church, when in its greatest glory and prosperity, as he did
in the Old Testament church, in the height of its glory in Da-
Tid and Solomon's times, by David's adultery and murder, and
those sore calamities that followed in his familv, and to all Is-
rael in the affairs of Amnon, and especially Absalom, and in
the idolntry of Solomon, and the sore calamities that followed,
and particularly the dividing the kingdom of Israel. So he did
also on the church of the New Testament after Cnnstantinc, by
the Arian heresy, &c. God doth thus to stain the pride of all
glory, and that his people may not lift up themselves against
him, that he alone may be exalted.
2. That it is often God's manner to brincr some <;rievous ca-
lamity on his saints, at limes when they have received the great-
est light and joys, and have been most exalted with smiles of
heaven upon them ; as Jacob was made lame at the same time
that he was admitted to so extraordinary a privilege as wrest-
ling with God, and overcoming him, and so obtaining the bless-
278 NOTES ON THE BIBLE.
ing. And so Paul, when he was received up to the third be
received a thorn in the flesh, lest he should be exalted above
sure, he had a messenger of Satan to buffet him ; so grievoo
lamity it was that he laboured under, that he besought the
thrice that it might be taken from him. Sometimes extraord
light and comfort is given to fit for great calamities, and i
times for death, which God brings soon after such thing
when God gives liis own people great temporal prosperity,
wont to bring with it some calamity to eclipse it, to keep
from being exalted in their prosperity, and trusting in it.
[337] Num. xi. 10, 11, 12, &c. ««Then Moses heard tlu
pie weep throughout their families, every man in the door <
tent, and the anger of the Lord was kindled greatly. Mose
was displeased ; and Moses said unto the Lord, Wherefon
thou afflicted thy servant, and wherefore have I not found f
in thy sight, that thou layest the burden of this people upoi:
Have I conceived all this people ; have I begotten them
thou shouldest say unto me. Carry them in thy bosom, as a
ing father beareth the sucking child, unto the land which
swearest unto their fathers ^" Ver. 15. 'Mf thou deal thus
me, kill me out of hand, and let me not see my wretchedo
Moses, though God gives this testimony concerning him, th
was very meek above all men upon the face of the earth, yet i
not bear the perverseness of the congregation of God's pe
How much therefore docs Christ's meekness go beyond th
Moses ! Moses was not willing to bear the burden of all that
pie upon him ; but Christ, the angel of God's presence, is wi
to bear them all with all their frowardness and perverseness.
ses said, '' Have I conceived this people, have I begotten t
that thou shouldest say, Carry them in thy bbsom, as a nu
father beareth a sucking child, unto the land which thou s\v€
unto their fathers?" But Christ willingly thus carries his p
in his bosom unto the promised land, for they are his childrei
has begotten them, and he never casts them off for their frov
ness ; he willingly obeys his Father when he commands him,
ing, Carry this people, &c. Isai. Ixiii. 8, 9. " For he
Surely they are my people, children that will not lie ; so he
their Saviour. In all their affliction, he was afflicted ; anc
angel of his presence saved them : in his love and in his pii
redeemed them, and he bare them, and carried them all the
of old." Deut. i. 31. " And in the wilderness, where thou
seen how that the Lord thy God bare thee, as a man doth bei
son in all the way that he went, until ye came into this ph
Isai. xl. 11. << He shall feed his flock like a shepherd ; he
gather the lambs with his arms, and carry them in his bosom,
NOTES ON THE BIBLE. 279
iball gently lead those that are with young/' Moses said, Where-
fere hast thou afflicted thy servant? but Christ was willingly af-
Bicted and tormented for the sake of a perverse people, his ene-
nies. Moses desired to be killed, to be delivered from the bur-
den of bearing the people to the land of promise, rather than
bear it. But such was Christ's love to them, that he desired to
be killed that he might bear them to the land of promise.
[118] Num. xii. 6, 7, 8. " If there be a prophet among you,
the Lord will make known myself to him in a vision, and will
speak to him in a dream ; my servant Moses is not so ; with him
will 1 speak apparently, and not in dark speeches." It is evident
from this that it was God's common manner to speak to the pro-
phets in words that they did not understand themselves. There-
fore, in reading the prophets, we read not such an interpretation
as would be natural for the prophets themselves to put upon the
prophecy ; for the Holy Ghost spake in what words he pleased to
employ, and meant what he pleased, without revealing his mean-
ing to the prophets. The prophecy of scripture is not of a pri-
vate interpretation, but they spake as they were moved by the
Holy Ghost.
• [307] Num. xix. The ashes of the red heifer of which was
made the water of separation for the purification of those that
were legally unclean. This heifer, being a female, doubtless
does more directly signify the church of Christ, than Christ him-
self. She was an heifer without spot, having no blemish, because
it was the church of saints that are pure and upright ones, those
that are not defiled with any pollution, showing hypocrisy, or
want of evangelical perfection ; they are Israelites indeed in whom
18 no guile, and those in whom God does not behold iniquity or
see perverseness. The slaying and burning of this heifer signi-
fies the sufferings and persecutions of the church of Christ, and
the fiery trial which she was to undergo. The persecutions of
the church of Christ have mainly been carried on by burning.
The purifying with the ashes of this heifer, signifies that the church
and people of God should be purified by her sufferings, and as it
were by the ashes of the martyrs. The purifying of God's peo-
ple, and taking away their sins, and refining them as silver, and
making them white, is ofien declared to be the end of the suffer-
ing and persecutions of God's people, and it is the way in which
it pleased God to lay the foundation of the purity of his church,
ra. by continuing it for many ages under extreme persecutions,
first under the tyranny of Rome, heathen, and nexily under Anti-
christ, and so to fill up, as the apostle expresses himself, what is
lacking in the sufferings of Christ; for Christ does as it were
;ufler in his members, in all their affliction he is afflicted, the
280 NOTES ON THE BIBLE.
charch is bis body, and in this sense tbe slaying and burning tbii
heifer represents the sufferings of Christ, as they represent tbe
sufferings of bis people, whereby they are made couformable to
Christ's death, and partakers of his sufferings. It pleases God
to lay the foundation of the spiritual purity and prosperity of hii
church, in the first place, in his eldest Son, even Jesus Christ, aod
secondarily in the blood of the martyrs, Christ's younger bit- f^
thren, that are as it were God's youngest Son. See Notes ob
Joshua's prophecy concerning the rebuilding of Jericho.
This was not to be a cow, but an heifer, and also without spot
or blemish, which is very agreeable to the description that is gives
of the church of Christ in Revelation, in the time of their pe^s^
cution. Rev. xiv. 4, 5. ** These are they which were not defiled ^
with women, for they are virgins And in their mouth wii *^
found no guile, for they are without fault before the throne of
God."
And it must be a red heifer, which signifies the militant sttte
the church is in under those sufferings, conflicting with her en^
mies. The colour red. is often so used in scripture. So Christ,
while he is warring with his enemies, is represented as being red
in his apparel, Isai. ixiii., and as being clothed with a vestare dip-
ped in blood, Rev. xix. 3. So God's saints are clothed in red
until they have got through their sufferings, and are in atriunipb-
ant state ; then they are represented as having washed their robes
and made them white in the blood of the Lamb, Rev. vii. 14.
It was to be an heifer on which never had come yoke ; which
most fitly represents the Spirit and practice of God's true church
in the time of persecution from her enemies which refuses to snb
mit to the yoke, that they would oppose whatever cruelties they
exercise them with. She will not call any man on earth master
or lord — will not be subject to their impositions — will not forsake
the commands of God, nor be subject to the commandments of
men — will follow the Lamb whithersoever he goeth — will net
worship the beast, nor his imacre, nor receive his mark in thctf
forehead, nor in their hand. They stand fast in the liberty where-
with Christ hath made them free, not submitting to the yoke of
bondage, Gal. v. I.
This h:ifer was sacrificed to God; so are the martyrs repre-
sented as sacrificed. They offer up themselves a sacrifice to God
through the I'oly Spirit, and the souls of the martyrs are repr^
sented as somIs under the altar. She was to be burnt wiihont
the camp, as the martyrs, especially those suffefing under Aoti-
Christ, are njecied and cast out of the communion of their perse-
cutors as not being of the church of Christ.
Her skin, and her flesh, and her blood, with the dung, were to
be burnt : the suffering of the martyrs burns up their carnality and
ccfrruption, and cleanses all their filihiness.
NOTES ON THE OIDLE. 281
The peculiar use of the a^hes of the red heifer was to purge
from pollutions by dead bodies. So the use for which God
designs the suffering and persecutions of his church, is to
rouse his people from coldness and doadness in religion, and
from carnality, and worldly or fleshly mindedness, whereby
some become as dead carcasses; for he or she that liveth in
pleasure, is dead while he liveth. Carnal things are well com-
pared to dead carcasses, for they are fleshly, and they are filthy
and loathsome like stinking flesh.
[73] Numb, xxiii. 23. " According to this time shall it bo
said of Jacob, and of Israel, What hath God wrought ?"
That is, God shall do a very strange and wonderful thing for
Jacob and for Israel. Such interrogations denote the won-
derfulness of the thing about which the interrogation is, as
Isai. Ixiii. ** Who is this that cometh from Edora .'^" &c. And
Ps. XXV. *' Who is this King of glory ?" See notes on that
Psalm. '* According to this time;" that is, what he hath
done at this time, is a shadow and representation of it. He
hath now redeemed out of Egypt, with the strength of an uni-
corn, and there is no enchantment against him, as in the words
immediately foregoing ; and hereafter he shall send Jesus
Christ to redeem them out of spiritual Egypt ; with a greater
strength shall he redeem them from the power of the devil.
[418] Numb. xxiv. 17. ** And shall smite the corners of
Moab, and destroy all the children of Sheth." It Would be
unreasonable on many accounts to suppose that this Sheth is
the same with Seth the son of Adam, and so that by the chil-
dren of Sheth is meant all mankind. But the Sheth here
mentioned is a founder of one of the chief families of the
M oabites ; probably one of the sons of Moab. The father of
the people called from him Shittim, as the posterity of Htth^
are in scripture from him called Hittim^ which we translate
Hittites ; whence that part of the land where those people
dwelt was called Shiifim, which was the part of that land in
which the people now were, where Halaam beheld them when
he blessed them ; he beheld them in the inheritance of the
people of Sheth f or the land of the Shitti7n, or Shitdtes, as ajh-
pears by the first verse of the next chapter, and Josh. ii. 1, and
iii. 1, and Mic. vi. 1. All that renders this doubtful is, that
the radical letters in Seth and Shittim are not the same, as in
one is n, and the other c.
[468] Deut. vi. 13. " Thou shalt fear the LoYd thy God,
and serve him, and swear by his name." It might have been
VOL. IX. 36
5!
282 NOTES ON THE BIBLE.
rendered swearing in the name, or into the namey tn the origi-
nal Bishmo. And the thing chiefly intended here by it Beems to
be, the making that public, solemn profession of faith in tiie
name of God, of being the Lord's, and being dedicated to his
honour and glory, and that covenanting and avowing to be the
Lord's, and serve him, that is very often in scripture called bj
the name of swearing. A public profession of religion has
respect to two things.
It has respect to something present, viz : their belief, or
faith : this is the profession God's people make of their faitb.
It has respect also to something future, viz : their future be-
haviour in the promises or vows that are made in a public
profession.
It is evident that the profession that is made in the latter,
viz : in the promises and vows of the covenant, is often called
swearing ; but the profession that is made in the former
which relates to their faith, is a no less solemn profession. la
the public profession they make of religion, they profess what
is present with the same solemnity as they promise what is
future. They declare what their faith is with the fame solem-
nity with which they declare their intentions. Both are de-
clared with an oath — one an assertory oath, and the other a
promissory oath ; and the whole profession is called swearing
in, or into the name of the I^rd. In the former part of it,
they swear their faith in the name of the Lord, and swear that
they are God's; that their hearts are his, and for him. In the
latter part they swear to live to his honour and glory, which is
often called his name. And by the whole they appear by their
profession to be God's people, which in scripture is often ex-
pressed by being called by God's name; and so by this swear-
ing they come into the name of God, as persons when thrv
make profession of religion by baptism, are said to be baptized
into the name of the Father, Son, and Holy Ghost.
The former part of this profession of religion, viz : the pro-
fession of faith in God, is called saying, or swearing the Lord
liveth. Jer. v. 2. "And though they say the Lord liveth, sure-
ly they swear falsely." They have sworn by them that are no
God, i. e. had openly professed idol worship. Chap. iv. 2.
"And thou shalt swear the Lord liveth in truth, in judgment,
and in righteousness, and the nations shall bless themselves iii
him, and in him shall they glory." That this saying that the
Lord liveth was in their profession of faith in the true God in
the public profession thoy made of his name, is confirmed b?
Jer. xliv. 26. " Behold I have sworn by my great name, sailh
the Lord, that my name shall no more be named in the month
of any man of Judah in all the land of Egypt, saying, The Lord
NOTES ON THE BIBLE. 283
liveth :" i. e. they shall never any more make any profession
of the trbe God, and true religion, but shall be wholly given up
to heathenism* And Jer. xii. 16. *' And it shall come to pass
if they will diligently learn the way of my people, to swear by
tny name, The Lord liveth, as they taught my people to swear
by Baal, then shall they be built in the midst of my people."
Here is a promise to the heathen, that if they would forsake
their heathenism and turn to the true God, and the true reli-
gion, and make an open and good profession of that, they
should be received into the visible church of God. Jer. xvi.
14, 15. ^'Therefore, behold the days come, saith the Lord,
that it shall no more be said. The Lord liveth that brought up
the children of Israel out of the land of Egypt ; but. The Lord
liveth that brought up the children of Israel out of the land of
the north :'' i. e. God's people, in their public profession of their
faith, shall not so much insist on the redemption out of Egypt,
as on a much greater redemption that shall hereafter be ac-
complished. We have the same again, Jer. xxiii. 7. 8. Hos.
iv. 15. " Though thou, Israel, play the harlot, yet let not Judah
offend ; and come not ye into Gilgal, neither go ye up to Beth-
aveo, nor swear. The Lord liveth."
This has respect to that public profession of religion which
the ten tribes made at Bethel, (here called Beth-aven) the place
of their public worship before the calf that was set up there,
by which they pretended to worship Jehovah. Amos viii. 14.
** They that swear by the sin of Samaria, and say. Thy god,
O Dan, liveth, and the manner of Bcersheba liveth." They
had also places of public worship at Dan (where was one of
their calves,) and at Beersheba. See chap. v. 5.
The words, Jehovah liveth^ summarily comprehended that
which they professed in their public profession of religion.
They signified hereby their belief of a dependence upon that
all-sufficiency and faithfulness that is implied in the name Je-
hovah, which will appear by the consideration of the following
places, Josh. iii. 10. *• Hereby ye shall know that the living God
18 among you." 1 Sam. xvii. 26. " Who is this uncircumcis-
ed Philistine, that he should defy the armies of the living God.''"
Ver. 36. ** Seeing he hath defied the armies of the living God."
2 Kings xix. 4. ** It may be the Lord thy God will hear all the '
words of Rab-shakeh, whom the king of Assyria hath sent to
reproach the living God." Also ver. 16, and Isai. xxxvii. 4.
Jer. X. 8, 9, 10. ** The stock is a doctrine of vanities But
the Lord is the true God (Heb. the God of truth.) He is the
living God." Dan. vi. 26. " He is the living God, and stead-
fast for ever." Ps. xviii. 46. '* The Lord liveth, and blessed
be my Rock ; and let the God of my salvation be exalted." So
284 NOTES ON THE BIBLE*
2 Sam. xxii. 47. Other places showing that by Jehorah*8 lir-
ing and being the living God, is meant his being all sufficient,
and immutable, and faithful. Gen. xvi. 49. Deut. f. 26.
Josh. iii. 10, compared with Exod. iii. 14, and vi. 3, with the
context. 1 Sam. xvii. 26. 36. 2 Kings xix. 4. 16. Ps. xlii.
2, and Ixxxiv. 2. Isai. xxxvii. 4. Jer. x. 10, with the context.
Jer. xxiii. 36. Hos. i. 10. 2 Sam* xxii. 47* Ps. xviii. 46.
Job xix. 25. Matth. xvi. 16. John vi. 69. Acts xiv. 15.
Rom. ix. 26. 2 Cor. iii. 3, and vi. 16. 1 Tim. iii* 15, andir.
10, and vi. 17. lleb. x. 31, and xii. 22.
The things professed in a public profession of religion are
two, fnith and obedience. The faith that was professed, was
called believing in God and believing in the name of God,
(Beshem^ with the prefix Beth.) Gen. xv. 6. " And he bclier-
ed in the Lord, and he counted it to him for righteousness."
Exod. xiv. 31. '' And the people believed the Lord," (in the
original* believed in the Lord.) 2 Kings xvii. 14. ^^ Did not
believe in the Lord their God." 2 Chron. xx. 20. *' Believe in
the Lord your God, so shall ye be established." Ps. Ixxviii.
22. *< They believe not in God." Dan. vi. 23. '' Because he
believed in his God." The other thing is a believing obe-
dience. This is called a walking in the name of God, (still
with the same prefix Beth.) Mic iv. 5. '* All people will walk
every one in the name of his God, and we will walk in the nam
(Beshcm) of the Lord our God for ever and ever." And that
solemn professing or swearing wherein both these were pro-
fessed by a like idiom of speech, was called a swearing in the
name (Beshem) of the Lord.
Agreeably to this way of speaking, in the New Testament,
when persons solemnly profess the name of God the Father,
Son, and Holy Ghost, and are devoted to them in their bap-
tism, they are said to be baptized in the name of the Father,
and the Son, and the Holy Ghost.
Making a public profession of religion or of faith in God, is
often called making mention (Zakar) of the Lord, or of the
name of the Lord ; and this in[the original commonly is making
mention in the Lord, or in the name of the Lord, with the pre-
fix Bethf as they are said to swear in the name of the Lord.
Thus, Amos vi. 10. " Hold thy tongue, for we may not make
mention of the name of the Lord," (in the original Beshem, in
the name,) i. e. we may not make profession of our God, being
under the dominion of the heathen. Ps. xx. 7. •* Some trust
in chariots, and some in horses, but we will remember the name
of the Lord our God;" in the original, we will remember or
make mention (for the word is the same as before) in the name
of the Lord our God, with the prefix Beth^ i. e. wo will openly
NOTES ON THE BIBLE. 285
profess and declare our faith, and trust in the Lord, he. Isai.
xxvi. 13. ** O Lord, other lords besides thee have had domi-
nion over us, but by thee (Bcka^ in thee) only will we make
mention of thy name," i. e. we will forsake all other lords, and
renounce our profession of idolatry, and profess and worship
thee alone. They that professed the worship of false gods,
are said to make mention in their name. Hos. ii. 17. <' 1 will
take aWfiy the names of BaRlim out of her mouth, and they
sball no more be remembered (or mentioned, for still the word
is the same) by their name," (Bishmain, in their name^) i. e. their
name and worship, shall no more be professed. So Josh, xxiii.
7, neither make mention of the name (in the original, in the
name) of their gods, nor swear by them.
This abundantly confirms that swearing by or in a God, sig-
nifies what was done in the public profession of his name and
urorship, which is signified by making mention in his>iiame.
This also may evidently appear in Isai. xlviii. 1, 2. *' Hear ye
this, O house of Jacob, which are called by the name of Isra-
el, and are come forth out of the waters of Judah, which swear
hy the name (Beshem, in the name) of the Lord, and make men-
iion of the God (Beloheiy in the God) of Israel, but not in truth
and in righteousness, for they call themselves of the holy city."
By their profession they were visibly of the church of God,
were called by the name of Israel, and called themselves of
the church.
That profession which in the law of Moses and many other
places, is called swearing by the name or in the name of the
Lord, with the prefix a, is evidently the same with swearing to
the Lord, with the prefix b. Isai. xix 18. " In that day shall
five cities in the land of Egypt speak the language of Canaan,
eind swear to the hard of hosts. ''^ (Laihovah.) In 1 Kings xviii.
32, it is said that Elijah built an altar in the name of the Lord,
Beshem, that is, to the name of the Lord. Here the prefix Beth
is evidently of the same force with Lamed in 1 Kings viii. 44.
^* The house that I have built /or thy name," or to thy name.
Here Leshem is plainly of the same signification, in speaking
;>f building a house to God, with Beshem in the other place, that
speaks of building an altar to God.
In and to, or the prefixes Beth and Lamedj are manifestly
used as of the same signification in the case of swearing to a
Grod, or an object of religious worship, in the same sentence in
Zeph. i. 5. " That swear by the Lord, and that swear by Mal-
cham." The words are thus, that swear to the Lord, (Laiho-
vah^) and that swear in Malcam (Bemalcam.) In Gen. xxiii. 8,
* Entreat for me to Ephron, the son of Zoar. To Ephron, in
the original, is Be Ephron^ with the prefix Beth.
2S6 NOTES ON THE BIBLE.
What is meant by swearing to the Lord^ (Laihovah,) we
learn by 2Chron. xv. 12, 13, 14, with the context, Fiz: pubiiclj
and solemnly acknowledging God, and devoting themselyes to
God by covenant. '' And they entered into a covenant to seek
the Lord God of their fathers with all their heart and with all
their soul and they sware unto the Lord with a loud voice."
Deut. xxix. 10 — 15. We also may learn what is meant by
swearing to the Lord, by Isai. xlv. ** Unto me every knee shall
bow, and every tongue shall swear. Surely, shall one say, In
the Lord have I righteousness and strength ;" together with the
apostle's citation and explication of this place, which instead
of the word swears uses confess, in Rom. xiv. 11, and Phil. ii.
10, which, in the apostle's language, signifies the same as mak-
ing open and solemn profession of Christianity. Rom. x. 9, 10.
*' If thou shalt confess with thy mouth the Lord Jesus, and shall
believe with thine heart that God hath raised him from the dead,
thou shalt be saved ; for with the heart man believeth unto right-
eousness, and with the mouth confession is made unto salva-
tion." In that place in the xlv. of Isaiah, ver. 23, it is said,
*' Surely, shall one say, In the Lord have I righteousness and
strength." This is the profession of their faith in Christ, and
is the same with what is called making mention of God's right-
eousness. Ps. Ixxi. 16. '* I will go in the strength of the Lord
God, I will make mention of thy righteousness, even of thine
only." The phrase make mention, as was observed before, is
used for making a public profession ; and here in this place in
Isaiah glorying in God, and blesssing themselves in him, (or in
his righteousness and strength) are joined with swearing to him,
as they are in Jer. iv. 2. *' And thou shalt swear. The Lord liv-
eth in truth, in judgment, and in righteousness, and the nations
shall bless themselves in him, and in him shall they glory ;" and
Isai. Ixiii. 11. '' The King shall rejoice in God, every one that
sweareth by Him shall glory."
The prefix Beth is put for into as well as in. See innumera-
ble instances of this in places referred to in the Concordance,
under these words, enter ^ put, brought^ Judg. ix. 26, went overdo
Shechem, in the Hebrew Beshechem* To choose other gods, is
in Judg. X. 14, expressed by choosing in them, with a prefix Beth*
Agreeably to the manner of speaking among the Hebrews,
confessing Christ before men, Matth. x. 32, is, in the original, con-
fessing in him. '* He that shall confess in me, of^Xo^i^a'si $v sfMi, lie-
fore men, 1 will confess in him, before my Father, and before bb
angels."
Judg. xvii. *< Ask counsel now of God," Belohim, with the
prefix Beth.
NOTES ON THE BIBLE. 287
[144] Deut. xii. 20. "When ihe Lord thy God shall enlarge
thy borders and ihou shalt say, I will eat flesh, because thy
soul longeth to eat flesh, thou mayest eat flesh, whatsoever thy
soul histeth after." That is, thou mayest so eat it at home, without
carrying it to be sacrificed ; as appears from the context.
[121] Deut xxi. 23. "For he that is hanged is accursed by
God." The instances we have of those that were hanged, are
agreeable to this. Thus the heads of the people that joined them-
selves to Baalpeor were hung up l)efore the sun, that the fierce
anger of God might cease. Numb. xxv. 3, 4. So the seven sons
of Saul were hanged, to remove God's wrath from the land.
Achitaphel, who was cursed by David in God's name, hanged
himself. Absalom was hanged in an oak for his rebellion against
bis father ; " For it is written, Cursed is every one that setteth light
by father or by mother." The kings of the cursed cities of Ca-
naan were hanged. Haman was hanged, for he was a type of An-
tichrist. Judas hanged himself, having been declared accursed
by Christ before*
[113] Deut. xxxii. 50. " And die in the mount whither thou
goest up, and be gathered unto thy people ; as Aaron thy bro-
ther died in mount Hor, and was gathered unto his people." God
ordered that Aaron and Moses should go up to the tops of
mooutains to die, to signify that the death of godly men is but
an entrance into an heavenly state. It is evident that heaven is
sometimes typified by the tops of the mount by Heb. viii. 5, com-
pared with V. 23. So Christ was transfigured in the mount, and
appeared in glory with both Old Testament and New Testament
saints, and the glory of God in a cloud to be a type of the hea-
venly state. Vide Note on Exod. xxiv. 18. No. 71.
[173] Josh. vi. 26, and 1 Kings xvi. 34. " And Joshua adjur-
ed them at that time, saying, Cursed be the man before the Lord
that riseth up and buildeth this city Jericho : he shall lay the
foundation thereof in his first-born, and in his youngest son shall
be set up the gates of it." Jericho herein was a remarkable type
of the church of the elect. Jericho was a devoted cursed city, it
was devoted to perfect and to eternal destruction. To perfect des-
truction, in that every man, woman, and child, ox, rheep, and ass,
were destroyed by God's command, and it was forbidden ever to be
bnilt again. So the elect are naturally under the curse of the law,
which devotes those that have broke it to perfect and eternal des-
truction. However, this city was one very capable of being re-
deemed from that curse ; but that was only by the curse being
transferred upon him that built it. So the church of ibe elect
288 NOTES ON THE BIBLE.
could have the curse removed no other way but by its -beiDg laid
upon Christ, who undertook to restore it. So Hiel the Bethelite
represented Christ, who is from the time Bethel, or boose of
God, even heaven. He was to lay the foundation of it in his
first-born, and in his youngest Kt)n to set up the gates of it. So
his eldest son represented Christ who is the first-born of every
creature, and is our elder brother. The foundation of the re-
deemed and restored church is laid in the blood of the first sod
only begotten Son of God. The gates of it were to be set up in
his youngest son ; so after the church is redeemed by Christ, the
gates ofitare tobe set up in the blood of the martyrs. It is io
that way the church is to be erected and finished, and brought to
its determined glory and prosperity in the world, even through
the sufierings and persecutions of believers. Jericho, thougli
once an accursed city of the Canaanites ; yet, after it was thus re-
deemed from the curse, became a school of the prophets. 2 Kings
ii., andiv. 38, vi. 1, 2.
[209] Josh. X. 12, 13, 14. Concerning the sun and mooifCs Hani'
ing stilL This great event was doubtless typical ; and as the son
was made to be a type of Christ, and is the most eminent type of
him in all the inanimate creation, and is used as a type of Cbriit
in scripture, for he is the '* Sun of Righteousness," and "the
light of the world," &c. ; — so doubtless the sun here, when it
stands still to give the children of Israel light to help them against
their enemies, is a type of Christ. The sun did as it were fight
for the Israelites by his light; so Christ fights for his people;
and the way that he docs it, is chiefly by giving them light
Hereby he helps them against the powers of darkness, and ove^
throws the kingdom of darkness. Christ was at that time ac-
tually fighting for Israel as the Captain of the host ; he had a lit-
tle before appeared in a visible shape with a sword drawn in his
hand, and told Joshua that as the Captain of the Host of the
Lord he was come. Josh. v. 13, 14. And there was now a doa-
ble type of Christ's fighting for his people against their spiritual
enemies ; Joshua was then fighting as the Captain of the host of
Israel, who bore the name of Christ ; for Joshua is the same with
Jesus, and he was an eminent type of him ; and at the same time
the sun stood over Joshua fighting for Israel against their ene-
mies. While Joshua or Jesus thus fought, the sun appeared also
fighting in the same battle, being a type of the true Joshua or
Jesus. It was a great thing for the sun to stand still to fight for
Israel, and to help them to obtain the possession of Canaan, bnt
not so great a thing as for Christ, who is the brightness of God*i
glory, and the express image of his person, the Creator and Up-
holder of the sun, to appear as he did, to deliver his people from
NOTES ON THE lillSLE. 269
iheir spiritual euemies, and to make way for their obtainiui^ the
heaveoly iDaiiaan. The sun, though so great and gh)rious au
heavenly body, and though so high above the earth, yet did fore-
go its natural course — was greatly put out of the way, and de-
prived of that which naturally belonged to it, for the sake of Is-
rael, laid aside its glory as the king of heaven, was as it were di-
irested of the glory of its dominion over heaven and earth, which
it lias by its course through all heaven and round the earth. For
it is by its course that nothing is hid from its light and heat, by
which it has influence over all, and as it were rules over all. Ps.
six. 6. The influence of the heavenly bodies is called in scripture
their dominion. Job xxxviii. 32, 33. But this glory as king of
heaven and earth was laid aside to serve and minister unto Israel.
Sut this was not so great a thing as for the eternal Son of God,
the infinite fountain of all light, who is infinitely above all creatures,
che Sun of Righteousness, in comparison of whose brightness the
sun is but darkness, and therefore will be turned into darkness when
he appears. I say it was not so great a thing as for him to lay
aside his glory as king of heaven and earth, and appear in the
form of a servant to serve men, and came not to be ministered un-
to, but to minister, and should even give his life to destroy and
confound our enemies, and obtain for us the possession of the
heavenly Canaan. The sun, who by his course was wont to fill
heaven and earth, now confined itself to the land of Canaan, for
the sake of Israel, so Christ, who, being in heaven filled all things,
£ph. iv. 10, by his incarnation confined himself to the land of
Canaan, and to a tabernacle of flesh. Hence it is nut any way
incredible, not at all to be wondered at, that God should caus>e
such a miracle for the sake of the Israelites, or that nature in so
great an instance should be made to yield and give place to Is-
rael's interest, when the God of nature did as it were deprive him-
self of the glory that he had from the beginning of the world, yea,
before the world was, even from all eternity, (John xvii. 5,) the
glory that naturally belonged to him, and as it were give up all
for man, that he should become incarnate and deliver up himself
to death for the spiritual Israel.
The moon, which is a type of the church, also stood still at that
time to fight against the Amorites for the church ; for the church
fights with Christ against the spiritual Amorites. The church
miliunt is Christ's army, they go forth with Christ, and under
Christ, to fight the good fight of faith, and are soldiers of Jesus
Christ. Christ and the church are represented going forth to-
gether in battle. Rev. xix. 11, he. Both the sun and moon stood
itillat that time, that there might there be a representation of the
same thing in heaven that there was on the earth: there was
Joshua and Israel fighting God's enemies on earth, and there the
VOL. IX. 37
290 NOTES ON THE BIBLE.
son and moon fighting against them in heaven, and both rppre-
sented Jesus and bis church fighting against their spiritual cue-
niies.
[209] Josh. X. 12, 13, 14. Concerning the sun's standing 9iiL
This is supposed to give occasion to the story of Phaeton the ion
of Sol and Clymenc, who, desiring his father to let him guide tbc
chariot of the sun for one day, set the world on fire. So we reil
that it was about the space of one day that the sun stood still,
and this in all probability caused an extraordinary scorching and
distressing heat in many parts of the world. And Mr. Bedford,
in his Scripture Chronology, observes that mention is made of it
in the Chinese history that in the reign of their seventh Empeiof
Yao, the sun did not set for ten days together, and that the inhabit-
ants of the earth were afraid that the earth would be burnt, for
there were great fires at that time. This happened in the siz^-
seventh year of that emperor's reign, and so the time of it Mr.
Bedford observes, according to their account, exactly agrees with
scripture history. Scripture Chronology, p. 489. And be obserm
that it is natural for men in things of great antiquity to enlarge
beyond the truth. And what the Chinese history mentions aboot
great fires in many places, agrees with the story of Phaeton's set*
ting the world on fire. And indeed to have the day more thu
twenty-four hours, for besides the twelve hours that the sun stood
still, the time of the sun's course above the horizon was probabtj
more than twelve hours, for it was probably later in the 3'ear thao
the vernal equinox : I say to have the sun so long above the hori-
zon, and twelve hours of it together, so extraordinarily near the
meridian, shining down with a perpendicular ray all that tiDe,
must needs cause exceeding heat in many places.
[169] Josh. x. 13. *' And the sun stood still and the moon
stayed." God thereby showed that all things were for bis church,
all was theirs, the whole earth, and the sun, moon, and stan
were made for them.
[1 1 7] Josh. X. 13. " The sun stood still and the moon stayed.**
The mwn stayed; not that the moon's staying helped them, bi(
it was because the earth was stopped, and so all the heavenly bo-
dies were stopped, that is, they kept their position with respect to
the horizon.
[224] Josh. xi. 8. *<And the Lord delivered them into the
hand of Israel, who smote them, and chased them even unto great
Zidon." Bedford, in his Scripture Chronology, p. 195 and
493, supposes that great numbers of them made their escape
NOTES ON THE BIBLE. 29)
Groin tbence, and from neighbouring sea-ports, by shipping, to ail
the shores which lay round the Mediterranean and Egean seas,
and even to other parts of Europe, Asia, and Africa, of whicli,
says he, the learned Bochart hath given us a large account, in
his incomparable Canaan, and particularly shown that the names
of most places are of Phoenician or Hebrew extraction. About
ibis time they set up their two pillars at Tangier, with this in-
icription in the Phoenician language, " We are iliey who fled
from ike face ofJoshva the robber^ the son of Nun.^^ About this
lime they built the city of Carthage, which at first they called
Cnrihada^ which in the Chaldee and Syriac languages signifies
The New City. This building of Carthage, says he, p. 195, not
only appears from the common consent of all historians, but also
Grom the remains of the Carthaginian language, which we have
in Plautus, where he brings in a youth from thence, speaking in
soch a manner that many learned men have proved it to be the
Hebrew, or language of Canaan, and the Carthaginians are fre-
quently called Phoenicians and Tyrians, because they came from
this country. Being thus used to sailing and merchandise, they
•oon carried on a larger trade, and settled other colonies near
Gibraltar, both in Europe and Africa. The learned Bochart
ihns tells us, that these expeditions were computed to be in the
times of the heroes. And Bedford says, p. 493, that hence the
story of Dido and Eneas, as mentioned in Virgil, must be false
and groundless. Neither is it probable, says he, that the widow
of A priest flying the country unknown to the king, could carry
with her so great a number of men to a new colony, as should un-
dertake to build so great a city. So she brought not inhabitants
there, but found them there, and did not so properly build, as re-
pair and enlarge the town to which she came. She built the tower
which was called Bozrahy or A Fort^ in Hebrew, and from thence
called Syria, or A Hide^ in Greek, and so occasioned the fabulous
story that Dido bought the place to build the city on with little
bits of leather marked, which was anciently used instead of money.
Bnt (others tell ns that when she arrived on the [coast of Africa
she was forbidden to tarry there by Hiarbas, king of the country,
lest she, with her company, might seize on a great part of his do-
asinion, and therefore she craftily desired of him only to buy so
moch ground as might be compassed with an oxhide; which,
when she had obtained, she cut it into small thongs and therewith
compassed two and twenty furlongs, on which she built the city
afterward named Carthage^ and called the castle Byrsa^ or Hide.
All this we owe to the fertile invention of the Greeks, to make
every thing derived from them: whereas Dido, coming from
Tyre, knew nothing of that language; and besides, the old Car-
292 NOTES ON THE DIBLE.
tbagin'ian language was the Ph(rnician or Hebrew, as appears by
the old remains thereof, which we have in Plaatns's Pcenalos.
It looks exceedingly probable, that when Joshua had smitten
the vast army of Hazor, and the kings that were with him, and
chased them into Zidon, that all that could, wouM flee by ship;
for that was a great sea-port, and therefore they had opportonity
to escape this way, and they had enough to terrify them to it, for
they had heard how Jehovah, the God of Israel, with a strong
hand had brought o/Fthe people from Egypt, and had divided the
Red sea, and drowned the Egyptians there, and fear aud dread
had fallen upon them, and their hearts had melted at the newi,
Kxod. XV. 14, 15, IG. And thev had heard how that God was
amoni< the people in the wilderness, and how be was seen face to
face, and how that his cloud stood over them, and how he went
before them in a pillar of cloud by day, and a pillar of fire bj
night. Numb. xiv. 14. And their dread and astonishment was re-
newed by hearing how they had destroyed Sihon, kinc^ of the
Amorites, and Og, the king of Baslian ; they had trembled, and
anguish had taken hold on them at the news. Deut. ii. 25. As
Rabab told the spies that terror was fallen upon them, and all the
iniiabitants of the land did faint, and even melt, neither was there
any more courage left in any man because of them- Josh. ii. 9, 10,
11. God did as he promised. Exod. xxiii. 27. *'Iwill send my
fear before thee, and I will destroy all the people to whom thoi
slialt come, and I will make all thine enemies turn their backs unto
ibeo." Their terror was greatly increased by God's drying np
the Jordan, Josh. v. 1 ; and then causing the walls of Jericho to
fall down Hat, and after that his causing the sun to stand still, and
so miraculously destroying the five kings of the Amorites in a
storm of thunder, and lightning, and hail, and their utterly de-
stroying their cities in all the southern parts of Canaan, and they
bad board bow that Joshua was positively commanded to smite
them, and utlorly destroy them, and make no covenant with them,
nor show merry unto them, and how that Joshua had given no
r|nartors to their neighbours. And now when the king and peo-
ple in all the northern parts of Canaan liad gathered together
sMcii a vast strencrtb of people, as the sands upon the sea shore
with innumerable horses and chariots, as Josh. xi. 4. And yet
lb«»y were suddenly vanrjuisbcd. Joshua was still pursuing with
a design utterly to destroy them according to his order, and had
pursued them even to great Zidon. When they therefore came there,
they must needs be in the utmost consternation, and if there were
any ships there it could be no otherwise, but that all that could
fled in them, and thai they would not trust to the walls of Zidon,
for they did not know but they would Hill down flat, as the walls of
Jericho had done; and that not only multitudes should be slain,
NOTES ON THE BIBLE. 293
but many of them driven away to the ends of the earth, agrees best
%ith the expression so often used of God's driving them oat be-
fore the children of Israel.
And besides there could he no room for such multitudes in Zi-
don, and a few neighbouring cities ; for they, with those that Jo-
; shua had slain of them, had before filled all the land of Canaan,
north of the tribe of Ephraim, even to monnt Herrapn, and to Zi-
don, and they were under a necessity to seek new seats abroad
where thev could find them.
[360] Joshua vii. Concerning Achan^ the troubler of Israel.
Achan was that to the congregation of Israel, that some lust or
way of iniquity indulged and allowed, is to particular professors.
Sinful enjoyments are accursed things : wherever they are enter-
tained God's curse attends them. The cursed things that Achan
\ took were a goodly Babylonish garment and two hundred shekels
of silver, and a wedge fifty shekels weight, that when he saw, he
• coveted. So the objects of men's lusts, which they take and in-
dulge themselves in the enjoyment of, are very tempting and al-
luring, appearing very beautiful, and seeming yery precious.
Achan took those and hid them in his tent under ground, so that
there was no sign or appearance of them above ground, they were
concealed with the utmost secrecy. So very commonly the sins
that chiefly trouble professors, and provoke God's displeasure,
atid bring both spiritual and temporal calamities upon them, are
secret sins, as David calls them, hidden by some lust, as Achan's,
as it were under ground. Lust is exceedingly deceitful, and will
hide iniquity, and cover it over with such fair pretences and ex-
cuses, that it is exceedingly difficult for persons to discover them,
and to be brought fully to see and own their fault in them. The
silver and gold was covered over with the goodly Babylonish
garment ; (as It is said the silver was under it ;) so persons are
wont to cover their secret wickedness with a very fair hypocritical
profession : an hypocritical profession is a Babylonish or anti-
christian garment. It is the robe of the false church. God
charges Israel not only with stealing, but dissembling, when Israel
had transgressed in the accursed thing; and God was not among
them ; they were carnally secure and self-confident, they thought
a few of them enough to subdue the inhabitants of Ai ; which
represents the frame that professors are commonly in when they
indulge some secret iniquity. But they could not stand before
their enemies, they were smitten down before them ; so, when pro-
fessors secretly indulge some one lust, it makes them universally
weak — they lie dreadfully exposed to their spiritual enemies, and
easily fall before them. The congregation seem to wonder what
is the matter that God hides himself from them ; so Christians
oftentimes, when they are going on in some evil way that the de-
294 NOTES ON THE BICLE.
ceiifulness of sin hides from them, wonder what is the reason tbit
God hides himself from them. They lay long upon their faceii
crying to God without receiving any answer. So when person
harbour any iniquity, it is wont to prevent any gracious answer to
their prayers : their prayers are hindered, their iniquity isacioad
through which their prayers cannot pass. When they woe
troubled and destroyed, they took a wrong course — they betook
themselves to prayer and crying to God, as though they had
nothing else to do, whereas their first and principal work ought to
have been diligently to have inquired whether there was not soor
iniquity to be found among them, as is implied, v. 10. So Chris-
tians, when God greatly afflicts them, and hides his face from then^
and manifests his anger towards them, are commonly wont to do:
they cry, and cry to God, as if they had nothing else to do, bfll
still secretly entertain the troubler, and it never comes into thrif
hearts to inquire, Ami not greatly guilty with respect to sock
a practice or way that I allow myself in, in my covetoasness, or
in my .proud, or contentious, or sensual, or peevish and frowarl
behaviour.'^ God mentions it as an aggravation of the sin of the
congregation in Achan that they had even put the accursed thing
amongtheir own stuff; so, when professors allow themselves, it
any unlawful gain, or enjoyment, they commonly put it amoog
those things that are tlieirs, that they may lawfully enjoy or nsko
ase of. If men continue in such evil ways, and do not depart froa
them, they are ruinous to the soul, however they may plead that-
tbey think there is no hurt in them. There is a way that seeoi
right to a man, but the end thereof are the ways of death. So
God says to Israel, ver. 12, *' Neither will I be with you any more,
except ye destroy the accursed thing from among you.** God
directed the congregation of Israel to make diligent search ii
order to find out the troubler: all were to be examined, tribe bj
tribe, and family by family, and man by man. So when Godhidci
his face from us and frowns upon us, we ought diligently and
thoroughly to examine all our ways, and to take effectual care
that none escape thorough examination ; to examine them first ia
their several kinds, as they may be classed with respect to their
objects, views, and otherwise, and then to proceed to a more special
examination and inquiry, and never leave until we have thoroogb-
ly examined every particular way and practice ; yea, to examine
act by act, and to bring all before God, to be tried by him, bjr
bis word and Spirit, as all Israel was brought before the Lord to
be tried by him. By this means Achan was thoroughly dia*
covered, and brought to confess his wickedness ; so, if we be
thorough in trying our ways, and bringing all to the test of God's
word, seeking the direction of his spirit also with his word, it il
the way to discover the sin that troubles us, and thorougiily to
NOTES ON THE BIBLE. 295
oTivince the conscience, and make it plainly to confess the iiii-
iuity. The congregation ^fter they had found out the accursed
hing, they brought it out of the earth and out of the tent,
ind spread it before the Lord. So persons, when they have
bund out the sin that has troubled them, should confess
heir sins and spread them before the Lord. And we must not
xmtent ourselves only with confessing the sin to God, but must
leal with it as the children of Israel did with Achan ; we must
treat it as a mortal, and most hateful, and pernicious enemy ;
ire must turn inveterate, implacable enemies to it ; must have
BO mercy on it; must not spare it at all, or be afraid of being
loo cruel to it ; must aim at nothing short of the life of it, and
iittst resolve utterly to destroy and extirpate it ; we must as it
irere stone it with stones, and burn it with fire. So Samuel
liewed Agag in pieces before the Lord. (See Notes on 1 Sam.
kf. 32, 33. See also 2 Cor. vii. 11.) And we must not only
destroy that sin, but all its offspring, its whole family, and its
iixen and asses, and all that belongs to it, every thing that
■prings from it, every evil that has attended or sprung from it ;
ire must serve them all alike, and as this was done to Achan,
Hot only by a particular individual, but by all Israel, so we must
fto it with all our hearts and souls ; we must be full in it ; there
must be nothing in our hearts that is favourable to the trou-
bler, or that has not a hand in its death. Israel, after they had
itius slain the tr#ubler, raised over him a great heap of stones,
iii a monument of what had been. So when we have slain the
iroubler, we must keep a record of the mischief we received
by the sin, to be a constant, everlasting warning to us, to avoid
It, and every thing of that nature, for the future. This is the
way to have the Lord turn from the fierceness of his anger.
[116.] Josh. XX. 6. " And he shall dwell in that city until he
Stand before the congregation." The Seventy elders are here
called the congregation or church, which are words of the same
signification. So the Elders of the church, they are called the
Church in the New Testament.
[352] Judg. i. 12, 13, 14, 15. Concerning Othniel and Ca^
Z^&'f daughter* Othniel in this story is a type of Christ, as
Othniel, Caleb's nephew, obtained Caleb's daughter, his first
eousin, to wife, by war, and the victory he obtained over Car
leb's enemies, and taking a city from them to be a possession
for Caleb and his heirs ; so Christ, who, as nearly related to
both God and us, is fit to be a Mediator between God and us,
has obtained the church, God's daughter, by war with God's
enemiesi and. the victory be has obtained over them, and bjr
296 NOTES ON THE BIBLE.
his redeeming a city, the spiriliiul Jerusalem, or Zion, out of
their hands, to be a pessession for God and his heirs. Achsah,
OthnipPd wife, moves her husband to ask for her father a bless*
ing, and an inheritance. So it is by the intercession of Ciiri^t
that the church obtains of God the blessings and the iidierit-
ance she needs. She complains to her father that she iniierit-
ed a south, i. e. a dry, desert land ; she asks of him spriii(;^uf
water, and Caleb granted her request ; he gave her freely
and abundantly ; he gave her the upper spiings, and the nether
springs. And if men, being evil, know how to give good gifrs
to their children, how much more shall our heavenly Father
give good things to them that ask him ! When Caleb's dau;!h-
ter inhabited a south land, and dwelt in the quenched places of
the wilderness, she asked springs of water, bot-h the up|)€r
and the nether springs. So, when the souls of God's poujiie
arc in a droughty, pining, languishing condition, it is not a ntw
thing for them to go to their heavenly Father through the ntc-
diation of Christ, for all such supplies as they need ; he will
give them springs of water like the ujipcr and the neiher
springs. Godliness hath the promise of the things of tbii
life, and that which is to come. God will give grace aiul
glory, and no good thing will he withhold from those that walk
uprightly. Achsah imjiroved that time to move her husband to
intercede for her, when she came to him ; which should teach
us, when we are brought especially nigh to Christ, and liare
special seasons of comnmnion with him, to be careful then to
improve our interest in him, and to seek his intercession fur us
with the Father for such blessings as we need.
But this probably has a special respect to some particular
seasons of God's blessings on the church, aild the uccomplisb-
ing a glorious alteration in the state of things for her sake;
and particularly two seasons.
1. That glorious change that was made at and after Chris^t's
first coming. The church before that did as it were inhabit a
south land, was held under weak and beggarly elements, was
under the ministration of death, the letter and not the spirit
But when Christ came nigh to the church, he took her nature
upon him ; he came and dwelt with us, and received his church
into a much greater nearness to himself; and through his nic*
diation was obtained of God, a far more glorious dispensatioD,
springs of water in abundance, a ministration of tho spirit, the
spirit was abundantly poured out upon her, and her inherit-
ance was greatly enlarged. Instead of being confined only to
the land of Canaan, she had tho Roman empire given with all
its wealth and gloryi and so had the nether springs, as well as
the upper*
NOTES ON THE BIBLE. 297
2* That glorious change that will be accomplished in favour
f the church at the fall of Anticli«ist. Now the church of
!hrist does as it were inherit a dry laud, and has so done for
. long time — dry both upon spiritual and temporal accounts;
loth as to the upper and nother springs, and is much straitened
n her inheritance. But the days will soon come wherein
/brist will come in a spiritual sense, aud the church shall for-
ake worldly vanities, and her own righteousness, and shall
ome to Christ, and then God will gloriously enlarge her inher-
itance, and will bestow both spiritual and temporal blessings
ipon her, in abundance.
[211] Judg. V, 20. ** They fou«^ht from heaven, the stars
I their courses fought against Sisera." The learned Bed-
ird, in his Scripture Chronology, p. 510, supposes that Sisera,
rith his army, had passed the river Kishon, and that when
tarak came to cngai>:e hini, God H[>peared against Sisera, in a
readful storm of thunder and li<^htiiiug, and the battle conti-
uing all day, and Sisera and his host being at last put to
ight, the Israelites pursued in the night, and that the way
lat the stars fought for them was by shining with an cxtraor-
inary brightness to help the Israelites in their pursuing the
netny, who, when they came to the river Kishon, went in;
lit the storm having swelled the river, the swift stream carried
lem away, and that there was thunder and lightning. Then
B argues from the 15th verse of the foregoing chapter, where
18 said that the Lord discomfited Sisera and all his chariots^
lid all his hosts. Ho says the word in the original signifies
» strike a terror by the noise of thunder and lightning, and the
uth is, it is no where said that God discomfited the enemies
r God's people where this word was used, but that it appears
lat God fought against them with thunder and lightning.
1. Sam. vii. 10, and Joshua x. IO9 (vide Notes on Heb. iii.
I9) and 2 Sam. xxii. 15. Ps. xviii. 4.
There are several things that make this opinion of Mr. Bed-
>rd probable. This was an instance wherein God had extra-
'dinarily appeared against the enemies of Israel, as appears
jr this song ; and this verse of this sonir seems to intimate some-
ling miraculous of God's appearing in it, and it was the more
'obable that there was something miraculous for a prophetess
sing at the head of the army of Israel, and then God had in
lis manner appealed from time to time fighting against the
lemies of his people. So he fought against the Egyptians at
e Red sea ; so he terrified his enemies in all the neighbouring
>untries with amazing thunders and lightning, when he enter-
1 into covenant with his people at Sinai. So God foagbt against
VOL. IX. 38
298 NOTE:;: ON THE BIBLE.
the Amoriles before Joshua. So God fought against the Phi-
listines in Sainuers tim* 1 Sam. vii. 10. So God fought
for David. (See Notes on Ps. xviii. 7, &,c.) SoGikI seems to
have fought against Sennacherib's army in Hezekiah'ti time,
Isai. XXX. 30. '* An<l so Hezekiab prophecied that God woald
appear against the enemies of his people." 1 Sam. ii. 10.
And the reason why Deborah begins this song with taking no-
tice that God appeare<i with thunder and rain for his people in
the wilderness, ver. 4, 5, as he had done at the Red sea and at
Mount Sinai, probably is because God never had so appeared
for them in the deliverance that she celebrates in this song.
God appeared so for his pco|)le when he took them first into
covenant and made them his people ; and now he had appear-
ed in like manner again, and so appears to be still the same
God; she therefore mentions it as celebrating his covenant,
faithfulness : and then it is in no wise to be supposed that the
river Kishon, that is elsewhere called a brook, Ps. Ixxxiii. 9,
was by any means sufficient to sweep away and drown an army,
unless extraordinarily swelled by rain. Again it is probable,
because the great battle in which the enemies of the church
shall be destroyed, and that shall usher in the glorious timei
of the church that we read of in the xvi. chap, of Rev. is
represented as being accompanied with thunder, and lim-
ning, and hail ; but it is compared to this battle at Alegiddo,
and therefore the place where it is fought, is said to he in the
Hebrew tongue, Ar-Megeddon, i. e. the mount of Megiddo,
and it is pri)l)able that the way Mr. Bedford mentions was the
way in wiiich the stars fought against Siscra : it is most like!?
that the stars fought against Sisera the same way that the sun
fought against the Amorites, viz. by giving light to Israel, that
they mi(;ht be avenged of their enemies, Josh. x. 1.3. Aslhii
that God wrought now was parallel with thai in Joshua^s time, I
in that God fought against the enemies of Israel in a storm of |
thunder and lightning, so if we suppose the stars shone at ^
night with miraculous brightness to help Israel against their .
enemies, it will in a good degree be parallel to another instance,
for then the day was lengthened for them by the sun's stand- j
ing still, and now the day is as it were lengthened by causing
the stars in a miraculous manner to supply in a great measure
the want of daylight; the sun fought then, and the stars now,
and both by giving light, but only there is this difference, the
sun fought standing still, but the stars fought in their courses or ,
paths, as it is in the original. This instance is also very paral*
lei, also with that at the Red sea ; for there God fought against
their enemies with thunder and lightning, and drowned them
in the Red sea ; and here God fought against them with thun-
der and lightning, and drowned them with their horses and
NOTES ON THE BIBLE. 299
;hariots in the river Kishon. Hence we may possibly see a rea-
4>n why the great destruction of God's enemies before the glori-
ms times of the church is compared to this influence, rather than
o either of those two great influences of God's wonderfully de-
stroying bis enemies, viz. because this is parallel to both, and what
s peculiar to both, is here comprised, viz. the drowning of the
Egyptians in the Red sea, which is peculiar to the first, has here
in eqoivalent in the drowning of the host of Sisera in Kishon ;
ind the sun's standing still and fighting, is here answered by the
stars -fighting in their courses, and the Holy Ghost might rather
dioose to compare it to this, because the sun's standing still was a
representation of Christ's humiliation. (Vide Note on Josh. x..
12, 13, 14.) But Christ will be for them fighting as in a state of
humiliation at that time when introducing the glorious times of
the church, and Christ will not then personally appear fighting as
be did in his state of humiliation, but he will fight by his Spirit in
bis saints, which are called the stars of Iieaven.
Christ will fight by increasing their light, and so their enemies
ibail be destroyed, and they shall fight in their courses, and in
ronning the race that God hath appointed them, and it is compar-
sd to this rather than the instance at the Red sea, for the children
»f Israel, and Moses, and the pillar of cloud being in the Red
lea, was a type of Christ's humiliation.
That there should be such things at the battle with Sisera, and
fet not mentioned particularly in the history, is not strange; for
M> there was thunder and lightning at the Red sea, and in the day
when the sun and moon stood still, and at Baal-Perazim, and yet
1 18 not mentioned in the history.
£364] Judg. vi. 37, 38, 39, 40. Concerning Gideon's fleece.
rbere being first dew on the fleece, when it was dry upon all the
mrth besides, and then dew on all the ground, but dry upon the
leece, was a type of the Jews being in the first place the peculiar
leople of Godf and favoured with spiritual blessings alone when
ill the world besides were destitute, and then the Jews being re-
ected, and remaining destitute of spiritual blessings when the
SenCile nations all around them were favoured with them. Gi-
leon was a typo of Christ; his overcoming that innumerable
Dultitude of Gentile nations with trumpets, and lamps, and earthen
ressels, typifies Christ's conquering the Gentile world by the
(onnd of the trumpet of the gospel, and by carrying the light of
lie gospel to them by ministers that are as earthen vessels; thii
rvenC was accompanied with what was typified by the fleece. A
ibeep is a creature often used to typify Christ. The Jewish na-
loo was as it were Christ's clothing; they are sometimes repre-
tented as such ; first they only had the word and ordinances, and
300 NOTES ON THE BIBLE.
the blessing of ihe Holy Spirit. It was remarkably poored oat
on them in the day of Pentecost: there was that plentiful of deir,
that was a bow] full of water, when the Gentile nations were des-
titute ; but afterwards the Gentile nations received the gospel, and
God's Spirit was poured out on them, and tlie Jews were rejected,
and have now remained dry for many ages.
[223] Judg. xi. 30, to the end. Concerning JephihakUxm
and his offering up his daughter. That Jephthah did not put hit
daughter to death and burn her in sacrifice, the following tbinp
evince.
I. The tenor of his vow, if we suppose it to be a lawful vow,
did not oblige him to it ; he promised that whatsoever came forth
of the doors of his house to meet him, should surely be the Lord's,
and he would offer it up for a burnt offering. He was obliged
no more by this vow than only to dc«i1 with whatsoever cane
forth of the doors of his house to meet him, as those things thit
were holy to the Lord ; and by right burnt offerings to God, were
to be dealt with by God's own law, and the rules that he hid
given. Supposing it had been an ass^ or some undeanbeaH thai
had come forth to meet him, as Jephthah did not know but it
would, his vow would not have obliged him to have offered it in
sacrifice, or actually to have made a burnt offering of it, bathe
must have dealt with it as the law of God directed to deal with
an unclean beast that was not holy to the Lord, and that othe^
wise must have been actually a burnt offering to the Lord, had it
not been for that legal incapacity of the impurity of its nature.
All living things that were consecrated were to be as it were barnt
offerings to God, i. e. they were actually to be offered up a burni
sacrifice, if not of. a nature that rendered it incapable of this, and
then in that case something else was to be done that God woold
accept instead of offering it up a burnt sacrifice. The directioo
we have in Levit. xxvii. 11, 12, 13. " And if it be any unclean
beast of which they do not ofler a sacrifice unto the Lord, then he
shall present the beast before the priest, and the priest shall value
it whether it be good or bad ; as thou valuest it who art the priest,
so shall it be. But if he will at all redeem it, then he shall adda
fifth part thereunto of the estimation," i. e. it should be valued hy
the priest, and the man should, after it was valued, determine whe-
ther he would redeem it, or no, and if not he was to break hii
neck, if an ass. Exod. xiv. 12, 13, or if other unclean beast, it
must be sold according lo the priest's estimation. Levit. xrvii.
27, (as is elsewhere directed to be done to unclean beasts that were
holy lo the Lord, Exod. xxxiv. 20,) but if he would redeem it, if
it were an ass, he was to redeem it with a lamb. Exod. xiv. 12,
13; if other unclean beast he was to add the fifth part to the priest's
estimation, that is, he was to give the value of the beast, and ^
NOTES ON THE BIBLE. 301
fifth part more. And if Jephthah had done this in case an unclean
beast bad met him, he would have done according to his vow. If
he had in such a case gone about to have offered an unclean beast
a burnt sacrifice, he would dreadfully have provoked God, his vow
could be supposed to oblige him to no other than only to deal with
the unclean beast that was consecrated as the law of God directed
to deal with it instead of ofl*eriog it a burnt offering. And so
when it was his daughter that met him, he might do to her according
to bis vow without making her a burnt sacrifice, if he did that to
her which the law of God directed to be done to a dedicated per-
son, instead of actually making them a burnt sacrifice, by reason
of the incapacity which, by the mercy of God, attends a human
person to be a burnt sacrifice. For to offer either a man or an
unclean beast in sacrifice to God, are both mentioned as a great
abomination to God, and as what were universally known so to be.
Isai. Ixvi. 3. ** He that killeth an ox is as if he slew a man ; he
that sacrificeth a lamb, as if he cut ofi* a dog's neck ; he that of-
fereth an oblation, as if he ofiered swine's blood." But the more
fally to clear up the difficulties that attend this matter I will par-
ticularly observe some things concerning the laws that related to
persons that were consecrated, so as to become holy to the Lord.
1. Every living thing that was holy to the Lord, whether of
men or beasts, was by right a burnt ofiering to God, and must be
either actually made a burnt sacrifice, or something else must be
done to it that God appointed to be in lien of burning it in sacri-
fice. Thus the first born of men and beasts, they were all holy
to the Lord, and must either be offered up a burnt sacrifice, or be
redeemed, the first born of men and of unclean beasts were to be
redeemed.
2. Persons that were devoted to God by a singular vow, unless
they were those that were devoted to be accursed, (of which Levit.
zxvii. 28, 29) were to be brought and presented before the Lord,
that the priest might estimate them, and they were to redeem ac-
cording to the priest's estimation. But beasts that might be sa-
crificed were to be sacrificed. Levit. xxvii. 7 — 9. (See <^§§
onv. 2.) i'
3. Persons that were thus devoted to God by the vow of their
parents, were yet to remain persons separate, and set apart for
God after they were redeemed. This may appear from several
things.
First, The redemption was only to redeem them from being slain
in sacrifice ; it was not to redeem them from being holy to the
Lord, or persons set apart, and sanctified to him.
Secondly. The first-born were appointed to be given or con-
secrated to God. Fixod. xiii. 2, and xxii. 19. And ilicy were by
God's law holy to the Lord, in the very same manner as persons
302 NOTES ON THE BIBLE.
devoted to him by a siDgnlar vow, as is evident, because they
were to be redeemed in the same mauner, and at the same price,
as is evident by comparing the beginning of the xxvii. chapter
of Levit. with Numb, xviii. 15, 16. God, in giving the rule for
the redemption of the first-born in the latter place, evidently re-
fers to what he had before appointed in the former place, con-
cerning persons devoted by a singular vow, and so likewise the
firstlings of unclean beasts were to be redeemed in the same man-
ner as unclean beasts that were devoted, as appears by comparing
Levit. xxvii. 11, 12, 13. with v. 27; but yet the first-born still re-
mained separated to God as his special possession, after they were
redeemed. Hence the Levites were accepted for the first-born to
a tribfe separated to God after the first-born were thus redeemed.
Thirdly. Persons that were dedicated to God by the vow of
their parents, were Nazarites, as well as those that were separated
by their own vows ; the word Nazarite, signifies one that is sepi-
rated ; they might be separated by their parents' vows or their
own. This is very evident in instances that we have in scripture.
Thus Samuel was a Nazarite by the vow of his mother. 1 Sam.
i. 11. " And she vowed a vow, and said, O Lord of hosts, if tboa
wilt indeed look on the affliction of thine handmaid, and re-
member me and not forget thine handmaid, but will give unto
thine handmaid a man child, then I will give unto the Lord all the
days of his life, and there shall no razor come upon his head." And
so it was with respect to Samson, Judg. xiii. 5. But the Nan-
rite was to continue separated to God, as long as he remained
under the vow by which he was devoted.
4. Those that were thus devoted to God to be Nazarites, were
to the utmost of their power to abstain from all legal pollutions.
Lam. iv. 7. With respect to defilements by dead bodies, they
were required to keep themselves pure with greater strictness than
the very priests, except the high priest alone, and were obliged
to as great strictness as the high priest himself. Numb. vi. 6, 7.
compared with Levit. xxi. 10, 11. And though only some legal
impurities are expressly mentioned, as what the Nazarite was to
avoid, yet it is to be understood, that he is to his utmost to sepa-
rate himself from all legal defilements, agreeable to his name, a
Nazarite, or a separate person. The Nazarite was to abstam
froni all legal impurities in like manner as the priests, and even
as the high priest ; there are like directions given to one as to the
pther ; the high priest was on no account to defile himself with the
dead, and was forbidden to drink wine, or strong drink when he
went into the tabernacle of the congregation. Levit. x. 9. The
priests were to abstain from all manner of legal defilement as far
as in them lay. Levit. xxii., at the beginning.
NOTES ON THE BIBLE. 303
If it be objected against this, that the Levites who were ac-
cepted to be the Lord's, instead of the first-born that were holy
to the Lord, were not obliged to such strictness, I answer, that
this may be one reason why God did not look on the first-born as
being fully redeemed by the Levites being substituted in their
stead, but there were still extraordinary charges required of them
for the maintenance of the Levites, much more than in propor-
tion to the bigness of the bribe; and God might accept this as an
equivalent for their not being so strictly separated, as he accept-
ed extraordinary redemption money for the odd number of the
first-born, that were more than the Levites. Numb. iii. 46, 47,
and xviii. 15, 16.
5. Those that were devoted to God to be Nazarites by a sin-
gular vow, were to devote themselves wholly to religious exer-
cises, and to spend their lives in the most immediate service of
God ; for though this is not particularly expressed, but only
some things are expressed that they should abstain from, yet this
18 implied in their being God's, his being separated to the Lord,
Numb. vi. 11, his being holy to the Lord, Numb. vi. 6. All
the days that he separateth himself unto the Lord, he shall be
holy ; and ver. 8, all the days of his separation he shall be holy un-
to the Lord. In like manner as in the second commandment,
there are only some things particularly mentioned, that we should
abstain from on the sabbath, but it is only expressly said that the
day should be spent in religious exercises, yet it is implied in that,
that the seventh day is the sabbath of the Lord our God, and
that we are commanded to keep it holy. This was evidently
Hannah's intention in her vow, whereby she devoted Samuel to
be a Nazarite, as was explained by her own words and practice.
1 Sara. i. 28. " Therefore also I have lent him to the Lord, as long
as he liveth he shall be lent to the Lord ;" and accordingly she
brought him and left him in the sanctuary, to dwell continually
there, and there to spend his time in sacred business. 1 Sam. ii.
11. '* And Elkanah went to Ramah to his house, and the child did
minister unto the Lord before Eli the priest." Ver. 18. **ButSamutI
ministered before the Lord, being a child girded with a linen
ephod."
6. It was necessary that a woman that was devoted to be a
Nazarite (for a woman might be a Nazarite, Numb. vi. 2.) should
thenceforward avoid marrying, and refrain from all carnal inter-
course with men. If she was a virgin when she was devoted, it
was necessary that she should continue a virgin until her vow was
ended ; and if she was devoted for her whole life, she must con-
tinue a virgin forever; and if she was a widow, she must conti-
nue in her widowhood, and that on two accounts.
304 NOTES ON THE BIBLE.
Firgt* Marrying would be contrary to the obligation that has
been taken notice of, that the Nazarite was under, with the utmost
strictness to avoid all legal defilements, for marrying unavoidably
exposed the great legal impurities, and of long continuance. (See
Levit. xii.) There were scarcely any legal impurities to whicb
the children of Israel were exposed, except the leprosy, that were
so great as those that marriage brought women into. Being
therefore devoted to God to be holy to the Lord, in the utmost
possible legal purity, she must avoid marrying, and then these
legal impurities rendered her incapable of those sacred officei
and services that she was devoted to. It incapacitated her from
conversing on holy things, or drawing near to God in ordinances,
as much as being defiled by the dead body of a man incapaci-
tated a priest from his work and office. Levk. xii. 4. '* And sbe
shall then continue in the blood of her purifying three and thirty
days : she shall touch no hallowed thing, nor come into the sanc-
tuary until the days of her purifying be. fulfilled ;" which, in all,
for a son made up forty days, and for a daughter fourscore days,
which must needs be very inconsistent with the circumstances of
the Nazarite that was devoted wholly to attend on God, and
holy exercises in the way of the Jewish ordinances. If the Na-
zarite were a male, his marryingdid not expose him to such legal
impurities. The Nazarite was to observe as strict a l^gal purity,
as the high priest himself, as has been observed ; but he for the
greater purity was allowed to marry none but a virgin : therefore
doubtless the woman herself that was a Nazarite was obliged to
continue a virgin.
Secomllt/. Marrying would utterly destroy the main design of
her being dedicated in the vow of a Nazarite, which was, that she
might be wholly devoted to the more immediate service of God
in sacred things. If she was married, her time must unavoidably
be exceedingly taken up in secular business and cares, in tending
and bringing up children, and in providing for, and taking care
of a family, which exceedingly fills married women's hands and
hearts, and is as inconsistent as possible with the design of the
vow of the Nazarite. Hence the woman that was devotid to the
special service of God's house in the primitive church (though not
devoted to God so solemnly, nor in so great a degree as the Na-
zarite) must be one that was not married, and never like to mar-
ry, and it was looked upon and spoken of by the apostles as sin-
ful in such to many. 1 Tim. v. 1. ** But the younger widows
refuse, for when they have begun to wax wanton against Christ,
they will marry ;" and the reason that is given why they should
be widows that were like ever to continue so, and free from all
worldly care, was that they might be the more entirely at lil>erty
for religious duties. Ver. 3, 4, 5, *' Honour widows, that are wi-
NOTES ON THE BIBLE. 305
dows indeed, but if any \^do\v have children, or nephews, let them
learn first to show piety at home, and to requite their parents ; for
that^is good and acceptable before God. Now she that is a wi-
dow indeed, and desolate, trustethin God, and continueth in sup-
plications and prayers, night and day." Those widows in the
primitive chUrch, seem to be in some degree in imitation of the
Nazarites in the Jewish church. Anna the Prophetess was in
all probability a Nazanie, or one that after her husband's death,
bad devoted herself to the service of God, by such a vow as that
we have been speaking of, and therefore continued in widowhood
to so great an age, because her vow obliged her to it, and there-
fore^she, throwing by all worldly care, devoted herself wholly to
the immediate service of God. Luke ii. 36, 37. " And there w^as
one Anna a prophetess, the daughter of Plianuel, of the tribe of
Aser, she was of a great age, and had lived with an husband se-
ven years from her virginity, and she was a widow of about four-
score and four years, which departed not from the temple, but
served God with fastings and prayers night and day." The like
expression with that the apostle uses, concerning widows, 1 Tira.
V. 5.
And therefore when we have an account that after Jephthath's
daughter had been let alone two months, to go up and down the
mountains with her companions to bewail her virginity, we are
told that she retiflhned to her father, who did lo her according to
Lis vow. That which Jephthah did was, that he took her up to the
sanctuary before the Lord, and presented her before the priest,
that he might estimate her, then paid according to her estimation*
Thus the Jews that came out of the captivity vowed that they
would offer the first-born of iheir sons. Neh. x. 35. Whereby
she was redeemed from being made a burnt sacrifice, according
to the law ; and by thus presenting her in the sanctuary, and of-
fering up that which is accepted instead of her blood, she was ac-
tually separated according to the vow ; her separation began from
that time, and thenceforward, she was to begin her strict absti-
nence from all legal impurities, and to spend her time in sacred
offices ; and it is probable that Jephthah thenceforward left her in
the sanctuary, to dwell there as long as she lived, as Hannah did
to her son Samuel, whom she had devoted to be a Nazarite. . 1
Sam. i. 22. " I will nfot go up till the child be weaned, and then I
will bring him, that he may appear before the Lord, and there
abide for ever, and as the other Hannah, or Anna, did with her-
self after she had devoted herself to perpetual widowhood as a
Nazarite,'of whom we read, Luke ii. 37, " That she was a widow
of fourscore years old, and departed not from the temple.*' And
there^'probably Jephtliah's daughter continued in supplications
and prayers, night and day, for she was eminently disposed} and
VOL. IX. ' 39
306 NOTES ON THE BIBLE.
prepared for such duties by that remarkable spirit of piety that
appeared in her resignation, with respect to the vow her father
had made concerning her, and what time she did not spend in
duties of immediate devotion, she might spend in making of
priests' garments. Exod. xxxv. 25, 2G, in other business subse-
quent to the work of the sanctuary, as there might be enough
found that a woman might do.
II. The nature of the case will not allow us to suppose thai
that was done that was so horrid and so contrary to the miud and
will of God, as putting of her to death, and offering her as a burnt
sacrifice. God took great care that never any human sacrifice
should be offered to him ; liiough he commanded Abraham to of-
fer up his son, yet he would by no means suffer it to be actually
done, but appointed something else with which he should be re-
deemed ; and though God challenged the first-born of all living
things to be his, yet he appointed ihat the first-born of mea
should be redeemed, and so in all cases wherein persons were holy
to the Lord, the law makes provision that they should not he slain
but redeemed. It is particularly forbidden in the law of Moses
in the strictest manner, that the children of Israel should not
worship God by offering up their children in sacrifice to him.
Deut, xii. 30, 31. There God charges them not to worship hira
in the manner that the inhabitants of Canaan had worshipped
their gods, and then mentions, as the most abominable thing in
their worship, that they had offered up their children for burnt
offerings. And God, by the prophet Isaiah, declares such sacri-
fices to be abominable to him in the foremcntioncd, Isai. Ixvi. 3.
See also, Jer. vii. 31, with my note on that text. It would have
been symbolizing with the abominable customs of the heathen na-
tions around, especially that offering human sacrifices to the idol,
Moloch, which God ever manifested a peculiar detestation of.
Here particularly observe, Deut. xii. 29, to the end ; and the na-
ture of the case will not allow us to think that Jcphthah in tiiis in-
stance committed such abomination. It is not likely but that he,
being a pious person, as he is spoken of by the apostle, would
have been restrained from it by God, and then what was done was
doubtless agreeable to the mind and will of God, for God other-
wise would not in so extraordinary a manner have assisted her so
quickly and readily to resign herself to it ; there seems most evi-
dently an extraordinary divine influence on lier mind in the af-
fair, for her resignation did not arise from insensibility, or indif-
ference of spirit, as is evident, because she desired time so to be-
wail what was to be done to her; and upon the supposition that
she was to be slain, it would be impossible, without an extraordi-
nary influence on her mind, for her to be so resigned. He^ re-
signation was from pious considerations, and holy, and excellent
NOTES ON THE BIBLE. 307
principles ; as is evident from what she soys to her father, when
she sees him passionately lamenting tlie issue of his vow, of
n'hich we have an account in the 3t3ih verse. *' And she said unto
him, My father, if thou hast opened thy mouth unto the Lord, do
to me according to that which hath proceeded out of thy mouth,
for as much as the Lord hath taken vengeance for thee of thine-
enemies, even of tlie children of Ammon."
If wliat ho had vowed to do was so abominable a thing as to kill
Iirr in riiciifice, it would not have been her duty to say as she does,
do to me according to that which hath proceeded out of thy
nouth, but she seemed to be influenced to express herself as she
iid, by the Spirit of God, and her resignation is recorded of her,
IS a very excellent thing in her.
ill. llcr being to be slain in sacrifice seems inconsistent with
ler request; to go up and down the mountains to bewail hervir-
finity : it would have been rather to bewail her untimely end,
IV. It seems evident that she was not slain, by the 39th verse,
^here it is said that it came to pass, that at the end of two months,
he returned unto her father, who did with her according to his
ow, which he had vowed, and the consequence of it is imme-
iately added, and she knew no man. This clause seems evidently
3 be exegetical of the foregoing, viz. that he did to her accord-
ig to his vow, or to explain what that was that he did, viz. de-
ote her to God in a perpetual virginity.
If she had been slain it is not at all likely that it would have
een mentioned that she knew no man, for that she had known no
lan before this, had been already expressed in her going up and
own the mountains to bewail her virginity; and nobody would
ippose that she would marry and have children after she was de-
oted to death, and it had been determined both by herself and
er father that it should be put in execution ; and besides, there
ould have been no occasion to mention her not knowing man as
3on as the two months was out wherein she bewailed her virgini-
/, and she had returned from going up and down the mountainsi
le vow was immediately executed.
V. It is no argument that Jephthah thought himself obliged
) put her to death, that he so lamented when his daughter met
im, as in verse 35. '* And it came to pass when he saw her, that
e rent his clothes, and said, Alas ! my daughter, thou hast brought
le very low, and thou art one of them that trouble mc, for I have
pened my mouth unto the Lord, and I cannot go back ;'' for she be-
ig his only child, by her being devoted to be a Nazarite, his
imily was entirely extinct, he had no issue to inherit his estate
r keep his name in remembrance, which in those days was
(oked upon as an exceedingly great calamity. Thou has tbrought
le very low, i. e. thou bast quenched my coal, and brought per**
308 NOTES ON THE BIBLE.
petaal barrenness on thyself. (See Pool's Synopsis, at the end of
Jadg. chap, xi.)
[139] Judj^. xiii. 20. " For it came to pass when the flame
went up toward heaven from ofl' the altar, that the angel of
the Lord ascended in the flame of the altar. Christ, by thus
goin;^ into the flame in which the kid was sacrificed, and as-
cending in it, signified that he was the great sacrifice that was
to be oflTered up to God, and was to ascend as a sweet savour
to God from ofi'thc altar in the flame of his holy wrath. That
was the substance represented bv tliese shadows, the sacrifices
of kids and lambs, Sec,
[377] Judg. xiii. xiv. xv. The Ilistonj of Samson. Sam-
eon was charmed with the danc:hters of the uncircunicised
Philistines, and, as it were, bewitched with them. These
daughters represent those lusts, or objects of their lusts, with
which men are charmed and infatuated. Samson's uniting
himself with these daughters of the Philistines, proved his
ruin. He had warninn: enouirh to beware of them before he
was utterly destroyed by them. First, he was deceived by one
of them, and suffered great damage by her falseness, by the
woman of Timnath ; though he loved her, she proved an enemy
to hira, and treachcrou>ly deprived him of thirty sheets and
thirty change of garments, and then she was taken from him;
she proved false to him, and left him. i:?o she served him as
the objects of mon's lusts often serve them : ihcy promise them
a ffreatdcal, but never aliord them anv thiniir; thev are like a
pleasing shadow at a distance, that does us a great deal of
damage in the pursuit, and when we come nigh ihem and hope
to embrace them, and to be paid for our damages, they afl'ord
US nothing but disappointment. Samson's being thus served
by a dauiriiter of the Piiilistincs, mi::ht be a warnin;? to him not
to be concerned with them any more. But after this Sampsoa
was ensnared again, and went in to an harlot at Gaza, wlmh
suddenly brought him into eminent danger of his life, so that
he very narrowly escaped, as in the beginning of chap. xvi.
But yet after this he unites himseif v»ith Delilah, and had sufli-
cient from her to make hiju sensible that slie was his enemy
time after time, had he not been utterly infatuated and he-
witched ; but yet he would not take warning, and at last she de-
prived him of the seven locks of his head, in which signified
the consideration and sense of the mind ; and bringing a person
to a stupid and senseless state. (Sec Notes on Numb. vi. 5,
concerning the Nazarite's not shaving his head.) AVhen per-
sons* sense, consideration, and watchfulness is gone, their
strength will soon be gone. And then God departed from
NOTES ON THE BIBLE. 309
Samson, and he became the miserable condemned captive and
slave of the Philistines, who tormented him, and insulted over
liim, and made themselves sport in his misery, and at last it
proved his death.
[80] Judg. xvi. 25. " When the Philistines had prevailed
ever Samson, and were makiiii^ sport with him, he overthrew
tbem. The devils thought to have had fine sport with God's
people when he had got him their captive, but this captivity to
Jhim was the occasion of one of them who represented the rest
of his brethren, even Christ, giving of them a most dreadful
overthrow; and when they had Christ their captive, and thought
to have triumphed and made themselves merry over him, for
tie was for a time in a sort their captive, being the captive of
fcis ministers, and being more especially delivered to his power
to tempt and afflict, as the Philistines did Samson. Luke xxii.
53. " This is your time, and the power of darkness:" I say
tvhile iheythought to have had sport wiih him, yea, when they
bad actually brought him forth, and were making themselves
sport with him as his instruments did, and doubtless the devil
joined with them ; he gave them a most dreadful overthrow at
bid death, as Samson did ; he destroyed Satan's kingdom, and
overthrew Dagon^s temple.
[125] Ruth. The story of Ruth's forsaking her own people
Tor the land and people of Israel, typifies the calling of the
jlentiie church. Naomi is a type of the Jewish church, that
^ the mother of the Gentile church ; not the Jewish nation
.hat was rejected, but the true church of God in Israel, to
irhoon Ruth says, in the l6th verse, " Whither thou goest, I
fl^ill go, and whither thou lodgest, I will lodge. Thy people
shall be my people, and thy God my God." JNaomi sets before
3er daughters the case of going with her, and the advantages
)f staying in her own land. So did Christ set before men the
sase of being his disciples, and so do his ministers in the church.
. It typifies the universal church, and the conversion of every
reliever. We are all born in sin, as Ruth was born in Moab,
isd was born a Moabitess ; a state of sin is, as it were, our
Tatber's house, and sinners are our own people ; when we are
M>nverted we forsake our own people and father's house, as the
:hurch in the xlv. Psalm.
[92] 1 Sam. i. and ii. chapters. By Hannah's song after the
^irth of Samuel, I am ready to think that Peninnah and Ilan-
lah were designed for types of the church of the Jews, and the
shurch of the Gentiles. The expressions are much like those
iiat are used in the Prophets, when speaking of the calling of the
petaal barrenness on '"'
j»d6.chap.xi.> •'•.">23i^Kl?!!;:"s
[ISO]
went lir :J-..»^.»*.j.i'I
IhcLr >fl,'' ::.>'':„1. >!'« ■■1'"™" any tins llii
■"'in- ■^»";;;j;.'':,»,««a>«af*orwa!illino>
these exprei
tb, and fiinl
aiioink'il.'
0» ''T.rj"''' "/,ffi. "as no flu^ aesign then on foot.
fi^f"^ ,/. !-(. " And the cart came into tlie field
1*4} i^^iiii'^' nnd 8loo(i there, where there was a
^» ^'^tiinf "HJjf^' tgoU down the ark' of llic Lor
^^pr^'''^MMi iImI* Tbecart seems purposely to b
ffiit^^^S,tt$tMioC Ibe name of ihc owner beiitpr ih
f^f^H'i) '''^'iVM >igBiIicd by the aik, an[l bccaufc
1^ ^g^iAlch^^ represented Christ,
gi**' .
mgi I Sam* tvil. 25. David won the kinc^'s daughter
1 orer Goliath, so Christ wins the church by viclur
J 94] I Sam. zxii. 2. " And every one ihat was in d
rvery one that was in debt, and every one ihnt was b'
ioal| gathered themselves to him, and he became Captai
tbem." Herein be was a type of Christ.
[72] 1 Sam. x\v, 41, " And she arose, tind bowed her
her face to the canit, and said, ItchoM, let thine Ii!in<lijini
servant to wasli the feet of the servants of my t.nril." S
■ type of the church, and herein spenks that w hitli represe
disposition of a true Christian, according lu Christ's coi
and example. Josh. xiii.
[198] 2 Sam. sii. It may be worth Ihe while to oli?c
aualogy there was between David's sin in the mniicr of
and the judgments after. He was guiliy of ^^iioildincr of
and he was punished with (his in his own family, one of h
chihlron shedding the blood of another. Absalom's shi
Amnon''s blood, and nftcnvards he, though his o»n son. s
to shed his blood, and with Ahialom the grcatciit piirt of h
jccts that used to he loyal and have a good atreciiuii for hi
their hearts turned against him, and bcenmc his cnoniii
sought to shed liis blood, and af[er»nrds Absalom's blot
shed greatly to tlie grief of llavid his father.
He was guilty of most aggravated nnclennnoss in his ar
with BathshebD, and he was punisheil with nncleanne>s in h
family in a most aggravated manner, by the horrid incc
rape of his own son upon his own daughter, and alYerwards
r
NOTES ON THE BIBLE. 311
bis son, that was very dear lo him, going in to bis own con-
ittnes many of llicm, and that on llie top of llie house in llie
It of the sun, and in the sight of all Israel, on purpose to
ler his father as odious and contempliblo as possibly .could be.
p: [216] 2 Sam. xxiii. 1,2, 3, 4, 5. These last words of Da-
fid seem to be wholly a prophecy of the Messiah ; he begins as
lie prophets were wont to begin their mystical speeches about
Uags to come. ** The Spirit of the Lord spake by me, and his
VOrd was in my tongue ; the God of Israel, the Rock of Israel
^ke to me." He begins much after the manner that Balaam
legan his two last prophecies. Numb. xxiv. wherein he prophe-
aed of Israel's future happiness, and spake particularly of
Bfarist. What is here rendered, ** he that ruleth over 7ncn must
iejiistj^^ might belter be translated, ** he that shall rule overmen
Aall bejustJ^^ The words in the original are p'l:^ dhxd Hviu
The two first words are literally translated, the ruler over men^ or
%e person ruling over mm, reserved to time present, past, or to
U)me, indifferently ; 7nust he, is supplied in our translation, the
word Just only, is expressed in ihe original, and we may as well
md better supply shall be Just, than must be, for the verb is, or be,
s more frequently understood in either of the tenses than must
He, or ought to be. That he should rule in the fear of the Lord,
s agreeable to the character of the Messiah given in Isai. xi. 1,
I, where he is prophccied of, as he is licre, as the branch of the
lock or house of David, and that prophecy is very parallel to
his, " And tliere shall come forth a rod out of t!ie stem of Jesse,
nd a branch shall grow out of his roots. And the Spirit of the
jord shall rest upon him, the spirit of wisdom and understand-
iig, the spirit of counsel and mif^ht, the spirit of knowledge, and
f the fear of the Lord, and shall make him of quick under-
tanding in the fear of the liord." He is called lie that is to rule
ver men^ rather than He that is to rule over Israel, because when
e comes, his kingdom should not be confnied to that one peopfle,
•at he should reign over all nation?, and to the utmost ends of
lie earth ; to him the gathering of the people should be, and
len should be blessed in him ; all nations should call him blessed.
It is the Messiah that is intended that shall be ns the light of
be morning when the sun riseth, even a morning without clouds,
nd as the tender grass springing out of the earth by clear shin-
ig* after rain. Christ is both as the rain and the sun that cans-
th the grass to grow, and also as the grass itself that flourishes
nder the benign influence of those. The person of Christ as
ead of the church, is as the morning sun arising after a night of
arkness, or as the clear sun breaking out of a thick cloud, show-
ig ia the tender grass Christ mystical ; or Christ in his members
312 NOTES ON THE BIBLE.
is as the tender grass itself springing out of the earth by clear
shining after rain. This signifies both the glory and biessedness
of his reign.
1. It signifies his prosperity and glf^ry as a king; the spring-
in/^ and flouribhing of grass is a simile elsewhere used to express
glory and prosperity. Ps. xlii. 7. " Though the wicked do grow
as the grass, and all the workers of iniquity do flourish," &c. So
Job V. 15. ^' Thou shalt know that thy seed shall be great, and
liiinc oiiVpring as the grass of the earth." So here the same is pro-
mised of the seed, or offspring of David. Christ in his state of
humiliation was a tender plant, and a root out of a dry ground,
having no form nor comeiines, but when he rose from the earth
God made him to spring as the grass out of the earth, and after
his resurrection he was a glorious and flourishing, and mostfrait-
ful branch, as is prophecied of the branch of the stock of David.
Isai. iv. 2. *< In that day shall the branch oftlie Lord be beautiful
and glorious, and the fruit of the earth shall be excellent and
comely." Jer. xxiii. 5. " Behold, the d.ays come, saith the Lord, that
I will raise unto David a righteous branch, and a King shall reign
and prosper.'^ And so in many other places wherein Christ is
prophecied of, under the appellation of the branch, he seems to
be spoken of as a flourishing branch. David here in his lasCwords
comforts himself in the respect of the glorious prosperity of his
oflfspring.
2. Hereby is signified the happiness of his kingdom, not only
the glory of the King, but the happiness of those that enjoy the
blessings of his reign, which is still the prosperity of Christ's mys-
tical. Ps. Ixxii. 6.7. " He shall tome down like rain upon the
mown grass, as showers that water the earth. In his days shall
the righteous flourish."
Verse 5. " Although my house be not so with God, 3'et he halb
made with me an everlasting covenant, ordered in all things, and
sure, for this is all my salvation, and all my desire, although he
made it not to grow." My house, that is my oflspring, my posterity,
those of my family that are to succeed me in the throne. We often
find the posterity of David called the house of David, though my
successors and ofl'spring be not just, and do not rule in the fear of
God (as David by the Spirit foresaw that they would not,) though
they are not as the light of the morning and as the tender grass
springing out of the earth, though he made it not to grow, i. e. roy
house, for that he was speaking of. It is the same in other words
that was expressed in the first clause of the verse, though my
house be not so with God ; and there is special reference had to
the last clause of the preceding verse, where it was foretold that
the Messiah should be as the tender grass springing out of the
earth. Though my house or oflspring be not so, be not made to
NOTES ON THE BIBtE. 313
grow as the grass, the house or lineage of David seems to
have to be spoken of under the figure of the root or shoot
of a plant, as a family or race is often so called in scripture.
Judge V. 14. " Out of Ephraim was there a root of them against
Amalek." Isai. xiv. 29. " Out of the serpent's root shall come
forth a cockatrice," i. e. the serpent's race or offspring ; and so
verse 30. *' I will kill thy root with famine, and he shall slay the
remnant.*' Dan. xi. 7. " Out of a branch of her root shall one
stand up," i. e. out of her posterity ; and so Hosea ix. 16.
** Ephraim is smitten, their root is drted up ; they shall bear no
fruit ; yea, though they bring forth, yet will I slay even the beloved
fruit of the womb." The family or lineage of Jesse, or David,
is particularly in the prophecies of the Messiah compared to the
root, or stem of a plant, as in the forementioned, Isai. si. 1, 2.
** There shall come forth a rod out of the stem of Jesse, and a
Branch shall grow out of his roots."
And to these last words of David, all the prophets seem to refer
vhen they prophecy of Christ under the name of the Branch, for
he is here prophecied of, not as the tender grass springing out of
the earth, and the lineage of David seems to be spoken of under
the figure of a root or stock ; and when it is said though he make
it not to grow, the word signifies to grow as a branch, it might
have been translated. Though he make it not to branch forth : the
word here used is of the same radix as the word used when
Christ is prophecied of as the Branch ; the word that is translated
branch is nov, and the word that signifies to grow, isHDV, which is
— V - T
the verb here used. David here foresaw that God would not make
bis root or stock to grow in his successors that should reign in the
kingdom of Judah, and therefore, with reference to this, the
prophet Jeremiah foretelling of Christ, says, chap, xxxiii. 15,
*' In those days, and at that time I will cause the Branch of
righteousness to grow up unto David, and he shall execute judg-
ment and righteousness in the land." His being called a righte-
ous branch, and his executing judgment and justice in the land,
seems to be with reference to David's last words, where it is said,
He shall be just, ruling in the fear of the Lord. So chap, xxiii.
5. ^' Behold the days come, saith the Lord, that I will raise up
unto David a righteous Branch, and a King shall reign and pros-
per, and shall execute judgment and justice on the earth."
[191] 2 Sam. xxiii. 4, 5. " As the tender grass springing out
of the earth by clear shining after rain — although he make it not
to grow." It is probable from this that David speaks of the Mes-
siah, that Christ is called the branch or the sprout ; he is compared
in Isaiah to a tender plant.
VOL. IX. 40
314 NOTES OiN TUE DIBLE.
[44] 2 Sam. sxiii. 16. " And the three mighty men brake
through the host of the Philistines, and drew water out of the
well of Bethlehem, that was by the gates, and took it and brought
it to David ; nevertheless he would not drink thereof, but poured
it out before the Lord." No doubt but this was ordered ibr atype
of something evangelical ; otherwise it is wonderful how and why
it should happen that he should long for the water of that parti-
cular well, and for what reason he should esteem it unlawful for
him to drink it. Bethlehem being the place of Christ's birth, the
waters of it may signify the same as the water of the sanctuary,
the water of the New Jerusalem, or the water of life. This was the
price of the blood of those three mighty men, so is the water of
life of the blood of the mighty Son of God. They obtained it
by conquering Israel's enemies ; so doth Christ by the conquest of
the enemies of his spiritual Israel. David would not drink it,
but poured it out before the Lord ; so we ought to give all the
glory of our salvation unto God, as God gives it unto us by the
blood of Christ, we ought to give it all back again unto God in
praise.
[215] 2 Sam. xxiv. 9. Concerning the seeming difference io
the account of the number of Israel when David numbered them
in Samuel, and in Chronicles : See Bedford, p. 559, Scripture
Chronology.
The number of all Israel in the book of Chronicles, were
eleven hundred thousand men. 1 Chron. xxi. 5. And the book of
Samuel saith that they were only eight hundred thousand. 2
Sam. xxiv. 9. So that here are three hundred thousand difference.
On the other hand the book of Samuel saith that the men of Ju-
dah were five hundred thousand. 2 Sam. xxiv. 9. And the book
of Chronicles saith that they were only four hundred and seventy
thousand. So that here also is thirty thousand difference. For
the reconciling this great and double diversity, it is to be ob-
served that there were four and twenty thousand soldiers and of-
ficers that attended David monthly, so many every month. 1
Chron. xxvii. 1 — 16. And these make in all, two hundred aud
eighty-eight thousand. These were like a standing guard aboot
the king every month, and ready for any sudden expedition.
There were besides these, the rulers of the tribes and the officers
under them, and therefore allowing a thousand officers to every
twenty-four thousand, (as we cannot well allow less,) there will
be the twelve thousand wanting, which added to the two hundred
and eighty-eight thousand, make just three hundred thousand,
and these were not put into the account in Samuel. Thus in the
tribe of Judah, if twenty-four thousand legionary soldiers, and a
thousand officers over them, be added to the four hundred and
NOTES ON TUE BIBLE. 815
>
seventy thousand, there will be but five thousand wanting in the
number ; and as this was David's own tribe, which was faithful to
him in all difficulties and troubles, it is no wonder if so many of
ihem were employed in some other extraordinary offices. These
Joab put into the account, because their number and list had been
long known, and because the king would not put a tax upon his
own servants.
[217] 2 Sam. xxiv. 18, to the end, and 1 Chron. xxu 18, to
the end, and xxii. 1. The temple and altar where those sacrifices
were to be offered that were typical of (he sacrifice of Christ,
were by God's orders erected on a threshing floor, a place where
wheat was wont to be threshed, that it might become bread to sup-
port men's lives. The wheat that was here threshed, or the bread
that was made of it, seems to be typical of Christ, that bread
which came down from heaven, who is often typically represented
by bread, by flour, and wheat. Vide Note on 2 Kings iv. 45. And
the threshing of this wheat to prepare it for our food, seems to
represent the sufllerings of Christ, by which he was prepared to
be our spiritual food, and therefore this very wheat that was
threshed on this floor was the first meat-offering that was cfffered
to God on the altar that was built in this place. And the thresh-
ing instruments that were typical of the instruments of Christ's
snflferings, in being the instruments wherewith the corn was
threshed, is made use of as the fuel for the fire, in which David of-
fers sacrifice in this place, and the fire in which that very wheat
that they had threshed was burnt, and the same oxen that in that
3lace were used to labour in treading out the corn, were the
Irst sacrifice that was there offered, so that before they were
tacrificed on the altar, they in their labours in that place were ty-
3ical of Christ, who underwent such great labours to procure
iread for our souls, and they were sacrificed for men, there, in
hat very place, where they were used to labour for the good of
nen, as Christ was crucified in that very land where he had la-
boriously spent his life for the good of men, and where his good-
less had been so distinguishingly manifested for so many ages,
ind in that very city, Jerusalem, where he had especially la-
boured, and which city had been for many ages distinguished by
lis goodness above all others in the world. Those oven were sa-
:rificed on a fire that was made of their own instruments, their
)wn yokes and other instruments that they had borne; 2 Sam.
Lxiv. 22 ; as Christ carried his own cross.
[231] 1 Kings iii.l. Solomon's marrying Pharaoh's daughter
leems to. be a type of two things.
316 NOTES ON THR BIBLE.
1. or the calling oftlie Gentile church. The Egyptians were
aliens from the nation of Israel, but now she that was an Egyp-
tian is not only mnde an Israelite, but she is made the qneenin
Israel : so the Gentile church, when she was called, was not only
received to like privileges that the Jewish church were used toea-
joy, but to vastly greater privileges.
2. The union of Christ with his whole church in all ages is ty-
pified ; for the church is made up altogether of those that were
sinners by nature, aliens from God and Christ, and the childrenoT
the devil. Pharaoh is often used in scripture as a type of the d^
vil. She that is made the church and spouse of Christ, is nata-
rally the daughter of the spiritual Pharaoh.
But especially does this seem to typify what shall come to pass
in the last and most glorious times of the church, for the reigo of
Solomon is especially a type of those times. At that time e5p^
cially will there be a great gathering of the Gentiles unto Christ;
multitudes of nations, that until then were gross heathens, will
be espoused unto Christ, and then will the grace and love of
Christ be in a most remarkable manner exercised towards sin-
ners, and great sinners, and those that were distinguished as the
children of the devil ; then will many nations be brought to the
church that before were the church's greatest enemies, as Pharaoh
was a grand enemy of God's church and people, but yet now bis
daughter is married to the prince of Israel. And particularly the
nations that have been subject to Antichrist, who is spiritually
called Pharaoh, shall then be espoused by Christ ; this type is
ful6lled at the same time with those prophecies, Isai. xix. 24,
25. "In that day shall Israel be the third with Egypt, and with
Assyria, even a blessing in the midst of the land, whom the Lord
of hosts shall bless, saying, Blessed be Egypt my people, and
Assyria the work of my hands, and Israel mine inheritance.'*
Egypt and Assyria were remarkable enemies of Israel, and both
in their turns held them in bondage and slavery. See also other
prophecies of the calling of Egypt.
[6] 1 Kings vi. It appears that the temple was a type of Christ,
inasmuch as Christ is said to be the temple of the new Jerusalem,
in the Revelation, and because he calls himself this temple. So the
tabernacle before. Hence the reason why they were commanded
to sacrifice no where else ; why they were commanded to look to
it in their prayers, &ic.
[148] 1 Kings vi. 7. ** And the house, when it was in buildincr,
was built of stone made ready before it was brought thither; so
that there was neither hammer, nor axe, nor any too! of iron,
NOTES ON THE BIBLE. 317
beard in the bouse while it was in building." This temple re-
presents the church of God, who are called God's temple, or
spiritual house ; Jesus Christ being the chief corner stone, and
all the saints as so many stones. Particularly, by Solomon's
temple is meant the church triumphant, as by the tabernacle,
the church militant, by the exact finishing, squaring, and
smoothing of these stones before they were brought thither,
represents the perfection of the saints in glory ; heaven is not
a place to prepare them, they are all prepared before they
come there ; they come perfectly sinless and holy into hea-
▼en; this world is the place where God hews them, and
squares them by his prophets and ministers, by the re-
proofs and warnings of his word, which God compares to a
hammer, and by persecutions and afflictions. There shall be
no noise of those tools heard in heaven, but all the lively strains
of this spiritual and glorious building are exactly fitted, fram-
ed, and polished before they come there.
[273] 1 Kings vrt. 15, Stc. Concerning the brazen pillars
Jachin and Boaz. These pillars were set in the porch of the
temple, or at the entry into the temple, which was a type of
heaven, to show how strongly the entrance of God's elect an^
covenant people into heaven, is secured by God's immutable
establishment and almighty power ; and also how certain
their happiness, shall be, when once they are entered, and that
theiF happiness, which is supported by]those pillars, shall be as
perpetual and immoveable as the pillars, as Rev. iii. 12. *^ Him
that overcometh will I make a pillar in the temple of my God,
and he shall go no more out." Jachin, he shall establish^ signi-
fies both God's decree and promise, for they, by the covenant
of redemption, become the same: God's decree of election is
in Christ, an eternal promise and oath, and the promise made
in time, -is but an expression of that for the dependence and
comfort of the saints ; it is as it were a temporal decree — a pro-
mise is but an expression of a purpose, it is that in words that
a purpose is in heart. The chapiters were made of lilies and
pomegranates — the lilies especially denoting the honour,
glory, and beauty of the saints. Lilies and flowers are used
for a representation of honour, glory, and beauty, in scripture.
Isai. xxvii. 1. " Wo to the crown of pride, to the drunkards of
Ephraim, whose glorious beauty is a fading flower, which are
on the head of the fat valleys," &c. Cant. ii. 1, 2. " I am the
rose of Sharon, and the lily of the valley ; as the lily among
thorns, so is my love among the daughters." The pomegra-
nates signify the sweet fruit they shall bring forth and enjoy,
the fruit of holiness that they shall bring foith, and the fruits of
318 NOTES ON THE BIBLE.
happiness, or that pleasure and satisfaction they shall enj
These spiritual fruits are often compared to pomegranates
Solomon's Song,^and more frequently than to any other sort
fruit, as chapter iv. 3. 13, and vi. 7. 11, and vii. 12,
viii. 2.
There was a very great number of those pomegranates
those chapiters to signify the abundant happiness that is lai^
up for the saints. The fruits were hung on net work and chai
work, to show how the graces of God's Spirit, and the spirit
fruits of holiness and happiness ate interwoven one wiih an
ther, and are connected together, and depend one on anot
as it were by a concatenation.
[249] 1 Kings xi. 3. '^ And he had seven hundred wiveu
princes.ses, and thine hundred concubines." Solomon couM
not but know the law of Mo.«<es, in which it is prescribed con^
corning the king, Dent. xvii. 16, '* But he shall not multiplj|
horses to himself, nor cause the people to return to Egypt, t^
the end that he should mnltinlv horses, forasmuch as the LonC
hath said unto you. Ye shall henceforth return no more that
way, neither shall he multiply wives to himself, that his heai€
turn not away, neither shall he greatly multiply to himself sit*
\'er and gold." But without doubt Solomon either put some
wrong interpretation upon this law, or on some account or
mother, thought himself exempt from the obligation of it : pof-
fiibly because when God had appeared to him, and asked him
what he should give him, and he requested a wise and under-
standing heart, and did not ask that earthly glory that other
kings set their hearts upon ; God told him that he would give
him riches and honour, so that there should not beany among
the living like unto him nil his days, i. e. that God would give
liim outward slate and "^lorv aI)ove all that other kin^fs valued
themselves upon, but in thor?e days it was looked upon among
the kings of the earth as great part of the state and grandeur
of a king, to have a great nmnber of wives and concubines, and
horses, as woll as to have a great deal of silver and gold. Sol-
omon might look on this promise of God, to him as a dispensa-
tion from the obligation of the whole law of Moses, which was
given to restrain the amiiition, and set boimds to the earthly
grandeur of the king of Israel.
[154] I Kings xvii. 6. " And the ravens brought him brea<!
and flesh in the morniriir," &:c. ; which typified the same thing
ns Samson getting honey out of the lion. ** Out of the eater came
forth meat." It was also more miraculous that such a ravenous
bird should biing him meal and not eat it himself.
MOTELS 05 THE BIBLC 319
[283] 2 Kings iL 11» 12, 13. C^ncemtng^ ElyoA^s translation.
Ijafa^j ascension ioto bearen seems to be at^pe of the ascen-
of Christ. Before he ascendeilf he askt^d his disciple Eli-
what he should :;ive him ; so Christ \vhen he ascended sa\e
onto men. When £iijah ascended, his mantle felt from
which is a type of the righteousness of Christ, as righteous-
is often in scripture represented hy a garment. Christ,
'h be himself v?ent awav, vet let\ his riohteousness for his
ireh and people here below. The efficacy of what he did
suffered, still remained for the justification of sinners here
»w, though he himself was gone, and the saving fruits and
IIS of it were communicated more abundantly after his as-
(ion than before. God exalted him with his own right hand
be a Prince and a Saviour, to give repentance unto Israel,
remission of sins. Elisha received a double portion of his
rit when he ascended ; so when Christ ascended, he sent down
idant measures of his holy spirit on his disciples and foU
rers. The condition of Elisha's receiving a double |)ortion
Elijah's spirit, was his seeing him when he ascended, so it is
faith in the ascended Saviour, that we receive the holy
irit from him. We can receive no spiritual benefits from
any otherwise than as we see him in his glorious exaltation
an eye of faith.
[472] 2 Kings v. 19. *' And he said unto him. Go in peace."
lese words do not ut all imply that the prophet approved of
Jtbe design Naaman had just before declared of bowing in the
[Aouse of Rimmon. There indeed seems here to be some dif-
Cculty ; at first view, it looks as if these words of the prophet
idanifested an approbation of what he had expressed. But a
particular consideration of the circumstances of the affair may
Serve wholly to remove the difficulty, and to nmke it manifest
that they implied no such approbation. For it is to be consi-
liered that the Syrians were now at war with Israel. W^e have
an account but a little before this, 1 Kings xxii., of a great bat-
tle of the king of Syria of his thirty- two captains with both the
kings of Israel, and we have no account of any peace made after
this; but, on the contrary, it appears by the 2d and 3d verses of
this chapter, and by what we have an account of in the next chap-
ter, that the war still continued, and Naaman was the chief
actor in the war, and had been the chief instrument of the
mischief that the Syrians had done Israel, for he was the Cap-
tain of the host of the king of Syria, or General of his army,
and a very valiant, successful general, and ho by whom the chief
exploits had been done, that had been accomiiiished by the
Syrians in war, as is signified in the first verse of this chapter^
320 NOTES ON THE BIBLE*
and was probably under the king, the chief general that led
the Syrians in the battle forementioned, wherein Israel receiT-
ed that great defeat, wherqin their king was slain, which seems
to be the thing aimed at in the first verse of this chapter,
when it is said that by him he had given deliverance in victofj
(as it is in the margin) unto Syria. And those things were now
fresh in memory, being but two or three years before ; so that
Naaman must needs know that it would be a remarkable thing if
so great and terrible an enemy to Israel as he had been, and one
that Israel had sufiered so much from, and an enemy that thej
had now cause to fear above all enemies on earth, (the war be-
tween the two nations yet continuing.) I say he must be sen-
sible that it would be a remarkable thing if he came into the
midst of the land of Israel, and to that great prophet that wu
as it were the father of that people, and should be suffered to
return again to his own country in peace ; and there is reason to
think that he did not come and go without a trembling fear, lest
he should be troubled on this score. It was the manner aroon*
the heathen nations at that day, as the Syrians knew for their
augurs, diviners, magicians, and those who had immediate in-
tercourse with theii gods, which were their prophets, to inter-
est themselves in affairs of their respective nations, and for the
nations to have great dependence upon them in time of war.
And they doubtless had heard the great things the prophets of
Israel had done for them against their enemies, Moses, Samuel,
and others, and how the prophets had assisted the Israelites
againsttheir nation, even in that generation. (See 1 Kings xi.)
And the Assyrians appear apt enough to discern how this very
prophet Elisha assisted the king of Israel in war. (See the neU
chapter.) And doubtless Naaman now looked u|>on this pro-
phet who had healed him of his leprosy as a man of great
}>ower, and judged that he could easily destroy him, and though
as yet he had received no hurt from his |>ower, but great good,
yet he seems to be full of fear and jealousy, as appears by this,
that although Elisha had bid him go in peace, thereby signify-
ing that no harm should be done him on account of the war
with Syria, and for his being so great an enemy to Israel, ye*
when he sees Gchazi coming after him, his fears arc excited
anew. He was afraid that the prophet had a reckoning to re-
quire of him, and therefore, as soon as Naaman sees biin, he
immediately lighted down from his chariot to meet him, and
his first question is, Is there peace 7 (for so it is in the Hebrew,
\er3e 21.) 'i'he prophet was sensible what Naamaifs fears
were, and probably knew that he made him the offer of a large
present, partly for that end to secure his favour and friendship,
that he might not hurt him, and that his fears were increased
NOTES ON THE BIBLE. S21
by his refusing his pfesent. He was afraid that this wai
a sign that he would not be friends with him ; for accept-
ing of presents was looked upon as » token and seal of friend*
ship and peace. And therefore Mauoah's wife says, "If
the Lord had been pleased to kill us, he would not have
accepted an offering at our hands." And therefore Jacob urges
Esau to accept his present, because he desired a seal of peace
and friendship with Esau. And when after the prophet had
utterly refused Naaman's present, Naaman professes a design
of changing his religion. I'his probably still is one thing he
has in view, thoroughly to reconcile this great prophet to him.
The prophet fully knowing Naaman's circumstances and appre-
hensions, it is with respect to. these things that he says to him,
Go in peace, signifying no more than that he bid him farewell,
and that though he had refused his present, yet he need not
fear his troubling him, or taking the opportunity, now he was
in the land of Israel, to do him any mischief on account of the
war between Israel and Syria, or for his having been so terri-
ble and destructive an enemy to his country, designedly avoid-
ing making any reply at all to those things he had been saying
ID him, as his request that he would give him two mules' bur-
then of earth, that he might offer sacrifice to God, or his design
which he had taken occasion to signify to him of bowing in the
bouse of Rimmon. He neither answers his request by com-
manding that any earth should be given him, or giving him
leave^to take it. He says nothing at all about it, nor does he
make any observation on his intimated design, but only takes
leave of him, and lets him understand that he may go in peace,
without fear of any such mischief as he seemed to be guarding
against. And Naaman seems to understand him. When the
prophet spake of peace, there is reason to think that he under-
stood him to mean what he himself means, when presently af-
ter he speaks of peace, saying to Gehazi, " Is there peaceT^
fearing that the prophet now intended to molest him as an ene-
my. And the words themselves, according to the common use
of such phrases, did not carry any more in them. Thus, when
Judah, after the cup had been found ii^Benjamin's sack, says
to Joseph, •' Behold, we aie my lord's servants, both we and
he also with whom the cup is found," Joseph answers, Gen.
xliv. 17, ''God forbid that I should do so; but the man in whose
band the cup is found, he shall be my servant, and as for you,
get you up in peace unto your father ;" as much as to say, I
liave no quarrel with you for your brother's crime, but will dis-
miss you without doing you any harm. So Gen. xxvi. 28, 29,
•« Let us make a covenant with thee, that thou wilt do us no
harm, as we have not touched thee, and as we have done thee
VOL. IX. 41
NOTES ON TlIE BIBLE.
nothing but good, anil have sent thee away in peaee ;" and rer.
Sly '* And Isaac sent them away, and tliey departed in peace."
So it is noted of Abner, 2 Sam. iii. 21, after he had been car-
rying on a war against David in favour of Ishbosheth, that he
came and conversed with David, and David sent him away,
and he went in peace, i. e. David did not do him any hurt for
his having acted before as his enemy. So Josh. x. 20, 21, it
is noted of the people of Israel, that after they had been carry-
ing on a successful war against the Amorites, and had slaia
them with a great slaughter, the people returned to the camp
in peace, and that none moved his tongue against the children
of Israel. Many other places might be mentioned where such
phrases are used in the same manner. But I shall now mea«
tion but one more in 2 Chron. xix. at the beginning. We are
informed, that after Jehoshaphat had been to war with the
Syrians, to assist Ahab, he returned to his house in fierce ; the
meaning is only, that he^was not slain, as Ahab was, and re-
turned without receiving any hurt in the war ; not that he re-
turned under the divine smiles, ond with his favour and appro-
bation, for he did not so return, but, on the contrary, he in hii
return met with a severe rebuke from God, and denunciation tf
his wrath for the business he had been about.
Here, perhaps, it may be objected, that it is hardly credible
that the prophet should make no reply to what Naaman bad
said, the occasion so naturally leading him to it, and duty
obliging him to manifest his disapprobation of it, if it was
sinful.
As to his not replying when the occasion naturally led to it,
it may be observed, that the former part of Naaman's speech
seemed much more to lead to and require some reply, whercio
he desires of the prophet that he would give him two mules'
burthen of earth ; what he there proposes, is in the form of a
request to Elisha. " Shall there not then, I pray thee, be giv-
en unto thy servant two mules' burden of earth?" &c. As to
what he says concerning bowing in the house of Ilimmon, he
therein indeed expresses his intention, but asks no request of
the prophet. He does not ask his leave, or his opinion, or ad-
vice, nor does he ask him any question, or projiose any thin^to
him for his opinion, or as though he expected any reply. But
yet it is evident, in fact, that he makes no reply at all to the
former part of his speech, that was evidently proposed to him
for that end, that he might have a reply- He consecrates no
earth for an altar for ^aaman, he gives no orders to his ser-
vant to give him his two mules' burthen of earth, nor does he
say a word signifying that he consents he should take it, ap-
proving of his design of building an altar with, but bids bim
NOTES ON THE BIBLE.
fiirewell, without any reply at all. And therefore it is not incre-
dible that he should make nu reply to that part of his speech
which comes in incidentally, that did in nowise so naturally lead
the prophet to answer.
As to the latter part of the forementioned objection which re-
lates to the prophet's being bound in duty to forbid what Naaman
declared to be his intention, or to have manifested his disapproba-
tion of it, if it were unlawful, when so fair occasion was given
him to express his mind concerning it : To this 1 would say,
1. The prophets spake under the immediate direction of hea-
ven ; they were to deliver God*s messages, and were only the
agents to utter his words. In this whole affair of Naaman he
acted in his character of a prophet, and Naaman is now address-
ing him as such, and God was not pleased to put any reply into
his mouth.
2. God herein dealt with Naaman, as he commonly does with
such hypocrites that pretend to be his servants, but are joined to
idols. Hos. iv. 17. *' Epliraim is joined to idols, let him alone."
Matth. XV. 14. " Let them alone, they be blind leaders of the
blind.'^ It was just so with Naaman as it was with the elders of
Israel in Chaldea, they pretend to worship the God of Israel alone,
but yet living among idolaters, and in subjection to them, they
thought they might comply with the people of the land, who now
were their masters, in some of their idolatrous customs, seeing they
must render themselves very obnoxious by refusing, and they came
to the prophet Ezekiel to inquire of him something concerning
this affair ; but God replies by the prophet, Ezek. xiv. 3, '* Son
of man, these men have set up their idols in their heart, and put the
stumbling block of their iniquity before their face, should 1 be
inquired of at all by them .^" Again, chap. xx. 1, certain of the
elders of Israel came to inquire of the Lord, and sat before me.
Ver. 3, '' Thus saith the Lord God, Are ye come to inquire of me?
as I live, saith the Lord, I will not be inquired^of by you," with ver.
31. *' For when ye offer your gifts, when ye make your sons to
pass through the fire, ye pollute yourselves with all your idols,
even unto this day ; and shall I be inquired of by you, O house of
Israel ? as I live, saith the Lord God, 1 will not be inquired of by
you." That what was the especial reason of God's treating them
^ith such manifestations of abhorrence, and refusing any inter-
course with them, was, that they joined idolatry with a profession
of bis name under a pretence of worshipping him, or had a dis-
position so to do, is manifest by ver. 39, *' As for you, O house of
Israel, thus saith the Lord God, Go ye, serve every one his idols,
and hereafter also, if ye will not hearken unto me: but pollute ye
my holy name no more with your gifts and your idols." And
that the thing that was in their mind about which they came to Ese-
SM NOTES ON THE BIBLE.
kiel to inquire, was, whether they might not comply with the people
they dwell among in some of their idolatrous customs, though
they professed in heart to serve the true God only, is plain fron
ver. 32. ^' And that which cometh into your mind shall not be at all
that ye say, We will be as the heathen, as the families of the
countries, to serve wood and stone."
3. Though Elisha made no reply to what Naaman had said of
bowing in the house of Rimmon, and so did not directly declare
his dislike of it, yet his manner of treating Naaman on this occa-
sion (though no other than friendly) if duly weighed, and ration-
ally reflected upon by Naaman, would sufficiently show him tlie
prophet's disapprobation of it, and in a manner tending more to
convince and affect him than if he had dirertly forbid it. Naa-
man made a proposal to Elisha of taking two mules' burthen of
earth of the land of Canaan (as though he highly valued the very
dust of that land) to build an altar to Elisha's God, doubtless ex-
pecting that Elisha woulJ show himself much pleased with it, and
desires to have this earth as given and consecrated by Elisha.
But Elisha does not grant his request, he takes no notice of it, in-
timating that he looked on his pretences not worthy of any regard,
and immediately, without saying one word to what he had said,
sends him away, and lakes his leave of him, as not thinking it worth
his while to enter into any conversation with him about such a
mongrel worship as he proposed, nor desiring any unnecessary
communion with such an idolator.
[170] 2 Kings vi. 6. " And be cut down a stick and ca>t it
in thither, and the iron did swim." The iron that sunk in the
water represents the soul of man that is like iron, excef*ding heavy
with sin and guilt, and prone to sink down into destruction, and lie
overwhelmed with misery, which is often compared to deep waters.
The stick of wood that was cast in, represents Christ, that was of
a contrary nature, li^ht, and tended not to sink, but to ascend in
the water and swim ; ns Christ's being of a divine and perfectly holy
nature, though he might be plunged into affliction and misery and
death, yet he naturally tended to ascend out of it, it was impossi-
ble he should be holden of it. Christ was plunged into wo and
misery, and the death that he had deserved for ourselves to bring
us out of it. The stick when that rose brought up the iron with it;
So Christ when he rose brings up believers with him ; they are risen
with Chrii't, that they may walk in newness of life. Christ is ihe
first fruits, afterwards lliey that are Christ's ; he rose agnin for our
justification, and hath thereby begotten us again to a lively hope.
[222] 2 Chron. xxii. 1, 2. «*So Ahaziah, the son of Jehoram,
king of Judaii, reigned; forty and two years old was Ahasiab
NOTES ON THE BIBLE. 325
'hen he began to reign." Here a great difficulty arises, for
'hereas Joram was thirty and two years old when he began to
eign, and he reigned eight years in Jerusalem, and so he died
rhen he was forty years old ; and immediately the inhabitants of
erusalem set Ahaziah upon the throne, who was his youngest
on, yet this Ahaziah was furty-two years old when he began to
eign, and so he will prove to be two years older than his father.
Anstcer. The book of Chronicles doth not mean in this place
bat Ahaziah was so old when he began to reign, for the book of
Gngs tells us plainly that he was twenty-two at that time, so that
bose forty-two years have reference to another thing, particularly
o the house of Omri, and not the age of Ahaziah, for if we count
rum the beginning of the reign of Omri, we shall find that Aha-
iah entered into his reign in the two and fortieth year from thence.
The original words therefore are not to be translated as we render
hero. Ahaziah was two and forty years old, but Ahaziah was the
on of the two and forty years, and this was anciently observed in
bat history among the Jews, called Soder Olam, or the order of
he world. Now the reason why his reign is dated differently
rem all the rest of the kings of Judah, is because he did according
o all the wickedness of the house of Omri, for Athaliah his mo-
her was Ahab's daughter, and she both perverted her husband
'oram, and brought up this her son, Ahaziah, in all the idolatry
if that wicked house, and therefore Ahaziah is not thought fit to
te reckoned by the line of the kings of Judah, (and of the house
»f David, and the ancestors of Christ,) but by ^the house of Oin-
i and Ahab. Thus a particular mark is set upon Joram by the
vangelist Matthew, who leaves out the three succeeding genera-
ions, viz. Ahaziah, Joash, and Amaziah, and mentions Uzziah as
he next. Here the three descents are omitted, according to what
he Psalmist saith, Ps. xxxvii. 28, *' The seed of the wicked shall
>e cut off." See the letter y which is the last letter of i^'^sc, the seed^
ind ofyjir^^ tlie wicked. But out of that acrostical and alphabetical
i^salm, in that very place. Dr. Lightfoot, vol. 1, p. 417, saith that
his omission is most divinely done from the threatening of the se-
:ond commandment, *'Thou shalt not commit idolatry, for 1 will
4sit the sins of the fathers on the children unto the third and
burth generation." It is the manner of scripture very often to
eave out men's names from certain stories and records, to show a
listaste at some evil in them. Thus all Cain's posterity is blotted
lut of the book of Chronicles, as it was out of the world by the
lood. So Simeon is omitted in Moses's blessings, Deut. xxxiii.
or his cruelty at Shechem, and to Joseph. So Dan and Ephraim,
It the sealing of the Lord's people, Rev. chap. vii. because of
dolalry, which began in the tribe of Dan. Judg. xviii. (and after-
wards had its principal seat in the tribe of Ephraim.) So Joab,
aS6 NOT£8 ON THE BIBLE.
firom among David's worthies, 2SaiD.xxiii. because of his blfKHfi-
ness to Abner and Amasa. And such another close iuiimatioo of
God's displeasure at the wickedness of Joram, is to be seeo, 2
Chron. xxii. 1, 2, where the reign of his son Ahaziah, is not dated
according to the custom and- manner of the other kings of Judah,
but by the style of the continuance of the house of Omri.
And Ahaziah alone, among all the kings of Israel, might be
reckoned in this manner, because in his time the whole house of
Ahab was cut off by Jehu, after the battle at the field of Naboth,
the Jezreelite, where Joram, the last king of Israel, of the house of
Ahab, or Omri, was slain, and Ahaziah was slain with him, and
two and forty of his brethren perished with the house of Ahab.
(This I suppose is from Bedford.) It is not unasual in scripture
to mention a number of years as a certain date, without express-
ing the epocha. So in Ezek. i. l,and viii. 1, xx. 1, xxiv. l,xxvL
1, xxix. 1, xxxi. 1, xxxii. 1. Chnp. xxix. 17, xxx. 20. That He-
brew phrase, The son of (so fnany)yeHrt does not always signify
the person's being so old. As for instance, xiii. 1, Saul retjgntd
one year; in the original it is, Saul nas tlie son qf one year. It
may be noted further, that the scriptures, in dating kings' reigns,
do not always make the person's birth that epoch (torn whence the
date is taken, as concerning Absalom, 2 Sam. xv. 7. See also
Notes on 2 Kings xxiv. 8.
[278] 2 Chron. xxv. 9. '< And Araaziah said to the man of
God, But what shall we do for the hundred talents which I have
given to the army of Israel .'* And the man of God answered, The
Lord is able to give thee much more than this." Amaziah
seemed to look upon it an hard thing to part with so great a sum.
But the words that the prophet spake to him were not vain word^
God plentifully rewarded Amaziah for obeying God's command
in this particular, for God gave him success against his enemies,
that he was going to war with, and he obtained a victory over the
children of Edom, as in verses 1 1, 12, so that he obtained the same
end without the help of the army of Israel that he aimed at, bj
paying the one hundred talents to hire their help, and therefore
lost nothing by not taking them with him; and probably Ama-
ziah was much more than paid for his hundred talents by the spoils
of his enemies. But yet this was not all that God did in reward
for his obeying his command by the prophet, for though he car-
ried himself very wickedly after this, so as to bring God's judg-
ments on himself during his life, yet God seems to have remem-
bered what he had done in his son Uzziah's days ; and Amaziah's
success in this very expedition against the Edomites was the occa-
sion of vastly enriching his son LFzziah. For that which seems in
times past to have been the principal source of the wealth of tlie
NOTES ON THE BIBLE. 327
kings of Judah, was the trade that they had by the Red sea to
Ophir for gold, which was carried on from two seaport towns
opon the Red sea, viz. Elath, and Ezion-gnber, which places
were in the land of Edom, as appears by 1 Kings ix. 26, 27.
** And king Solomon made a navy of ijiips in Ezion-geber, which
IS beside Elalh, onjthe shore of the Red sen, in the land of Edom ;"
and by means of this trade, very much it was in all probability
that Solomon so enriched the country in his time, so as to make
silver as plenty as stones there. The principal sea-port, that was
made use of until Jehoshaphat's time, was Ezion-geber ; but Je-
boshaphat having there left his fleet that he had prepared to send
from thence to Ophir, his ships being broken to pieces on the
rocks there, as 1 Kings xxii. 48, they seem after that to have made
use of Elath instead of Ezion-geber, as being a safer harbour.
The kings of Judah continued in the possession of this trade to
Ophir, as long as they continued in the possession of the land of
£dom, where those sea-ports were, which was until the days of
Jehoram, the son of Jehoshaphat ; but in his days Edom revolted
from under the hand of Judah, and made a king over themselves,
m8 2 Kings viii. 20. And so the kings of Judah from that time
lost Elath and their trade to Ophir, until the days of Amaziah,
who conquered them, and brought them into subjection again in
that expedition spoken of in the context, to assist in which he had
given the one hundred talents to the army of Israel. But God
gave him such success without this hired army, that he brought
the country under, and so recovered Elath ; and his son Uzziah
rebuilt it, and so renewed the trade to Ophir from thence, as in
the next chapter, verses 1, 2. <* Then all the people of Judah took
Uzxiah, who was sixteen years old, and made him king in the
room of his father, Amaziah. He built Elath, and restored it to
Jadah, and by this means he became an exceeding wealthy prince,
and filled the land with riches; and therefore Isaiah, who in the
beginning of his prophecy, prophecied in the days of Uzziah, says,
Isai. ii. 7, *' The land also is full of silver, and there is no end of
their treasures."
<* This king lost one hundred talents by his obedience, and we
find just that sum given to his grandson, Jotham, as a present,
chap, xxvii. 5. Then the principal was repaid, and for interest,
ten thousand measures of wheat, and as many of barley.'' Henry.
[132] Nchem. ix. 14. *' And madest known unto them the
hdly Sabbath." It seems that before they had lost the Sab-
bath, that is, they had lost the beginning and ending of the
week, reckoning from the creation, until God made it known
to them, upon occasion of their being brought out of Egypt
328 NOTES ON THE BIBLE.
on tho same day of the week, and there was thereby new occa-
sion given for this sanctifying fhat duy.
[46] Esther — The Book of Esther, It appears to me vciy
probable, that this book of Esther is an history that is a shadow
of gospel things and times, by the agreement of it with events,
and the agrccableness to the names of other typical histories
of the Old Testament. The great feast that Ahasuerus made,
is the gospel feast. Christ's incarnation, life, and death, and
the benefits thereof, arc frequently represented both in the Old
Testament and New, by the making of a feast ; the feast is
made both unto great and small, chap. v. agreeing with the
universality of the gospel offer. It was made in the king*s pa-
lace, as the gospel feast is made in the house of God ; it was
a rich and glorious feast, verses 6 and 7, answering to the ex-
cellency of gospel benefits. None was compelled, but every
man ate and drank according to his pleasure; so the gospel
benefits are offered to all, but every one is left to his own choice,
none are compelled. Yashti, the queen, is the church, or God's
people, who is called the queen in gold of Ophir. Vashti is
sent for to this feast to appear before the king; so when the
gospel feast was made, the call was made more especially to
the Jews that had hitherto been God's people ; they were a
long while urged to come, and earnestly invited, before God
left them and turned to the Gentiles. Vashti, though she was
the king's own wife, refused to come, for she had a feast of her
own ; so the Jews, though God's peculiar people, refused to
come to the glorious feast he made through their pride and
vanity, trusting in their own righteousness, in their own wis-
dom, being foolishly fond and proud of their own ceremonies,
temple, and superstitions, being lifted up that they were Abra-
ham's seed and God's peculiar peo|>le, as queen Vashti*s hij^h
station made her too proud to obey the king. Upon this, Aha-
suerus repudiates Vashti, and gives the royal estate to another.
So we find the rejection of the Jews and calling of the Gen-
tiles compared to God's repudiating his ancient church, and
taking another better than she. Esther was exceedingly fair
and beautiful, and the king delighted in her. So Christ's
heart is ravished with the beauty of the church. Mordecai is
the gospel ministry ; he nourished and brought up Esthei, and
was as a father to her; chap. ii. ver. 7; andso the church is nour-
ished by God's ministers. He brought her to Ahasuerus ; so
the gospel ministers present the church as a chaste virgin to
Christ, 2 Cor. xi. 2. Esther must be purified before she is
married to the king, six months with oil of rayrrh, and six
NOTES ON THE BIBLE. S29
months with sweet odour^i, so God's people must be prepared, and
purified, and sanctified with the sweet graces of God's Spirit be-
fore they are admitted to the full enjoyment of God's love. So
the Christian church was three centuries preparing, before she had
the royal crown put on her head, as in the house of Constantine
the Great. When the king set the royal crown upon her head,
and made her queen instead of Vashti, then the king made a
great feast unto all his princes and servants, even Esther's feast;
and he made a release to the provinces, and gave gifts according
to the state of the king, chap. viii. So when God's people are
sufficiently prepared, they shall be admitted to that glory which
is compared to a feast, and shall receive gifts according to the
state of the King of kings. Likewise in Constantine's time, it
was a time of joy and rejoicing to Christians, as the time of a
feast, and a time of glorious liberty. Mordecai used to sit in
the gate of the king's palace ; the place of God's ministers is in
bis house, which is the gate of heaven, which is God's palace.
AAer these things God promoted Haman the grand enemy of
God's people above all others (chap, iii.) who seems to typify An-
tichrist (as will appear probably by the agreement in many things)
whom God in his providence advanced above all, and gave him
dominion over all the world. Haman was exceeding proud and
haughty ; so Antichrist is the most remarkable son of pride that
ever was, exalting himself above all that is called Ood, or is wor^
shipped, showing himself that he is God, having 9 mouth speak-
ing great things. Haman, like Antichrist, loved to have every
body else bow to him, and could not bear it that Mordecai did
not bow, nor do him reverence, as the true ministers of God will
not submit to do obeisance to the Pope and his haughty clergy,
which has always filled them with the greatest rage. Haman,
like Antichrist, was of a most malicious, persecuting spirit, and
persecuted and sought the destruction of all the people of God.
Chap. iii. verse 6. *' And he thought scorn to lay hands on Morde-
cai alone ; for they had showed him the people of Mordecai :
Wherefore Haman sought to destroy all the Jews that were
throughout the whole kingdom of Ahasuerus, even the people of
Mordecai." The king gave him power to do as he would with
this people. Chap. iii. 11. *' And the king said unto Haman, The
silver is given unto thee, the people.also, to do with them as seem-
eth good to thee ;'• so God gave Antichrist power over his people.
Rev. xiii. 8. " And it was given unto him to make war with the
saints, and to overcome them ; and power was given him over all
kindreds, and tongues, and nations;" and chap. xvii. 17. "For
God hath put it into their hearts to fulfil his will, and to agree
and give their kingdom unto the beast." Deliverance is obtain-
ed for the Jews by Esther's humble prayer ; so it will be by the
VOL. IX. 42
930 KOTE8 Oai THE BIBLE.
emroest prayer of the charch, that God's people shall be deliwrrd
from Aotichrist, and God will extend the golden scepter of kn
grace, as the king to Esther. At that time the good vorks of
God^i people and ministers shall come into remeaibrance to he
recorded, as Mordecai's were ; and God will not rest until he
has delivered them, as llordecai's good deeds were found by the
king in the records. Haman exceedingly aiiected pcNup aid
sovereignty, he desired to wear the same apparel that the kiig
wore, and to ride on the king's horse, and to wear the kiag't
crown, and to be honoured as the king himself; so AntichriK
would be honoured and obeyed as God himself^ would assise
the power that belongs to God alone, and is lor wearing the
crown of Christ himself, and usurping the throne, showing kin-
self that he is God. But Haman, to his great mortification, seei
Hordecai exalted to this same honour, and which is more morti-
fying, he is forced to do it himself, and he is put in subjection to
him, and made to run before him like a servant ; he brought hiu-
self to this by the very means by which he intended to advance
himself. Thus God is wont to do, to order it with respect to the
enemies of bis people : those same means by « hicb thej proadlf
seek to advance themselves, God turns to their depression ; and
thus God has done and will do by Antichrist ; God will exsilt Ui
people, and make them to reign with Christ, and to sit dom
with him in his throne, and to be partakers of his glory, and sbail
be arrayed with holiness, which is Christ's own royal robe, and
Christ's delight in them to honour them shall be publicly mani-
fested, and his saints shall reign on earth, and Antichrist and all
their enemies shall be put under their feet, and they shall gnaw
their tongues for pain. Haman at last was hanged on the same
gallows that he prepared for Mordecai. So God is wool to
bring upon his people*s enemies the very evil they intend for
them, and they fall into the pit which they have digged, so it will
be with Antichrist. Rev. xiii. 10. "He that leadeth into cap-
tivity, shall go into captivity ; he that killeth with the sword,
must be killed with the sword ;" and Rev. xviii. 6. •* Reward
her even as she rewardeth you, and double unto her double a^
cording to her works; in the cup which she hath filled, fill to her
double." Haman intended to hang Mordecai — a cursed death;
so the Pope dispenses God's curses, but at length falls into it. So
we find, chap, viii., that the house of Haman was given to queen
Esther, and Mordecai is put in his place ; so shall it be with the
saints. Europe, which has been the house of Antichrist, shall be
in the possession of protestaots, and all his power and dominioo
shall be given to the saints. The Jens' glorious victory over'ail
their enemies after those things, the growing greatness and ho-
nour of Mordecai, the gladness and seeking of the Jews, and dicir
NOTES ON THE BIBLE. SSI
peace and prosperity afterwards, are figures of the glorious peace
and prosperity of the church after the final overthrow of Anti-
christ.
[145] Book of Job, It seems to have been the custom of those
ihal were counted their wise men in the early ages of the world,
when they discoursed upon any head of wisdom, or delivered their
minds on moral, spiritual, or philosophical subjects, to address
each other in long set discourses, in a style at once lofty and poeti-
cal, dark and mysterious, which was their manner of teaching
and discoursing. Now Job was one of those wise men that exer-
cised himself very much in contemplation and instruction, and
it seems that those that answered him were otherwise men that
were his companions, that he nr?ed to converse with upon matters
of wisdom before. And therefore we have so many of this kind of
discourses with Job upon this notable occasion. These discourses
were called parables. So Balaam took up his parable ; so we
read that Job continued his parable, chap, xxvii. 1, and xxix. 1.
We read of this kind of speeches oftentimes in the Old Testa-
ment, ander the name of parables, as Prov. xxvi. 7.9. "The
legs of the lame are not equal, so is a parable in the mouth of
fools. As a thorn goeth into the hand of the drunkard, so is a
parable in the mouth of fools." It was only they that were, or
would be accounted wise men, that used to utter their minds in
such parables. Ps. xlix. 3, 4. '' My mouth shall speak of wisdom,
and the meditation of my heart shall be of understanding. I will
incline mine ear to a parable, I will open my dark saying upon
the harp." And Ps. Ixxviii. 2. " I will open my mouth in a pa-
rable, 1 will utter dark sayings of old."
[202] The hook of Job — Extract out of Bedford* $ Scripture
Chronatogyt p. 365, 366. " The place where Job lived is generally
supposed to be Idumea, because we meet with a person called Uz,
among the sons of Esau, Gen. xxxvi. 28, from whom a part of
Idumea was anciently called the land of Uz. Lam. iv. 21. We
meet also with Eliphaz, the sonof Esau, and Teman his son ; Gen.
xxxvi. 16 ; and therefore it is probable that Eliphaz, the Tema-
nite, the friend of Job, might be Johab, one of the kings that
reigned in the land of Edom. Gen. xxxvi. 33.
*• But in answer to all this it may be considered that there is an-
other Uz, the son of Nahor, Abraham's brother. Gen. xxii. 20, 21,
who married M ilcah, of the same family from which Isaac and
Jacob took wives by the direction of their parents, and conse-
quently most likely to be a family in which religion might be kept
np in that purity as we find it to be in Job.
*« As to the land of Uz, the Septuagint calls it AusitiSj but never
calls that Uz in the land of Edom by this name. Nahor lived at
S3S NOTES ON THE BIBLE.
Haran, on the sooth of the Euphrates, and no doubt his sod might
live with him, and his family give a name to this country ; and we
find in Ptolemy a people called AUiia, which the learned Bochart
supposes should be written Ausit^e^ who extended themselves froa
the river Euphrates southward into Arabia Deserta, and here both
he and bishop Patrick, our excellent commentator, supposes Job
to have been born. Besides, Job is said to be one of the greatest
of all the men of the east. Now the land of Uz, in Idumea, can in
no respect be called the east. It lay almost north from Egypt,
and south from Canaan, and southwest from.the country of Ui-
dtan, where Jethro, the father-in-law of Moses, lived. But the
south part of the country oCAusitis or Uz, lay not only east from
Canaan, but eastward from all the countries in which the Israel-
ites travelled whilst they were in the wilderness. As for the name
of Eliphaz, it is not impossible but two men in different countriei
might have the same name, and then Eliphaz, the friend of Job,
might not be the son of Esau from Teman, but the son of Ishmaei
from Tema, Gen. xxv. 13. 15, whom Abraham in his life-time
sent eastward to inhabit the east country. Gen. xxv. 6, and
where we find them in the neighbourhood of Uz. In those parti
it is probable that Bildad the Shuhiie, a son of Abraham, from
Shuah byKeturah, (Gen. xxv. 1,2) might Jive, viho was seat
thither with the rest of his brethren, (as in the formentioned
Gen. xxv. 6.) And as Duz was the brother of Uz, Gen. xxii.20,
21, so Elihu the Buzite, being of that family, might well live io
those parts, especially since he seems to be of a religious family,
the son of Barachel, that is he blesseth God, or God blesseth.
Besides this Elihu was of the kindred of Ram, or Aram, that is a
Syrian, as Labnn was also called. Gen. xxviii. 5, who dwelt
with his ancestors in Padan-aram, or the country of Aram. (But
it is more probable that the Ram here mentioned is the Aram men-
tioned Gen. xxii. 21.) To this may be added that the Sabeans
who took away Job's oxen, and the Chaldeans who took away his
cattle, were near neighbours to this part of the country of Uz, the
son of Nahor; but lay so remote from Uz, in Idumea, that they
could not make an excursion thither. It is allowed also that Job
spoke the Arabic language in perfection, whence he is called ike
Divine of ike Arabians, and the book wliich goes under his name
is full of Arabic words and phrases ; and we may more ration-
ally expect this language to be spoken in Arabia itself than in
Idumea, and therefore there is little reason to think that Moses
would call him Job in one place, and Jobah in another, where the
difference of words is not only evident in every translation, but in
the Hebrew language they do not begin with the same letter. The
one avK, and the other 33r." Thus far Bedford. It seems likely
that the land of Uz where Job lived, was the latter Uz, or the
NOTES ON THE BIBLE. 333
Aasitis of the Septuagint, upon this account ; it is much more
probable that we should find so much of religion and piety,
and of the presence of God in the country of the posterity of
Nahor, who is spoken of as an holy worshipper of the true
God, whose covenant God was (Gen. xxxi. 53,) the God of
Abraham, and the God of Nahor, than in Idumca, among the
posterity of so wicked a man as Esau, who is branded in scrips
ture for folly and impiety, of whom and his posterity it is re-
corded that God hated them, who was undutiful to his parents,
and a persecutor, who began to struggle with Jacob in the womb,
to signify that he and his posterity should be the enemies of the
church, and whose posterity are always spoken of as the
church's enemies ; so that oftentimes the children of Edom are
put for all the church's enemies. In general it is much more
likely to find piety among the posterity of Ishmael, than of
Esau ; for there is no such promise concerning Esau that he
should live before God, as there is concerning Ishmael. And
accordingly we find Eliphaz in this book an holy man, of Ish-
mael's posterity. Esau's posterity, as they descended from a
wicked father, so they chiefly descended from mothers of the
accursed nations of Canaan that were Esau's wives, and were
the more likely on that account to have wickedness descend to
them, and God's curse entailed upon them.
Concerning the penman of the book of Job, Bedford thinks
that it was written originally by some person that belonged to
Arabia, the country where the things were transacted and spo-
ken, because the style is not like the rest of the books of Mo-
ses, or indeed to any other parts of the Old I'estament, but
more concise and obscure, and that there are such a vast num-
ber of Arabic words and phrases to be found in it. It has
been observed by several that the book of Job abounded with
Arabisms, so that Job has been called the Arabian divine. And
he thinks that the substance of this book was written originally
by Elihu, one of the speakers in it, first because when Job's
friends who came to lament with him, and to comfort him, are
mentioned, Elihu is not named among the number, because he
himself was the historian and penman, who gave this account,
and therefore he named not himself when he named the rest ;
and secondly, because he thought that he seems to speak of
himself as the historian. Chap, xxxii. 15, 16, 17. •* They
were amazed, they answered no more, they left ofiT speaking
when I had waited, for they spake not, but stood still, and an-
swered no more. I said, I will answer also ; 1 also will show
mine opinion."
It looks to me probable, chiefly on the former of these rea-
sons, and if it was written originally by an inhabitant of the
S34 N0TE8 ON THB BIBLE.
country, as the fercmentioned reason of the Arabic style a^
gues strongly that it was, no person seems to be so likely u
Elihu ; for as it was doubtless at first written by an inspired
person, and probably, therefore, by some person in that coun-
try of eminent piety and wisdom, for such were the persooi
that were wont to l)e inspired, and to be improved as the pen-
man of holy inspired writings ; and it probably also was some
person that lived near the time when the things were transact-
ed, for true religion vanished away out of Arabia not long af-
ter, and such men therefore were not there to be found; and it
is not probable that there were any other persons of such emi-
nent piety and wisdom as those mentioned in that book; but
of them, bcsure, no one was so likely to be the penman as Eli-
hu, who stood must indifferent in the affair, and was most ap-
proved of by God in what he said and acted in it, of any of
them. Bedford also thinks it probable tbtkt Moses, when he
kept the flock of Jethro, the priest of Midian, might meet with
this book, which seems the more probable, because priests,
even in all nations, and in the most ancient times, used to be
the keepers of books and records, especially those that were
looked upon sacred ; and it is very likely that a priest of Mi-
dian should have this book, for the Midianites were related to
the people that dwelt in Job's country, and particularly to odo
of the speakers in the affair, viz. Bildad, the Shuhite, for
Shuah and Midian were brothers, being both the childrea of
Abraham, by Kcturah, Gen. xxv. 1, 2. And it was so early
then that the relation was more fresh in their memory, and it
is more likely still that Jethro should have such a book, he be-
ing a priest of the true God, like Mclchizcdeck. And Moses
might probably take the more notice of the book, for its being
so adapted to his own improvement in the banished, afflicted
circumstances he was then in, and also the circumstances of
his brethren, the children of Israel in their great affliction in
^?yp^» ^^^ whose sake Bedford supposes he translated it into
Hebrew, to teach them patience under their afflictions, and
added the historical part, or he might alter the phrasing of
the historical part, and add such expressions as would make
it more intelligible to his own people, which were needless in
the country where the things were transacted.
[Ill] Job viii. 8. "For inquire, I pray thee, of the former
age, and prepare thyself for the search of ih'3 fathers." The
people of God that lived before there was any written revela-
tion, depended very much u|K)n the teaching and tradition of
their fathers ; those that lived near the flood were but a few
removes from Adam, they might have Adam's own instruc-
NOTES ON THE BIBLE. 335
tioDfl, without having them through many hands, and those
that lived in Job's time they had doubtless abundance of tra-
ditions from the antediluvians, who might be instructed from
Adam himself, and who, through their vast age, had abundant
opportunity to acquire great knowledge and experience* It is
Tery probable that much of the learning that was in the hea*
then world was the corrupted remains of what wap declared to
mankind by those that came out of the ark. Job lived in early
days after the flood, and there is abundance of philosophy in
this book, which in all probability they derived by tradition
from their fathers, quoted in this book, as here in this place,
and XV. chap. 10. 18, 19 verses, there is a plain referring to
tradition from the beginning of the world, or from the second
beginning after the flood, it is evident, by the 19th vejse, they
quoted the fathers then as we do the scriptures now,
[101] Job xxvi. 7. ** He stretcheth out the north over the
empty place, and hangeth the earth upon nothing." By
stretching out the north over the empty place in the former
part of the verse, seems to be meant the extending the north-
ern parts of the wide plain of the earth, as they took it to be,
ever an empty abyss of space, much the same as hanging the
earth upon nothing in the latter part of the verse.
[115] Jobxxxiii. 14, 15, 16. 'Tor God speaketh once, yea,
twice In a dream, in a vision of the night." Also, chap*
ir. 12, 13, &c. It was a common thing, before there was any
written revelation, for God to reveal himself to holy men in
Tiaions and dreams. See Numb. xii. 6, Gen. xv. 1, and ver. 12
to the end. Gen. xlvi. 2. 16. '* Then he opencth the ears of
men, and sealeth their instruction." By affliction, that is,
when men will not hearken to God's instructions and warnings
ID bis word, (that in those days was wont to be given after this
manner, and delivered from father to son,) then he chastens
them in his providence to make them hear.
[149] Job xxxvi. 30. *< Behold, he spreadeth his light upon
it, and covereth the bottom of the sea." In the original, the
roots of the sea, by which he means the extreme parts of the
sea, where the clouds and the sea meet in the horizon, and
those parts of the sea that are below the horizon, which they
conceived to be drawn down, which is agreeable to the meta-*
phor used in the foregoing, wherein the clouds that overspread
the skies are represented by the curtains of a tabernacle ; he
spreadeth his light upon it, that is, upon his tabernacle, upon
336 NOTES ON THE BIBLE.
those curtains, the clouds, which are like a bright covering on
the inside of it.
[434] Concerning the Book of Psalms. That the pennio
of the Psalms did pretend to speak and write by the inspira-
tion of the Spirit of God as much as the prophets when tliej
wrote their prophecies, the following things do confirm :
1. Singing divine songs was of old one noted effect of the
inspiration of the Spirit of God in the prophets, insomuch that
such singing was called by the name of prophesying. 1 San.
X. 5, 6. '' Thou shalt meet a company of prophets comiag
down from the high place, with a psaltery, and a tabret, and
a pipe, and a harp before them, and they shall prophesyi and
the Spirit of the Lord will come upon thee, and thou shalt pro-
phesy with them." See also 1 Chron. xxv. 1, 2, 3.\ TUi
seems to have been the most ancient way of prophesying, la;
spired persons of old used to utter themselves in a paiable, at
sometimes it is called, or a kind of song. Tj^iia it was that
Miriam uttered herself when she did the part of a proplieten,
Exod. XV. 20, 21, '' And Miriam, the prophetessi the sister of
Aaron, took a timbrel in her hand, and all the women went
out after her, with timbrels and with dances, and Miriam an-
swered them. Sing ye to the Lord, for he hath triumphed glo*
riously, the horse and his rider hath he thrown into the sea."
She in the xii. chap, of Numb. ver. 2, boasts that God had
spoken by her as well as by Moses. She seems to havie refer-
ence to this time, for it does not appear that God ever had spo-
ken by her at any other time, and it is probable that it was
from her being inspired at that time, (or at least chiefly,) that
she was called a prophetess. And this was the way that Moses
delivered his chief and fullest prophecy concerning the future
state of Israel, and the church of God, and the world of man-
kind, in that song in the xxxii. of Deut. ; the words were all
indited by God, as appears by Deut. xxxi. 19, 20, 21. And
Moses's blessing of the children of Israel, and his prophecy of
their future state, in Deut. iii., is delivered song-wisCf which es-
pecially appears in the beginning and ending. And so are
Balaam's prophecies, or parables. Jacob's blessing and pro-
phecies concerning the future state of the posterity of his
twelve sons, Gen. xlix., is delivered in a like style, as maybe
plain to any one that observes. Zechariah is said to prophesy
in uttering a song, Luke i. 67.
2. Singing those very psalms in the sanctuary by the musi-
cians that David appointed, is called prophesying, 1 Chron*
xxv. 1, 2, 3. And Asaph is called a seer, or prophet i and re-
NOTES ON THE BIBLE. 337
*
(Presented as speaking as such in uttering those psalms that he
penned, 2 Cbron. xxix. 30.
3. We are expressly informed of David in an eminent instance
wherein he uttered himself in a remarkable manner as the sweet
psalmist of Israel, that he did profess himself to speak by the im-
mediate inspiration of the Spirit of God. 2 Sam. xxiii. 1, 2, be*
'*Now these be the last words of David." (And then in what next
follows David^s words begin, as may be confirmed by comparing
them with Num. xxiv. 3, 4. 15, 16.) *^ David, the son of Jesse,
hath said, and the man who was raised up on high, the anointed of
the God of Jacob, and the sweet psalmist of Israel, said : The
Sprit of the Lord spake by me, and his word was in my tongue.
The God of Israel said, the Rock of Israel spake to me." In its
Jbeiog said that these are the last words of David, it is implied that
there had been many other words ; that he, as the sweet psalmist
of Israel, had uttered many things before ; and when David, in
these bis last words, says, ** The Spirit of the Lord spake by me»"
it must be understood of all these words spoken of in this place,
whether mentioned or referred to, all the words that he had utter-
ed as the sweet psalmist of Israel. And there can, perhaps, no
other good reason be given why he should be mentioned under
that character of the sweet psalmist of Israel here in the introduc-
tion of these his last words, rather than all other places of his
history, but only because these were the last words that David
had uttered as the sweet psalmist of Israel, and as it were the sum
of all those preceding records referred to, expressing the main
drift and substance of those holy songs he had sung by the inspi-
ration of the Spirit of God all his life time, and the tdtimumf the
chief thing he had in view in those psalms.
4. It is evident that the penman of the Psalms did pretend to
speak by a spirit of prophecy, because the Psalms are full of pro-
phecies of future events, as Ps. xi. 6. Ps. zxii. 27, to the end. Ps.
xxzvii. 9, 10, 11. Ps. Ix. 6, 7, 8. Ps. Ixiv. 7, to the end. Ps.
lxviii.31. Ps. Ixix. 34, 35, 36. Ps. Ixxii. Ps. hxxvi. 9. Ps. xcvi.
13. Ps. cii. 13 — 22. Ps. cviii. Ps. cxxxviii. 4, 5. Ps. cxlix. 7, 8,
9. And many other things in the Psalms are uttered in a pro-
phetical manner and style.
5. It is also most manifest that the penman of the Psalms did
pretend to speak by the Spirit, and in the name of the Lord, as
the prophets did. By this, that God in the Psalms is very often
represented as speaking, and the words are evidently represented
as his words, in like manner as in the prophets, as Ps. xiv. 4. Ps. 1.
7 14. Ps. Ixxxi. 6— 16. Ps. Ixxxii. Ps. liii. 4. Ps.lxxxi. Ps.
Ixxxvii. Ps. xci. 14, 15, 16. Ps. xcv. 8, 9, 10, 11. Ps. cxxxii. 14, to
the end. Ps. xlv. 16, to the end. Ps. li. 6, to the end. Ps. xxxii.8,
VOL. IX. 43
938 NOTES ON THE BIBLE.
to the end. Ps. Ix, 6, 7, 8, Ps. Ixviii. 13. Ps. Ixxxix. 3, 4. 19—
37. Ps. cviii. 7, 8, 9. Ps. ex. 1. 4.
[440.] The Book of Psalms. It is a farther confirmatioD of
these things that we find that David very early was endowed with
iDe spirit of prophecy and miracles ; he wrought a miracle when
he slew the lion and the bear, and acted and spake by that spirit of
prophecy when he went forth against Goliath, as is very apparent
by the story.
[506] The Book of Psalms, That this is divinely inspired may
be further argued from this, tliat it is every way probable that
what are called the songs of Zion, and the Lord's song in Ps.
cxxxvii. 3, 4, are songs contained in this book. It appears that
Zion, or God's church, had sacred songs fancied as such in the
world, and that they were properly called the Lord's songs, which
argues that they had God for their author, and were consecrated
by his authority, as a word being called the trord of the Lordt
argues it to be a word that came from God, and as a bouse being
called the house of the Lord, signifies its being an house conse-
crated to God by divine authority. So of the Lard's day^ ike
city of God, the altar of God, fyc. tfc.
When all the utensils of the temple were exactly, and even in
the most minute circumstances, formed by divine direction, it would
be strange if the songs of the temple, which are vastly more im-
Eortantand material in the worship of God, should not be formed
y divine direction. These were not merely external circnm-
Btances of divine worship as the other, but the very matter of the
worship. As David was divinely instructed in all the place, and
form, and instruments of the temple, and all the new ordinances
relating to the attendance and orders of the priests, and the Le-
vites, and the circumstances of their ministration, and particularly
of the singers, it would be strange if the songs that they were to
sing, the most material and effectual thing of all, should not be of
divine appointment, but should be left wholly to human wisdom
and invention. (See 1 Chron. vi. 31, and xvi/4— 7. xxiii. 6.25,
to the end, and chap. xzv. and xxvlii. 11, to the end, especially
ver. 19 and 21.
We have an account that David and Samuel the seer acted
jointly in appointing the orders of the porters of the Levitcs, i
Chron. ix. 22, and much more the orders of the Levites that
were to be singers. It is noted that some of those Levites them-
selves that were appointed by David as chief musicians, or singers,
were seers, or prophets. So of Heman, 1 Chron. xxv. 5. And
the expressions there lead us in this verse and the context, to sup-
pose that he acted as a prophet in that matter in assisting David
in composing psalms, and appointing the order of singers. Yea,
NOTES ON THE BIBLE. 339
it is expressly said that the order of the singers was appointed by
David with the assistance of the prophets, by the coromaDdmeDt
of the Lord. 2 Chron. xxix. 25. *« And he set the Levites in the
house of the Lord with cymbals, with psalteries, and with harps,
according to the commandment of David, and of Gad the king's
seer, and of Nathan the prophet : for so was the commandment of
the Lord by his prophets." And Asaph, another of the chief musi-
cians, and penman of many of the psalms, is spoken of as acting
as a seer, or prophet, in this matter. Ver. 30. ** Hezekiah the king
commanded the Levites to sing praise unto the Lord, with the
words of David and of Asaph the seer." (See the like of Jedu-
tbuDy chap. XXXV. 15.)
[95] Psalmviii. 2. <*Outof the mouth of babes and sucklings
hast thou ordained strength, because of thine enemies, that thou
noightest still the enemy and the avenger." It seems to me that
mankind are principally intended here by babes and sucklings ;
it is of God's loving kindness to men that the psalmist is speak-
ing, to the end of the psalm ; by the enemy and the avenger is
meant the devil. Men are as babes and sucklings in comparison
of the angelic nature. By so advancing the human nature, the
devils are disappointed and triumphed over.
[298] Psalm xvii. 4. " Concerning the works of men, by the
word of thy lips, I have kept me from the paths o( the detlroyerJ^
By the destroyer here is doubtless meant the devil, the same with him
that is called Abaddon and Apollyon in the Revelations. God's
people under the Old Testament were sensible that there was an
evil and malignant spirit, or invisible agent, that sought the ruin
of man, as even the heathen nations had a notion of evil daemons.
This evil spirit the Hebrews were wont to call by several names;
one was Satan, or the adversary. So it is said Satan stood up
against Israel, and moved David to number the people. So in
several other places in the Old Testament. Another name was
the destroyer; so devils are called destroyers in Job xxxiii. 22.
*« Yea, his soul draweth nigh unto the grave, and his life to the
destroyers."
[328] Psalm xix. 4, 5, 6. " In them hath he set a tabernacle
for the sun ; which is as a bridegroom coming out of his cham-
ber, and rcjoiceth as a strong man to run a race : His going
forth is from the end of the heaven, and his circuit unto the ends
of it, and nothing is hid from the heat of it." It appears to me
very likely that the Holy Ghost in these expressions which he
most immediately uses about the rising of the sun, has an eye to
the rising of the Sun of Righteousness from the grave, and that
940 NOTES ON THE BIBLE-
the expressions that the Holy Ghost here ases are conformed to
such a view. The times of the Old Testament, are tiroes of
night in comparison of the gospel day, and are so represented in
scripture, and therefore the approach of the day of the New Tes-
tament dispensation in the birth of Christ, is called the day
spring from on high visiting the earth. Luke i. 73. " Through
the tender mercy of our God, whereby the day spring from on
high hath visited us," and the commencing of the gospel dispensa-
tion as it was introduced by Christ, is called the Sun of Righteoot-
oess rising. Mai. iv. 2. But this gospel dispensation commen-
ces with the resurrection of Christ. Therein the Sun of Righte-
ousness rises from under the earth, as the sun appears to do in
the morning, and comes forth as a bridegroom. He rose as the
joyful, glorious bridegroom of his church ; for Christ, especially
as risen again, is the proper bridegroom, or husband of his
church, as the apostle teaches. Rom. vii. 4. *' Wherefore, my
brethren, ye also are become dead to the law by the body of
Christ, that ye should be married to another, even to him who is
raised from the dead, that we should bring forth fruit to God."
He that was covered with contempt, and overwhelmed in a de-
luge of sorrow, hath purchased and won his spouse ; (for be loved
the church and gave himself for it, that he might perfect it to
himself;) now he comes forth as a bridegroom to bring home bis
purchased spouse to him in spiritual marriage, as he soon after
did in the conversion of such multitudes, making his people will-
ing in the day of his power, and hath also done many times since,
and will do in a yet more glorious degree. And as the sun when
it rises comes forth like a bridegroom gloriously adorned, so
Christ in his resurrection entered on his state of glory. After his
state of sufferings, he rose to shine forth in ineffable glory as
the King of Heaven and earth, that he might be a glorious bride-
groom in whom his church might be unspeakably happy.
Here the psalmist says that God has placed a tabernacle for
the sun in the heavens, so God the Father had prepared an abode
in heaven for Jesus Christ ; he had set a throne for him there, to
which he ascended after he rose. The sun after it is risen ascends
up to the midst of heaven, and then at that end of its race, des^-
cends again to the earth ; so Christ when he rose from the grave
ascended up to the height of heaven and far above all heavens,
but at the end of the gospel-day will descend again to the earth.
It is here said that the risen sun rejoiceth as a strong man to
run his race. So Christ when he rose, rose as a man of war, as
the Lord strong and mighty, the Lord mighty in battle ; he rose
to conquer his enemies, and to show forth his glorious power in
subduing all things to himself, during that race which he had to
NOTES ON THE BIBLE. 341
ron, which is from his resurrectioD to the end of the world, when
lie will retnrn to the earth again.
Here the going forth of the sun is from the end of heaven and
bis circuit to the end of it, and that nothing is hid from the heat
thereof; so Christ rose from the grave to send forth his light and
troth to the utmost ends of the earth, that had hitherto been con*
fined to one nation, and to rule over all nations in the kingdom
of his grace. Thus his line goes out through all the earth, and
his words to the end of the world, so that there is no speech or
Imnguage where his voice is not heard, as is here said of the line
and voice of the sun and heavenly bodies in the two foregoing
yersesy which are by the apostle interpreted of the gospel of Jesus
Christ. Rom. x. 16, 17. 18. '^ But they have not all obeyed the
gospel ; for Esaias saith. Lord who hath believed our report.^ so
then faith comcth by hearing, and hearing by the word of God.
Bat I say, Have they not heard f Yes, verily, their sound went
into all the earth, and their words unto the ends of the world.'*
That the Holy Ghost here has a mystical meaning, and has
respect to the light of the Sun of Righteousness, and not merely
the light of the natural sun, is confirmed by the verses that fol-
low, in which the psalmist himself seems to apply them to the
word of God, which is the light of that sun, even of Jesus Christ,
who himself revealed the word of God : See the very next words,
"The law of the Lord is perfect, converting the soul; the testi-
mony of the Lord is sure, making wise the simple."
[17i] Psalm xl. 6, 7, 8. ** Sacrifice and offering thou didst
not desire; mine ears hast thou opened, (or bored:) burnt-oflering
and sin-oflering hast thou not required. Then said I, Lo, I come:
in the volume of the book it is written of me ; I delight to do thy
willy O my God ; yea, thy law is within my heart." God often de-
clared that willing obedience was better than sacrifice : thr psalm-
ist is here declaring his giving of it the preference in his practice
according to God's mind : he did not rest in sacrifices, or look up-
on his duty as consisting mainly in them, but was willingly obe-
dient ; he delighted to do God's will ; he loved his service ; God had
bored his ear, alluding to the law, Exod. xxi. 5, by Hhich it was
appointed that if the servant loved his master's service, and freely
chose it, his master should bore his ear with an awl. Bumi-of"
fering and sin-offering hast thou not required; then said /, Lo, I
dome, as a willing servant says to bis master when he is called :
Jn the volume of the book it is written ofme, that is, it is written in
the public records, that I voluntarily chose my master's service,
and that my ears were bored, alluding still to that law and cus-
tom. If the servant loved his master and chose his service, he
was to be brought unto the judges, and was to declare his choice.
342 NOTES ON THE BIDLE.
and his enr was to be bored before tbem, and because the end of
briri^in^ of him to them, was that they might take notice ofily
and bcMvitnesses of it, that the servant might afterwards beoblig*
ed by iiis act. We may conclude that there was a record written
of it, it was not merely trusted to their memories; for then if tlie
judges should forget it, or siiould die, the servant might go free;
or if it was not the custom at first to record it, yet very probaUj
it was in David's time. It seeems they used to convey lands at
first without writings ; Ruth iv. 7 ; but not afterwards. Jer. xiu
10. I subscribed ike evidence^ or as it is in the Hebrew, / unrotem
ike book. But the psalmist also speaks here prophetically, and
as representing Christ. Christ freely and willingly became God'i
servant by becoming incarnate, and therefore, instead of the
words, '' Mine ear hast thou bored," has these, ** A body hast
thou prepared me ;" and as the servant that had his ear bored,
learned obedience by what he suffered ; it was a testimony of his
real desire to serve him, that he was willing to suffer this io order
to it. So did Christ learn obedience by the things that he suffer-
ed by the sacrifice of his body ; so that when it is said, ** Sacri-
fice and offering thou didst not desire, but a body hast thou prepared
for me ;*' it is as much as if he had said these sacrifices of beasfi,
&CC. are insignificant in themselves, but my crucifixion is thetme
sacrifice that God delights in.
[507] Psalm xlv. The great agreement between the Book of
So!o?non''s Sons^, and the xlvth Psalm, and the express and foil
testimonies of the New Testament for the authority and divine in-
spiration of that Psalm in particular, and titat that bridegroom
there spoken of is Christ, whose bride the New Testament aban-
dantly teaches us is the church : I say this agreement with these
full testimonies are a great confirmation of the constant traditioa
of the Jewish church, and the universal and continual suffrage of
the Christian church for the divine authority, and spiritual signi-
fication of this song, as representing the union and mutual love of
Christ and his church, and enervates the main objection against
it. They agree in all particulars that are considerable, so that
there is no more reason to object against one than the other.
They are both songs of love.
In both the lovers spoken of are compared to a man and a wo-
man, and their love to that which arises between the sexes among
mankind.
Both these songs treat of these lovers with relation to Iheir es-
pousals one to another, representing their union to that of a bride-
groom and bride.
In both the bridegroom is represented as a king, and in both
the bride is spoken of as a king's daughter. Ps. xliii. 13. " The
NOTES OiN THE BIBLE. 343
kiog's daaghter is all gloriousJ' &c. Cant. vii. 1. <' How beau-
tifal are thy feel O prince's daughter !"
Id both the bridegroom and bride are represented as very fair
or beautiful. The bridegroom, Ps. xlv. 2. ** Thou art fairer
ihan the sons of men." Cant. v. 10. '* My beloved is while and
toddy, the chiefest among ten thousands."
In both the bridegroom is represented as greatly delighted with
.the beauty of the bride. Ps. xlv. 11. *^ So shall the king greatly
^4<nire thy beauty." Cant. iv. 0. *' Thou hast ravished my heart,
: ay sister, my spouse : Thou hast ravished my heart with one oif
L tbineeyes, wiih one chain of thy neck."
In both the speech of the bridegroom is represented as exceed-
^iog excellent and pleasant. Ps. xlv. 2. *' Grace is poured into
;thy lips.'' Cant. v. IG. ''His mouth is most sweet."
^ In both the ornaments of the bride are signified by costly, beau-
:llfo1, and , splendid attire; and in both she is represented as
adorned with gold. Ps. xlv. 9. '' Upon tiiy right-hand did stand
.tbe queen in gold of Ophir. And 13, 14, ''Her clothes are of
wrought gold. She shall be brought unto the Idng in raiment of
needlework." Cant. i. 10. "Thy cheeks are comely with rows of
jewels, and thy neck with chains of gold. We will make thee bor-
ders of gold with studs of silver." And vii. 1,^" How beautiful
are thy feet with shoes, O prince's daughter!"
The excellencies, und amiable, and honourable endowments of
the bridegroom in both arc represented by perfumed ointment.
Ps. xlv. 7. "Hath anointed thee with the oil of gladness above
tby fellows." Cant. i. 3. "Because of the savour of thy good
0|ntmeiitSythy]name is as ointment poured forth ; therefore do the
virgins love thee."
In both the excellent gifts or qualifications of these lovers,'by
which they are recommended to each other, and delighted in one
- aQOifaer, are compared to such spices as myrrh, aloes, &ic. And
. in both the sense those lovers have of this amiableness, and that
~ sense where they have comfort and joy, is represented by the
' sense of smelling. Ps. xlv. 8. " All thy garments smell of myrrh,
and aloes, and cassia whereby they have made thee glad."
Cant. i. 13, 14. "A bundle of myrrh is my well beloved unto
. me. My beloved is unto me is as a cluster of camphire." And ver.
12. " While the king siiteth at his table, my spikenard sendeth
~ forth the smell thereof." Cant. ii. 13. "Let us see whether the
vines give a good smell." Chap. iii. G. " Who is this that
cometh up out of the wilderness like pillars of smoke perfumed
with myrrh and frankincense, with all powders of the merchant?"
Cant iv. 14. " Spikenard and saffron ; calamus and cinnamon,
with all trees of frankincense, myrrh, and aloes, with all the chief
spices.'*
344 NOTES ON THE BlULE*
Indeed in some parts of Ps. xlv. the psalmist makes use ot
more magnificent representations of the bridegroom's excellency,
Yer. 3. *'Gird thy sword upon thy thigh, O most mighty, with thy
glory and thy majesty, and in thy majesty ride prosperously."
So we find it also with respect to the bride. Cant. vi. 10. ''Who
18 it that looketh forth as the morning, fair as the moon, clear as the
sun, and terrible as an army with banners ?" And in both these
representations the excellencies of these lovers are represented
as martial excellency, or the glorious endowments of valiant
warriors.
In both these songs the bride is represented as with a number
of virgins that are her companions in her majestical honours. Ps.
xlv. 14, 15. ** She shall be brought in unto the king ^The
virgins her companions that follow her shall be brought unto
thee.'* So in many places of Solomon's Song. The spouse is
represented as conversing with a number of the daughters of Je-
rusalem that sought the bridegroom with her, and therefore she
speaks in the plural number. Cant i. 4. *' Draw me, we will
run after thee, w^will be glad and rejoice in thee, we will re-
member thy love more than wine."
The representation in both of the manner of the bride's being
brought into the king with her companions, with great joy, is ex-
actly alike. Ps. xlv. 14, 15. *< She shall be brought in unto the
king in raiment of needlework. The virgins her companions that
follow her shall be brought unto thee, with gladness, and with re-
joicing shall they be brought unto thee ; they shall enter into the
king's palace." Compare this with Cant. i. 4. '' The king hath
brought me into his chambers, we will be glad and rejoice in
thee."
Those who are the friends of the bridegroom that are united to
him, and partake of his dear love, are in both these songs repre-
sented as gracious and holy persons. Ps. xlv. 4. <' In thy majesty
ride prosfjerously, because of truth, meekness, and righteousness."
Cant. i. 4. <' We will remember thy love more than wine. The
upright love thee."
To represent the excellency of the bridegroom's place of abode,
in Ps. xlv. 6, the excellent materials that his palace is made of
are mentioned. It is represented as made of ivory. In like man-
ner as the excellent materials of his palace is spoken of Cant. i. 17.
" The beams of our house are cedar, and our rafters of fir." As
elsewhere, the materials of his chariot are mentioned, vix. the
wood of Lebanon, gold, silver, and purple. Cant. iii. 9, 10.
It is objected by some against Solomon's Song that some ex-
pressions seem to have reference to the conjugal embraces of the
bridegroom. But perhaps there is nothmg more directly sug-
gesting this than the 14^ 15, and 16 verses of the xlv. Pialm,
NOTES ON THE BIBLE. 845
where seems to be n plain reference to the manner in Tsrael in
which the bride at night used to be led into the bridegroom's bed
chamber, her bridemaids attending her : in the 14 and 15 verses,
and then immediately in the next verse, we are told of the happy
fruits of this intercourse in the offspring which they have: In-
stead of thy father's shall be thy children.
It is supposed by many to be very liable to a bad construction,
that the beauty of the various parts of the body of the spouse is
mentioned, and described, in Solomon's Song. But perhaps
these are no more liable to a bad construction than the 13th verse
of the xlv. Psalm, where there is mention of the beauty of the
bride's clothes, and her being glorious within, where setting aside
the allegory or mystical meaning of the song, what is most na-
turally understood as the most direct meaning, would seem to be
that she had not only glorious clothing, but was yet more glorious
in the parts of her body within her clothing, that were hid by her
clothing.
[163] Psalm xlv. 7. ** Thou lovest righteousness, and hatest
wickedness, therefore God, thy God, hath anointed thee,'' &c.
The manifestation of Christ's loving righteousness, and hating
wickedness, here spoken of, that was thus rewarded, was his hu-
miliation and death, whereby he exceedingly manifested his regard
to God's holiness and law. That when he had a mind that sin-
ners should be saved he was freely willing "to suffer so much
rather than it should be done with any injury unto that holiness
and law.
[16] Psalm xlviii. 7. " Thou breakest the ships of Tarshish
With an east wind." It was by the gospel, which was as the light
that Cometh out of the east and shineth to the west, whereby Sa-
tan's pagan l^ingdom in Europe was overthrown.
[17] Psalm xlix. 3, 4. ** My mouth shall speak of wisdom,
and the meditation of my heart shall be of understanding. I
will incline mine ear to a parable. I will open my dark sayings
npon the harp." Being about to speak of a future stale and the
resurrection, which were great mysteries in Old Testament times,
and perhaps a future state is here more plainly spoken of than
any where else in the Old Testament, the psalmist really speaks
right down plain about it, to the 14lh verse, where he speaks
how impossible it is by strength, riches, or wisdom, to avoid death ;
Good and bad, and all, die ; and takes notice of the folly of men
to fix their hearts on riches ; for, says he, like sheep they are laid
in the grave, &c., and the upright shall have dominion over them
in the morning, fee. But he says, notwithstanding this certainty
VOL. IX. 44
946 KOTBS ore the bible.
and nnaToIdableness of death, ver. 15, '*God will redeem my
soul from the power of the grave, for he shall receive me ;'' and
goes on to the end of the psalm to show the misery of the wicked
in comparison of the godly.
[54] Psalm Ixv. 8. <'Thou makestthe outgoings of the moriH
ing and the evening to rejoice." By the outgoings of the morning
and evening may be meant the east and the west, and so signily
the same as the ends of the earth in the fotmer part of the verse.
[319] Psalm Ixviii. The bringing up of the ark of God cat
of the house of Obed-edom, the Gittite, into the city of David,
on the top of Mount Zion, on which occasion this psalm was
penned, was the most remarkable type of the ascension of Christ
that we have in the Old Testament. Then Christ rode upon ihe
heavens by his name J AH. Before, his divinity was veiled ; he
appeared as a mere man, and as a worm and no man ; he had as
it were laid aside his glory as a divine person, emptied himself of
the name and form of God, but now he appears in his ascension as
God, in the glory of his divinity, in the name and glory of the
great JAH or JEHOVAH. Ver. 4. " Then he rode upon the
heaven of heavens, which were of old." Ver. 33. As the aposde
says, he ascended up far above all heavens. As the inhabitantsof
the land of Canaan were gathered together to attend the ark in
this its ascension into Mount Zion ; 2 Sam. vi. 15. 1 Chron. xv. 3,
25 and 28. 2 Sam. vi. 19. 1 Chron. xvi. 2 ; so without doubt
the inhabitants of the heavenly Canaan were gathered together
on occasion of Christ's ascension to attend him into heaven. For
he ascended into heaven in like manner as lie shall descend at the
last day, Acts i. 11, with like glory and magnificence, and with
a like attendance. He shall come at the last day in the glory of
his Father. So he, without doubt, ascended in that glory after his
human nature was transformed as it was, as it passed out of our
atmosphere. That Christ entered heaven with divine glory, is
manifest by Psalm xxiv. 7, 8, 9, 10. "Lift up your heads, bye
gates, that the King of glory may come in," &c. Christ will de-
scend at the last day with the clouds of heaven, and so he as-
cended into heaven, (Acts i. 9, and Dan. vii. 13, with Notes.)
Christ will descend to judgment, and so he ascended to judge
and confirm^ the angels, to give repentence unto Israel, and re-
mission of sin, and by his knowledge lojustify many, and to judge
the prince of this world, and to execute judgment on the wicked;
and as he will descend with all the heavenly hosts of both saints
and angels, so he ascended. They came forth out of heaven to
meet the King of glory as he ascended. As the Roman generals
after a signal battle and victory over their enemies abroad, far
distant from Rome, when they returned in triumph (which is a
KOTES ON THE BIBLE. 347
freat type of Christ's ascension,) had mtiltitudes to attend
heiiiy so had Christ in his ascension into heaven. See in how
nany respects the Roman triumphs were like Christ's ascen-
lion, Mostricht, p. 597, vol. 2. See also the description of a
Koman triumph, Chambers' Dictionary. As Christ's descent
n^ill be attended with the general resurrection, so was his as-
cension with the risen bodies of many of the saints, and was
*ollowed with a great spiritual resurrection of the world.
As the ark in its ascension into mount Zion, was attended
writh the princes of the people; Ps. Ixviii. 27, xlvii. 9, and with
;lie captains of their hosts, 1 Chron. xv. 25, and with the mt-
listers of the sanctuary, 1 Chron. xv. 4, &c.; so Christ, in
iiis ascension, was attended with the angels, who are called the
principalities and powers of heaven, and are the mighty cham-
pions in God's armies, and the ministers of the heavenly sano-
uary, as they arc represented in Revelations. Shall adepart-
ji^ soul of a saint ascend to heaven with a convoy of angels,
3eing carried by angels into Abraham's bosom? and shall not
:he King of saints and angels in his ascension into heaven, be
Utcnded with myriads of angels ? That Christ was attended
ovith multitudes of angels in his ascension into heaven, is mani-
fest by the 17rh and 18th verses of the Ixviii. Psalm. " The
:;hariots of God are twenty thousand, even thousands of an-
gels ; the Lord is among them, as in Sinai the holy place.
Thou hast ascended on high; thou hast led captivity captive:
thou hast received gifts for men; yea, for the rebellious also,
that the Lord God might dwell among them." These are the
chariots in which Christ ascended, as Elijah, in his ascension
into heaven, did not ascend without chariots and horses of fire
to convey him. These were a symbol of the convoy of an-
jels by which he was conducted into heaven ; as those chariots
and horses of fire were that defended the city where Elijah was
Trom the Syrians, as appears by 2 Kings vi. 16, 17. Those in
Christ's triumphant entrance into heaven answer to the tri-
umphant chariot in which the victor entered the city of Rome,
and also was attended with the princes,*and rulers, and cap-
tains of the people, and ministers of his sanctuary, as he was
attended with the patriarchs, and prophets, and holy princes,
and martyrs, more eminent first of the Old Testament, as that
church which was in being before Christ's ascension, and with
many of them with their prison bodies.
Though many of the angels attended Christ from the top of
mount Olivet, yet it appears to me probable that the place
where he was met by the whole multitude of the heavenly hosts,
saints and angels, was in the upper parts of the earth's atmos-
phere, beyond the region of the clouds, at the place where it
e
S43 NOT£S ON THE BIBLE.
is said a cloud received Christ out of the sight of the disciples,
as they stood beholding him as he went up, and that that cloud
that received him was a symbol of that glorious host of sainli
and angels : an heavenly multitude is called a cloud. See Hdk
xii. 1, with Notes. An host of angels seems to bejbore repre-
sented by that cloud of glory in which God appeared in mount
Sinai, spoken of in this Ixviii. Psalm, in the 17ih verse, where
the psalmist speaks of the thousands of angels that convoy
Christ to heaven, it is added, •• The Lord is among them, as
in Sinai, his holy place." (See the places there cited in the
margin.) When Christ passed out of sight of earthly inhabit-
ants, then he joined the heavenly inhabitants. The atmosphere
belongs to the earthly world : so fur Satan's power extends,
who is god of this earthly world, and prince of the power of
the air. When Christ had gotten out of this world, then hea-
ven met him and received him, and it is probable that Christ's
human nature there had its transformation into, its glorious
state ; it was not transformed at his first resurrection, for he
appeared as he used to, and conversed, and ate, and drank
with his disciples ; nor was it transformed at his first ascent
from the surface of the earth, for the disciples beheld him, and
knew him as he went up, because he appeared as he used
to do, but the disciples beheld him so long until he was
transformed, for so long they might behold him ; but when he
was transformed into his heavenly glory, it was not meet that
they should behold him any longer while in this mortal state,
for this state is not the state appointed for us to behold Christ
in his glory; nor indeed could ihcy sec him so and live, and
therefore when he was transformed, a cloud hid him from them.
As long as Christ was within the limits of this earthly worhl,
it was meet that he should remain in his earthlv state; hut
when he passed out of this world and met heaven, it was meet
that he should be transformed into his heavenly state; an
earthly body might subsist as far as the region of the clouds,
but it could not subsist farther, i'hrist ascended from thence
to heaven in his glorified state with all his holy angels ; and at
the last day he will descend from heaven in the same glorified
state, with all the holy angels, and no farther ; for there the
saints on earth shall meet him, being caught up in the clouds,
or to the region of the clouds, to meet the Lord in the air; and
from thence shall Christ be seen in his glory by all that shall
remain on this earth. When Christ came to meet the heavenly
hosts in their glory, and to be in the midst of them, it was not
meet that he should remain any longer ia his earthly state, for
flesh and blood shall not inherit the kingdom of God ; so far
Christ ascended slowly and gradually, as earthly bodies are
NOTES ON THE BIBLE. 349
wont to move, so (hat the disciples could see biin as he went
vp, but from thence, without doubt, he mounted with incon-
^vahle swiftness, answerable to the activity of an heavenly
|!glurious body.
'' As they attended the ark in ils ascension with groat joy and
with shouts, and the sound of the trumpet, and all kinds of
- music, singing God's praises, 2 Sam. vi. 15. 2 Chron. xv.
=Sd, with the context in that and the following chapters ; this
represents the glorious joy and praise with which the heavenly
hosts attended (/hrist in his ascension. Ps. xlvii. 5. *' God is
irone up with a shout, the Lord with the sound of a trumpet :''
Ps. xlvii. 5 : the very same as is said concerning the ascension
of the ark in 2 Sam. vi. 15. That was an exceeding joyful
day in Israel ; it is said they brought up the ark with joy. 2
Chron. XV. 2 Sam. vi. 12. ^* David danced before the liord
Writh all his might." So Christ's ascension is represented as
sn exceeding joyful occasion. Ps. xlvii. 6, &c. "On that oc-
casion sing praises to God, sing praises, sing praises to our
King, sing praises," &.c. And in this Ixviii. Psalm ver. 3.
'* Let the righteous be glad ; let them rejoice before the Lord;
^ea, let them exceedingly rejoice;" and ver. 25, "The sing-
ers went before, and the players on instruments followed after,
imong them were the damsels playing with timbrels."
When the ark was ascended and placed on the throne of
SofPs mercy-seat, David dealt among all the people, even
iinong the whole multitude of Israel, as well to the women as
nen, to every one a cake of bread, and a good piece of flesh,
md a flagon of wine, 2 Sam. vi. 19, and 1 Chron. xvi. 3. So
i|>CRking of Christ in this psalm, ver. 18, the psalmist says,
* Thou hast ascended on high, thou hast led captivity captive,
md received gifts for men, yea, for the lebellious also."
]>avid brought the ark into the tabernacle in Zion with sa-
crifices ofl^ered to God, and when he had ofl*ered the sacriflces,
le blessed the people in the name of the Lord, and gave men
tifts, 1 Chron. xvi. 1, 2, 3, and 2 Sam. vi. 17, 18, 19. So
Jbrist, when he ascended, entered into heaven with his own
>lood, the blood of that sacrifice that he had oflered, and so
ibtained the blessing for men which he then gave to them, by
lending down the Holy Spirit upon them.
David, when the ark was ascended, returned to bless his
lousehold ; so Christ, when he was ascended, returned by his
Spirit to bless his church, which is the household of God,
ind ia Christ's house, as the apostle calls it in the iii. chap.
>f Hebrews.
When David thus returned to bless his household, Michal,
hat had been bia wife before, despised him, because he trou-
SoO NOTES ON THE BIBLE.
bled himself 00 much, and made himself so vile, and th<
was Michal rejected ; but of the maid-servants whom '.
contemned, was he had in honour; so the Jewish churc
had been Christ's church before his ascension, yet b
Christ humbled himself so much, and made himself s
they dcapised and rejected him, and called him king
Jews in contempt, as Michal calls David king of Israel i
tempt. .Therefore, when Christ returned by his Spiiit t<
his household after his ascension, the church of the Jev
rejected and became barren ; but the Gentile nations,
the Jewish church used to contemn as poor slaves, whil
called themselves the children of God and free, of the
Christ had in honour. Michal was SauPs daughter, I
persecutor, that was at the head of affairs in Israel befo
vid ; but David tells Michal that God chose him before I
ther ; so the priests, and elders, and scribes were the fa
the Jewish church, were at the head of affairs in God's <
before Christ, and were Christ's persecutors, but God
him before them.
The glorious attendants and consequents of Christ's :
sion are in a very lively manner represented in this psair
other divine songs, that seem to be penned on occasion
removing the ark, as particularly Christ's glorious victor
his enemies, verses 1, 2. 18. The destruction of Satan't
dom and bis church's enemies that followed, ver. 12. 1
23 — 30. A terrible manifestation of wrath against obs
sinners, ver. 6. 21. The publishing the gospel in the y
ver 11. 33. A remarkable pouring out of the Spirit, '
A great increase of the privileges of the church, and a
abundant measure of spiritual blessings, ver. 3, 10. 13. 1
24. 28. 34, 35. The calling of the Gentiles, ver. 6. 2
32. A glorious salvation from slavery and misery to
who are sinners and enslaved, ver. 6. 13. 20. 22. Tl
might be observed of other songs penned on this occ
as Ps. xlvii. and that which is given us in 1 Chror.. xvi.
[210] Psalm Ixviii. 8, 9. " The earth shook, the h(
also dropped at the presence of God, even Sinai itse
moved at the presence of God, the God of Israel. Th
Lord, didst send a plentiful rain, whereby thou didst c
thine inheritance when it was weary." By this place,
ther with Judg. v. 4, it is manifest that there was a great
er of rain upon the camp of Israel at mount Sinai, at th
of the giving the law there. The case seems to have
thus : on the day when the law was given, which was th
of Pentecosti there appeared a thick cloud upon mount
NOTES ON THE BIBLE. 861
ich was the same cloud that had gone before them and con-
ted them, now settled upon the mount, but only increased
I gathered to a great thickness, and there were great thun-
s and lightnings seen and heard out of that cloud, and the
ce of the trumpet exceeding loud, so that all the people that
re in the camp trembled. When God descended on the
unt, the mount quaked greatly, and this earthquake was of
at extent, so as to reach to distant countries, Hag. ii. 6, 7,
I was so great as to move mountains, and throw down rocks,
I great part of the mountains ; hence we have those expres-
(18 of the mountains skipping like rams, and the little hills
I lambs, he. And then mount Sinai appeared altogether
fire, which burnt to the midst of heaven ; and then the
nipet sounded long, and waxed louder and louder; and then
Ten Commandments were given with a voice of awful ma-
y out of the midst of the fire ; and when this was finished,
ras followed with the most amazing thunders and lightnings
n the thick cloud of glory, which was on the mount, which
id spread wider and wider until it covered the whole hea-
18, and there was a great shower of rain, with thunder and
lining out of it ; and the storm spread abroad, so as to
ch far countries, which, with exceeding thunder and light-
g, terrified distant nations. Hence the apostle speaks of
unpest that was at this time, from this place, in Ueb. xii. 18.
us, when the Lord gave the word, great was the company
them that published it, ver. 11. When God gave forth bis
ceat mount Sinai, and thundered there by the ministration
angels, the report was as it were carried into all nations
nd about, and there were thunders that uttered their voices
ill parts of the world, (or at least the adjacent countries,)
inswer it. Thus the prophet Habakkuk, speaking of this,
b. iii. 3, says, '* His glory covered the heavens," (i. e. the
id, that was called the cloud ofglory,^*) and the glory of the
d ajipeared in the cloud, and covered the heavens in the
se of lightnings that then streamed forth almost continually ;
in the next verse, ver. 4, '* And his brightness was as the
1." And thus it was expressed in the 6th and 7th verses,
6' stood and measured the earth ; he beheld and drove asun-
the nations; the everlasting mountains were scattered, the
petual hills did bow 1 saw the tents of Cushan in afHic-
9 and the curtains of the land of Midian did tremble;" and
I in Heb. xii. 18, there is said to be at that time not only fire,
blackness, and darkness, but also tempest.
■oroL I. Hereby we may the more fully see how lively a re-
lentation what was done' on this day was of what was done
r wards on the same Day of Pentecost io the days of th«
352 NOTES ON THE BIBLE.
gospel. Now God descended from heaven on mount Sinai,
then God descended from heaven on mount Zion, or on hi
church met together in Jerusalem. Now God revealed the
law, then God did in an extraordinary manner by hi« Spirit
make known the niy^^terios of the gospel. Now God's voica
was uttered from mount Sinai in thuu<icr, and great was the
com))auy of them that published it, and the voice of his thuo-.
der went forth into all the woild, and the world was enlightco-l
ed with lightnings ; then was God's voice in his word and in bii
glorious gospel uttered in the spiritual mount Zion, and the light
of the glorious gospel then began to shine forth in Jerusalem,
of which voice and light, thunder and lightning is a type, for
the word of God is quick and powerful, sharper than any two-
edged sword, piercing to the dividing asunder of soul and spi-
rit, of the joints and marrow, and is as the fire, and as the ham-
mer that breaketh the rocks in pieces. This thunder and
lightning was out of the cloud of glory, the symbol of God's
presence ; so the voice of the gospel is the voice of Christ, ft
divine person, and. the light is the light of Christ's glory. And
then, or after that time, was first fulfilled what was typified bj
God^s voice and light going forth from mount Sinai, and
spreading abroad into all nations round about ; for then first
did the powerful voice of God's word, and the powerful and
glorious light of truth, go forth and spread abroad into Gentile
nations; then was the coming of Christ in the gospel, as the
lightning that comet h out of the east, and shiucth even to the
west. Tlie trumpet of mount Sinai was a type of the trumpet
of the gospel. As in the day of Sinai there was a great earth-
quake ; so consequent on the pouring out of the Spirit in the
day of Zion, was there the greatest change and overturning of
things on the face of the earth, that ever had been. Earth-
quakes often denote great revolutions, in Revelations and else-
where in scripture. God's voice, in the day of Sinai, shook
the heavens and earth, and shook all nations; see Heb. xii«
26, 27, compared with the foregoing verses, and Haggai ii. 6,
7. *' As the earthquake then shook down towers, and palaces,
and other buildings of the heathen, yea, and threw down rocks
and mountains ;" so God's voice in the goi^pel, after the gospel
Pentecost, overturned the heathenish kingdom of Satan, and
shook down all its magnificence, the mighty fabric that Sa-
tan had been building up for many ages; and those things were
overthrown that had been established in the heathen world
time out of mind, and had remained until now, immoveable,
like the everlasting hills and mountains. God's enemies abroad
in the heathen world on the day of Sinai, were greatly terrified
and scattered, and many of them destroyed ; which is a type
NOTES ON THE BIBLE. 3iJ
of the amaxement that Satan and the powers of darkness were put
ioio, by the sudden and wonderful spreadini;^ of the gospel, and
hoiv the enemies of God were scattered and destroyed thereby,
and God's pouring down a great and plentiful rain on the camp
of Israel, on the day when the law was given. The refreshing
shower that fell on Israel, did well represent those divine instruc-
tions God was then giving to them. Deut. xxxii. 1. " My doc-
trine shall drop as the rain, my speech shall distil as the dew, as
the small rain upon the tender herb, or the showers upon the
grass," was a lively type of the great and abundant pouring out
of the Spirit on the Christian church, on the day of Pentecost,
and on the world, in consequence of that. The pouring out of
the Spirit is often compared to showers of rain : this rain was the
more lively type of the eflusion of the Holy Spirit, because it was
a very refreshing rain to the congregation of Israel, as it is said
in the 9th verse of this Psalm, " Thou didst send a plentiful rain,
w^hereby thou didst confirm thine inheritance when it was weary ;"
that was a weary land wherein they then were, being an exceed-
ing dry and parched wilderness, where there is scarcely ever any
rain. Horeb, one name of mount Sinai, signifies dryness, as it
is called a land of drought, and it lay far south, and it was now
an hot time of the year, wherein the sun was just at the summer
>olstice, being about the end of May, so that the shower by its
:ooling and sweetening the air was very refreshing to them, and
therefore was the more lively type of the sweet influences of the
Spirit of God on their souls ; and this shower was the more lively
type of the pouring out of the Spirit slill, because it was a shower
lot of the cloud of glory, or that cloud that was the symbol of
Bod's presence, so that it was a refreshment from God, as the 6re
from heaven on the altar proceeded out of a pillar cloud and fire.
Levit. ix. 24. (Note, manna out of the pillar of cloud and fire.)
Manna, their daily bread, came down on the camp, out of the pil-
lar of cloud and fire, and so did more livelily represent the true
bread from heaven, even Jesus Christ, who is a divine person,
and dwells in the bosom of the Father, and as their meat, so their
irater; the refreshing rain, which signified also a divine person,
viz. the Holy Ghost, was out of the cloud of glory.
Note, that when mention is here made of God's sending a
plentiful rain, whereby he did confirm, or strengthen his inherit-
ance when it was weary, respect is also probably had to the chil-
dren of Israel's being refreshed by a shower of rain that des-
cended on them, at the the same time that a destructive hail fell
on their enemies, on the day that the sun and moon stood still ;
for as has been observed in Notes on Hab. iii. 11, No. 208, that
storm of hail did not arise until the end of the twelve hours of
the sun's standing still; and the sun probably stood still near the
VOL. IX. 45
954 NOTES ON THE BIBLE.
meridiaD, and Joshaa began the battle very early in the momiogf
after their travelling all the night before ; so that after that night's
watching and travelling, they had continued in battle and pursuit
about eighteen hours, and great part of the time under a very
great and extreme heat of the sun, wliich must necessarily arise
from its standing still so long at a meridian height, and shining
down on their heads with a perpendicular ray. So that by that
time without doubt the army of Israel were exceeding weary and
faint, and the clouds that covered the heavens, sent forth no hail
on them, but probably it was rain where they were, and a very
great shower, which cooled and sweetened the air, and was a
great refreshment to them after such toil and extreme heat. If
the rain was frozen in some places, doubtless it was a very cool
xTain where they were, which was needed to cool the air, after
such extreme heat. So that it was now with this cloud that
arose, as it was with the pillar of cloud and fire at the Red sea, as
that was a cloud and darkness to their enemies, and sent forth
thunder and lightning to confound them. Psalm Ixxvii. 16, 17,
18, 19, but gave light to the Israelites ; so now the cloud that
arose, sent forth destructive hail and thunder on the Amorites,
but sent a most refreshing rain on Israel, whereby they were
strengthened, after they had been made faint with the heat of the
sun, and the toil of battle.
CoroL II. Hence we may learn what the apostle Paul meant
by 1 Cor. x. 2, where he says that ** their fathers were all bap-
tized unto Moses in the cloud, and in the sea," he means tliat
they were baptized in the cloud, by the cloud's showering down
water abundantly upon them, as it seems to have done at two
times, especially; one was while they were passing through the
Red sea, for there seems to have been a remarkable storm of rain,
and thunder and lightning, out of the cloud of glory, while il:t
children of Israel were passing through the Red" sea, Fsuhn
Ixxvii. IG, 17, 18, 19: And thus God looked through the pillar
of cloud and fire about the morning watch, and troubled all their
Iiosts ; he confounded them with perpetual flashes of thunder
and lightning, which greatly affrighted the horses, and made them
run wild, and jostle one against another, so as to overturn and
break the chariots that they drew, and many of them lost their
wheels; but it was only a plentiful shower on the Israelites. And
.so they were baptized by the water that came out of the pillar of
cloiid, representing the blood that came out of Christ, and the
spirit that comes forth from him ; and so God now at the time
when they were coming out of Egypt (for the Red sea was the
bounds of Egypt) baptized them, to wash and cleanse them from
the pollutions of Egypt, and to consecrate them to himself.
NOTES ON THE BIBLE. 865
Another time was at moitnt Sinai, when God had brought them
to himself there, when he first entered into covenant with them
there, whereby iliey became his people, and he their God ; he
consecrated them to him, and sealed that covenant by baptizing
them by water out of llie cloud.
Hence we prove an argument for baptism by sprinkling or af-
fusion, for the apostle calls this a/Tusion or sprinkling, baptism,
comparing it to Christian baptism ; and when God himself, im-
mediately baptized his people by a baptism, by which he intend-
ed to signify the same thing that Christian baptism signifies, he
baptized by adusion and sprinkling.
[254] Psalm Ixxviii. 43. " How he had wrought his signs in
Egypt, and his wonders in the field of Zoan." Wells, in his Sa-
cred Geography, from hence very probably supposes that Zoan^
in the lime when Moses wrought these miracles in Kgypt, was the
royal city, or the city where the Pharaohs had their seat; for we
know that Moses wrought those miracles in the presence of Pha-
raoh, and therefore doubtless near the city where he dwelt, or in
the fields about that city. Zoan was probably from the begin-
ning, the seat of tiieir kings, and that it is because it was so noted
a city, and especially so known to the children of Israel, who had
been bond-slaves in Egypt under Pharaoh, who dwelt in Zoan,
that such particular notice is taken of it in Numb. xiii. 22. *'Now
Hebron was built seven years before Zoan in Egypt." And Dr.
Wells observes, that this seems to have been the royal seat lon^'
after, even until Isaiah's time, though Noph and llancs were two
other cities where the kings of Egypt did then sometimes reside.
Isai. xix. 11. *-*• Surely the princes of Zoan are fools, the counsel
of the wise counsellors of Pharaoh is become brutish: how say
ye unto Pharaoh, I am the son of the wise, the son of ancient
kings?" Ver. 13. '* The princes of Zoan are become fools, the
princes of Noph are deceived ; they have seduced Egypt, even they
that are the stay of the tribes thereof." Isai. xxx. 4. *' For his prin-
ces were at Zoan, and his ambassadors came to Hanes.^' Zoan
is the same with Tunis. By the Seventy interpreters, Noph is
the same with Memphis^ Ilanes is the same with Tahapanes ; Jer.
ii. IG; and Tahapanes, where we read that Pharaoh had an
bouse, Jer. xliii. 9, called in Ezekiel xxx. 18, Tekapknehes, the
same that was called Daphne by the Greeks. Soon after IsaiahU
time, Noph, or Memphis, became the capital city. Ezek. xxx.
13. Wells' Sacred Geography, p. 8, 9, and p. 49, 50.
[349] Psalm Ixxxiv. 3. " Yea, the sparrow hath found an
bouse, and the swallow a nest for herself, where she may lay her
young, even thine altars." The expletive even, which is not in
356 NOTES ON THE BIBLE.
tR original, hurts the sense. ** Thine altars, O Lord of hosts,
my king, and my God," seems to be a distinct sentence from the ;
foregoing, and comes in as an ardent exclamation, expressing the . '
longing of David's soul after God's altars, as is rather to be added
to the foregoing verse, where the psalmist had said, " My soal long-
eth, yea, even faiutetii for the courts of the Lord; my heart, and
my flesh cricth out for the living God ;" and then lys thoughts of
the birds having a nest, and so living distinguished from him, a
poor exile, that was cast out of house and home, and had not
where to lay his head, and was banished from God's house, which
is the worst part of his banishment : this comes in, as it were, in
a parenthesis, and then follows the exclamation, '* Thine altars,
O Lord of hosts, my King and my God !" Such an interpreta-
tion is exceedingly agreeable with the context, and the frame the
psalmist was in.
[203] Psalm xc. 10. Bedford's Scripture Chronology, p. 395.
When God had positively declared that the Israelites should wan-
der forty years in the wilderness, and that all of them except
Joshua and Caleb should die there ; and when he did thus cat
short the age of man, to what it is at this time, then Moses pen-
ned a melancholy psalm, in which he tells us how they were con-
sumed by God's anger for their impieties, and how man's age ii
come to seventy or eighty years, after which there is only labour
and sorrow, instead of those hundreds that they lived before.
Here we may observe, that as sin at first brought death into
the world, so sin did afterwards shorten the age of man, before
the flood : the patriarchs lived almost to- a thousand years. But
the sin which brought the flood, took away one half of man's age,
so that they who were born afiei wards never attained to the age
of five hundred. At the confusion of Babylon it was shortened
again in the same manner, so that none born after that time lived
up to two hundred and fifty, as it is easy to observe by comput-
ing their ages. After the death of the patriarchs, when the true
worship of God was very much declined in their families, and the
rest of mankind were overrun with superstition and idolatry, the
life of man was shortened again, so that we read of none bom
since, who exceeded an hundred and five and twenty ; neither did
the ages of men stand at that measure, but at the frequent murmur-
ings and provokings of God in the wilderness, a third part more, or
thereabouts, were cut off from the age of man, and the common
limit of man's life was brought to seventy or eighty years, or there-
abouts, or more particularly to eighty-three, or eighty-four years,
which very few exceeded, and which Moses speaks of in the before-
mentioned psalm, composed upon that occasion. And though
the sins of mankind have been very great and universal since that
NOTES ON THE BIBLE. 367
, yet the age of roan's life has not been sliortened any DQore,
use a shorter space would hardly have been sufficient for the
ng out, and Improvement of arts and sciences, as well as for
r reasons.
68] Psalm xci. 11. "He will give his angels charge con-
ing thee, and they shall bear thee up in their hands, lest at
.ime thou dash thy foot against a stone." As a father gives the
• children charge concerning the younger, to lead thera and
them up, and keep them from falling.
5] Prov. iv, 23. " Keep thy heart with all diligence, for out
are the issues of life." It is probable here is an allusion to
ilood's issuing from the heart. The heart is the fountain of
»Iood, which is called the life. G^n. ix. 4, and other places*
men was so great a philosopher, that doubtless he understood
ihe heart was the fountain of the blood.
62] Prov. XXX. 27. ** The locusts have no king, yet go they
all of them by bands." The following is taken from the
ling Post of January 4lh, 1748. Extract of a letter from
isylvania, Aug. 23, concerning the locusts that had lately
a red there.
These dreadful creatures with which we are afflicted, move in
rolumns; the first places they invaded were the territories of
sgisch, and Banoize, where they passed the night ; the next
ling they directed their flight towards Peekska, Maradick,
And the day following towards Irriga, where they have eat
eaves, the grass, the cabbages, the melons and cucumbers, to
ery roots. Yesterday they were in motion towards Schuliom,
ling their flight manifestly towards Zealmo and the parts
^abouts. They continue in the air, or if one may use the
ession, they march generally two hours and an half at a time,
y form a close compact column about fifleen yards deep, in
dth about four musket shot, and in length near four leagues.
y move with such force, or rather precipitation, that the air
bles to such a degree as to shake the leaves upon the trees,
y darken the sky in such a manner, that when they passed
' ns, I could not see my people at twenty feet distance.
p. S. At this instant we have notice that two swarms more
approaching, which after having settled in the neighbourhood
/^arasch, have returned back by Nerraden and lasack, making
odigious buzz, or humming noise as they passed." The same
»unt is also in the Boston Gazette of January 26th, 1748.
)0] Eccles. i. 6. ** The wind goeth towards the south, and
letb about unto the north, it wbirleth about continually, and
358 NOTES ON THE BIBLE.
the wind returnelh again according to his circoil." Wh
the wind blows from one quarter for a long time there mus
be a circulation in the atmosphere. When the wind blow
the north, there must at the same time be another wind fn
south, or in some other place, otiierwise h)ng and 8troD|
would leave some regions empty of air, and it would o
heap up in otlicrs. Thi:i I take to be what is noieant in tbii
[91] Eccles. ii. IG. "There is no remembrance of tl
more than of the fool." Man's reason naturally expects i
reward, and that all the good, that good and wise men I
their labour, should not be confined to this short life.
[316] Eccles. vi. 3. " So that the days of his j-earsh
and his soul be not fdlcd with good, and also that he ,
bun'al, I say tiiat an untimely birth is better than he." J
burial^ i. e. is one that God takes no care of in his deal
him no honour, takes no care of either soul or body, as bav
value for, or care of, either, or any respect for their meosoi
it is the wicked that the wise man is here speaking of, tl
that is spoken of chap. viii. 12, 13, which is a place very
with this. And it will be further evident by comparing
the following verse with chap. v. 13 — 17. Burial is the
which friends show to the memory and remains of those'
dead. God will show no regard to any thing that remains ol
men after death. God treats their souls when they die, i
treat their bodies at the resurrection, with contempt, as m
the dead bodies of those creatures they have no honour oi
for, and are abominable to them, as are the carcasses of
beasts. Jer. xxii. 10. " Ho shall be buried with the buri
ass, drawn and cast forth beyond the gates of Jerusalem.'
Isai. xiv. 19, 20. **But thou art cast out of thy grave
abominable branch, and as the raiment of those that ai
thrust through with the sword, that go down to the stone
pit and as a carcass ; trodden under feet, thou shah be joii
them in burial, because thou hast destroyed th^' land." Gi
careof the righteous when they die, he linrls a repository
for their souls, and their dust is precious to him. As Got
Moses in the mount, tliey arc paihered to their fathers
ceived into Abraham's bosom, but God treats the soul
wicked when they die as men treat the dead, putrid carcji
ass or a dog : they are cast forth out of the city of God's
lem, and shall be for ever shut out thence.
[147] SolomorC$ Song. The name bj* which Soloro
this song, confirms me in it that it is more than an ordin
NOTES O.V THE BIBLE. 359
f, and that it was designed for a divine song, and of divine
pity ; for we read, 1 Kings iv. 32, that Solomon's songs
i thousand and dye ; this he calls the Song of songs, that is,
lost excellent of all his songs, which it seems very probable
to be upon that account, because it was a song of the most
Bent subject, treating of the love, union, and communion be-
Christ and his church ; of which, marriage and conjugal
ras but a shadow. These are the most excellent lovers, and
love the most excellent love.
p. Henry, in the introduction to his Exp. of this book, says,
ippears that this book was taken in a spiritual sense by the
lb church, for whose use it was first composed, as appears by
Ibaldee paraphrase, and the most ancient Jewish expositors.*'
same place he says, ** In our belief both of the divine ex-
ion and spiritual exposition of this book, we are confirmed by
iDcient, constant, and convincing testimony, both of the
eh of the Jews, to whom were committed the oracles of God,
[who never made any doubt of the authority of this book, and
Christian church, which happily succeeded them in that trust
tliofiour."
d] The Book of Solomon's Song. The divinity of this
its confirmed from the allusions there seem to be in the New-
iroent to things iierein contained ; and particularly Christ,
m iv. 10. 14, speaking of a well of living water, seems to al-
to the 15th verse of the iv. chapter of this song, *' a foun-
Fdf gardens, a well of living water." So in Eph. v. IB, there
to be an eye to chap. v. 1, of this song. See Notes on that
kge in Ephesiaus.
I] It is one argument that the Book of Confides is no com-
love song, that the bridegroom or lover there spoken of so
calls his beloved, ** My sister, ray spouse." This well
with Christ's relation to believers, who is become our
*T and near kinsman by taking upon him our nature, and is
*otber, and the son of our mother by his incarnation, as
ly he became a son of the church, and used the ordinances
Anted in it, and so has sucked the'breasts of our mother, and
became his brothers also by the adoption of his Father.
this appellatron would not well suit a common spouse among
fews, who were so strictly forbidden to marry any that were
of kio to them, and particularly to marry a sister. Levit.
[. 9. *' The nakedness of thy sister, the daughter of thy father,
ittie daughter of thy mother, whether she be born at home or
io abroad, even their nakedness thou shalt not uncover." It is
llfcer likely that the Jews would marry such in Solomon's time.
« •
360 NOTES ON THE BIBLE.
nor that it would be the custom to comps^re their spouses t
especially that they would insist so much on such an app
as though it was an amiable thing, and a thing to be tho
and mentioned with delight and pleasure, to have a spou
was a sister, when God's law* taught them to dread and ab
thought of it.
[436] The Book of Caniicles. The following place*
Psalms are a confirmation that by her, whom the bridegr
this book calls, " My love," " My dove," '* My sister,'
spouse," and the like, is meant the church, viz. Ps. xxii. 2(
17. Ix. 4, 5. cviii. 6. cxxvii. 2. Ixxiv. 19.
[460] The Book of Solomon^s Song, no common lot
but a divine song, respecting the union heiiccen the Me9$\
the church. It is an argument of it that such figures of
are made use of from time time in this song, as are elsewbe
concerning tJMi Messiah and the church. Chap. i. 3. C
elsewhere cocinlf)ared to ointment. That, chap. i. 3, 4, Dr
is parallel with Jer. xxxi. 3. There the Lord, speaking
church of Israel, under the name of the virgin of Israel, sa
have loved thee with an everlasting love, therefore, with
kindness have I drawn thee." Ver. 4. "The King hath I
me into his chambers ;" and elsewhere the saints are repr
as dwelling in the secret plaice of the Most High. Hos. xi
draw them — with the bands of love." Representing the
groom as a shepherd, and the spouse's children as kids and
chap. i. 7, 8, is agreeable to frequent representations of tl
siah, and the church in the Old Testament. The ornan
the spouse are here represented as jewels and chains of sil
gold, chap. i. 10, 11, and iv. 1 — 9. Compare these wit!
xvi. 11, 12r 13. The excellencies both of bridegroom an
are compared to spices, chap. i. 12, 13,14. iv. 6. 10.13,
V. 5. 13. viii. 2. And ointment perfumed with spices, c
3. iv. 10. The same spices were made use of to reprcst
ritual excellencies in the incense, and anointing oil in th<
naclc and temple, and also in the oil for the light. £x(
28. Chap. i. 10; ** Our bed is green." This is agrei
figures of speech often used concerning the church. Tl
fort the spouse enjoyed in her bridegroom is compared to a
and the fruit of a tree. Chap. ii. 2, is agreeable to Isai. 3
2, and Iv. 13, and Hos. xiv. 5. Chap. ii. 3. 5, is agre<
Prov. iii. 18. ** She is a tree of life to them that lay hoi
her, and happy is every one that retaineth her ;" and v
"My fruit is better than gold." So the Messiah, in the ]
cjcs, is often compared to a tree and branch. The comi
NOTES ON THE BIBLE. 361
bridegroom and bride have in each other, are in this book often
compared to wine. Chap. i. 2. ii. 5. v. 1. So wine was made
use of in the tabernacle and temple service to represent both the
comforts the church has in Christ, and also the gracious exercises
and good works of the saints offered to God. See also Proverbs
ix. 2, Isai. xxvii. 2, Ilosea xiv. 7, Zech. ix. 15, and x. 7.
The comforts the bridegroom and bride here enjoy mutually in
each other are in the song compared to wine and milk, agreeable
to Isai. Iv. 1 ; and also to the honey and honeycomb, agreeable
to the frequent representations made of spiritual comforts in the
scripture. The spouse here is represented feasting with the bride-
groom. Chap. ii. 4. and v. 1. So the church of God is repre-
sented as feasting with him in the sacrifices and feasts appointed by
Moses, and in the prophecies, Isai. xxv. 6, Iv. at the beginning.
God's saints are all spoken of as the priests of the Lord, Isai. Ixi.
6 ; but the priests eat the bread of God. What the spouse en-
tertains her lover with is called fruits, chap. iv. IG, vii. 13, viii.
2 ; as the good works of the saints abundantly are represented
elsewhere as fruit which the church brings and offers to God. The
spouse is here compared to fruitful trees, chap. iv. 13, &^c., vii.
7, 8. The saints are compared to the same, Ps. i. 3, and Jer.
xvii. 8, and Isai. xxvii. 6, and other places innumerable. The
spouse is compared to a flourishing fruitful vine, chap. ii. 13,
▼ii. 8. So is the church of God often compared to a vine. The
spouse's excellency is compared to the smell of Lebanon, chap.
iv. 1 1. So is the excellency of the church, Hos. xiv. 6, 7. " His
branches shall spread, and his beauty shall be as the olive tree,
and his gtnell as Lebanon. They that dwell under his shadow shall
return, they shall revive as the corn, ami grow as the vine^ the
gceni thereof shall be as the wine of Lebanon.^^ The fruits of the
spouse are often compared to pomegranates in this song. Chap.
iv. 3. 13. vi. 7. viii. 2. So the spiritual fruits of the church of
God are reprerented by pomegranates in the tabernacle and tem-
ple. The spouse is in this song said to be like the palm-tree.
Chap. vii. 7, 8. So was the church of Israel, whose rcpresenta-
. tion were the seventy elders, typified by seventy palm-trees. Exod.
XV. 27. So the temple was every where covered with cherubims
and palm-trees, representing saints and angels. 1 Kings vi. 29.
32. 35, vii. 3G, 2 Chron. iii. 5. So in EAekiel's temple, Ezek. xl.
16. The spouse in this song is compared to a garden and orchard,
to a garden of spices, and of aloes, in particular, ch. iv. 12, to the
end, and v. 1, and vi. 2, which is agreeable to the representations
made of the church. Num. xxiv. 5, G. " How goodly are thy
teots, O Jacob, and thy tabernacles, O Israel. As the valleys are
they spread forth, as the j;;irdens by the rivers side, as the trees
offign aloes which the Lv/rd haih plaifted, as the cedar-trees be-
VOL. IX. 40
3G2 NOT£S ON THE DIBLE.
side the waters." The spouse is compared to a fountain, cliap. iv.
1 2, 1 3 ; so is tlio cluircli, Dey t. xxxiii. 28, Ps. Ixviii. 26. The twelve
tribes of Israel are represented by twelve fountains of water.
Exod. XV. 27. The spouse is called a fountain of gardens, chap,
iv. 15. So the church of God is represented as a fountain io ihe
midst of a laud of corn and wine. Deut. xxxiii. 28. And a strean
among all trees of unfading leaves, and living fruit. And asi
watered gardeu, Isai. Iviii. ] 1, Jer. xxxi. 12. The spouse iscalkd
a well of living waters, chap. iv. 15. The blessings granted to |k
the church, and by the church are repiesented by the same ihiog
Zech. xiv. 8. '^ i Jving waters shall go out of Jerusalem/' So |^i
Ezck. xlvii., where we read of waters goingout of the temple and
city of Jerusaleui that gave life to every thing, and flowed io ifac
midst of the trees of life. Another thing that is a very great evi-
dence that this song is mystical, and that the spouse signifies not
a person but a society, and the church of God in particular, istlut
she is compared to a city, and the city of Jerusalem in pa^
ticular. Chap. vi. 4. *' Thou art beautiful, O my love, as Ti^
zah, comely as Jerusalem ;^' and (hat particular parts of the sponsc
are compared to buildings, and strong buildings, as towers and
walls. Chap. iv. 4. " Thy neck is like the tower of Davidi
builded for an armory whereon they hang a thousand buckleiii
all shields of mighty men." Chap. vii. 4. *' Thy neck is like a
tower of ivory Thy nose is as the tower of Lebanon, whicfc
looketh towards Damascus. Chap. viii. 10. ** I am a wall, and ^
my breasts like towers." We find elsewhere people and societiei
of men represented by buildings, houses, and cities, but never
particular persons. And the church of God is a society or peo-
ple often represented in scripture by such similitudes, and par-
ticularly is often compared to a city with strong towers and bul-
warks, and to the city Jerusalem especially, and that on the
account of her many fortifications and strong bulwarks.
Again, it greatly confirms that the spouse is a people, and (he
church of God in particular, that she is compared to an army, u
army terrible with banners. Chap. vi. 4. 10. <* And as a com-
pany of two armies, or the company of Mahanaim." So die
church of God when brought out of Egypt through the wilde^
ness to Canaan, was by God's direction in the form of an army
with banners. So the psalms and prophecies often represent ibe
church of God as going forth to battle, fighting under an en-
sign, and gloriously conquering iheir enemies, and conquering
the nations of the world. And the compauy of Jacob, that was
as it were the church of Israel, with the host of angels that met
them and joined them, to assist them against Esau's host, was the
conipatiy of Mahanaim, or company of two armies, so called by
Jacob on that account. Gen. xxxii. at the beginning.
NOTES ON THE BIBLE. 363
So it is a great evidence of the same tiling that tiie spouse is
compared to war-horses, chap. i. 9, &r. which it is not in the least
likely would ever be a comparison used to represent the beauty of
a bride in a common Epithal.imium or love song. But this is exact-
ly agreeable to a representation elsewhere made of the church of
Clod. Zech. X. 3. ** The Lord of hosts hath visited his flock, the
house of Judah, and hath made them as his goodly horse in the
battle." And vcr. ^. "And they shall be as mii^hty men which
tread down their enemies, as the mire of the streets in the battle.
And they shall fight because the Fjord is with them.'' And ver. 7.
•• And they of Ephraim shall be like mighty men."
These expressions show this song to be mystical. Chap. i.
•• My mother's children were angry with me," &c. If it is sup-
posed to be used of the church, they are easily accounted for ; they
are agreeable to accounts in scripture history of Cain's enmity
aj^ainst Abel, and Esau's against Jacob; nnd their posterities
enmity against Israel ; and the prophecies that represent the fu-
ture persecutions of the church, by false brethren.
Another thing that shows this to be no common love song, is
that the spouse seeks company in her love to the bridegroom, en-
deavours to draw other women to join with her in loving him, and
rejoices in their communion with her in the love and enjoyment of
her beloved. Chap. i. 3,4. "Therefore the VIRGINS love
thee." "Draw me; WE will run after thee." " The king hath
brought me into his chambers; WE will be glad and rejoice in
tliee." " WE will remember thy love more than wine." " THK
UPRIGHT love thee." Chap. vi. 1, 2. "Whither is thy be-
h>ved gone, O thou fairest among women ; whither is thy be-
loved turned aside that we may seek him with thee.'^ My be-
loved is gone down into his garden," &.c. Chap. viii. 13.
** Thou that dwellest in the gardens, the companions hearken to
thy voice."
The bridegroom in this song speaks of his.willing people, chap.
vi. 12, which is agreeable to the language used concerning the
people of the Messiah. Ps. ex. 2. (See Psalm xlv. No. 507.)
[86] Cant. i. 5. "As the t^nts of Kedar, as the curtains of
Solomon." Kedar was a place where shepherds used to seat
their tents and feed their (locks, a noted place for shepherds, as
you may see, Isai. Ix. 7. " All the flocks of Kedar shall be
gathered unto thee.'* And Jer. xlix. 28, 29. Concerning Ke-
dar. " Their tents and their flocks — they shall take to them-
selves their curtains." The people of Kedar it seems used to
dwell in tents, in moveable habitations, and lived by feeding of
sheep; and therefore the church is very likely represented by
these, and it is agreeable to many other representations in scrip-
364 NUTKS ON THE UfliLE.
lure, where (jrod^s people are called liis sheep, his flock, and
Christ and his ministers shepherds, and the churrh is also coib-
parcd to a tabernacle or tents : it is fitly compared to moveabie
tents, for here we are pilgrims and strangers, and have no abiding
place ; these are the shepherds tents referred lu in the 8lh verse.
[458] Cant. i. 5. ** As the tents of Kedar, as the curtains of
Solomon." That the spouse in this song is compared to a tent,
and to the curtains of the tabernacle and temple, is an evidence
that this song is no ordinary love song, and that by the spoose ii
not meant any particular woman, but a society, even that holy so-
ciety, the church of God. It is common in the writings of the
Old Testament to represent the church of God by a tent, or tents,
and an house and temple, but never a particular person. See IsaL
liv. 2 ; Zech. xii. 7 ; Isai. xxxiii. 20 ; Lam. ii. 4. 6 ; Isai. i.8.
And the tabernacle and temple were known types of the church,
and the curtains of both had palm-trees embroidered on tbem,
which are abundantly made use of to represent the church. The
church of God is called an house, in places too many to be men-
tioned. The church used to be called the temple of the Lord, ai
appears by Jer. vii. 4. 'I'he church is represented by the tempki
as is evident by Zech. iv- 2 — 9.
[461] Eccles. i. 9. '' The thing that hath been is that whidi
shall be, and that which is done is that which shall be done, and
there is no new thing under the sun," &^c. It appears by the con-
nection of these words uith what went before, that the design of the
wise man is here to signify that the world, though it be so full nfl^
bour, mankind, from generation to generation, so constantly, la-
boriously, unweariedly, pursuing after happiness and satisfaction,
on some perfect good wherein they may rest ; yet they never obtain
it, normnkeany progress towards it. Particular persons \% bile llNfjf
live, though they spend their whole lives in pursuit, do but go
round and round, and never obtain thnt satistying good they seek
after. '*Tlie eye is not satisfied with ^eei^g, nor the ear with hea^
ing," ver. 8. And as one generation passeth away, and anotlHT
comes, (v. 4.) the successive generations constantly labouring,
and pursuing alter stnne good whertMu satisfaction and rest may
be obtaini'd, not being discouraged by the disappointment «f
former grnrrations, yet ihry mnko no progress, they attain to
nothing new beyond their forefathers, they only go round in tk
same circle, as the ^ull restlessly repeats the same course that il
used to do in fr)nner ages, nnd as the wind and wati*r after tlwir
running and flowing have got no further liian they were fornieri);
for to the place from whence they came, they constantly return
again ; and as the sea is no fuller now than it used to be in fornat
NOTRS OW TIIK BIBLB. 365
Iges, thouirh the rivers Imvo all the. while with constant and
ndefatifrahlc labour and ccmtimial expense of their waters,
»een striving to fill it up. That which goes round in a link,
iet it continue moving never so swiftly, and never so long,
makes no progrc^^^s, conies to nothing new.
[395] Cant. ii. 7. ** 1 charg(j you, O ye daughters of Jcru-
lalcm, by the roes, and by the hinds of the field, that ye stir
not up, nor awake my love till lie pleas<;." In the 2d verse of
this chapter is represented the church in her state of persecu-
tion ; in the 3d, 4th, 5th, and Gth verses is represented the com-
forts and supports Christ gives her in this stale of hers ; in this
rerse is represented her duty in patience, meekness, and love
lo her enemies, and humble and patient wailing for Christ's
deliverance, in Christ's trial while she is in this state of suflTer-
ing. In tho five following verses is represented Christ's com-
ing to ber deliverance, to put an end to the suffering state of
the church, and introduce its properous and glorious day. In
this 7th verse, it is strictly charged upon all professing Chris-
tians, that they should not stir up nor awake Christ till he
please, i. e. that they should not take any indirect courses for
their own deliverance while the church is in her afllicted state,
ind Christ seems to neglect her, as though he were asleep,
but that they should patiently wait on him till his time should
come, when he would awake for the deliverance of his church.
He that believeth, shall not make haste. They that lake in-
direct courses to hasten their own deliverance, by rising up
Against authority, and resisting their persecutors, are guilty of
tempting Christ, and not waiting till his time comes, but going
etlK)ut to stir him up, and force deliverance before his own time.
They arc charged by the roes and hinds of the field, who are
of a gentle and harmless nature, and not beasts of prey, do
not devour one another — do not fight with their enemies, but fly
from them, and are of a pleasant loving nature, Prov. v. 19.
So Christians should flee when persecuted, and should not be
of a fierce nature, to resist and fight, but should be of a gen-
tle and loving nature, and wait for Christ's awaking.
The same thing is represented in the iii. chaj). ver. 5. There
as that chap, in tlie 1st verse, is represented the fruitless seek-
ing of the church in her slothful, slumbering, dark state that
precedes the glorious day of the Christian church, and then is
rcpresenttjd her seeking him more earnestly when more awak-
ened, ver. 2, and then the; introduction of her state of light
und comfort by that extraordinary preach'mg of the word of
God, which will be by the ministers of the gospel, and then, in
the 5lh verse, is the church to wait patiently for Christ's ap-
3G6 NOTES ON THE BIBLE.
pea ranee, without usinp: undue indirect moans to obtain con-
fort before his time roincs. And then in the following versa
is more fully represented the happy state of the church after
Christ has awaked and come out of the n-iidcrness where he
had hid himself. The like change we hare again, chap. fill.
4, which in a like sense rilso agrees well with the context.
[444] Cant. ii. 14. " O my dove, that art in the clefts of tlic
rock, in the secret places of the j^tairs, let nic sec thy couiite-
nance, let me hear thy voice." There is prohably respect here
to the rock of mount Zion, on which Solomon^s house was liuih,
or of the mountain of the temple, and to the stairs liy whick
they ascended that high rock, to go up to Solomon's ptdarei'
See Nehem. iii. 15, and xii. 37; or the stairs by which tbef
ascended through the narrow courts into the temple ; it comei
much to the same thing, whether we suppose the rocks airf
stairs referred to, to be of the mountain of Solomon^ pnlaee
or temple, for both were typical of the same thing, and boik
mountains seemed to have been called by the same naner
mount Zion. The church, in her low estate, before thatgloti*'
ous spring sfioken of in the foregoing verses, is not admitted to
such high privileges, and such nearness to God, and intimtict:
with him, as she shall be afterwards, is kept at a greater du^
tance not only by God's providence, but through her own dark-
ness and unbelief, and remams of a legal spirit, whereby she
falls more under the terrors of God's majesty manifested at
mount Sinai under that legal dis))ensation throui^li which Mo-
ses, when God passed by, hid himself in the clefts of the rock.
Her love to the spiritual Solomon causes her to remain near
his house, about the mountain on which his palace standiii
watching at his gates, and waiting at the posts of his doorV
and by the stairs by which he ascends to his house, but yet
hides herself as if ashamed, and afraid, and unworthy to ap-
pear before him, like the woman that came behind Christ to
touch the hem of his garment. She has not yet obtained that
glorious privilege spoken of, Ps. xlv. 14, 15, and Uev. xix. 7,
8, which she shall be admitted to in the glorious day approndn
ing, when she shall enter into the king's palace. She rcinairt
now waiting at the foot of the stairs that go up to the liousc^as
Jacob lay at the foot of the Ia<ldor, at the place of which be
said, this is the house of God, thiT) is the gate of heaven, niiil
there she hides herself in the secret placets of the stairs, liol
then she shall be made joyfully to ascend, and with boKlncst^
and o|)en face to go to the king in his palace.
NOT£S ON THE DIOLE. 367
[486] Cant. iv. 3. '' Thy lips arc like a thread of scarlet."
There is probably a special lespcct to the speech of the saints
u prayer, which is dyed in the blood of Christ, and by this
means becomes pleasant and acceptable, and of an attractive
lufluence, like a scarlet cord to draw down blessings. The
[iruycrs of saints are lovely and prevalent only through the in-
i^eusc of Christ's merits.
[487] Cant. iv. 3. " Thy neck is like the tower of David,
builded for an armory, whereon there hang a thousand buck-
lers, all shields of mighty men." This probably represents
faitli, for it is that by which the church is united to her head.
For Christ is her head ; or if we look at ministers as a subor-
dinate head, yet they are so no otherwise than as they repro-
seiit Christ, and act as his ministers, and the same that is the
union of believers to Christ in their union to ministers, and in
receiving them, they receive him. It is by the same faith
whereby they receive Christ, and obey his word, that they re-
ceive and obey the instructions of ministers, for their instruc-
tions are no other than the word of Christ by them. Faith is
the church's life, and strength, and constant support, and sup-
ply, as the neck is to the body. Faith is the church's shield ;
£ph. vi. 16; it is the church's armory furnishing her with
shields, because it provides them out of Christ's fullness which
is contained in the promises.
[488] Cant. iv. 5. ** Thy two breasts arc like two young
roes that are twins, which feed among the lilies." Like two
yonng roes, i. e. fair, loving, and pleasant. See Prov. v. 19.
Roes which feed among the lilies, not in a wilderness, but in a
good pasture, or a pleasant garden, fair and flourishing. And
by their being the white unspotted lilies for their nourishment,
may also represenc her chastity and purity, that her breasts are
not defiled by an impure love. By the church's breasts arc
meant means of grace ; see Cant. viii. 1. 8, Isai. Ixvi. 11, 1
Peter il. 2. These two breasts may signify the same with the
two olive-trees, with the two golden pipes emptying the golden
oil out of themselves, and the two anointed ones, Zcch. iv. 3.
11, 12. 14, and the two witnesses in Revelation, the two tes-
taments, and two sacraments ; another thing meant is love,
the two breasts are love to God and love to men.
[428] Solomoii^s Song, iv. 8. *' Come with nic from liCba-
non, my spouse, come with me from Lebanon, look from the
top of Auiana, from the top of Shenir and llerniun, from the
Jious' dens, from the mountains of the leopards." This cull
368 NOTES ox THE BIBLE.
and invitation of Jesus Christ may be looked upon as directoi
cither to her that is already actually the spouse of Christ, or
her th.at is called and invited to he his spouse, that is, airead;
his spouse no otherwise than in liLs gracious election. Sotk
Gentiles are called a sister in the laH chapter of this soi^,
even hefore they were in a church estate, before ^he hadaoj,
breasts. So in the xliii. of Isaiah, where respect is badtotJKJ
calling of the Gentiles, God calls those his sons and daughters,
that were so as yet, only in his decree of election. Ver. 6. "I
will say to the north, Give up ; and to the south. Keep not badi:
bring my sous from far, and my daughters from the endsef
the eartli.^'
Lebanon, Amana, Shenir, and Hermon, were certain no(d
mountains in the wilderness, in the confines of the land of Gi-
naan, that were wild and uninhabited. Hence the wonderfil
work of God in turning barbarous and heathenish countrieil^l
Christianity, is compared to the turning such a wild forest ■
Lebanon into a fruitful field. Isai. xiii. 17. '* Is it not yeti
very little while, and Lebanon shall be turned into a fruitCil
field, and the fruitfid field shall be esteemed as a forest ?" Thf
were mountains that were haunts of wild beasts, and prob«%
some of them at least very much frequented by lions aodle^
pards, those most fierce and terrible of wild beasts; they win
places where lions had their dens, and either these orsoM
other noted mountains in the wilderness, were so frequentedlf
leopards, that they were called the mountains of the leopinlii
It is from such places as these that the spouse, or she tbatii
invited to be the spouse, is invited to look to Jesus Cbriitt
where she was without the limits of the pleasant land of C^
naan, wandering and lost in a howling wilderness, where sk
was in continual dnngcr of being devoured and falling a pr?
to those terrible creatures. Christ graciously calls andiuTitfl
her to look to him from the tops of these desolate mountain
towards the land of Canaan, and towards the holy city Jen*
lem, where he dwelt, though far ofli'; yea, to come with hi*i
for Christ is come into this wilderness to seek and to saveitf
that is lost, to come and leave those horrid places, and cooi
and dwell with him in the pleasant land, yea, in the city Jemtf*
lem, that is the perfection of beauty, the joy of the whole cartt'
Yea, though the lions had actually seized her, and carried h^
into their dens, there to be a feast for them, yet Chrisic**
and encourages her to look to him from the lions' dens.
David represents his praying to God in a state of exile*"
ill distressing cir(!uni>taiices, by his renienibering Gud \^^
the land of the Htrntonites. Ps. xlii. C '* Christ saves*"*
out i)( the dens of lions, as he did Dairul, and out uHh*=
IT
NOTES ON TH£ BIBLE. 369
ItoOQths of wild beasts, as David did the lamb from the mouth of
the lion and the bear. He invites sinners that are naturally un-
der the dominion of Satan, that roaring lion that goes about seek-
ing whom he may devour; and invites saints under the greatest
darkness and distresses, and temptations, and bufletings of Satan,
Do look to him.
[435] Cant. iv. 9. *^ Thou hast ravished my heart with one of
thine eyes, with one chain of thy neck.'' ^^ hat that one chain
of the spouse's neck is, that does so peculiarly ravish the heart of
Christ, we may learn by Ps. xlv. 10,11, "Forget thine own
people, and thy Father's house ; so shall the king greatly desire
thy beauty." The thing here recommended to the spouse, in or-
der to the king's greatly desiring, or being ravished with her
heauty, is poverty of spirit. That this peculiarly delights and
attracts the heart of Christ, is agreeable to many scriptures. 1
Peter iii. 2, 3. " Whose adorning, let it not be that outward
adorning of plaiting the hair, and wearing of gold, and putting
on of apparel ; but let it be the hidden man of the heart, in that
which is not corruptible, even the ornament of a meek and quiet
spirit, which is in the sight of God of great price." This is in a
peculiar manner a sweet savour to God. Ps. li. 17. This in a pe-
culiar manner draws the eye of God, Isai. Ix. 2, and 'attracts
his presence. Tsai. Ivii. 15. Ps. xxxiv. 18. Or perhaps it may be
the eye of faith that includes poverty of spirit and love. These
grraces being exercised in faith, are peculiarly acceptable ; faith
derives beauty from Christ's righteousness, by which all mixture
of deformity is hid.
[489] Cant. v. 14. "His belly is as bright ivory, overlaid
with sapphires." The word is the same in the original, which in
ver. 4, is rendered bowels, and wherever it is attributed to God,
it denotes affection, and is rendered bowels, as Isai. Ixiii. 15. Jer.
zzxi. 20, his affection is said to be like bright ivory overlaid
with sapphires, representing the justice and mercy which are both
so perfectly exercised, and manifested in him, in the work of re-
demption. The bright, or pure white ivory, represents his per-
fect justice. Solomon's throne of justice was ivory, which sub-
stance was chosen to be the mother of his throne in all probability,
because it fitly represented justice; as the throne of Christ at the
day of judgment, Rev. xx., is represented as a great white throne.
His belly was overlaid with sapphires, being a precious stone of
a beautiful azure or sky blue, the softest of all the colours, to re-
present mercy. Thus the throne of God had the appearance of
sapphire, Ezek. i. 26, to signiry that he sat on a throne of grace.
VOL. IX. 47
370 NOTES ON THE BIBLE.
[85] Cant. vi. 13. " What will ye see in the Shulamite? Ai
it were the company of two armies," or, " the company of Maba-
Daim." The two armies that are the company of Mahanaim are
the church of God in earth and in heaven; the company of Ja«
cob and the company of the angels, see Gen. xxxii. 2 ; or the
church militant, and the church triumphant, for both these armiei
make one spouse of Jesus Christ.
[490] Cant. vii. 1. " How beautiful are thy feet with shoes,
O princess daughter T' This is to signify the amiableness ofbtr
conversation, and that her conversation is not naturally amiable,
but that this beauty of conversation is put upon her. Andao*
other thinp^ implied is, that she was prepared for travel, as the
people in Egypt were, to have their shoes on their feet. Exod. xii. !!•
So the apostle directs that Christians should have their feet shod
with the preparation of the gospel of peace, Eph. vi. 15, i.e. a
preparation for travel according to the gospel, and by the gospel
of peace.
To the same scope is what follows — ** The joints of tliy thigbs
are like jewels, the work of the hand of a cunning workman.^'
The joints, the knees, and hips, are especially the seat and means
of motion in walking. When it is said, The joints of thy thia;lii
are the work of a cunning workmnn, this may be explained by
that of the apostle, Eph. i. 10; *' We are his workmanship, cre-
ated in Christ Jesus unto good worlds, which God hath fore-or-
dained that they should walk in them." The whole body oflhc
church is fitly joined together, by joints and bands; the joints
are kept firm, and fit for their proper motion and operation by
mutual charity, holy love and union, and communioD of saints.
[491] Cant. vii. 2. '* Thy navel is like a round goblet, which
wanteth not liquor." The navel, according to the ancient no-
tions they had of things, was the seat of health. Prov. iii. 8. "It
shall be health to thy navel." Job xl. IG. ** His force is in the
navel of his belly." So that the thing which is here most proba-
bly represented is the spiritual health of the church: her navel i$
compared to a goblet which wanteth not liquor, i. e. full of wine,
that enlivening, invigorating liquor. The word signifies mix-
ture or temperament, or wine mixed or tempered ; that is, wiuc
that is so prepared as to make it the most agreeable and wholc-
iome ; (see Prov. xxiii. 30. and ix. 2 ;) probably the same may
be meant that is called spiced wine, in ciiap. viii. 2.
[492] Cant. vii. 4. " Thine eyes are like the fishpools in
Heshbon, by the gate of Btith-rabbim." It seems there were tuo
or more noted fishpools near to the city of Heshbon, the chief
NOTES ON THE BIBLE. 371
5ily in the country of Moab, by one of the gates of that city,
railed the gate of Bath-rabbim, i. e- the gate of the house of the
Dultitude, probably so called because at that gate was an
lou^e for the resort of the muliiludcs that resorted to these
^ools for the sake of the water of that pool, and fish which
were caught there, and to wash themselves there, and perhaps
•lese pools might be remarkable for the clearness of the water,
i.nd their fitness to exhibit a true and distinct image of the multi-
:midcs that resorted thither, wherein men might see themselves as
Aey were, and might see the spots and filth which they would
^ash off, and wherein was a true representation of other things.
So that the thing signified by the eyes of the spouse may be the
Spiritual knowledge and understanding of the church, by which
the has a true knowledge of herself and her own pollutions, and
^so a true representation or idea of other things. And also
tiereby may be signified the benevolence and bountifulness of the
S^yes of a true saint, so that they as it were yield meat and drink
Lo a multitude, as it is probable these fishpools did. Proverbs
ii. 9.
[493] Cant. vii. 4. " Thy nose is as the tower of Lebanon,
ferbich looketh towards Damascus.'^ The tower of Lebanon,
looking towards Damascus, was probably some tower built in Le-
banon, on the frontier next to the kingdom of Damascus, to
•ratch over that country, and for the defence of Israel from its
inhabitants. By the account which history gives of Damascus,
it was a magnificent city, and an exceeding pleasant, delightful
place, like a mere garden of pleasure, and, therefore, it is called
Kbe city of praise and joy, Jer. xl. 25 ; and in Amos, i. 2, is
called Beth-Eden, or the house of Eden. Men of carnal minds
•rould prefer the land to the land of Israel, that God calls the
pleasant land, and the glory of all lands. Naaman, the Syrian,
contemned the waters of Israel in comparison of Abana and
Pharpar, rivers of Damascus. And it seems their religion and
ipirorsbip was exceedingly pompous, tending much to please a vain
carnal mind that favours the things of men more than the things
«f God. King Ahaz was greatly taken up with the curious
fashion and workmanship of the altar he saw there, and he sent to
"Urijah the priest, a pattern of it, that he might make one like it
in the courts of God's house, and chose rather to offer his sacrifice
on this new altar than on the altar of the Lord. 2 Kings xvi.
10, &c.
The nose is the organ of smelling; therefore here the church is
commended for her spiritual scent, which was a good defence to
berfrom corrupt doctrines, and false ways of worship of men's in-
vention, however specious and fair, and tending much more to
please a carnal taste than the true religion of Jesus Christ
373 VOTES ON THE BIBLE.
Pomp and magnificencey and the corioos inventions of do^
and the things which men's wisdom teaches^ please men of c»
rapt minds, but a true saint, through a spiritnal taste or scn^
nauseates those things, and is defended from them. This spiritnl
scent is the best defence from those things that would corrapt hr
mind from the simplicity that is in Christ.
il 5
if f r
feji '
■J! W
i.f:«:
ire
[494] Cant. vii. 5. ** Thine head upon thee is like Carmel,
(or crimson, as it is in the margin,) and the hair of thine head like
purple.'^ If by head here be understood the eldership of tbe
church ; then her head is compared to Carmel, probably becaiNC
Carmel was n very fruitful hill, and an high hill, whose fruits wen
seen at a distance, as Christ compares his disciples to acitytdl^
on an hill whose works could not be hid. (See Note on chaptl -^^
iv. 1.) The hair is the fruit of the head, and may represent tx^l^'
the doctrine and conversation of faithful ministers, who know no-|<^
thing, and favour of nothing either in their doctrine or life, bat
Jesus Christ, and him crucified, and so their preaching and walk
is, as it were, coloured with his blood. And this also may be sig* |^
nified by it that the holy doctrine and conversation of ministen
arc a princely ornament to them purple, being tbe colour of the
robes of princes.
But, perhaps, by the head of the spouse, here may be meant tht
doctrine which she holds, the doctrine of the gospel, which is re-
presented as a glorious crown on her head in Rev. xii. 1. Tbii
may be compared to Carmel, that fruitful hill, because it is the doc-
trine that is according to godliness or to crimson, because Jesus
Christ and him crucified, or Christ's shedding his blood, is tbe
sum and substance of it.
[495] Cant. vii. 7. ** And thy breasts to clusters of grapes."
By her breasts here, most probably is intended, the grace of love,
or spiritual complacency ; affection to her husband and his chil-
dren. The bosom is put for love ; so Christ is said to be in tbe
bosom of the Father. This agrees with that in Prov. v. 19.
*< Let her breasts satisfy thee at all times, and be thou ravi&hed
always with her love." Christ's love is compared to wine, cbap.
i. And so in the love of the spouse, chap. iv. 10. '* How much bet-
ter is thy love than wine !" And here her breasts are compared
to clusters of grapes. See No. 488.
[496] Cant vii. 8. "And the smell of thy nose like apples."
As by the roof of the mouth in the next verse, is not intended
simply the roof of the mouth itself, as though that were exceedingly
pleasant to the bridegroom, this being a part of the body that is
hidden ; but thereby is probably meant the speech which comet
from the mouth : so here, by the nose, is not meant the nose itself,
but the breath ; so the bridegroom would hereby signify that tbe
J
K0TE8 ON THE BIBLE. S73
smell of her breath was sweet, her vitals being sound and pure,
and sweet, being made so by the food she eat, viz. apples, the food
sbe from time to time desires to be refreshed with, it being the
fruit that he yields, who is as the apple-tree among the trees of
the wood, whose fruit was sweet to her taste. Person's breath
commonly smells of the food which they eat; thus the breath of
the spouse is represented as smelling like apples.
[497] Cant. vii. 9. "And the roof of thy month like the best
wine for my beloved, that goeih down sweetly, causing the lips
of those that are asleep to speak." By the roof of the mouth is
here probably meant his discourse, which is like excellent wine
that goes sweetly down, and so refreshes and enlivens other saints
whom here Christ calls his beloved, that it causes those of them
that are asleep, and in the dullest frame, to speak; it enlivens their
hearts and tongues in divine things.
[8] Cant. viii. 1. " O that thou wert as my brother, that suck-
ed the breasts of my mother ! when I should find thee without, I
would kiss thee, yea, 1 should not be despised." Which wish of the
church is now accomplished, by Christ's incarnation ; the Son
of God, who is infinitely higher than we, is come down unto us in
our nature, and has familiarized himself to us.
[242] Isai. vii. 17. <<The Lord shall bring upon thee, and
upon thy people, and upon thy father's house, days that have not
come, from the day that Ephraim departed from Judah, even the
king of Assyria." This seems not to be spoken of the king of
Israel mentioned in the foregoing verse, but of Ahaz the king oi
Judah, to whom the prophet was then speaking. It could not
bemeantofPekah, the king of Israel, because it speaks of bringing
the king of Assyria in his father's house, but the family of Pe«
kah was not cut off by the king of Assyria, but by Hoshea the son
of £lah, who conspired against him, and slew him, and reigned
in his stead. 2 Kings xv. 30. God by the prophet had offered
great encouragement to Ahaz under his present distress and fear
of Pekah and Rezin, and gave him a glorious sign, which he
would not give heed to, as appears by ver. 12. His confidence
was not in God for help, but in the king of Assyria, whom he had
faired by the treasures of both church and sta^te, and by basely
promising to be his servant. 2 Kings xvi. 7, 8. Seeing he would
not believe God's promises, nor take encouragement from his signs,
therefore he should not be established ; and though God would
do great things for his people by the Immanuel that should be
born in his family, yet he should have no benefit of it ; and though
il was true as the prophet had told him, that be should not be
874 NOTES ON THE BIBLE.
hurl by the kingdom of SjTia, and kingdom ofEphraim, that was
now plotting his ruin ; yet seeing he would not believe he should
not be the belter for it, for there should come a greater calamity
upon him, than ever the kingdom of Judah suffered from the
kingdom of Israel, and indeed greater than ever they suffered
since the kingdoms were divided from them, and became un-
friendly to ihem ; and that from the king of Assyria himself,
whom he trusted so much in for help, against the kingdom of Is-
rael. The calamity came upon him in his lifetime in a measure,
as it is said in this verse [upon THEE ;] for when the king of Assy-
ria came up, he distressed him, and strengthened him not. 2
Chron. xxviii. 20, 21 ; and afterwards it came upon his father's
house, and on his people.
[293] Isai. viii. 7, 8. ** Now, therefore, behold, the Lord
bringeth up upon ihem the waters of the river, strong and many,
even the king of Assyria and all his glory : and he shall come up
over all his channels, and go over all his banks ; and he shall
pass through Judah ; ho shall overflow, and go over." The
river Euphrates was the ancient boundary that God had set to
the possession of the children of Israel, and to the dominion of
their princes. This is from time to time mentioned as their east-
ern limits in the book of Moses, and over all on this side the
river. The kings of Judah and Israel had formerly reigned, and
their territories were overrun by the people that dwelt about that
river, it is well represented as though the river Euphrates, their
ancient boundary, broke its banks, and not only encroached upon
them to the straitening their limits, but even overflowed all their
possessions. They have no more their own by God's grant, than
is left them on this side the river Euphrates ; and therefore, when
those waters came to overflow all, they have none left. See Note
on Isai. xxviii. 17.
[243] Isai. ix. 9, 10, &c. *' And all the people shall know,
even Ephraim, and the inhabitants of Samaria, that say in their
pride and stoutness of heart, tiie bricks arc hewn down, but we
will build with hewn stones ; the sycamores are cut down, but we
will change them into cedars." Tiiey disregarded those awful
and repeated judgments God had lately exercised upon thera,
whereby he had already greatly diminished their numbers and
their wealth, and the extent of their dominions, when Pul, the
king pf Assyria, came up against the land, and took a thousand
talents of silver out of the land, as 2 Kings xv. 19, and when af-
terwards Tiglath pileser, in the days of Pekah, he that was now
king, came and destroyed so great a part of the land beyond Jor-
dan, and in the northern parts, as 2 Kings xv. 19, and TChron. v.
NOTES ON THE BIBLE. 375
. Thry were insensible .and utihumbled under these awful re-
kes of heaven, as ver. 13, "For the people turneth not hira timt
tileth them.'' But when the hand of heaven was so evidently
ainst them to diminish them, yet they were full of contrivances,
d big with expectations of conquests, and enlarging their do-
nions, as appears in Pokah's conspiring with Kezin, king of
^ria, to go and conquer the kingdom of Judah, of which in the
o foregoing chapters. Thus even in the midst of God's awful
igments they were full of haughty, ambitious designs, and big
ih expectations of aggrandizing them, and making themselves
jger than they were before ; though they had lost their western
id northern countries, yet they hoped to obtain the kingdom of
idah that should more than make up their loss, and so said,
hough the bricks are fallen down, v.e will build with hewn stone,
c.
[24G] Isai. x.2G. " And the Lord of hosts shall stir up a scourge
r him, according to the slaughter of Midian at the rock Ortb."
he prophet is speaking here of tlie destruction of Sennacherib's
my, and of himself afterwards. There was a remarkable ngrec-
ent between this destruction of his arn)V, and that of the vast
my of the Midianites, wliicji was without the children of Israel's
iking a blow. Judges vii. 20, he. And as Oreb, one of
eir princes was taken afiervvards, and slain after the battle was
er, as he was returning to his own land; so Sennacherib, after
bad fled, was slain in the temple of his god, Nisroch. Isai.
;xvii. 38. So was that prayer against the enemies of the church,
u Ixxxiii. 11, " Make their nobles like Oreb, and like Zeeb/'
•w fulfilled in Sennacherib.
[503] Isai. xi. 10. " And in that day there sh:»ll be a root of
!sse, which shall stand for an ensign of the people ; to, it shall
B Gentiles seek: and his rest shall be glorious :" or as theorigi-
J is, " His rest shall be glory." There is an evident allusion in
ese words to the things which came to pass pertaining to the af-
ir of God's redeeming the children of Israel out of Egypt, and
iding them through the wilderness, and bringing them into Ca-
lan. This is very manifest by the words Immediately following,
id by all the succeedingcontext to the end of the chapter. This
a prophecy of a second work, greater work of salvation,
lerein not only the Jews, but the Gentiles, and all nations, shall
irtake. When God redeemed his people out of Egypt to lead
eiu to Canaan, which was God's rest, they were gathered to-
^lhe^ under ensigns, they were the standards or ensigns of the
ur quarters of the army. That of Judah, Reuben, Ephraim,
id Dan, and then the ensign for the whole army placed in the
87e
NOTES ON THE BIBLE*
i
middle of the congregation, was the tabernacle and ark wbere waf
Moses, the captain and leader of the whole hosti with his rod
which was used from time to time as the banner or ensign of ibe
congregation, as it was especially at the time when it was held op
over Israel while they were fighting with Amalek, and obtained a
signal victory under that ensign, on which occasion Moses built in
altar and called it Jehovah-Nissi^ The Lard my Banner ^ or £»•
sign^ (the word is the same in the original as here in this place,
in Isaiah,) and both the rod and altar were types of Christ, whoii
Jehovah, who then was the ensign of his church, and would mort
especially and gloriously be exhibited as such in the days of the
gospel, as is here foretold in Isaiah ; and then it was a rod that wti
held up as an ensign of the people ; so here, in this xu of Isaiit, h
Christ is spoken of as a rod, as in the first verse ; ** And there li
shall come forth a rod out of the stem of Jesse, and a branch sbiH
grow out of his roots;" so in this x. verse. " And in thatdaj
there shall be a Root of Jesse, which shall stand for an Ensigo;"
i. e. plainly, a Rod or plant from a root of Jesse, (though %om»
thing further may be aimed at in using the phrase, Root of Jem,)
As the rod of Moses was occasionally used as an ensign of tbi
people, so more constantly the Tabernacle and Ark. These were
placed in the midst of the congregation, and the whole was to pilril
in exact order round about it, at due distance from it, all having
equal respect to it. And the ark is represented as going befoie h
the people in their marches ; Numb. x. 33 ; because that, bow* |^
ever it was in the middle of the army, yet they had respect to&
as their Guide^ their Banner, that all whose motions they were to
attend ; and when they went through the Jordan into Canaan, tbeir
Resty the ark was remarkably made use of as the ensign of the
people ; it was to be carried before them at such a distance tbat
it might be well seen by all the leaders of the people, and tbcj
were to take heed to its motions, with the greatest care and exact- T
ness, and to follow where that went Josh. iii. 3, 4.
But more especially was the Pillar of cloud andfire^ the ensign
of that congregation in their marches from Egypt to Canaan,
their Rest. A banner or ensign was lifted up on high that it niighl
be seen by the whole company. The ark and tabernacle cooU
not be seen by the whole congregation, but the pillar of ckwd
and fire which abode on the tabernacle, and departed not fromiti
were lifted up to open sight, and displayed to the view of eveij
individual person. That was the banner the people were listed
under, that they were always to cleave to most strictly, and diS*
gently to observe, steadfastly to follow, and never to depart froia,
and were to be directed by it in every step they took. Wbei
was ike
that moved, they were to move ; when that rested, they must
i?ee Numb. ix. 1 5, to the end. This pillar of cloud and fire wi
NOT£S ON TU£ BIBLE. 377
ipecial symbol of Christ's presence, and in that standing as an
e.D»ign, Christ stood as an ensign of the people. And it is
moi cover manifest that that pillur of cloud and fire was a re-
markable type of Christ incarnate, or the Son of God in the
human nature, concerning whom it is here prophesied that he
■bould stand a^ an Ensign of the people.
When it is said, '^ his rest shall be glory,^^ there is doubtless
an allusion to Canaan, the promised Rest to which the ark and
pillar of cloud and fire led the children of Israel, and the
tbing ultimately intended is heaven. It is said, Numb. x. 33|
that the ark of the covenant of the Lord (over which was the
pillar of cloud, as in the following verse) went before the peo-
ple to search out a resting-place for them. Thai was the use
of these ensigns under which that people were gathered toge-
ther. They were to lead them to their Rest. The rest spoken
of in the text under consideration, is called Christ's rest,
which is agreeable to the style used concerning the rest to
which God was leading the congregation in the wilderness ;
Ps. xcv. 11 ; '* To whom he swear in his wratli that they should
Dever enter into my RestJ**
Here the rest to which Jesus Christ, God man, should bring
the Gentiles, as well as Jews, after his incarnation, is spoken
of as another rest, a different rest from that which God brought
the Jews to of old, agreeably to the observation of the apos-
tle, Heb. iv. 8, 9, 10, <' For if Joshua had given them rest,
then would he not afterwards have spoken of another day :
there remaineth therefore a Rest to the people of God. For he
that is entered into his rest, he also hath ceased from his own
works, as God did from his." Here it is remarkable, that take
these words of the apostle with the foregoing context, he seems
to signify that what is called God's rest, or Christ's rest in the
promises of the Old Testament, is so called, not only because
it was a rest of God's providing and promising, but because it
v^an his f personally. So here the rest which remains for the
people of God, which Christ gives his people, is spoken of as
Christ's own rest and happiness that he has entered into : and
so the land of Canaan of old was represented as God's own
dwelling-place, his inheritance, &c. his mountain in the fields
J&e. And therefore, when God brought the people out of Egypt
to Canaan, he is represented as having brought them to liim-
self. But e.«ipecially was that particular part of Canaan which
God chose to place his name there, represented as God's or
Christ's rest, namely, Jerusalem, mount Zion, and the temple.
Ps. cxxxii. 8. " Arise, O Lord, into thy rest, thou and the ark
of thy strength." Ver. 13, 14. •* The Lord hath chosen
Zion ; he hath desired it for his habitation. This is my rest
VOL. IX. 48
378 NOTES OiN THE BIBLE.
for ever; here will I dwell, fur I have desired it." 1 Cfaroo.
zxviii. 2. '* It was in my heart to build an house of rest for the
ark of the covenant of the Lord." The temple that Solomoo
built was the rest of the ark, and the rest of the cloud of glo-
ry that abode over the ark ; which had before that wandered
lon^^ in the wilderness, and had walked in a tent and in a ta-
bernacle, 2 Sam. vii. G. Uut when the temple was built in the
place which God chose, then the ^lory of the Lord had rest,
and took up its settled abode there as the place it delighted in;
and mount Zion and the temple are in scripture often repre-
sented as the dwelling-place and quiet and delightful abode
which they long <aftcr, and never can be at rest until they come
to dwell in, and which shall be their settled dwelling-place.
How often does the psalmist, speaking not only in his own
name, but the name of the church, express his longings and
pantings after God's courts, his amiable tabernacles, bis altars,
&&C., and desire to make this place his rest, as the swallow and
sparrow their nest ! And how often do the prophets foretell a
future redem|)tion of God's people, and their coming from
places of captivity and bondage, and from under the haad
of their enemies, to dwell in mount Zion, and in God's holy
mountain! &^c.
But yet sometimes the prophets spoak of no temple built by
men as God^s true rest, but represent heaven as God's true
rest. Isai. Ixvi. 1. '* Thus suith the Lord, Heaven is my
throne, and the earth is my footstool ; where is the house that
ye build unto me, and wliero is the place of my rest?" And
chap. Ivii. 15. '* For thus sailh tlio high and lofty one that in-
habiteth eternity, whose name is holy, I dwell in the high and
holy place," &:c.
The Rest of that Uootof Jn?sc, that should stand for an En-
sign, is said to be Glory ; so the land of Canaan, Zion, and the
temple are said to be the re.<t of him, who, as an ensign to the
people, is represented in the pillar of rloud and fire. The
land of Canaan is called the glory of all lands, Ezek. xx. 5.
16, and the glorious land, Dan. \i. 16, and the glorious holy
mountain ; ver. 45, mount Zion is said to be heanfiful for situa-
tion, the joy of the whole earth; and in another place, to be
the perfection of beauty. So concerning the temple, it is spo-
ken of as exceedingly magnificent of fame and of glory through-
out all lands, 1 Chron. xxii. 5. So in Psalm xxix. 2, as the
words might have been (and probably better) translated, it is
8aid, *» Worship the Lord in his glorious sanctuary." Ps.
xcvi. 6. *' Honour and majesty are before him, strength and
beauty are in his sanctuary." Jer. xvii. 12. " A glorious high
tbrona from the beginning is the place of our sanctuary." The
NOTES ON THE BIBLE. S79
temple was truly gloriotis in Solomon'^ time, when the people
first began fully to enjoy the promised rest in Canaan ; David
having fully subdued the inhabitants of the land and their
enemies round about; and then indeed the land was happy
and glorious.
All these things show plainly that here is an allusion to God's
salration of Israel of old, when they were brought out of
Egypt, and led throu|;h the wilderness to Canaan under Christ
as their Knsign, manifested by these types and symbols of his
presence, Moses's rod, the tabernacle, the ark, and especially
the cloud of glory above them ; and thnt the Rod of Jesse here
spoken of is that person there exhibited in these types and
symbols. And they also manifestly show that the Messiah
was to work out another redemption far greater than that of
Egypt, of both Jews and Gentiles, and gather them both into
one great congregation, and lead them to another and far more
glorious rest than that of Canaan, Jeiusalom, and the temple,
even in their greatest glory in Solomon's time, and a rest
which should be his own land, and his own dwelling-place, and
temple, where his people should partake with him in his rest,
happiness, and glory. And so that, as the apostle says, there
remaineth a rest to the people of God, besides that which Jo-
shua brought Israel into ; and that heaven is that rest. Some
deiscription is given of the comfort and happiness of the rest
Co which this Ensign guides God's people, in No. 504, on Eph.
u. 7.
[175] Isai. xiii. 20, 21, 22. **It shall never be inhabited.
But wild beasts of the desert shall lie there, and their houses
shall be full of doleful creatures, and owls shall dwell there,
and satyrs shall dance there. And the wild beasts of the is-
lands shall cry in their desolate houses, and dragons in their
pleasant palaces." Vide chap, xxxiv. 11, 12, 13, 14, 15. Ba-
bylon represents the whole church or congregation of the
wicked ; by her being to be destroyed, never to be built or inha-
bited again, is represented the eternal destruction of the con-
gregation of the wicked; by those doleful creatures here men-
tioned, as possessing of Babylon, are represented devils which
the church of the wicked shall be left to the possession of for
ever. Babylon, after its destruction, full of these creatures,
represents the church of the wicked in its state of punishment ;
therefore the apostle John, when speaking of the destruction
of mystical Babylon, and alluding to this that is said of old
Babylon, says expressly, *' She is become the habitation of
devils, the hold of every foul spirit, and a cage of every un-
clean and hateful bird." Rev. xviii. 2.
380 NOTES ON THE BIBLE.
[87] Isai. XXV. II. *' And he shall spread forth his hoinh
in the midst of them, as he that swimmetb spreadetb forth hii
hands to swim ;" which was the posture in which Christ was cra-
sified in.
[218] Isni. XXX. 27, to the end, and xxxi. 9. Mr. Bedford
supposes (Scripture Chronology, p. 671,) that what is here sti4
respects the time when Rabsh:ikeh came against Jerusalem, and
Go<i did so wonderfully appear for the defence of the cily, and
miraculously slew such a multitude of their enemies in one nigbL
Chap. XXX. 28. It is said that his breath as an overflowing streaa
should reach to the midst of the neck, i. e. should reduce them
to the utmost extremity. This is very agreeable to the manner
in which Dr. Prideaux very probably supposes that Rabshakeh^i
army was destroyed, viz. by God's bringing on them an hot pesti-
lential wind ; vide Connect, p. 34, 35 ; and where it is said here that
there shall be a bridle in the jaws of the people, causing them
to err, this is agreeable to what is said Concerning Rab-
shakeh and his army. chap, xxxvii. 29. It is here said, verse 29,
that they should have a song, as in the night, when an holy as-
sembly is kept, and gladness of heart; as when onegoeth with a
pipe to come into the mountain of the Lord ; to the Mighty One
of Israel ; and God wrought this great deliverance by slayinjf
Sennacherib's army in the night, as before he had done in Egypt,
by slaying the first born in the night, and thereby gave occaskra
to keep the night of the passover with joy, in a joyful maooer,
and with songs of praise, which probably was the holy solemnity
that the prophot had a special respect to, as Bedford supposes
what is said in the 30th verse, together with the 32d, of battles, of
shaking, renders it probable that there was an earthquake acconi«
panying that judgment, and also thunder, and lightning, and hail,
as was common when God miraculously fought against the ene-
mies o( his people, as it was when he fought against Pharaoh
aud]the Egyptians at the Red sea. Ps. Ixxvii., at the latter end.
'* So God fought against the Amorites in Joshua's time, not only
with hail, but thunder and lightning." Ilab. iii. II. So God seeroi
to have fought against Sisera and his host. (See Notes on Judges
v. 20.) So God fought against the Philistines in Samuel's time.
S:> God seems to have fought sometimes for David, against bis
enemies, and particularly at Baal-Perazim. Vide Note on Psala
x\iii. 7, &.C. So Hannah prophesied that God would appear
ap^ainst the enemies of his people. 1 Sam. ii. 10. Thunder,
lightning, hail and r:)in, is God's artillery, that he was wont to
m ike use of when he appeared in battle. Job xxvviii. 22, 23. "Ha$f
thou entered into the treasures of the snow ; or hast thou seen
the treasures of the hail, which I have reserved against the time of
NOTES ON THE BIBLE. 381
trouble, against the d.ny of battle and war ?'* It is probable that
the greater part of them might he slain by such a sudden and ex-
traordinary pestilence while asleep ; and God might pursue the
rest that awoke and escaped the pestilence with a tempest of thun-
der, lightning*, and hail, until the greater part of them were de-
stroyed. And what is said, ver. 32, seems to be mnch better trans-
lated in the margin, viz. : ** In every passing of the rod founded
which the Lord shall cause to rest upon him, it shall be with tabrets
and harps;" this translation is word for word, as it is in the ori-
ginal, meaning the rod of God's anger on the Assyrian. In the
foregoing verse with this, it is foreiuld that the Assyrian, that beat
down others with his rod, should be beaten down in his turn with
God's rod ; and thus to speak of the rod of God's anger is agree-
able to the phraseology of scripture : particularly, to call ajudg^
ment that God had appointed, a rod that God had founded or e»-
iutdished, and fo express his mbjccting them to the judgment^ by
God*% causing the rod to rest upon them, and to call the smiting
with the rod at each stripe, the passings of the rod. We read of
these passings of the rod, chap, xxviii. 18, 19. And when it is
said it shall be with tabret<t and harps, the meaning is, that when
God's people shall behold the punishment which be shall bring upon
them, it shall cause joy and songs in them, agreeable to verse 29.
They shall, as it were, lift up the voice of music and joy, at every
time, as they hear the voice or sound of God's avenging rod on
their enemies, which is agreeable to what is said with respect to
this very judgment on Rabshakeh's army, chap, xxxvii. 22. And
what is said, ver. 33, seems well to agree with the place where this
great destruction was, viz. : Tophet, or the valley of the son of
Hinnom, which was near Jerusalem, on the south side, whither
Rabshakeh came from Lachish, Libnah, and Gush, and where he
encamped before he could form the siege of the place, as Bedford
observes.
The time when they were thus threatened by Sennacherib and
Rabshakeh, was a time when they relied on Egypt for help, as
appears by the words of Rabshakeh, chap. xxwi. 6 — 9, which
agrees with the beginning of the xxxi. chap. ; and what is said in
the 4th, 5th, and Sth verses of that chapter, exceedingly agrees
with the way in which God did by himself, immediately, without
making use of the sword of man, defend and fight for Jerusalem,
and what is said in the 9th verse, of the Assyrian's passing over to
bis strong hold for fear, agrees witti what is said, chap, xxxvii. 7.
29. 34.37.
[378] Isai. xxxi. 9. " Saith the Lord, whose fire is in Zion,
ana his furnace in Jerusalem :" i. e. There he has his throne of
Judgment where he sits to judge the nations of the world, to try
382 NOTES ON THE BIBLE.
.men as in a refiner's fire, to prove tlie righteous and Justify them,
and to consume the wicked. God in judging is represented io
scripture as doing llie part of a refiner of metals. Mai. ii. 2,3.
^* But who may abide the day of his coming:, and mho shall stand
when he appeareth ; for he is like a refiner's fire, and like fuller'i
soap, and he sliall sit as a refiner and purifier of silver." The
place where the refiner fines metals, is where he has his furnace;
and so the place w hence God judges the nations of the world, and
executes judgment and justice on the earth, is where be has ei-
tablished his throne, which is in Zion. There God is represented
as having his throne, and from thence all his judgments that are
executed in the earth are represented as proceeding* So in the
1st chap, of Amos, God's judgments upon Syria, and upon the
Philistines, Tyrus and Edom, and upon the Ammorites, are repre-
sented as proceeding from God in Zion, and from Jerusalem, ai
ver. 2. '* The Lord will roar from Zion and utter his voice from
Jerusalem;" together with what follows in that chapter. So God
is represented asjudging all nations from thence in the last chap-
ter of Joel, as ver. IG, 17. ^* The Lord also shall roar out of
Zion, and utter his voice from Jerusalem, and the heavens and
the earth shall shake." — '^ So shall ye know that I am the Lord
your God, dwelling in Zion, my holy mountain." And ver. 21.
*^ For the Lord dwelleth in Zion ;" together with the rest of the
chapter. So it is said, Ps. Ixxvi. 2, 3, *' In Salem also is his Or
bernacle, and his dwelling place in Zion. There brake he the
arrows of the bow, the shield, and the sword, and the battle." So
God is represented as judging the nations of the world out of
Zion. Ps. 1. at the beginning. /'The mighty God, even the Lord
hath spoken, and called the earth, from the rising of the sun unto
the going down thereof. Out of Zion, the perfection of beauty,
God hath shined. Our God shall come, and shall not keep si-
lence : a Jire shall devour before him. He shall call to tbe
heavens from above, and to the earth, that he may judge his peo-
ple." So Isai. ii. 3, 4. *' For out of Zion shall go fortli the law,
and the word of the Lord from Jerusalem. And he shall judge
among the nations, and shall rebuke many people." So here God
is represented as judging the Assyrians from mount Zion. He
that sits in Zion as a refiner, is represented as bringing their
young valiant men to the furnace there, and melting them in the
fire, as in the foregoing verse, his young men shall be for melting,
as it is in the Hebrew. So in thexxxiii. chap, he is represented
as destroying the enemies of Israel, as one that dwelleth on IwK
and fills Zion with judgment and righteousness. And as God's
judgments on his enemies are represented as coming out of Zioo,
so is the salvation of his people, as Ps. xiv. 7 ; liii. 6 ; xx. 2 ; ex.
2; cxxviii. 5; cxxxiv. 3. The Assyrians that besieged Jerusalem
NOTES ON THE BIBLE. 383
are represented as consumed by fire. Chap. ix. 5. '^ Every ba't-
tle of the warrior is with confused noise, and garments rolled in
blood, but this shall be wiih burning and fuel of fire."
[213] Isai. xxxii. 2. '^ As rivers of water in a dry place, and as
the shadow of a great rock in a weary land." There is an allu*
sion here to the deserts of Arabia, which was an exceeding hot
and dry place, one might travel many days going, and see no
sign of a river, brook, or spring, nothing but a dry and parched
wilderness, so that travellers there were ready to be consumed
with thirst, as the childi'en of Israel were when they were in this
wilderness, when they were faint because there was no water. Now
when a man finds Jesus Christ, he is like a man that has been
travelling in these deserts, until he is ready to perish with thirst,
and at last finds a river of cool and clear water, it is exceeding re-
freshing. Christ was one actually typified by a river of water thai
was miraculously caused to flow in the dry deserts of Arabia, for
the refreshing and satisfying God's people when they were almost
consumed with thirst, even by that stream of water out of the
rock, for as the apostle says, that rock was Christ. This stream
of water issued out of the rock that was in Horeb, which word
signifies a dry place. This was a river in a dry place. Ps. cv,
41. He opened the rock and the waters gushed out, they ran in
the dry places like a river. This is called aland of great drought.
Hoseaxiii. 5. See also Deut. viii. 15. Christ is as a river of water,
because there is such a fullness in him for the satisfaction of the
needy, thirsty soul, and enough not only for one, but for all the
multitude of God's people, as the stream out of the rock was suf-
ficient for the whole congregation, which was doubtless more
tbon two million souls and their cattle.
And when Christ is said to be as the shadow of a great rock
in a weary land, the allusion is still to the deserts of Arabia. It
is not said as the shadow of a tree, because in those vast deserts
there are no trees ; nothing for shade to protect travellers, but
here and there a great rock. Christ is to the weary soul, as the
cool shadow of a great rock, or a steep rocky mountain in the
scorched deserts of Arabia.
[261] Isai. xxxii. 2. " And a man shall be an hiding place,**
&c. Here Christ is compared to three things that correspond
with several things in the congregation in the wilderness, that
were typical of Christ.
Fir$t. Christ is called " An hiding place from the wind, and a
covert from the tempest," which corresponds with the Taberna-
cle. Tabernacles are made to shelter travellers iu a strange
384 NUTEd ON THE BIBLE.
lauS, where they have no abiding place from llie injuries of the
wt^ather ; and a tabernacle is aUo an hiding place ; ihe secret «f
God's tabernacle is especially spoken of as such. Ps* izvii.S,
'* In the time of trouble he shall hide nie in bis pavilion ; io the
secret of his tabernacle;" and so in other places, there cited ii
the margin, and in the iv. chap, of Isaiah at the end. Chriitii
expressly compared to a tabernacle in both these respecU, fix. ai
a shelter, and as a hiding place, er refuge*
Secondly, Christ is compared to a river of water in a drj
place, which answers to those rivers of water out of a rocki io
that land of great drought. Vide No. 213. And
Thirdly, Christ is compared to the shadow of a great rock ii
a weary land, which answers to the pillar of cloud, which shadird
the children of Israel in that parched wilderness, to which CbriK
is compared, chap. iv. 5. Ps. cxxi. 5. Isai. ixv.- 4, 5. And
though it was not the shade of a rock, yet it was a rock tliat re-
freshed them otherwise, viz. with its cooling refreshing waters.
[214] Isai. xxxiii. 17. '* Thine eyes shall see the king io bif
beauty ; they shall behold the land that is very far olT.'* Thii
verse speaks of two different sorts of people that dwell in Zioo,
viz. 1. The true citizens of Zion described here in the two pre-
ceding verses, much as the true citizens of Zion are described io
the XV. Psalm, and Ps. xxiv. 4, 5 ; and, 2. Sinners in Zion, spo-
ken of in the 14th verse. Of the former it is said, ** Thine eves
shall see the King in his beauty," i. e. those thRt are spoken of in
the immediately foregoing words. They shall see the land tliat
is very far off, i. e. they that were spoken of before. There is
an evident antithesis in the words : as they are opposite kinds of
persons that are spoken of, so they are opposite things that are
predicated of them. The one should ''see the land that is very
far off," i. e. should be led away captive thither; as it was threat-
ened to the children of Israel if they were not obedient, that tbe;
should be driven out of their own land, and carried captive into a
very far country. Dent, xxviii. 49. '' Tbe Lord shall bring a na-
tion against thee from far, from the end of the earth ;" and 64ib
verse, ''And the Lord shall scatter thee among all people, from
one end of the earth, even unto the other;'' and this is a judg-
ment often threatened by the prophets to the wicked Israelites,
and is threatened by this prophet in particular. Isai. v. 26. xiii*
5. " They came from a far country, from the end of heaven, even
the Lord, and the weapons of his indignation, to destroy the
whole land." But the other should " see the King in his beau-
ty ;'' this is here spoken of as the opposite to a being carried
away into a far country. The literal and next meaning seenf
NOTES ON THE BIBLE* 385
lo be this, that while the sinners in Zion are cast out of Zion,
ftod oat of their own land to the ends of the earth, and made
ilaves to a foreign prince, thou shalt dwell peaceably and quietly
in the land of Israel, and in Zion (the true citizens of Zion shall
ftbide in Zion, Ps. xv. 1.) under the peaceable and happy go-
rernment of thine own prince, the King of Zion, the King that sits
in the throne of David, who had his palace in Zion. Thou shalt
iee the king that reigns in Zion in his beauty, reigning and go-
ferning his people in great glory and prosperity, and thou shalt
enjoy the blessing of his prosperous and glorious reign. Beauty
if often put for glory and prosperity, as chap, xxviii. 1, and Ezek.
Kxvii. 3, 4. 1 1, and chap, xxviii. 12. 17, as verse 20 of this con-
text, thou shalt see Jerusalem a quiet habitation, i. e. thou shalt
enjoy the blessings of its safe and quiet state, as Ps. cxxviii. 5, 6.
thou shalt see the good of Jerusalem and thou shalt see peace
upon Israel. The blessing here promised to the righteous in Is-
rael, seems to be the same with that which the queen of Sheba
observed in Solomon's servants. 2 Chron. ix. 7. '' Happy are thy
men, and happy are these thy servants which stand continually
before thee.''
But although what the prophet here alludes to in the punish-
ment threatened to the sinners in Zion, be the captivity into Ba-
bylon, and what he alludes to in the reward promised to the right-
sous, be the dwelling under the safe, and quiet, and prosperous
government of their own king that sat on the throne of David,
irhich was in Zion ; yet the things chiefly meant, are spiritual
things that are typified by these temporal things, for there never
iras literally any such distinction made between the wicked and
righteous Israelites, as is here spoken of; for when the Jews
irere carried away into Babylon, there was no king left reigning
in Zion in peace and prosperity, but it was a time of universal
calamity throughout the whole land. Therefore, by being car-
ried captive into a land very far ofl*, seems to be intended chiefly
the eternal rejection and banishment of hypocrites, who though
they for the present dwell in Zion in God's church amongst bis
people, yet the time will come when they shall be removed at the
Utmost distance from it, and shall be sent into internal banishment ;
and by the king that is here spoken of, that the true citizens of
Zion shall see in his beauty, is meant Jesus Christ, even David
their king, as he is called, Jer. xxx. 9. and Hos. iii. 5. The king
spoken of in the beginning of the foregoing chapter, and every
where throughout this book. They shall behold him in his beau-
ty, and shall enjoy the blessings of his kingdom of grace here ; and
hereafter shall for ever dwell in his presence, and see his face, and
rejoice in his kingdom of glory.
VOL. IX. 49
386 NOTES ON THE BIBLE.
[317] Isai. xl. 1,2-** Comfort ye, comfort ye, my people,
saith your God ; speak ye comfortably to Jerusalem ; and crj
unto her that her warfare is accomplished, that her iniquity ii
pardoned ; for she hath received of the Lord's hand double for
all her sins." Gud often executes very severe judgments on
bis visible church for their sins, and though her punishment lie
never double to her deserts, or more than her deserts, yet she
oftentimes suffers double in two respects.
1. Double to the sufferings which their sins, their violatiooi
of duties of the second table of the law have brought on others,
in which sense the false church is commanded to be punished.
Rev. xviii. 6. *' Reward her even as she rewarded you, and
double unto her double ; in the cup which she bath filled, fill to
her double."
2. Double to all the pleasure or benefit, the wealth or worldly
advancement which she hath obtained or aimed at by her sins,
as in the place in Revelations, it follows in the next verse,
** How much she hath glorified herself, and lived deliciously,
so much torment and sorrow give her." By double, is not meant
precisely twice so much, but vastly more. Thus God does not
only punish Babylon, or the false church, but his own visible
church, when they corrupt themselves, and make themselves
in a great measure a false church, like as Jerusalem and Israel
of old did. God punished them with great severity ; he pun-
bhed them doubly, Jer. xvi. 18. ** I will recompense their ini-
quity, and their .sin double, because they have defiled my land.'*
God caused all the idolatrous nations to drink the wine cup of
his fury, and especially Sheshack, or Babylon, but he in the
first place gave it to Jerusalem. Jer. xxv. God takes notice of
the great severity with which he had punished Jerusalem; for
this is manifestly the lan<;uage of cum passion. A father, while
in wrath he is correcting his child, makes light of its suflTerings;
but when his heart begins to relent, and bowels of compassion
to yearn, his sufferings begin to look great in his eyes. God
is often represented as thus exercising the bowels of a nieiciful
father towards his people after severe correction. See Judg.
X. 6, Jer. xxxi. 20, Isai. xv. 16, Nahum ix. 32.
[485] Isai. xl. 15. ** He takcth up the isles as a very little
thing." A very fine remark, and a solid correction of the
common translation is here made by that learned, sagaci6us,
and devout expositor, Vitringa. He ol)ser\ es that the common
translation is neither answerable to the import of the original,
nor consonant to the structure of the discourse. The prophet
had no intention to inform mankind what the Almighty could
do with regard to the islands, if he pleased to exert his |]ower.
NOTES ON THE DIBLE. 387
but his design was to show how insignificant, or rather what
mere nothings they are in his esteem, and before his Majesty.
The islands, says he, though so spacious as to afford room for
the erection of kingdoms and the abode of nations, though so
strong as to withstand for many thousands of years the raging
and reiterated assaults of the whole watery world, are yet be-
fore the adored Jehovah small as the minutest grain which the
eye can scarce discern, light as the feathered mote, which th#
least breath hurries away like a tempest, ^lO' p'^D C'k, Insulae
mntf ut levi quid, quod avolat. " The deep-rooted islands are
as the volatile atom, which, by the gentlest undulations of the
air, is wafted to and fro in perpetual agitations." Hervey's
Meditations, vol. 2, p. 130.
[437] Isai. xli. 18, 19,20. '< I will make the wilderness
pools of water 1 will plant in the wilderness the cedar-—
That ye may see, and know, and consider, and understand to-
gether that the hand of the Lord hath done this, and the Holy
One of Israel hath created it." God will cause waters to flow
in the dry desert, and turn the barren wilderness into a pleas-
ant garden, and bring forth these glorious things in such places
that were most likely and most distant from any thing of this
nature, and where was the least of any previous disposition,
preparation, or foundation for any thing of this, that his hand
might be the more visible, and his power and efficacy the more
apparent and undeniable ; as of old, when God furnished a table
in the wilderness, and brought foith water out of the flinty
rock. Therefore here it is said, ** The Holy One of Israel
hath created ilJ^^ To create^ as the woid is in scripture, is
either to make out of nothings or, which is equivalent, to make
out of that which has in itself no natural fitness^ disposition^ or
proportion^ or foundation for such an effect.
[438] Isai. xli. 22. " Let them bring forth and show us what
fthall happen : let them show us former things, what they be^
that we may consider them, and know the latter end of them ;
or declare us things for to come." See also verse 4, and
verses 23. 26, chap. xlii. 9, xliii.9, 10, 11, 12, xliv. 6, 7,8, xlv.
21, 22, xlvi. 9, 10, xlviii. 3, 4, 5, 6, 7, 8. 14, 15, 16.
Hy former things in these passages of the prophet, is meant
former predictions of future events, or former and ancient dis-
pensations, or works that pointed at things future, either by
representing and typifying them, or by preparing for them,
and ordering things with an evident respect to future events ; or
more briefly, by former things is meant such words or works
0O pointed at things future, as to show plainly that they,
I'
988 NOTES ON THE BIBLE-
whose words or works they were, had the foreknowledge and
ordination of those future events. It is evident that by fbroMr
things are meant former signs of future events, by what is ssid
here in chap. xli. 22. *' Let them show us former things whst
they be, that we may consider th<5m what they be, and know
the latter end of them ;" i. e. let them bring forth their aodeot
redictions or dispensations pointing at future events, that ws
ay consider them, and compare them with the event, and ses
how they prove in the latter end, see how they come out inths
event of things. This is confirmed by ver. 26. *' Whohatli
declared from the beginning, thnt we may know? and before
time, that we may say. He is righteous f" i. e. that we may ae»
knowledge that his cause is good, and that he is to be justified
in his pretences ; for here God is calling of them to come near
together with him to judgment, that it may be tried who can
best make out their pretences to divinity and claims of divine
honours: see ver. 1 and 21. This is further manifest by chap,
xlii. 9. *' Behold, the former things are come to pass, and new
things do I declare before they spring forth, I tell you of them."
And zliii. 9, 10. '' Let all nations be gathered together, and
let the people be assembled, who ^mong them can declare thii
and show us former things? Let them bring forth their wit-
nesses ;'' i. e. let them bring forth their witnesses, that such
and such things they foretold, or by some di8|>enHation of
theirs showed their foreknowledge of such and such events;
and that the events exactly agreed with the prediction. Pro-
ducing witnesses, that they may be justified, is a form of speech
still alluding to a coming together in judgment. See also ver.
10, 11, 12, and chap. xliv. 6, 7, 8, xlv. 21, 22, xlvi. 9, 10, xlviiL
3, 4, &c.
[331] Isai. xli. 25. '* I have raised up one from the north,
and he shall come; from the rising of the sun shall he callupoa
my name ; and he shall come upon princes as upon mortar,
and as the potter treadcth clay." Probably some respect may
be here had to Cyrus,' who came from the northeast, being seot
by the king of Media to destroy Babylon ; and so this place
seems parallel with chap. xliv. 28, xlv. 1 and 13. But yet the
Holy Ghost seems principally to have an eye here to some other
prince, an antitype of Cyrus, that shell come from the north-
east to destroy the spiritual Kubylon, or antichristian church,
which shall be raised up at the time when that glory shall be
accomplished for the church that is here proj)hesied of in this
chapter, and the foregoing and following chapters. The chief
of them that are called the kings of the ea$t^ that arc repre-
sented as coming to destroy the spiritual Babylon on the dry-
NOTES ON THE BIBLE. 389
mg up of the river Euphrates, in Rev. xvi. 13 ; as Cyrus and
other princes of tbeeaf^t had their way prepared to destroy the
literal Babylon on the drying up of the literal river Euphrates,
and probably the emperor of Muscovy. This better agrees
with the context, which evidently speaks of the glorious times
of the church of God, and it better agrees with the words
themselves, that speak of ilie person that shall be raised up as
one that shall call on God's name, which was not fully accom-
plished in Cyrus, though he showed great respect to the true
God ; yet never properly became a worshipper of the true
God, but lived and died an idolator; and it better agrees with
the following words which speak of the glory of God in fore*
telling this thing so long aforehand.
The princes that the emperors of Muscovy shall probably
come upon as mortar, are those two great princes that the de-
vil has set up in opposition to Christ, viz. the emperor of the
Turks and the Pope. The emperor of the Turks first, so dry-
ing up the river Euphrates, and (hen the Pope, when his way^
is thus prepared. The princes of these very countries, whose
former princes overthrew the literal Babylon, will be joined
with the princes of Muscovy, as they have of late been in war
with the Turks.
[79] Isai. xlii. 3. *' A bruised reed shall he not break, and
the smoking flax shall he not quench; he shall bring forth
judgment unto truth." The thijg most directly intended in
this verse seems to be the perseverance of the Christian church,
aird of particular saints ; the church shall not be extinct, though
it shall be greatly oppressed and persecuted, and shall be as a
hruised reed, but it shall not be wholly broken ; when once the
fire is kindled it shall never be quenched ; but though it do but
just smoke at first, afterwards it shall flume out; ii shall be as
a grain of mustard-seed that by degrees shall become a great
tree, or as the little leaven that was hidden in three measures
of meal till the whole was leavened, or as the stone out of the
mountain. Though the church sometimes be so oppressed
that it is hardly visible, we can hardly see whether there be
any fire or no, but only the smoke; yet it shall never be wholly
destroyed. The same may be applied to particular saints, for
he that has begun a good work in them shall carry it on to the
day of Christ.
[479] Isai. xlii. 8. '' I am the Lord Jehovah, that is my
name, and my glory I will not give to another, neither my praise
to graven images." Concerning this text, these things may
be remarked confirming the divinity of Christ.
390 NOTES ON THE BIBLE.
1. The name Jehovah, is a peculiar name of ihe true God.
See also Psalm Ixxxiii. 18. *' That men may know that thou,
whose name alone is Jehovah, art the Most High over all the
earth."
2. That the name Jehovah here spoken of, is often undeniably
given to Christ, as is not denied by Ariaiis themselves. It ii
given in this very book; see chap. vi. 1. dc^c. coni|)ared with
John xii. 41.
3. God says expressly concerning Christ, who is called tiic
Angel ofthe Lord, *' My Name is in him,'' and therefore he re-
quires the children of Israel to obey his voice.
4. He is often called " the Name ofGoiL^^
5. The glory of the Lord was given to him ; so that glorj
with which the angel of the Lord was wont to ap|>ear, was io
a peculiar manner called the glory ofthe Lord.
6. He is himself often called the glory of the Lord. The
apostle expressly says, he is *^ the brightness of God's glory."
[255] Isai. li. 9. '' Art thou not it that hath cut Rahab,.
and wounded the dragon." The word Rahab here is not the
same with Rahab the harlot in Joshua: that is Rachab withn;
this is with n. The word signifies pride, probably so culled from
the exceeding pride that the Egyptians manifested in the time
here spoken, viz. when God cut, or broke that land, and
wounded (he dragon, the task-masters of the Israelites and
Pharaoh the dragon here spoken, manifested an exceeding
haughtiness of spirit, in so standing it out with God, whoa[h
peared in such awful judgments against them. On this account
Egypt is the more fit type of the antichristian church, that is
spiritually called Sodom and Egypt ; and Pharaoh the dragon
here spoken of, the fitter type of the great red Dragon with
seven heads and ten horns, and the Pope his image.
[108] Isai. lii. 7. ''How beautiful upon the mountains are
the feet of him that bringcth good tidings!" Jerusalem was
compassed round with mountains, and therefore he that brought
tidings to Zion must come over the mountains, and as he was
coming over might therefore be seen in the city. The like ex-
pression is in iNalium i. 15.
[78] Isai. liii. 1, 2. '<To whom hath the arm of the Lord
been revealed f for he shall grow u() bcfoie him as a tender
plant," &c. That //e, that the Pro|)het speaks of, as it is mojit
uaturalto understand, is the arm ofthe Lord, spoken of in the
first verse, and in the two foregoing chapters, as in the 5th and
9th verses of the li. chap, and io the 10th verse ofthe lii* who
NOTES ON THE BIBLE. 391
in the same as his servant spoken of in the three last verses of
that chapter. Hereby two things are evident :
1. That He, that is the subject of this chapter, is no mere
man, as the Jews suppose: this is evident by the 9th and lOib
rerses of the li. chapter ; and
2. By the same verse it is evident that it was Christ the second
person of the Trinity that went before Israel when they came
[Mit of Egypt. God calls his son his arm, as Jacob calls his son
his right hand. Genesis xixv. 18.
[15] Isai. liii. 12. " Therefore will I divide him a portion
with the great, and he shall divide the spoil with the strong."
Intending at least partly that Christ's portion should be the
most perfect and glorious kingdom of the earth, the most wise,
opulent and learned nations of the world. Ps. xlv. 12. "And
the daughter of Tyre shall be there with a gift, even the rich
among the people shall entreat thy favour." Isaiah Ix. 13.
*'The glory of Lebanon shall come unto thee, the fir tree, the
pine tree, and the box together, to beautify the place of my
sanctuary ; and I will make the place of my feet glorious."
Ps. Ixxii. 10, '^ The kings of Tarshish and of the Isles shall
bring presents: the kings of Sheba and Seba shall offer gifts."
[13] Jcr. i. 5. '' Before I formed thee in the belly, I knew
thee ; and before thou camest forth out of the womb, I sanctified
thee ; and 1 ordained thee a Prophet unto the nations." In
the same manner as God is said to sanctify Jeremiah as a Pro-
phet before he was, whom he had elected to be such, for he said
be foreknew the elect or saints, and children and heirs of life.
Exod. xxiii. 12. 17.
[282] Jer. li. 2, 3. "I remember thee, the kindness of thy
youth, the love of thine espousals, when thou weptest after me
in the wilderness, in a land that was not sown." Israel was
holiness to the Lord, and the first fruits of his increase. See
▼•21. *' Yetlhad|)lantedthec anoblevine, wholly a right seed,"
Ps. Ixviii. 14. This has not respect to that generation that
went out of Egypt, whose carcasses fell in the wilderness, that
were a very corrupt generation, but the generation of their
children spoken of JNumb. xiv. 31. *^But your little ones which
j^ said should be a prey, them will I bring in, and they shall
know the land which ye have despised." So Deut. i. 39. It
has respect to those spoken of Jer. xxxi. 2. The people which
were left of the sword found grace in the wilderness. The
same generation that entered into the land of Canaan with
Joshua, and took possession of the good land, it was the genera-
392 NOTES ON THE BIBLB«
tion that God planted in Canaan as is evident by verse 21. And
the going after God in the wilderness that is here spoken of, is not
the going of the children of Israel out of Egypt into the wiide^
ness of Sinai, but their following God through that dreadful wilde^
ness in which the congregation long wandered after ibey wnt
back from Kadesh-barnea, which is spoken of, Deal. viii. IL
*^ Who led thee through that great and terrible wilderness,; wberdi
were fiery serpents, and scorpions, and drought ; where there wti
DO water ; who brought thee forth water out of the rock of flint"
Although this generation had a much greater trial than the genera-
tion of their fathers had before they came to Kadesb-bamea, jd
they never murmured against God in anywise as their fatheis
had done. But their trials had a contrary effect upon them, vis.
to humble them, and fit them for great mercy. Deut. viii. 2,3.
*' And thou shalt remember the way which the Lord thy God led
thee these forty years in the wilderness to humble thee, and to
prove thee, and to know what was in thine heart, whether thoo
wouldest keep his commandments or no, and he humbled thee,"
&c. And ver. 16. '' Who led thee through that great and terri-
ble wilderness, be. that he might humble thee, and that be
might prove thee to do thee good in thy latter end." And there-
fore it is said, Hosea xiii. 5, *' I did know thee in the wilderness,
in the land of great drought."
This generation were eminent for p'tety, as appears by manj
things said of them in the book of Numbers, asespecially, Joshua.
See Josh, xxiii. 8 ; xxii. 1, ?. Deut. iv. 3, 4. See also Note on
Hos. xi. 1. Jer. xxxl. 2, 3. Hos. ix. 10. Jer. ii.21. Ps. Ixviii. 14.
Josh. i. and three last verses. Judg. li. 7. 17. 22. And though
there were some wicked men amongst them, they were not like
their fathers, an unbelieving generation ; but believed God, aod
followed him, and by faith overcame Sihon and Og, and the giants
and mighty nations of Canaan. They showed a laudable aod
fervent zeal for God on several occasions, on occasion of Acbao'i
sin, but especially when they suspected the two tribes and half
had set up an altar in opposition to the altar of burnt-ofifering
before the tabernacle. Israel fenred and served the Lord all the
days that the men of that generation lived. See Notes on Judg.
ii. 7.
[296] Jer. ii. 2, 3. ** I remember thee, the kindness of thy
youth," &LC. It is probable that all those open rebellions, which
were in the congregation of Israel during the whole forty years
that the congregation was in the wilderness, were what the men
of that perverse generation, who were adults when they came out
o^^gypt, were principally active and leading in, as the rebellion
of Korah and his company that we have an account of, Numb.
MOTES ON THC BIBLE. S9S
xvi. evidently was, for it was managed by tome of the principal
teen in the congregation, which were wont to be their elders, or
Blderly men, see ver. 2. Their contesting with Moses and Aaron,
•neb aged persons as those that ought to be esteemed equal with
^ena, and other circumstances of the story, show it. And so it is
probable was the rebellion at the place where they set up the fiery
Serpent; Numb, xxi.; and the rebellion and wickedness in the
iBiatter of Peor ; Numb. xxv. Those that remained of that wicked
-generation seem to have led in it ; for the heads or chief of the
people, which doubtless were some of their elders, had a chief
iiaod in it, and consequently were hung up before the sun. Numb*
''jixv. 4. That wicked generation continued their rebellions after
-that God for their rebelling had sworn in his wrath that they
should not enter into his rest, as is implied in Ps. Ixxxi. 12. '* So
'I gave them up to their own heart's lust, and they walked in their
<iwn counsels." This seems to refer to something in their history
•s delivered by Moses, as all other passages in the Psalms, con*
ceruing the church of Israel in Egypt, and the wilderness, do; but
there is nothing else in that history they can refer to but those re-
bellions that have been spoken of. We may argue in like man-
ner from Acts vii. 41, 42, 43. *' And they made a calf in those
4^ys and offered sacrifice unto the idol, and r^oiced in the work
of their own hands. Then God turned and gave them up to
worship the host of heaven, as it is written in the book of the pro-
phets, O ye house of Israel, have ye offered to me slain beasts
aod sacrifices by the space of forty years in the wilderness.^ Yea,
ye took up the tabernacle of Moloch," &c.
Wherein God was grieved by the congregation during the
whole forty years in the wilderness, it seems to have been chiefly
by that generation, by Ps. xcv. 10, 11. ** Forty years long was I
grieved with this generation unto whom I swear in my wrath,"
Ac. It was their carcasses chiefly, that fell in the matter of Co-
rah, and by the fiery serpents, and the destruction that was of
tbem in the matter of Peor, seems to have accomplished the
threatening, and to have purged the congregation of the remains
of that wicked generation. Jcr. xxxi. 2.
[478] That there was a time of remarkable influence of God's
Holy Spirit in the younger generation during the forty years
travel, is confirmed by comparing Nehemiah ix« 20, 21, and
Dent, xxxii. 10, and also Dent. viii. 2 — 5, and v. 15. See also
Numb. xxxi. 46, to the end, and Deut. xxxiv. 9. A considerable
instance of the faith and obedience of that generation was their
readily complying with God's command by Joshua in submitting
to that painful rite of circumcision, which had been disused for
above thirty-eight years ; and that, just as they were entering into
vou IX. BO
394 NOTES ON THE BIBLE.
(he land of Canaan full of their strong enemies, being now shit r
in by the Jordan. It was not only a considerable thing for the "'
whole congregation under forty years at once to submit to what
WHS so painful and disagreeable, but so to expose themselves to
their enemies ; for, excepting the divine protection, they must io
those circumstances have been an easy prey to their enemies, if
they had immediately fallen upon them, as the Shecliemitcs were to
Simeon and Levi. Their having just entered the country of their
gigantic and numerous enemies, of whom they had heard such fo^
midable accounts, and their not knowing what preparation iheirene-
mies had made, nor how soon they would fall upon them, tended
to make them the more fearful and cautious ; but they obeyed
God, and trusted in his protection without murmuring against
God or Joshua, as Zipporah did against Moses, saying, ^* Surely
a bloody husband art thou to me."
[500] Concerning what the congregation of Israel tcere to do
in order to the taking of Jericho. It was to try the faith, and
obedience, and patience of the people : to try whether thej
would obey, and believe a promise, which in human probability
seemed impossible to be performed. They were also proved
whether they could patiently bear the reproaches of their enemies,
and patiently wait for the salvation of the Lord. Thus by faith
the walls of Jericho fell down. (Heb. xi. 30.) They were com-
manded to be silent, not to speak a word nor make any noise, ver.
10, which intitnates their reverent expectation of the event.
Zech. ii. 13. '^Be silent, O all flesh, before the Lord." Exod.
xiv. 14. " God shall fight for you, and you shall hold your peace."
They were to go round the city blowing the trumpet for six days
together ; and tliey did so, and seven times the seventh day, ver.
14. God could have caused the walls of Jericho to fall upon the
first surrounding them; but they must go round them thirteen
times before they fall, that they may be kept waiting patiently for
the Lord. Though tliey were newly come into Canaan, and their
time was very precious, for they had a great deal of work before
them, yet they must linger so many days about Jericho, seeming
to do nothing, nor to make any progress in their business. He
that believes does not make haste. (Jo yet seven times before any
tWng appears. 1 Kings xviii. 43. Henry.
Their faith was Airtlier tried in this, that one of the seven days
must needs be the sabbath, on which they were commanded to
rest. An unbelieving mind would have objected on this account,
as the unbelieving Jews objected against Christ's healing, and
commanding the man to carry his bed on the sabbath day. It is
to be noted that it was the same person, even Jesus Christ, who
now commanded the people to go round Jericho, and the priesU
NOTES ON THE BIBLE. S95
ftll the while to blow the trumpets oh the sabbath, which com-
manded the impotent man to carry his bed on the sabbath. John
▼• 11. Compare chap. v. 13, 14, 15, and vi. 2, Slc.
A further trial of ihe people's failh was that all the men of war
- in going round the city were obliged to leave their camp and all
their goods, and their wives and children, everyday defencelessy
as to any other guard but the divine protection.
This last observed is agreeable to God's proceedings in the
- course of his providence, in the revolutions of the natural world,
and in the revolutions of the world of mankind. Things only
■ seem to go round and round, and return wiiere they were before,
as though no progress was made, until God's time comes. But
this is through the narrowness of our views. He that looks only
[ on a wheel of a charriot, and sees nothing beyond it, will not see
\ that it does any thing but go round, tiie same spoke rising and
', failling alternately to the same place. But he that looks beyond
1 the wheel to the world around, may see the progress that is made
:. continually to an appointed journey's end.
- This generation failed not of their duty under such temptations,
^ as Saul failed under when he was sent to destroy A gag. They
. destroyed all the inhabitants, cattle, and goods of Jericho, the ^rst
city they took : when they were under the greatest temptations,
greedily to lake them to themselves, being lately come out of the
wilderness where they had been destitute of all such things for so
long a time. None transgressed but Achan, and when he was
found out, none stood in his defence, but all Israel stoned bim
with stones. See how Joshua commands the soldiers of the two
tribes and a half. Josh. xxii. 1,2, 3.
[14] Jer. ii. 32. ** Can a maid forget her ornaments, or a
bride her attire f yet my people have forgotten me days without
nnmber." For our holiness is all the righteousness of God, all
the beauty of the soul is wholly and only divine light reflected;
all grace is nothing but the Holy Spirit dwelling in us ; and all
these graces and spiritual beauties which are to the mind as attire
and ornament are to the bodv, are Christ in the soul, and no-
V —
thing else ; wherefore we are commanded to put on Christ.
[294] Jer. v. 22. ** Fear ye not me, saith the Lord ? will ye
not tremble at my presence, which have placed the sand for the
bound of the sea by a perpetual decree that it cannot pass it ; and
though the waves thereof toss themselves, yet can they not prevail ;
though they roar, yet can they not pass over it.^" The unrea-
sonableness and folly of their not fearing God appears from the
consideration of the greatness and majesty of God's appearing in
bit works. And this work of hit ruling and restraining the rag-
8M ROTES ON TBI BIBLE.
I
log wmres of ihe fea, ii roemioned in particular, bccaofa
wickednesfl of theirs, described in the foregoing part of the d
ter, night fitly be compared to the raging waves of the sea ia
a storm. Wearetold, Isai. Ivii«20y that the wicked areKke
troubled sea when it connot rest, whose waters cast up mire
dirt. God puts a stop to the waves of the tempestuooi sea;
them toss themselves never so proudly* and rage never so vio"
ly, as though they wonld carry all before theui» and scoroed ai
f restraint. So the mighty God was able to put a stop to that
and violence of theirs in wickedness, spoken of in verses 3. S*
7, 8. 12. However headstrong, obstinate, and violent they wrra
in it, God could curb and tame them by his almighty hand. He
that looks on every one that is proud, and abases him, could briag
down their pride, whereby they toss themselves up against ihs
heavens like the waves of the sea. He could break their power,
and subdue their spirits ; he could bring them down with a stroag.
hand, however set they were in their way. He could do it veij
easily by weak and despicable means ; he could crush them be-
fore the moth ; he could show them that his weakness was stronger]
than they, and could say concerning their wickedness* " HitlH
erto shalt thou come and no further, and here shall thy proad^
waves be stayed," as the highest and most raging waves of tha;
sea were brought down and broken, and brought to nothing by
such contemptible means as the sand. Thus God often pours
contempt on wicked men, even on the greatest princes.
Such was the obstinacy and violence of the men of Judah and
Jerusalem, that men and means could do nothing with them ; no
human power could stop them ; the prophets bad tried, and used
their utmost endeavours to counsel them ; it was like preachiog
to the raging waves of the sea, as verse 3, 4, 5. 12, 13. There-
fore, God would take the work in hand himself. God's subdu-
ing the rage of the sea, and the rage of men's spirits, and the
wickedness of his enemies, are spoken of as parallel works of God:
Ps. Ixv. 7. ** Who stiileth the noise of the seas, the noise of their
waves, and the tumult of the people;" and Ps. lixxiz. 9, 10.
** Thou ruiest the raging of the sea ; when the waves thereof arise,
thou stillest them. Thou hast broken Rahab in pieces, as one
that is slain ; thou hast scattered thine enemies with thy strong
arm." However for a while, and sometimes wicked men nsy
seem to carry all before them, and their wickedness rages with-
out restraint ; yet there are certain limits set to it, that are udsI-
terable as the sands on the sea shore, which here are said to be
placed for the bound of the sea, by a perpetual decree.
[174] Jer. vii. 33. ** And the carcasses of this people shall be
SMat for the fowls of heaven^ and for the beasu of iba oartb» aad
VOTES OS THE BIBLE. 397
k Jione shall fray tbem away." Astthis Tophet here spoken of re-
- presents hell, so those fowls and wild beasts that feed upon the
-' carcasses of those men, represent the devils who shall feed upon
-'. the souls of the wicked. The devils, we kno\!', are compared to
E. fowls of the air, in the parable of the Sower and the Seed, as
^ Christ himself explains it. These fowls of the air that devoured
these carcasses, Here ravens and eagles, and other unclean and ra-
- venous birds that do fitly represent the impure spirits of the air,
' and those ravenous beasts do well represent him who is a roaring
lion, going about seeking whom he may devour.
[176] Jer. x. 16. ••Israel is the rod of his inheritance." Deut.
jT jTXxii. 9, called the cord of inheritance, which in our trnnsiatioa
is rendered the lot of his inheritance, that is, he is the inheritance
as it were measured by a cord, or by a rod. Sometimes* they were
wont to lay out, and measure land by a cord, sometimes by a rod
or pole.
[3S] Jer. xi. 20. •• Let me see thy vengeance on them, for unto
• thee have i revealed my cause." Also Jer. xviii. 21. ••There-
r fore deliver up their children to the famine," &c. We hence learn
' -that these imprecations that are to be found in scripture, are not
' to be understood as expressions of a private desire of ill to their
enemies contrary to the precepts of the gospel, for it is evident
that Jeremiah did not hate his country, or desire, or rejoice in its
overthrow.
[177] Jer. xii. 3. ** But thou, O Lord, knowest me; thou
bast seen me, and tried mine heart toward thee ; pull them out
like sheep for the slaughter, and prepare them for the day of
slaughter." The prophets pray for evil to their enemies. When
we find passages of this kind in the Psalms, or the prophets, we
are to look upon them as prophetical curses ; they curse them in
the name of the Lord, as Elisha did the children that mocked
bim, as Noah cursed Canaan. We have instances of this kind,
even in the apostles, and the disciples of the Lamb of God: as
Paul curses Alexander the copper-smith, 2 Tim. iv. 14, and
Peter says to Simon Magus, •* Thy money perish with thee ;" as
also they wish them ill, not as personal, but as public enemies,
enemies to the church. Sometimes what they say is in the name
of the church. Jer. li. 34, 35.
[19] Jer. xiii. 11. ••For as a girdle cleaveth to the loins of a
man, so have I caused to cleave unto me the whole house of Is-
rael, and the wliol^ house of Judah." As the body of a man is
incomplete and defective without his garment, so does Christ look
CO bimtelf as iDcompleta without bis charch.
V.
u
398 NOTES ON THE BIBLE.
[178] Jer. xiii. 12. ** Therefore thou shaU speak onto tbm
this word, Thus saith the Lord God of Israel, every bottle shal
be filled with wine ; and they shall say onto thee, Do we not ce^
taiiily know that every bottle shall be filled with wioe?" whick
denotes, bottles were made, prepared to be filled with wine ; thej
are fitted for it ; you tell us no news in saying so : bnt so are wick-
ed men vessels fitted to be filled with the wine of God*s wrath, is
bottles are fitted to be filled with wine: they are vessels of wratk
fitted to destruction.
[37] Jer. xvi. 15. ** But, the Lord liveth that brought op the
children of Israel from the land of the north, and from all thelaDds
whither he had driven them ; and I will bring them again ioM
their land that I gave unto their fathers.'^ This has not nierflj
nor principally a respect unto the return of the captivity of the
Israelites from Babylon, but unto the gathering of the gospel
church, the gathering together the elect (the spiritual Israel) froa
the four winds, from one end of heaven to the other, into the
church their own land, from whence they were captivated by Sa-
tan. Math. xxiv. 31. This is one sense of all those prophesi€so(
the Old Testament, that speak of the recalling of the Jews.
[236] Jer. xxx. 21. «* Their nobles shall be of themselves,
and their Governor shall proceed from the midst of them ; and
I will cause him to draw near, and he shall approach unto me; I
for who is this that engaged his heart to approach unto me?"
This, as Dr. Ridglcy, in his Body of Divinity, vol. i. p. 366,
367, observes, seems to be a prophecy of Christ. The chap-
ter is evidently a prophecy of the gospel times of the church,
the times when the spiritual David was to be their Noble and
Governor, as appears by verse 9, ** They shall serve the Lord
their God, and David their king, whom I will raise up unto
them." And what is in this verse translated noblcsy is in the
Hebrew in the singular number, their noble; it is the more
probable that this is to be understood of Christ, and not of Ze-
rubbabel, or any other governor after the Babylonish captivi-
ty, because the Supreme Governor of Israel was very rarely of
themselves after the captivity, even till after their destiuction
by the Romans." They scarcely ever had this privilege in this
sense to so great a degree as before their captivity. But when
we look on this chapter, we cannot think it is a prophecy of
less prosperity to God's people than what they now enjoyed;
and then what is said here of this governor or noble, agrees
pecirliarly with Christ, and particularly that clause, " For who
is this that bath engaged his heart to approach unto me T*
Tii« wd translated engaged is to become^ or ad, the surely fif
NOTES ON THE BIBLE. 399
any one; to mingle himself tcith another j or unite himself to an-
other t as a surety; and so the word is commonly used in scrip-
ture, as Gen. xliii. 9, and xliv. 32. Prov. xi. 15. Job xvii. 3*
2 Kings xviii. 23, and elsewhere. See Buxtorf. So that the
words might well have been translated, ** \\ ho is this that
hath mingled or united his heart as a surety to approach unto
me!" It is here in(]uired with a note of admiration, Who is
this that hath engaged his heart in suretyship to approach unto
me ! p'robably for two reasons, viz. because of the wonderful-
ness of his person, and because of the greatness of the under-
taking; and whether we understand by the Israel, whose pros*
perity is here prophesied of, the Israelitish nation, or God's spi-
ritual Israel, yet Christ, their Governor, is of themselves ; he
has taken on him the human nature ; he is of the human race^
and is our brother, and he is a child of the church ; he has
sucked the breasts of our mother ; he is one of the holy na-
tion, the spiritual seed of Abraham, and he is also of the Is-
raelitish nation, and he took on him the seed of Abraham in a
literal sense. In the following verse is mentioned the conse-
quence of Christ's approaching to God as his people's surety,
▼iz. their covenant interest in God, '^ And ye shall be my peo«
flCf and I will be your God."
[179] Jer. xxxi. 33. " But this shall be the covenant that I
will make with the house of Israel ; After those days, saith the
Lord, I will put my law in their inward parts, and write it in
their hearts, and will be their God, and they shall be my peo-
ple." I think the ditTerence here pointed out between these
two covenants, lies plainly here, that in the old covenant
God promised to be their God upon condition of hearty obe-
dience; obedience was stipulated as a condition, but not pro-
mised. But in the new covenant, this hearty obedience is pro*
mised if a man be but of the house of Israel, as by faith ho
becomes so. God promises expressly in this new dispensation
that he shall perform a heaity obedience, and so have God for
his God. That old covenant they broke, as it is said in the
foregoing verse. The house of Israel, these were called so
uoder the Old Testament, could break that; but the new co-
viMiant is such as cannot be broken by the spiritual house of
Israel, because obedience is one thing that God engages and
promises; and therefore this is called an everlasting covenant
upon this account, as is plain from chap, xxxii. 40. It is true
the true saints, in the Old Testament, could not fall away any
more than they can now, but they were not the Old Testament
Israel ; and, though God had engaged in his covenant with
Christ that they should not fall away, yet he had no.t expresdy
400 NOTES ON THE BIBLB.
p
revealed that to them. God had not in those days so phislf m
revealed the primary and fundamental condition of the cor» li
iiant uf grace, \\z, faith ; but insisted more upon tbesecoadaij li
condition, universal and perstvering obtdience^ the genuine asd |^
certain fruit of faiih.
[389] Ezekiel, chapter i. Concerning EzcJciePs WnEEiS.
Divine Piovidence is most nptly represented by the refoh-
tion and course of these wheels : things in their series ad
course in providence do as it were ^o round like a wheel in in
motion on the earth. That which goes roUnd like awheel,
goes from a certain point or direction, until it gradually returv
to it a^uiii ; so is the course of things in Providence.
God's Providence over the world consists partly in his gor*
« erning the natural world according to the course and laws if
r nature. This consists wholly as it were in the revolution if
wheels. So the annuni changes that appear in the nhtuni
world arc a» it were by the revolution of a wheel, or the courw
of the sun through that great circle the Ecliptic, or the riog
of that great wheel the Zodiac. And so the monthly changH
are by the revolution of another lesser wheel within thatgreit>
er annual wheel ; which, being a lesser wheel, must go rouwi
oftener, to make the same progre.^s. EzekieFs vision was of
wheels within wheolst, of lesser wheels within greater, whick
all went round, as though running upon several parallel plaiiHi
each touching the circuniference of its respective wheel, tnd
all making the same progress, keeping pace one with another;
and therefore the lesser wheels must go round so much oftenefi
according as their circumference was less.
So again the diurnal changes in the natural world are by tbi
revolution of a wheel still within the monthly wheel, and ^
ing round about thirty times in one revolution of the other.
The system of fhe universe may exactly answer what is here
said of these wheels, and livelily represents God's providence
in the government of the moral world. There is ns it were I
wheel within a wheel; the whole system is nothing else bat
wheels within wheels, lesser wheels within greater, revolvio;
oftener. There is the sphere of the fixed stars, which istke
greatest wheel, includes all the others, and is many thousssJ
years in performing its revolution. This includes the circleof
Snturh*s course, which is a lesser wheel within the other, finisli*
ing its revolution in about thirty years. That includes the ci^
cle of Jupiter y a lesser wheel, revolving in about twelve ycareJ
that includes the circle of Mars^ that the circle of the Earthy
that of Venus, that of Mercury j that of Me Sun, which revolw»
■bout its own axis. And some of the greater wheels inciiidl
NOTES ON THE DIDLE. 401
'lesfler ami of various kinds, as the great wheel of Saturn, be-
«ifie those of the inferior planets, has annexed to it those lesser
wheels of his sateiliies ode within another, and then its riwo-,
and then its own body about its axis. So of Jupiter, and so of
the earth and moon. So some of the grand revolutions of
Providence that are but parts of the grand system of Provi-
dence, have a particular systcMii as it were belonging to tbem«
selves, wherein the great revolution includes lesser revoluliong
that are not |)arallcl with any like them, continued from the be-
ginning to the end of time, but begin their various revolutions
with that particular great wheel that they are fixed to, and end
with it. So it is with that great w heel, the continuance of the
Jewish state ; so it is with the continuance of the ChristiaQ
church; so it is with the state of some particular kingdoms
And emjiires; so it is with the motion of the air in the winds,
it goes and returns according to its circuits; and so it is with
the motion of the water in the tides, and in their course out of
the sea, and into the clouds, springs, and rivers, and into the
sea again. So it is with the circulation of the blood in a man's
body, and the bodies of other animals, so it is with the life of
man ; it is likethe'revolution of a wiieel ; he is from the earth
«nd gradually rises, and then gradually falls and returns to the
earth again. Dust we are, and unto dust we return ; we came
naked out of our mother^s womb, and naked must we go and
return. The dust returns to earth as it was, and the spirit re-
turns to God who gave it. So it is with the world of man-
kind; it is the whole of it like a wheel ; it as it were sinks and
l^es down to the earth in one generation, and rises in another,
as it is with a wheel, at the same time that one side is failing to
the earth, another part of the wheel is rising from the earth.
Solomon takes notice of these things. Eccles. i. 4, 5, 6, 7, 8.
*' One generation passcth away, and another cometh, but the
earth abidcth forever. The sun also ariscth, and the sun go-
ethdown, and hasteth to the place where he arose. The wind
Ifoeth toward the south, and turneth about unto the north; it
whirleth about continually, and the wind returneth again ac-
cording to his circuits. All the rivers run into the sea, yet the
sea is not full, unto the place from whence the rivers come
thither they return again; all things are full of labour; man
eannot utter it."
So it is in the course of things in God's providence over the
intelligent and moral world, all is the motion of wheels; they
go round and come to the same again ; and the whole series of
Divine Providence, from the beginning to the end, is nothiujf
else but the revolution of certain wheels, greater and lessor,
the lesser being contained within the greater; what comes to
VOL. IX. ^l
40S VOTES ON THE BIBLE.
pass In the natural world, is in ibis respect typical of what cona
to pass in the moral and intelligent worlds and seems to be spo-
ken of by the wise man in that forementioned place in Ecclesitt-
tes, as the words that follow next after those that were mentioMd
respecting the natural world, do respect the intelligent worll
Ver. 9. 10, '' The thing that hath been, it is that which shall be;
and that which is done, is thnt which shall be done | and there ii
DO new thing under the sun," &c.
Things in their series and course in Providence, do as it wm
return to the same point or place whence they began, as in ibc
turning of a wheel, but yet not so, but that a further end is ob-
tained Uian was at first, or the same end is obtained in a muck
further degree ; so that in the general there is a progress towanh
a certain and final issue of things, and every revolntion bringi
nearer to that issue, as it is in the motion of a wheel upon the
earth, as in the motion of the wheels of a chariot, and not like
the motion of a wheel by its axis, for if so, its motion would be
in vain.
Tlie entire series of events in the course of things through tbe
age of the Visible Universe, may fitly be represented by one greit
wheel, exceeding high and terrible, performing one great revols-
tion. In the beginning of this revolution all things come froa
God, and are formed out of a chaos ; and in tbe end, all thingi
shall return into n chaos again, and shall return to God, so that
he that is the Alpha^ will be the Omega. This great wheel cofr
tains a lesser wheel that performs two revolutions, while that pe^
forms one. The first begins at the beginning of the world, and
ends at the coming of Christ, and at the ending of the Old Tes*
tament dispensation, which is often represented as the end of the
world in scripture. The first revolution began with the creatioo
of the world, so the second revolution began with the creation of
new heavens and a new earth.
The course of things from the beginning of the world to tbe
coming of Christ, may be represented as one great wheel pe^
forming one revolution ; all things in the beginning of this revoli-
tion were from Christ the Creator of man, and the whole motion
henceforward until Christ came was to bring things about to
Christ again, and to so prepare the way for his coming, and to
introduce him as the Redeemer of man. This wheel contains i
lesser wheel, thai performs two revolutions, while the great one
does one; the first revolution ending at the calling of Abrabao,
at which time God did as it were plant the tree of his church
anew, which he had planted at first iu his revealing the covenant
of grace to Adam ; tiie second ending at the coming of Christ,
the promised seed of Abraham and his antitype, in whom all the
I
I
NOTES Off THE BIBLE. 403
ikmilies of the earth are blessed, and in whom the church was
planted anew, and in a far more glorious manner.
The course of things from the beginning of the world to the
AdckI may be looked upon as the revolution of a wheel ; at the be«
gfinning of it, God created the world, and the face of the earth
was covered with waters, and the world was all of one man and
|lis posterity. At the end of it, the world was destroyed and re-
duced to the same state again ; the world was covered with wa^
lera, and the world of mankind was began anew with one man
mod bis posterity. The course of things from the flood to Abra-
liaro, was as it were the revolution of another wheel, or another
revolution of the same wheel, as at the beginning of it. The
world was corrupt, and therefore one man and his fkmily separate
«d Co be the father of the church ; so it was again at the end of
«U The space Horn Abraham to Moses was as it were another
revolution of the same wheel ; for, as God established his cove-
jiant with Abraham, and then separated his church from the hea-
then, in calling Abraham out of Chaldea and Syria, so in the end
of it he again renewed his covenant, and again separated his
xborch from the heathen world, by bringing them up out of
£gypt. From Moses and Joshua, to Samuel, David, and Solo-
jBoiiy was another revolution of the same wheel, as in the begin-
iiing of it : God gave the spirit of prophecy to Moses, so he re-
newed it in Samuel, as in the beginning of it God gloriously con-
quered the enemies of Israel, and settled them in Canaan in
peace, by the hand of Moses and Joshua : so in the end of it God
gloriously subdued the enemies of Israel, and subdued the re-
mains of the inhabitants of Canaan, and the nations round about,
and gave them the full and peaceable possession of the land of
promise, in the full extent of it, from the river Euphrates to the
river of Egypt. The space from David and Solomon, to the re-
turn out of the Captivity, is another revolution of the same wheel;
io the beginning of it, the temple was built, in the end it was built
again, and the temple of worship, and the courses of the priests
aod Levites again restored, which David and Solomon had estab-
lished, and the church state of the Jews as it had been settled by
JDavid and Solomon, was again renewed. From the return out
of the Captivity, until Christ came and established the Christian
' dispensation, is another revolution of the same wheel ; at the be-
ginning of it, God redeemed the church out of Babylon, at the
end of it he redeemed his church from Sin and Satan, and ac-
complished that great redemption, of which the redemption from
the Babylonish captivity was a great type.
The course of things during the Jewish state, was, as it were,
the revolution of a great wheel. Thi;^ course, as it respects the
national state of that people, began with Abraham, liaaci aod
404 NOTES O.N THE Hini.E.
Jftcob, the fathers ofthnt nation. The nntionn] state oftbat pfopk l.*^
was then in its infancy ; the wheel then began to ri$e frooilk p>'.
ground, and it rose to the height in Solomon's time, when ik bih^'
flfri'!
• rfV;
rT ti
re?'
temple was built, and Solomon's kingdom in its greatest prosprrH
ty, which was about the middle of the space between the biilk
and calling of Abraham and Christ, and the destruction of Jen-
lalem ; thenceforward they declined in numbers, and weahb,iil
strength, until they came to the ground again, when Christ caw,
|ind Jerusalem was destroyed by the Romans. Their state, vilh
respect to their ecclesiastical constitution, began in Moses, thefali
prophet, and came to the height in Isaiah's time, that most enih
gelical prophet, who lived about the middle of the space betwcci
Moses and Christ, and came to the ground again in Christ's fiM* t"^
It was with the Jewish state, in this respect, as it is with the lifc l^^ri
of man, which I before showed was as the revolution of a whNiK ^
that began at the ground, and gradually rose to the height, nl Ip^**
then gradually came to the ground again. So it is with kinp |-^
doms and empires ; their state and course are very mach liketk V '
revolution of a wheel, beginning at the ground, and rising totk I J^
height, and coming to the ground again. So it was with the (rat y
great monarchies of the world, and so it is with the reign of An^li^
christ, and the continuance of the Mahometan empire, andothrli^'
states and kingdoms ; and when one nation or kingdom comes to y*
the ground, another comes to the greatest height, that before im
at the ground, as it is with the diflerent parts of a wheel in motioa.
The space ^of time from Christ to the end of the world, is as the
revolution of a great wheel. In the heginnini^ of it Christ cones
into the world, and the wicked Jews were judged at the destrll^
tion of Jerusalem, and after them the w icked heathen world, n
Constantine's time, and the old world comes to an end, and ih
church's glory follows, and then things in the Christian chordi
gradually stnk, until they come to the ground in the darkest timo
of Antichrist, and then gradually rise again until Christ coroa
again and judges the world, and destroys the church's enemief,
and destroys the old heavens and earth, and then the church's
glory follows.
The w hole series of things through the age of the world mij
be represented as a wheel of various rings one within another,
and some less than others : each one going round but once, lb*
lesser ones finishing their revolution soonest, and each beginning
at the creation of the old heavens and earth, which, in some l^
spects had diflerent beginnings ; one when Adam was created;
another in Noah's time ; the seilling of the world after the build-
ing of Babel, and another at the establishment of the Jewisli
state. And the revolution of each wheel ends in an end <»f lh«
world, and a day of judgment, and a creation of new heavens lod
I
NOTES ON THE BIBLE. 405
M new earth ; the last wheel finishes Us rrvohition at the coming of
Christ, and the destruction of Jerusalem, and overthrow of the
heathen empires thatfolloived, when the world, in a sense, came to
an end, and there was a day of judgment. This began at the
creation of the Jewish state in ihe time of Abraham, Isaac, and
Jacob, and Aloses, and Joshua, and the total apostacy of the Gen-
tile world to heatlienism. The next wheel, which is larger, began
itf revolution at Noah's coming out of the ark, and the building of
Babel, and the dispersing of the nations, and the settling the world
from thence ; which is, as it were, another beginning of the world,
and ends at the destruction of Antichrist, or the spiritual Babylon,
and Satan's visible kingdom on earth, (which began in the build-
ing of Babel,) and the commencing of the glorious times of the
charch. This is another end of the world, and* day of judgment,
and building of the new heavens and new earth. The third and
greatest wheel begins its revolution at the creation, and 6nishes it
at Christ's second coming to judge the world, and destroy heaven
and earth, in a literal sense.
jJEvery wheel, or every revolution, begins and proceeds from
God, and returns to God ; as in Ezekiel's vision God is repre-
sented as appearing above the wheels, so that to him they continu-
ally returned. God remarkably appears both in the beginning and
ending of each of these wheels that have been mentioned, espe-
cially in those that respect the state of the church of God. As
to human things, however, such as human kingdoms, and empires,
they rise from the earth, and return to the ground again ; but
spiritual things begin their revolution from God on high, and
thither they return again.
The changes that are in the world with respect to the profession
of the truth, and rise and fall of heresies, is very much like the
motion of wheels, they rise and fall, and rise and fall again.
These wheels, in this vision, are represented as God's chariot
wheels. The world is the chariot of Jesus Christ, the Son of
God, in which he makes his progress to that glory; that glorious
marriage with his spouse, that eternal feast, that everlasting king-
dom of rest, and love, and joy, which the Father hath designed
him.
. What Ezekiel there saw was designed to represent God's chariot,
in which God rode, and those wheels are the wheels of his chariot,
and God, who sat on his throne above the firmament, over these
wheels and cherubim, is represented as on the seat in which he
rides, and makes progress with the wheels and cherubim. God
came to Ezekiel to speak to him, and gave him his mission on this
chariot, and is so represented in the first chapter. In the second
Sind third chapters we have an account of what he said to him from
this seat. In the 12th and 13th verses of the iii. chapter, we
406 NOTES ON THE BlBLfii
have an account of his departure when he had done speaL!ogn|
hiui, which was with a great rustling and noise of llie vingi^j
the cherubim, and the noise of the wheels. God rode oo
cherubim as thuse that drew his chariot, as it is said, Pi.
10, '' He rode on a cherub, and did fly." And Ps. I«viiLll;
*' The chariots of God are twenty thousand, even thoQsaDdil
angels." And therefore God, iu being iu that chariot dnini|l
these cherubim, is said to be upon the cherub. £zek. ix. 3. ''Jblj
th« glory of the God of Israel was gone up from the cben^j
whereupon he was, to the threshold of the house ;*' and God
peared about to leave the temple, and his glory departed froa
the threshold into this same chariot. Chap. x« 18, with the '
going verses ; and then it is said (he cherubim lift up their irii
and mounted up from the earth in his sight; and the «beek
went beside them, and the glory of the God of Israel wu off]
them above ; and after this, chap. xi. 22, 23, God is represeatidll
departing in this manner up out of the midst of the city, ascol;
ing up to the top of mount Olivet, being about from thence ip
ascend into heaven, from whence this same person afterwanbii*
cended after his resurrection. (See Note on that verse.)
when it was represented in vision to Ciekiel how God would afa^i
wards return to (he city and temple in those happy days thatfci
to come, he is represented as returning iu the same mauit
chip, \liii. 2, 3, 4.
This chariot represents the worlds which is confirmed by dJ^
that one part of it is called the firmament ^ which was the Dppr
part, but yet the pavement of it, above which was the seat rf
God, who sat and rode in that chariot, agreeably to Dent, xuub
26, ** Who rideih upon the heaven iu thine help, and in liiscf-
cellency on the sky ;" and to Ps. Ixviii. 4, •• Extol him tW
rideth upon the heaven of heavens, which were of old." Gd
appeared here on the same pavement as he appeared to tbesevet^
elders on mount Sinai. (Sec Notes on Exod. xxiv. 10.) ^Ml>t'
signified by the wheels which were under the firmament, butaboff
as upon the earth, is, God's providence in this visible world,ei^
pecially representing mankind that dwell on the earth.
Christ was the person that appeared riding in this cbario(|>l
is confirmed from (hat, that he appeared in the likeness ofaoi^
ver. 26 ; and also from the description that is given of bis ip*
pearance. (See Note on ver. 27 )
This chariot is drawn on those wheels by the four auinih
which denote God's power, wisdom, justice, and mercy, ao'' '■
proceed on feet like a calPs foot, because the great work «
providence, that is as it were the sum of all providences, i* *W
work of mercy, the work of redemption.
If
NOTES ON THE BIBLE, 4f)7
CortA. Hence I would argrue, that the aflnirs of heaven have
4oabtles8 great respect to the affairs of this h)wer world, and
6od*8 providence here ; and that the church in heaven, as to the
progress it makes in its state of glory and blessedness, keeps pace
-with the church on earth ; that the glory of both is advanced to-
gether. These great dispensations of providence, by which glo-
vious things are brought to pass for the church on earth, are ac*
Companied with like advances made at the same time in the church
ia heaven. And also that the affairs of the church in heaven,
have some way or other a dependence on God's providence towards
his church on earth, and that their progress is dopenden^ on the
progress of things in God's providence towards his church here.
For heaven and earth are both framed together. It is the same
chariot, one part has relation to another, and is connected with
•DOther, and is all moved together ; the motion of one part depends
on the motion of the other ; the upper part moves on the wheels of
the lower part, for heaven is the room and seat of the chariot that
is above the firmament that moves on the wheels that are under the
firmament, and that go upon the earth ; when these wheels are
noved by the cherubim, then the upper part moves; lihen they
Itop that stops, and wherever the wheels go thai goes. It is on
these wheels that Christ, the King of heaven, in his throne in
heaven, makes progress to the final issue of all things. It is in the
wheels of his providence that move on earth, that he in his throne
ID heaven makes progress towards the ultimate end of the creation
of both heaven and earth, and the ultimate end of all the affairs of
both ; for this is the end of the journey of the whole chariot, both
wheels and throne, for both are moving towards the same jour*
ney's end. And the motion of all is by the wheels on earth ; and
if so, doubtless it is on these wheels that all the inhabitants of
beaven, both saints and angels, are carried towards their ultimate
«Dd ; for all are Christ's family, they are either his servants and at»
fondants in the affair of redemption, which is the grand movement
of the wheels, and are the ministers that draw the wheels, or are
bis members and parts of his body.
This therefore confirms that the saints and angels in heaven do
make progress in knowledge and happiness, by what they see of
(Grod's works on earth. We know that all the happiness of the
saints in heaven is entirely dependent on those great things that
Christ did on earth, in the work of redemption, as it was purchased
by it ; and there is reason to think that their knowledge and glory
IS in other respects, by what they see of these great works of
providence which God carries on in the world in the prosecution
of the grand design of redemption.
[393] Ezek. i. 4. '' And I looked, and behold, a wbirlwind
come out of the north, and a great cloud and a fire, infolding it--
408 NOTES ON TlIC BIBLE.
self, and a brightness was about it, and oul of the midst iherfof,
as the colour of aml)er, out of the midst of the fire." This that
was here seen by Ezekiel was the Shechlnah, or the symbol and
representation of the Deity.
Here is a cloud and fire as God appeared in the wilderness, u
in a pillar of cloud and fire. Ps. xviii. 11. •' His pavilion rouud
about him were dark waters and thick clouds of the skies." And
Ps. xcvii. 2. "Clouds and darkness are round aboat him." Aud
there was a whirlwind, which was an usual symbol of the divine
presence, as Job xwviii. 1. "Then the Lord answered Job out
of the wliirlwind ;" so again Job xl. 6, and Nahum i. 3, "The
Lord hath his way in the whirlwind and the storm."
The fire that appeared, which did in a special manner repre-
sent the divine Essence, is said to be a fire infolding: itself, or
catching itself, as it is in the margin, or receiving, or taking itself
into its own bosom ; which represents the action of the Deity to-
wards itself, in the action of the persons of the Trinity towards
each other. The Godhead is perceived only by perceiving the
Son and the Spirit, for no man hath seen God at any time ; he is
seen by his image, the Son, and is felt by the Holy Spirit, as fire
is perceived only by its light and heat, seen by one, and felt by
the other. Fire, by its light represents the Son of God, and by
its heat the Holy Spirit. God is light, and he is love. This light,
in the manner of the subsisting of the Father and the Son, shines
on itself: it receives its own brightness into its own bosom. The
Deity, in the generation of the Son, shines forth with infinite
brigl)tness towards itself, and in the manner of the proceeding of
the Holy Ghost, it receives all its own heat into its own bosom,
and burns with infinite heat towards itself. The flames of divine
love are received and infolded into the bosom of the Deity.
it is the nature of all other fire to go out of itself, as it were to
fly from itself, and hastily to dissipate. The flames are continually
going forth from the midst of the fire towards the exterior air, hut
this fire receives itself into its own bosom. Ezekiel saw this cloud
of glory and fire infolding, or taking in itself, before he saw the
chariot of God, the cherubim and wheels, and firmament and
throne, and the appearance of a man above upon it, which came out
of that cloud and fire ; and therefore this fire, infolding itself, does
especially represent the Deity before the creation of the world, or
before the beginning of the being of this chariot with its wheels
when all God's acts were onlv towards himself, for then there was
no other being but He.
This appeared coming out of the north, from whence usually
came whirlwinds in that country, and possibly because in the
north is the empty place. The chariot of the world came forth
out of nothing.
1
NOTES ON THE BIBLE. 409
• f256] Eiek. xxxvi. 5. "It shall be a place for the spreading
: of nets ill the midst of the sea ;" and verse 14th, " And I will make
^ lliee like the top of a rock, and thou shalt be a place to spread'
^ nets upon." Mr. Mnundrel, a minister of ihe church of England,
■ who went there A. D. 1G97, irives.lhis account of New Tyre,
I that which was built on the Island, as Dr. Wells, in his Sac. Geog.
i vol. iv. p. 9G, 97, relates. *'()n the north side it has an old
I' Turkish unpcarrisoned caslle, besides which you see nothing here
jk but a mere Babel of broken walls, pillars, vaults, &:c., there being
[ not so much as one entire house left. lis present inhabitants are
J only a fi:\v poor wretches harbouring themselves in vaults, and
t subsisting chiefly upon fishing, who seem to be preserved in this
[ plsice by divine Providence, as a visible argument how God has
I fulfilled his word concerning Tyre, viz: that it shall be as the top
of a rock, a place for fishers to dry their nelson." Ezek. xxvi. 14.
[433] Ezek. xxxvili. and xxxix. Concerning Gog and Magog,
This prophecy concerning (iog and'Magog, seems manifestly to
liave respect to two things foretold in the book of Revelations:
FinfL To that great company or multitude of the enemies of
Christ and the church, that shall be gathered together to fight
a«|^atnst them, after religion has begun wonderfully to revive and
prevail in the world, just before the utter destruction of Antichrist,
and of the visii)Ie kingdom of ^atnn upon earth, that we read of
Jlev. xvi. 16, 13, to the end, and Rev. xix. ^7, to the end.
Secondly. Tothat vast multitude that ^hnll be gathered against
the church after the Millennium, a little before the end of the world,
that we read of in the xx. chapter of Revelations, who are expressly
called Gog and Alagofj.
That there is some respect to the former of these, though they
are not expressly called Gog and Magog, is evident by the many
thinprs wherein there is an agreement. In Revelations xvi. 14,
the kings of the earth and of the whole world, are represented as
p^ailiered together to war against the church of God ; so here the
kings and nations of the world are represented as gathering to-
gether against God's Israel from the four quarters of the world,
or the four winds of heaven : Magogs and Meshecky and Tubals
Comer^iiA Togarmah of the North quarters ; chap, xxxviii. 2. 6, ;
Pemia from the Kast, v. 5 ; Ethiopia or Cvsh, and Lyhiaov Phut,
Sheba and Dedan from the Souih-East, South and South-West,
V. 5. 13; and the merchants and young lions, (i. e. the princes)
of Tarshishy and they that dwell in the hies from the West, v. 13,
and chap, xxxix. 6.
The great occasion of gathering that innumerable host, spoken
of in the xvi. and xix. chapters of Revelations, to war against the
church, is evidently her late great prosperity in a great revival and
VOL. fX. 52
410 NOTES ON THE BIBLE.
restoration from her long continued captivated, desolate state onder
Antichrist. So Jiere Gog and his multitude are represented u
excited to come and war against Israel, on occasion of her being
brought back from a long continued, and as it were perpetaal,
capiivity and desolation, v. 8. 12.
This long desolation and captivity of Israel in the latter days,
which is expressed by her having been always waste, can agree to
nothing but the lying waste either of Israel according to the flesh,
or the Christian church, the spiritual Israel, which has been waste
for many ages in these latter days, and both of them through the
devastations of Rome, or the mystical Babylon.
Rev. xvi. 18, 19, 20. It is said there was a great earthquake,
such as was not since men were upon the earth, so mighty ao
earthquake and so great ; and the cities of the nations fell, and
every island fled away, and the mountains were not found. And
in Ezek. xxxviii. 19, 20, it is said, '' Surely in that day there shall
be a great shaking in the land of Israel ; so that the fishes of the
sea, and the fowls of heaven, and the beasts of the field, and all
creeping things that creep upon the earth, and all the men that
arc upon the face of the earth, shall shake at my presence, and the
mountains shall be thrown down, and the steep places shall fall,
and every wall shall fall to the ground." There seems to be a
reference to this very place, in the passage from Revelations.
Rev. xix. 21. <^ And the remnant were slain with the sword
of him that sat upon the horse;" and Ezek. xxxviii. 21, ''I will
call for a sword against him, throughout all my mountains."
Rev. xviii. "And there were thunders and lightnings;" and
V. 21, " And there fell upon men a great hail out of heaven, every
stone about tlie weight of a talent, and men blasphemed God be-
cause of the plague of the hail, for the plague thereof was exceed-
ing great," And here, Ezek. xxxviii. 22, it is said, " I will rain,
upon him and upon his bands, and upon the many people that are
with him, an overflowing rain, and great hailstones, fire and brim-
stone." There seems to be reference to this in the passage from
Revchuions xviii.
Rev, xix. 17, 13. " And I saw an angel standing in the sun, and
he cried with a loud voice, saying to all the fouls that fly in the
midst of heaven," <fcc. ; ver. 2vS, '* And all the fowls were filled
with their flesh ;" and here, Ezek. xxxix. 4, 5, *• Thou shalt fall
upon the mountains of Israel, thou and all thy bands, and the peo-
ple that is with thee ; I will give ihce unto the ravenous birds of
every sort, and to the beasts of the fuld to be devoured, thou shalt
fall upon the open fichi, for I have spoken it, saith the Lord God ;"
and verses 17, 18, 19, 20, «*And thon, son ot man, thus sailb
the Lord, Speak unto every feathered fowl," &;c., very much in
the same manner as there in the Revelation ; so that there is a
most plain reference in one place to the other.
i
[ NOTES ON THE BIBLE* 411
In Rev. xvi. 14, the day of that battle there spoken of, is called
^*ihe Qreat Day of God Almighty ;" and in verse 17 it is said,
•• there came a great voice out of the temple of heaven, from the
throne, saying, 7/ i^ doncf* so here, chap, xxxix. S, it is said,
"Behold! It is come; It is donc^ saith the Lord God: this
is the Day whereof I have spoken.'* Here also seems to be a
;- like reference.
Secondly. This prophecy has also respect to that innumerable
multitude that should be gathered against the church after the
millennium, a little before the end of the world, spoken of in the
XX. chapter of Revelations ; which is evident, not only because
; they are expressly called Gog and Magog in Revelations, but
' there are many other things that argue it.
\ The church of God is represented as being in a state of peace
\ and quietness, and great visible prosperity, at the time that they are
thus invaded, as verses 8, 11, 12, 13. This better agrees with
that invasion of the church of Christ in the 20th of Revelations,
than that in the 16th and 19th chapters.
The multitude of Gog is represented as being gathered from
the four quarters of the earth ; so it is said expressly in Rev. xx. 8,
" That the devil should go out to deceive the nations which are in
the four quarters of the earth, Gog and Magog.
As it is said. Rev. xx. concerning the multitude there spoken of,
that "fire came down from God out of heaven, and devoured
them;*^ so here, chap, xxxix. 6, it is said, "I will send a fire on
Magog, and among them that dwell carelessly in the Isles."
InEzek. xxxviii. 16, ** Thou shalt come up against my peo-
ple Israel, as a cloud to cover the land." This agrees with Rev.
XX. 9, " and they went up on the breadth of the earth, and com-
passed the camp of the saints, and the beloved city."
In Ezek. v. 8, ** In the latter days thou shalt come into the
land ;" and v. 16, ** and thou shalt come up against my people as
a cloud to cover the land, and it shall be in the latter days." This
more eminently agrees with that in Rev. xx. which is just before
the end of the world.
That invasion, Rev. xx. is spoken of as following the first
resurrection ; wherein the martyrs, or God's people that had been
opposed and persecuted by their enemies, should live and reign
with Christ, which is undoubtedly the same resurrection with that
spoken of in the xxxvii. chap, of Ezekiel; where we have an ac-
count how that God's Israel, that had been captivated and killed
by their oppressing enemies, are brought out of their graves, and
God's servant David should be king over them, which is represented
as preceding this invasion of Gog and hismuUitudc.
In Revelations, the vision of the new Jerusalem follows, in chap.
:i. and xx., the account of the destruction of Gog and Magog ;
413 NOTES ON THE BIBLB*
•nd it was represented to John from a great and high raonntno,
chap. xi. 10, " And he carried me away in the spirit to a great aid
high mountain, and he showed me that great city, the holy Jcr»
salem, descending out of heaven from God." So a vision of ik
city Jerusalem in its renewed state, after its glorious resloraiiim,
follows the prophecy of Gog in EifUii*!, and is represented lo ibe
prophet in like maimer, chjij). xl. 1, 2. **Tlic liancl cjf the Lord
was upon me, and lie brought mctliiilHT. In llie vi:>ionsof Gud
brought he me into the land of Israel, and set me upon a vrry lii^ili
mountain, bv which was as the frame of a city on the snotli."
There is doubtless a reference in that in Revelations, to tliisii
Ezekiel; and that in Rev. xxi. 3, "And 1 heard a great vciia
out of heaven, saying, Uehold, the tabernacle of God is%iithimi|
and he will dwell with them, and be their God," is from EitL
chap, xxxvii. 23, 27, " Moreover I will make a covenantor peaa
with them, it shall he an everlasting covenant; and 1 uill placf
them and multiply them, and 1 will set my sanctuary in the iiiidft
of them for ever more. My tabernacle also shall be uiih tlicDj
yea, 1 will be their God, and they shall be my people.''
[TOO] Dan. iil. 25. " And the form of the fourth is like ih
Son of God." Christ redeems from the furnace, by coming iotoil
himself; so he redeems from wrath by endaring it himself.j
[279] Dan. vii. 13. "I saw in the night visions, and helidd,
one like the Son of man came with the clouds of heaven, and canie
to the Ancient of days; and they brought him near before him."
Here both Christ's Humanity and Divinity are signified : his Hu-
manity, in that it is said '* One like the Son of man ;" and his Di-
vinity, in that he came with the clouds of heaven. Appearing wiik
bright clouds, or with the Shechinah, is a token of Divinity, fof
this is often in scripture called the Glory of the Lord, and some-
times f/ie cloud of pylori/.
Another thing that may be observed of these words is, thai itb
not said that he descended wifh the clouds of heaven, or that be
asccndedj but he came with the clouds of heaven, and came to ilie
Ancient of days, which is equally applicable both to his Ascensiofl
into heaven, when he went to receive his kingdom, and to be in-
Vf^sted with his royal dominion and glory ; and to his Last coraiDg
at the day of jugmcnt, which is called his coming in his kingdom;
and doubtless includes both, for one was like the other, and both
might very well be spoken of under one ; for as the angel told ihe
disciples at Christ's ascension, ** This same Jesus shall corociD
like manner as he was seen to go into heaven ;" he shall descead
in the same manner as he ascended ; in both he comes ttitk A
£louds ojheaven; Acts i. 9 ; in both he comes attended with boftf
of angels, and probably in both with the whole multitude of tie
NOTES ON THE BIBLE. 41 S
keavcnly hosts ; in both he is attended with risen saints, for it it
probable that those saints that came out of their graves with him,
mUo ascended with him. In both he comes to the Ancient of
days, and is brought near before isim. lie is so in his ascension,
fur he ascended lo his Father, to appear before him ; and when he
comes at the last dny, he will come to the Ancient of dn^s in a
more mystical sense, for all the glory thai he will be invested with
oil that day will be by his Father, and all that he will do in the
diiy of jiuigmcnt, will be as acting from his Father, and rn his
litiino ; he shall then in the most glorious manner of all receive a
kiii<^floni from his Father; he shuil then be brought near to the
Fnilier, and sit down on the Father's throne in the most eminent
manner of all ; he shall then most fully receive his church, the
kingdom of his grace, that is made up of all peoples, nations, and
1an;;uages, as in the next verse.
Both these arc remarkable Periods or Epochs cf the com-
mencement of the kingdom of heaven, of which the Messiah is the
kiiiiT, and are so spoken of in thelSew Testament.
This prophecy doubtless has respect to Christ's ascent into
beaven, for to that it is much the most obviously and directly ap-
plicable. That is most plainly spoken of in the New Testament,
as the time when he went to God, the Ancient of days, to receive his
kingdom. It also doubtless has respect to his coming to jndg*
ment, for that coniing to judgment seems often in the New Tes-
tament spoken of with reference to this very prophecy. With
reference to this it is called his coming in his kingdom. The
ilews seem to have taken that phrase of the Messiah's coming in
liis kingdom from this prophecy ; and with reference to that it
seems often to be spoken of in the New Testament, as the Son of
man's coming in the clouds of heaven.
[SI] Dan. ix. 7. ** O Lord, righteousness belongeth unto thee,
but unto us confusion of faces as at this day." By confusion of
^tii:eM, he does not mean so much shame and repentance ^-^z piaush"
fnsnt. It is an acknowledgment that they were justly punished,
mid brought to such sorrow and ruin, as they were then the sub-
jects of; that is often represented by being ashamed and con-
jbunded ; therefore he says, ** As it is this day :" he did not mean
tliat they then were ashamed with the shame of repentance, but
that they then were in a ruined condition.
[413] Dan. ix. 27. " And for the overspreading of abomina-
tions he shall make it desolate." It ought to have been trani»la-
ted, ^^by or with , the overspreading of abominations, he shall
make it desolate ;" so the particle hi% sometimes is used. (See
Buztorf.) It is manifest that the Abomination here raeutionedp U
414 NOTES ON THE BIBLE.
spoken of as the efficient, or instrument of the desolation, froo
other scriptures that have a manifest reference to this, as Dao.
xt. 31. '* And arms sliall stand on his part, and they shall pollute
the sanctuary of strength, and shall takeaway the daily sa-
crifice, and they shall place the abomination that maketh desolateJ*
Dan. xii. 11. '* And from the time that the daily sacrifice shaD
be taken away, and the abomination that maketh desolate sctuf^
there shall be a thousand two hundred and ninety days."
And the expression is very much like those concerning that
which is spoken of, Dan. viii. 11, 12, 13, *' Yea, he raagaifid
himself even to the prince of the host, and by hinn the dailf
sacrifice was taken away, and the place of his sanctuary wai
cast down. And an host was given him against the daily sa-
crifice by reason of transgression, audit cast down the truth to
the ground, and it practised and prospered. Then 1 heard
one saint speaking, and another saint said unto that certaia
saint which spake, How long shall be the vision concerning tiw
daily sacrifice, and the transgression of desolation, to give both
the sanctuary and the host to be trodden under foot r" And
Math. xxiv. 15, 16. ''When ye therefore shall see the abowr
nation of desolation, spoken of by Daniel the prophet, stand ia
the holy place, (whoso readcthlct him understand,) iheo let
them which be in Judca, flee to the mountains." And the
same words in Mark xiii. 14. The great difficulty of under-
standing these places seems to lie in these two things :
I. That the abomination of desobition spoken of in all those
places seems to be the same. There are these followioj
thin<cs that ar<:^ue them to be the same :
1. The manner of speaking of the abominations that mak-
ethdesolatein Dan. xi.31, and xii. 11, seems to imply a refer-
ence to some such thing of which there had been a revelation
made to Daniel, and which Daniel had already in his mind.
And the passage in Dan. ix. 27, seems to have a reference to
that transgression of desolation in chap. viii. 11, 12. It seems
evidently to be the same thing spoken of several times : here
18 something spoken of over and over, called by the same, or
a like name, called by way of eminency the abomination, or
the transgression described by the like property that that mak-
eth desolate.
All are spoken of with a special reference to the holy city
and sanctuary; as appears by comparing the several places
and contexts ; all are spoken of, in each place in Daniel, as at-
tended with the ceasing of the sacrifice.
2. Christ, when he refers to the abomination of desolatioa
spoken of by Daniel, the prophet, seems to suppose but one
abomination of desolation, spoken of by Daniel the prophet.
NOTES ON THE BIBLE. 415
3. Some things that Christ says of this abomination of de-
lolation, spoken of by Daniel the prophet, seem to be especial-
ly taken from one place, others from another. He speaks of it
AS the abomination that makes denolate, that accompanies the
destruction of Jerusalem by the Romans, and this seems to be
taken from Dan. ix. 27. He speaks of it as standing, or set up,
in the holy place. This seems rather to be taken from Dan.
xi. 31, where it is said they shall pollute the sanctuary, or holy
ptace, and place the abomination that maketh desolate. And
Dan. xii. 11. *'And the abomination that maketh desolate
■hall be set up,*^ And that manner of expression — of desola"
Han — seems to be taken from Dan. viii. 13. And yet,
II. The prophecies of the abomination that maketh deso-
late, in different places in Daniel, seems evidently to have re-
spect to different seasons and events ; as those in Dan. viii. 11,
12, 13, and xi. 31, have an evident reference to what came to
pass in the days of Antiochus Epiphanes ; and what is spoken
of, Dan. ix. 27, has an evident reference to what came to pass
at the destruction of Jerusalem by the Romans ; and that in
Dan. xii. has a reference to what comes to pass in the days
of Antichrist, as is manifest from the preceding part of the
chapter.
But the reconciliation of the difficulty is in this, that they
are all, mystically, one and the same ; for they are lively types
one of another. What is ultimately respected, is that spoken
of in the xii. of Daniel, which is accomplished in the days of
Antichrist, of which the preceding are lively images. That
setting np of the abomination that makes desolate in the sanc-
tuary, by Antiochus Epiphanes, is typical of what wasdone by
Antichrist ; for he was a great type of Antichrist. And so was
that, which came to pass at the time of the destruction of Je-
rusalem by the Romans, spoken of Dan. ix. 27, and spoken of
by Christ, Matth. xxiv. 15. Luke explains ** the abomination
of desolation, standing in the holy place," by Jerusalem being
compassed with the Roman armies, Luke xxi. 20, 21. Jerusalem
was the holy city, and so many furlongs about it were account-
ed holy. Now when the Roman army approached within the
limits of the holy ground, then the abomination of desolation
might be said to stand in the holy place. But the word abomi-
nation seems particularly to refer to the Roman ensigns, upon
which were the images of their emperors, which the Romans
worshipped, as Suetonius expressly tells us, and Tacitus calls
them their ** Bellorum Dci,^' their gods of war. Now it was
an abomination to the Jews, to see those idols set up withm
the limits of the holy city ; to which may be added what Jose-
pbus tells us afterwards, that the Romans, after they had
414 NOTES ON THE BIBLE.
spoken of as the efficient, or instrument of the desolation* froa
other scriptures that have a manifest reference to this, asDu.
xi. 31. *' And arms sh:ill stand on his part, and they shall pollofa
the sanctuary of strength, and shall take away the dailj»
crifice, and they shall place the abomination that maketh dttolatt?
Dan. xii. 11. '' And from the time that the daily sacrifice ditl
be taken away, and the abomination that maketh desolate sttftf,
there shall be a thousand two hundred and ninety days."
And the expression is very much like those concerning thic
which is spoken of, Dun. viii. 11, 12, 13, '' Yen, he roagDiM
himself even to the prince of the host, and by hinn thedai^
sacrifice was taken away, and the place of his sanctuary w«
cast down. And an host was given him against the daily st
crifice by reason of transgression, audit cast down the trutfalf
the ground, and it practised and prospered. Then I hearf
one saint speaking, and another saint said unto that ccrtu.
saint which spake, How long shall be the vision concerninf th
daily sacrifice, and the transgression of desolation, togiveliolk
the sanctuary and the host to be trodden under foot .^" Ati
Math. xxiv. 15, 16. " When ye therefore shall see the abowir
nation of desolation, spoken of by Daniel the prophet, stand ii
the holy place, (whoso rcadeth let him understand,) then kl
them which be in Judca, flee to the mountains." And th
same words in Mark xiii. 14. The great difficulty of uodo^
standing these places seems to lie in these two things : |
I. That the abomination of desolation spoken of in allthoR
places seems to be the same. There arc these followiii|
things that argue them to be the same :
1. The manner of speaking of the abominations that mak*
eth desolate in Dan. xi. 31, and xii. 11, seems to implyare^e^
ence to some such thing of which there had been a revelatioi
made to Daniel, and which Daniel had already in bis roio^
And the passage in Dan. ix. 27, seems to have a reference B
that transgression of desolation in chap. viii. 11, 12. Itseeai
evidently to be the same thing spoken of several times: here
is something spoken of over and over, called by the same,«
a like name, called by way of eminency the abomination, or
the transgression described by the like property that that mA'
eth desolate.
All are spoken of with a special reference to the holydJf
and sanctuary ; as appears by comparing the several plactf
and contexts ; all are spoken of, in each place in Daniel, asai-
tended with the ceasing of the sacrifice.
2. Christ, when he refers to the abomination of desojali*
spoken of by Daniel, the prophet, seems to suppose but one
abomination of desolation, spoken of by Daniel the propbel.
NOTES ON THE BIBLE. 415
t. Some things that Christ says of this abomination of de-
sition, spoken of by Daniel the prophet, seem to be especial-
;aken from one place, others from another. He speaks of it
the abomination that makes desolate, that accompanies the
(truction of Jerusalem by the Romans, and this seems to be
en from Dan. ix. 27. He speaks of it as standing, or set up^
the holy place. This seems rather to be taken from Dan.
31, where it is said they shall pollute the sanctuary^ or holy
€6, and place the abomination that maketh desolate. And
in. xii. 11. ''And the abomination that maketh desolate
lU be set up.*^ And that manner of expression — of dtsola"
n — seems to be taken from Dan. viii. 13. And yet,
II. The prophecies of the abomination that maketh deso-
e, in different places in Daniel, seems evidently to have re-
ect to different seasons and events ; as those in Dan. viii. 11,
) 13, and xi. 31, have an evident reference to what came to
is in the days of Antiochus Epiphanes ; and what is spoken
Dan. ix. 27, has an evident reference to what came to pass
the destruction of Jerusalem by the Romans ; and that in
in. xii. has a reference to what comes to pass in the days
Antichrist, as is manifest from the preceding part of the
inter.
But the reconciliation of the difficulty is in this, that they
J all, mystically, one and the same ; for they are lively types
d of another. What is ultimately respected, is that spoken
in the xii. of Daniel, which is accomplished in the days of
ttichrist, of which the preceding are lively images. That
ting up of the abomination that makes desolate in the sanc-
iry, by Antiochus Epiphanes, is typical of what was done by
itichrist ; for he was a great type of Antichrist. And so was
it, which came to pass at the time of the destruetion of Je-
»alem by the Romans, spoken of Dan. ix. 27, and spoken of
Christ, Matth. xxiv. 15. Luke explains *< the abomination
desolation, standing in the holy place," by Jerusalem being
tKipassed with the Roman armies, Luke xxi. 20, 21. Jerusalem
is the holy city, and so many furlongs about it were account-
holy. Now when the Roman army approached within the
nits of the holy ground, then the abomination of desolation
ight be said to stand in the holy place. But the word abomi-
^ion seems particularly to refer to the Roman ensigns, upon
^ich were the images of their emperors, which the Romans
:^rshipped, as Suetonius expressly tells us, and Tacitus calls
C5m their " Bellorum Dci,^^ their gods of war. Now it wa»
I abomination to the Jews, to see those idols set up withia
^ limits of the holy city ; to which may be added what Jose-
^us tells us afterwards, that the Romans, after they bad
416 NOTES ON THE BIBLE*
conquered the city, set up these ensigns in the ruins of the tem-
ple, and sacrificed to them." (Thus, Abp. Tillotsbn, vol. iL
of his works, Scrm. 185, p. 533.) This setting up the iinagtt
of the emperor within the limits of the holy city, and after-
wards in the ruins of the temple, and thoie sacrificing to if, ii
a lively representation of setting up the Pope in the church of
God, the spiritual Jerusalem, who is the Bmpcror of the aiili-
christian lloman empire, and the image of the Iteast, an im-
age of the heathen Roman emperors, who is set up as a god
in the temple of God, where he exalts himself above all that if
called God, or is worshipped, although it be in the temple ia
ruins. He first in effect destroys the temple of God, and then
sets himself up there as God, to be worshipped and sacrificed
to. Here see I3p. Kidder's Dem. part ii. p. 11, 12, 13.
[247] Hosea i. 4. ** For yet a little while, and I will avenge
the blood of Israel upon the house of Jehu.*' This prophecy
WAS given in the days of Jeroboam, a king of the house of
Jehu, not long before the destruction of that house; for Ze-
chariah, Jeroboam's son and successor, was the last that reign-
ed of that family, and he reigned but six months. Jehu's kill-
if^ all that were of the house of Ahab, was both rewarded and
punished ; it was rewarded, because as to the matter of it, it
was agreeable to God^s command ; (see 2 Kings x. 3D ;) but it
was done in a wicked manner. He did not do it so much from
a spirit of obedience as from an aim at his own advancement;
for he little regarded God's honour in it, as afterwards plainly
appeared by his idolatry, the very sin for which he was bid to
kill Ahab and destroy his family. God saw that he did it with
a murderous heart, and so punishes it by the overthrow of his
family. As Jehu with a murderous heart slew Ahab and all
bis family, so shall the posterity of Jehu be slain, and his fami-
ly be overthrown in their turn. So the house of Daasha waj
rooted out, because he did the like to Jeroboam, 1 Kings xvi.
7, because Jehu performed the matter of God's command, he
was rewarded by continuing the crown of Isiael in iiis family
unto the fourth generation, but because he did it in a wicked
manner, as his after behaviour manifested, therefore it was con-
tinued no longer, but then taken away. His doing the matter
of his duty was rewarded, but his doing it in a murderous man-
ner was punished : which two things are not at all inconsistent.
[250] Hosea vii. 14. ** And they have not cried unto me
with their heart, when they howled upon their beds." In their
calamities which they suffered, they are compared to sick and
wctuoded men, as chap. v. Ifi ; and many of them were doubt*
NOTES ON THE DIBLE. 417
less literally sick, wounded men, in grievous pain on their beds,
by reason of the continual wars that they had of late been em-
broiled in. They howled in pain and distress on their beds, and
cried that God would help then]. When he slew them, then
they sought him, but it was all in hypocrisy, and probably they
cried in their prayers under distress with a loud voice, as they
used to cry to Uaal and other idols, as if they must be awaken-
ed, or could be prevailed upon by the loudness of the noise they
made; but God, to show hiis abhorrence of it, calls it howling.
** They assembled themselves for corn and wine, and they
rebelled against me." They assemble themselves to fast and
pray for these blessings, when they were by divine judgments
cut short in them, but they sought in such a manner that God
looked upon it as rebellion, as the prophet Isaiah says, Isai.
i. 17, '* The calling of assemblies I cannot away with, it is
iniquity, even the solemn meeting."
[252] Hosea x. 9, 10. *' O Israel, thou hast sinned from
the days of Gibeah ; there they stood, the battle in Gibeah
against the children of iniquity did not overtake them. It is
my desire that I should chastise them," &^c. When the Ben-
jamites committed such wickedness in Gibeah, they stood and
defended themselves, and were victors in the first and second
battle that was fought against them, and at last the battle did
not overtake them all, but six hundred made their escape; that
wicked tribe was not extirpated, and they have stood and re-
mained in their successors in their wickedness to this very day,
until the generation of such wicked men in Israel has now at
length so increased, that they have overspread not only one
tribe, but all the tribes of Israel. That wicked tribe of Ben-
jamin was not overtaken or rooted out by the battle in Gibeah.
'* But I have a design now that the battle shall overtake them,
my desire is that I should chastise them," as it follows in the
next verse. When the Benjamites committed such wickedness in
Gibeah, the other tribes had a desire to chastise them, by wholly
rooting out that tribe ; they seemed to be greatly engaged about
it, but failed of it ; there they stood and remained notwithstand-
ing. '* Now I have a desire to chastise them, I myself will
take it in hand, and 1 will make more thorough work ; I will
root out all of them ; none shall be able to stand against me."
'* And the people shall be gathered against them when they
shall bind themselves in their two furrows." That is when
they shall fortify themselves in their two furrows, where they
have ploughed wickedness and sowed iniquity, ver. 13, i. e. in
Dan and Bethel, the places of their two calves, or in the ser-
vice of their two gods. In this field they bind t^iemselves ;
VOL. IX. 53
418 IfOTBS ON THE BIBLE.
they are resolute not to depart from these two furrows tint
they have ploughed ; they remain there as if they were booad
there ; they are obstinate in their wicked works, in their two
furrows. Their two ways of wickedness, or two wicked
works, viz. their worshipping the two calves, are here compa^
ed to two furrows that they have ploughed, in analogy to the
rest of the allegory in the following verses. In these wicked
works they persist, and think to stand it out as the Benjamita
did, but they shall not be able to defend themselves as the;
did, but the people shall be gathered against them as the tribes
of Israel were gathered against the wicked Benjamites, and to
more effect.
[253] Hosea x. 11. *' I will make Ephraim to ride, Judah
shall plough, and Jacob shall break his clods." In the preced-
ing words, God hath threatened that he would put a yoke on
Ephraim's fair neck, that she might be made to do harder work
than treading out the corn, to wit, plough the field. Herethe
comparison is in part continued, and in part altered from the la-
bour of the cattle in ploughing to that of the men that plough,
wherein one man was wont to ride to sruide the beast that drew
the plough, another to hold the plough, and another tu break
the clods. God here says that he would cause Ephraim to
ride, i. e. he should go foremost in this labour God had to call
them to, and Judah should plough, i. e. Judah should follow ia
it as he that held the plough did him that rode, and then Ja-
cob, i. e. the whole nation of Israel in all the tribes, should
be in the same calamity, and reduced to the same slavery.
As he that broke the clods in ploughing came last. See chap,
xii. 1, 2.
[260] Hosea xii. 12, 13. " And Jacob fled into the countrv
of Syria, and Israel served for a wife, and for a wife he kept
sheep, and by a prophet the Lord brought Israel out of Egypt,
and by a ])rophet was he preserved."
1. Israel arc here put in mind of their former meanness in
the same two instances that they were commanded every year
to remember and confess anew, when they offered the basket
of first fruits. Deut. xxvi. 5. *• And thou shalt speak, and say,
A Syrian ready to perish was my father, and he went down
into Egypt and sojourned there with a few." God puts thera
in mind from what small beginnings he raised them. Their
father served and kept sheep for their mothers. He came to
Syria a poor fugitive, and lived there a servant. He came to
Syria with nothing; he had nothing to endow a wife with, and
NOTES ON THE BIBLE. 419
iherefore was forced to serve for a wife ; and again they were poor
slaves in a strange land in Egypt.
[2] They are put in mind of God's great mercies of old to their
forefathers in twice bringing them out of banishment, and out of
servitude, vid. ver. 9. And he brought them out of Egypt, and
led and preserved them in the wilderness ; it was by a prophet,
which shows their ingratitude in their despising and rejecting the
prophets, the successors of Moses. Ver. 10.
[221] Amos i. 6 to 13. The injuriousness and cruelty of the
Philistines, Tyrians, and Edomites, towards the children of Israel,
that is here spoken of, and for which God's judgments are, by the
prophet, denounced against them, seem to have been acted at the
time that those things were done that we read of in 2 Chron. xxi.
8, 9, 10. 16, 17 ; and xxii. 1. The judgments spoken of con-
cerning the Philistines, seem in part to have been fulfilled before
the prophecy of Amos, in what we have an account of, 2 Chron.
zxvi. 6, 7, when Uzziah, king of Judah, went forth and warred
against the Philistines, and broke down the walls of Gath, and the
walls of Jabneh, and the wall of Ashdod, and built cities about Ash-
dod, and among the Philistines, his God helped him, so that he was
successful. Accordingly the words of the prophecy may be inter-
preted, '* And I have sent afire upon the wall of Gaza, and have cut
ofifthe inhabitants from Ashdod." And as the prophets frequently
speak of things to come in the same manner as if they were past or
present; so it was furlherfulfilIedinthetimeofilezekiah,who smote
the Philistines, even unto Gaza, and the borders thereof; from
the tower of the watchmen to the fenced cities, 2 Kings xviii. 8 ;
or both in town and country, where they built little cottages ;
where they watched their flocks by night; and therefore the pro-
phet Isaiah bids the Philistines not to rejoice, because the rod
that smote them was- broken, or Uzziah was dead, who had sorely
alHicted them. Isai. xiv. 29, to the end. For Hezekiah should
come out of his root, or be descended from him, who should more
greviously gall them. And it was more fully completed when
Sennacherib, king of Assyria, marched against Epypt ; and the
better to open his way into that country, he sent Tartan, one of
his generals, before him, who fought against Ashdod, and took it.
Secondly. Tiie prophet Amos prophesieth also against Tyre,
for this reason, that God would send a fire upon the walls of Ty-
rus, which should devour the palaces thereof. This was also ful-
filled when Shalmanezer, king of Assyria, made war upon Tyre,
in the reign of Elulspus, their king, and having sent an army in-
vaded the whole country of Phoenicia ; and taking it very hei-
nously to see the Tyrians to be the only people who disputed bis
420 NOTES ON THE BIBLE.
authority, he sent a large fleet against them, which being beateOy
the king of Assyria returns and sets guards along the river, and
upon all springs and aqueducts, to keep the Tyrians from water,
which distress continued for Cve years, when they were forced to
relieve themselves by pits of their own digging. After this Ne-
buchadhazzer, continuing a long and terrible siege of thirteen
years, made himself master of it, who, Cnding but little spoil
therein to reward his soldiers for their great pains, was so in-
flamed with anger, that he rased the whole town to the ground,
and slew all that be found therein, from which time it never more
recovered its glory ; but the city on the island became the Tyre,
which was afterwards so famous, and thi^ was ever after a village
called by the name of Old Tyre.
Lasiltf. The prophet, for the same reasons, foretells the destruc-
tion of Edom, that God would send a fire upon Teman, their
capital city, which should devour the palaces of Bozrah, a city in
the confines of Moab. This seems first to have been fulfilled j
when Shalmanezer, king of Assyria, came against Samaria; and
having conquered the country of Moab, ravaged and destroy-
ed the country of Edom, the neighbouring kingdom, the bet-
ter to secure himself from any disturbance on that side. And
also when Sennacherib, king of Assyria, went with his for-
ces into Egypt; for the same reason that induced him to send
Tartan into Ashdod, would induce him to overrun all Idu-
mea, which lay directly in his way, and would open a freer com-
munication with his own country. And after this the army of
Nebuchadnezzar ransacked tlie country when Tyre was taken,
and when he marched into Egypt, and his soldiers were hungry
for want of plunder, as it had been foretold by the prophets Oba-
diah, (throughout his prophecy,) and Jeremiah, (chap. xlix. 7 to
23,) when the accomplishment thereof was near at hand. (Bed-
ford's Scripture Chronology, p. 633, 634.)
[97] Jonah i. and ii. As the ship and company were saved by
Jonah's being cast into the waters, and his intended and supposed
death, so was the church, which is several times typified by a ship
saved by Christ, being cast into and overwhelmed by sorrows
and troubles, which arc represented hy water, and by his death.
Jonah being swallowed of a whale, or leviathan, represents Christ
being as it were swallowed by him that hath the power of death, the
devil, the spiritual leviathan ; but however, it was but a means of
Christ's being under better advantages to come at liis heart, and to
give him the more mortal wound. The whale thoutrhi to have
made a sweet feast of Jonuh, but he found him a dreadful medi-
cine, he was sick of him at the heart ami vomited him up again.
Vide Jer. Ii. 44. So the devil thought Christ was his food, but he
proved not his meat, but his poison. The devil has deeply re-
NOTES ON THE BIBLE. 421
greeted putting Christ to death, since he has seen what the effect
of it is. As Jonah was three days and three nights buried in the
sea, so was Christ in his grave three days and three nights.
It is said, when Jonah was cast into the sea, the sea ceased
from her raging ; so, when once Christ was swallowed up in
God's wrath, his wrath ceased from raging towards the church.
The words of Jonah's song, chap. ii. make the thing more ap-
parent. He calls the belly of the fTsh, the belly of heU, or the
oeUy of the grave^ 2d and 4th verses. '' I cried by reason of
mine affliction, then said I, I am cast out of thy sight." So
Christ said, *' My God ! my God ! why hast thou forsaken me f*
Ver. 3. '* The floods compassed me about, all thy waves and thy
billows passed over me," (the words of the psalmist. Psalm xlii.
7 ; also Lam. iii. 4, 5,) to signify the great sorrow and distress
that God brought upon him. Ver. 5. '* The waters compassed
me about, even to the soul," (the words of the psalmist, for great
trouble and anguish, Ps. hix. 1.) Ver. 6. *' Yet hast thou brought
up my life from corruption," agreeable to what is said of Christ,
**Thou wilt not leave my soul in hell, nor sufler thine Holy One to
corruption."
[274] Jonah ii. 6. '' The earth with her bars was about me
for ever." It alludes to the bars of a prison, he speaks of him-
ielf as having as it were been in hell. Ver. 2. ** Out of the belly
of bell cried I ;" which in scripture is often spoken of as being
ia the bowels of the earth, and under the bottoms, or foundations
of the mountains. Deut. xxxii. 22. ** A Arc is kindled in mine
aoger, and shall burn to the lowest helU and shall consume the
earth with her increase, and set on fire the foundations of the
mmntains,^^ So here, ** I went down to the bottom of the moun-
lliins." So hell is spoken of as being under the bottom of the
tea. Jobxxvi. 5. ** Dead things are formed from under the wa-
ters, and the inhabitants thereof. Hell is naked before him, and
destruction hath no covering." (See Notes on this place.) IJcU
ind destruction here seem to be synonymous terms. Ilell is by a
^Betononiy called Destruction. So Psalm hxxviii. 11, "Shall
:thy loving kindness be declared in the grave, or thy faithfulness in
destruction .?" So Prov. xv. 11, *' Hell and destruction are be-
fore the Lord ;" and xxvii. 20. " Hell and destruction are never
loll ;" and in other places. This prayer of Jonah was indited by
f|he Spirit of God, and so is mystical ; and the Holy Ghost in it
'has an eye to Christ, who, as it were, went into hell in our stead.
Hell is here represented as a prison in the heart of the Earth, that
hath the Earth with its rocks and other strong and immoveable
parts for its walls and bars ; and therefore it is such a prison as
cannot be broken through, but eflectually for ever confines those
E
422 NOTES ON THE BIBLE.
that are prisoners there, and therefore it is said <* The earth
with her bars were ^about^me for ever ;" i. e. it would hare
been so, were it not for the wonderful power of God*8 deliver-
ing me, which was stronger than the wails and bars of this
prison.
[501] M icah V. 2. " But thou, Bethlehem Ephratafa, though
thou be little among the thousands of Judah, yet out of thee
shall He come forth unto me, who is to be Ruler in Israel,
whose goings furth have been from of old, from everlasting."
Here it may be noted concerning these two expressions in the
verse, shall he come forth unto m«, and that other, whose goingi
forth have been from of old ^ &c., that the verb comeforthj in the
former, and goings forth, in the latter, are words of the same
root in the Hebrew.
Now in order to an understanding of this text, and a clear
discovering of the great doctrines taught in it, it may be worth
the while to observe particularly how these words, and words of
that root, are used in the Hebrew bible.
These words are often u.^ed to signify the Proceeding or
Flowing forth of Watery as from a fountain. Gen. ii. 10. "A
river went out of Eden ;" Deut. viii. 7. " Fountains that spring
out of valleys ;" Ezek xlvii.l. '* Waters issued out front under
the threshold ;" ver. 8, *' Waters issue ;" so, ver. 12 ; Zecli.
xiv. 8. ** Living waters shall go out of Jerusalem ;" Numb.
XX. II. "And tlie waters cflfmc om^ abundantly ;" Judg. xv. ]9.
"And there came water thcrcout,^^ i. e. out of the jaw-bone, or
out of Lelii; Isai. Iviii. II. ** liike a sj)ring of water," in the
Hebrew, ** A going forth of waters ;" so Psalm cvii. 33. •* IVa-
ter springs,^^ in the Hebrew, ^^ Going forth of water;" so ver.
35. ** Water springs \'^ Isai. xli. 18. "The dry land, spring* of
water."
They are often used to si<rnify the Rising of the Sun or the
rising of the Light of the morning, or the Proceeding of beams of
light from a shining bodi/, or luminary. Gen. xix. 24. " The sun
was riscji on the oaith ;" Kzek. vii. 10. " 'i'he morning is ^onc
forth; Isai. xiii. 10. "The sun shall be darkened, in his ^o-
ing forth ;^^ Isai. Ixii. 1. " Go forth, as bright iiess ;" Hos. vi.
5. "Thy judgments are as that light that guelh forth;" Isai.
xix. 6. " Ills going forth is from llie end of heaven ;" Ps. Ixv.
8. " The ou/^02/7^r:; of the morning."
They are often used to denote the Springing, or sprouting of
Plants, or of something that grows like a plant, Jobxiv. 2. " He
cometh forth like a flower ;" Isai. xi. 1. "And iheve came forth
a Rod out of the stem of Jesse ;" 1 Kings iv. 33. " The hyssop
that springeth out of the wall ;" Deut. xiv. 22. " All that ihc
NOTES ON THE BIBLE. 423
Beld bringeth forth ;'* Heb. "All thai goeth forth out of the
Geld ;'' Job viii. 16. " His branch shooteth forth in his gar-
den ;" Dan. viii, 8. ** There camt forth four notable horns ;"
£xocl. XXV. 32. " Six branches shall come out of the sides of it ;"
so vcr. 33. 35, and chap, xxxvii. 18. 21 ; Isai. xlii. 5. '* He
that sjpreadeth forth the earth, and that which cometh out of
it."
They are often used to express the Proceeding of a word, or
voice i from him^ whose word, or voice it is : Gen. xxiv. 50. ** The
wprd proceed eth from the Lord ;" Judg. xi. 36. ** According to
that which proceedeth out of iliy mouth ;" Esth. vii. 8. ** As the
word went out of the king's mouth;" Jer. xliv. 17. ** Whatso- '
ever thing goeth forth from my mouth ;" Dan. ix. 23. ** Came
forth the word ;" Isai. xlviii. 3. ** They went forth out of my
raouth ;'' Exod. xxx. 2. "Do according to all that proceedeth
out ofh'xs mouth ;" Ezek. xxxiii. 30. " What is the word that
eometh forth from the Lord ;^^ Numb, xxxii. 24. ** Do that which
proceedeth out of your mouth ;" Josh. vi. 10. •* Neither shall
my word proceed out of your mouth ;" 1 Sam. ii. 3. " Let not
arrogancy, or hard speech, cofne out of your mouth ;" Job
xxxvii. 2. " The sound that goeth out of his mouth ;" Isai. Iv.
11. "My word that goeth out of my mouth ;" Lam. iii. 38.
** Out of the mouth of the Most High, proceedeth not evil and
good ;" Ps. Ixxxix. 34. " Nor alter the thing which is gone out
of my lips." Heb. Alter the going forth of my lips.
They are very often used for proceeding by generation both
from the father, and the mother.
They are very often used for proceeding from a father by gene-
ration : 2 Sam. xvi. 11. " My son, my son which came forth out
of my bowels ;" Gen. xii. 14. " Out of whom came Philistim ;"
BO 1 Chron. i. 12. I Chron. iii. 53. " Of thein came the Zare-
thites ;" Isai. xlviii. 1. "Are come forth out of the waters of
Judah;" 1 Kings, viii. 19. "Thy son that cometh forth out of
thy loins ;" so. 2. 6. 9. the same words ; Gen. xlvi. 26. " That
came out of his loins ;" so Exod. i. 5. " That came out of the
loins of Jacob ;" Judg. viii. 30. V Threescore and ten sons;"
so in the Hebrew ; Gen. xv. 4. " He that shall come forth out
of thy bowels;" 2 Sam. vii. 12. " Thy seed which shall j?ro-
ceedout of thy bowels;" 2 Kings xx. 18. "And of thy sons
which shall issue from thee;" Isai. xxxix. 7. "Thy sons which
shall issue from thee ;" Gen. xvii. 6. " Kings shall come out of
thee;" Gen xxxv. 11. " Kings shall come out of thy loins;" 2
Chron. xxxii. 21. " They that come forth out of his bowels;"
Jer. xxx. 21. " Their nobles shall be of themselves, and their
governor shall proceed from the midst of them ; so commonly
tike word, Offsprings in our translation, is in the Hebrew a word
424 NOTES ON THE BIBLE.
of this root, that signifies as much ^s goings forth; Isai. zzii. 24,
" all the glory of his father's house, the offspring and the issue;
Isai. xlviii. 19, "the offspring of thy bowels;'* Isai. xliv. 3,
" my blessing upon iWine offspring ;** so Isai. Ixi. 9 ; Isai. Ixv.23;
Job xxi. 8; Job xxvii. 14; and Job xxxi. 6.
They are often used for that proceeding which there Is in tbe
birth, from the mother: Gen. xxiv. 25, 26, "his brother came
out;^^ Gen. xxxviii. 28, " this came out first;" so ver. 29, and ver.
30 ; Job xxxviii. 29, '* out of whose womb came the ice ?*• Eccles.
V. 15, " as he came forth out of his mother's womb ;" and Job iii.
11 ; Job XX. 18; Job i. 21 ; Exod. xxi. 22, "so that her fmit
depart from her ;" Deut. xxviii. 57, " her young one that cometk
out from between her feet ;" Deut. xii. 12, " when he comefhfo^th
out of his mother's womb;" Job xxxviii. 8, " as if it bad issiml
out of the womb."
Now concerning these things, I would make the following ob-
servations :
I. The generation of mankind, their proceeding from their
fathers or ancestors, or of a particular stock and family, is often com-
pared in the Old Testament to the issue of waters from a fountain:
so Isai. xlviii. 1 ; Ps. Ixviii. 26 ; Gen. xxxiii. 28, and other places.
II. The generation of mankind is often compared to the spring-
ing and shooting forth of plants : Isai. xliv. 3, 4. " I will poor
my blessing upon thine offspring, and they shall spring up as
among the grass, and as willows by the water courses. Psalm
Ixxii. 15, "they of the city shall flourish as the grass of the earth ;"
so Job xiv. 2, " he cometh forth as a flower," and many other
places; and particularly is the birth of the Messiah oflen compar-
ed to the springing of a plant or branch ; as in Isai. xi. 1, " there
came forth a Rod out of the stem of Jesse," and many other places.
III. The birth of a prince is compared to the rising of a lumina-
ry ; the birth of Christ in particular, in that prophecy of Balaam,
"a Star shall rise out of Jacob."
IV. It being thus, and the words used in this passage of Micab,
V. 2, which express the Messiah's corning forth oui of Bethlehem,
and also his going forth from Everlasting, being the same or from
the same root with those that are so often used to signify the issu«
ing of waters from a fountain, and the sprouting forth of plants,
and the going forth of a luminary ; and not only so, but also
abundantly used expressly to signify generation, or a being born:
hence it is most reasonable and natural to understand the comins^
forth, z\\A going forth of the Messiah, here spoken of, concerning
his GENERATION.
y. Considering these things, and the word used when it is said
that the Messiah shall come forth out of Bethlehem, is so often
used to signify a person's being born of his mother, and that to be
^OTP.S ON THE BIBrE. 425
bom unto such a one, is a plirase used in the scripture to signify
that the person, fo whom he is said to be born, is his father : hence
when God says, "out of Bethlehem shall the Messiah come forth
nniome^^^ it is most natural to interpret it thus: '*ln Bethlehem
shall the Messiah be born of a woman, who shall be his n^o.her, but
not as begotten of a man, or having any man for his fathtr ; but I
only will be his Father ; she shall not bear this child to any earthly
father, but to me only."
VI. And when these words are subjoined, ** Whofieg-o/w^*
Jorih were of old, from everhisting," and the wovA^ goings forth
are so very frequently used fur generation of a father : Hence
it is most natural to interpret the text thus: ^' In Bethlehem
shall the Messiah be born of his mother, uho is begotten not
by any man, but by me only ns his Father; and this genera-
tion of him, by which I nm his Father, will not be then a new
thing; it is an Eternal Generation^ it has been already of old,
from Everlasting."
Vir. It greatly confirms the supposition, that the Goings
fbrthf which arc said to be of old, from Everlasting, intend his
Eternal Generation, or Proceeding from the Father, that
Christ, with respect to his proceeding from the Father, is re-
presented as the Father^ 8 Glory and Itrightness, as though ho
proceeded from him, as brightness from a luminary; and as
the Father's JVord, and that the original word used here, is so
from time to time used to signify the going forth of light, or
brightness, and abundantly for the proceeding of a word from
biin whose word it is.
[483] Habak. iii. 2. '' Revive the work in the midst of the
years; in the midst of the years make known, and in wrath
remember mercy." There was a certain number of years that
were as it were the appointed day of the church's trouble and
calamity, and the day of God's wrath, or anger. The prophet
prays that though God's anger were not wholly removed till
the number of years was finished, and the day of wrath passed,
yet that God would remember mercy in wrath, and giant »ome
revival in- the midst of the years, and not hide hTinself wholly
from his people for so long a time, but uiake himself known to
them, in some measure, before the expiring of the dark season.
The prophet here in his prayer, speaking of the appointed
years, has respect to the same appointed time that he speaks of
ill the foregoing chapter, ver. 2, 3. *• And the Lord answerrd
ine and said, Write the vision and make it plain," Slc. '* for the
vision is yet for an ap|K>inted time, but at the end it shall speak
and not lie," &c. What he has u more immediate respect to,
is the appointed time of deliverance from the Babylonish ca|>-
VOL. IX. 54
426 NOTES ON THE BIBLE.
tivity. TIlis whole book seems to relate to that cojitirUjaiid
the (leliveranco from it ; that was a time of sore trouble to the
church, from the captivity, until the restoration of Jenisa-
lem. The appointed time was seventy years; but God re-
membered mcicy, and gave some revival in the midst of the
years, by Daniel's advancement, which was doubtless greatlj
for the ease and relief of the Jews, and then the destruction it
Babylon and Cyrus' Decree were before the end of seventy
years, from the destruction of Jerusalem ; though the temple
was not rebuilt until the seventy years was ended ; and leli-
gion revived among the people in the younger generation io
the midst of those years. So is God wont to remember mercy in
the midst of the years, in the times of the church's oppression,
as in the times of its sore distress by Antiochus' tyranny and
cruelty. They were helped with a little help by the Macca-
bees before the appointed time expired. Dan. xi. 32, 33, 31
So God remembered mercy to his church during the reign of
Antichrist, and granted a revival of his church before the time
of his reign, and of the church's captivity was expired, aud
made himself known in the midst of the years, in the timeof
the reformation.
[208] Habak. iii. II. ''The sun and moon stood still in their
habitation ; at the light of thine arrows they went, at the shining
of thy glittering spear." By this it is evident that there was oot
only a dreadful storm of hail, but thunder and lightning with it,
on the day that the sun and moon stood still, as we commonly have
thunder and lightning in storms of hail, in the summer time. That
by the light of God's arrows, is meant fhc light of his lightning, if
evident by Ps. cxiiv. 6: <' Cast forth lightning and scatter them,
shoot out thine arrows and destroy them ;" and especially P<.
xviii. 13, 14, '' The Lord also thundered in the heavens, and the
Highest gave his voice, hailstones and coals of fire : Yea, he seat
forth his arrows and scattered them, and he shot out lightnings
and discomfited them." These lightnings are called God's ar-
rons ; and the instance that David has reference to was parallel
with this, for it was an instance wherein God fought against Da-
vid's enemies in a storm of hail, as he did against the enemies of
Israel, when the sun and moon stood still ; and it was probablj
when God came forth upon David's enemies, before him, like the
breach of waters at Baal-Perazim, that we read of, 2 Sam. v. 20.
And that, which God did for David there, is particularly men-
tioned as parallel with what God did for Israel at Gibeon, when
the sun and moon stood still, Isai. xxviii. 21. If this needed any
further confirmation it might be further confirmed by the last ex-
pression in that verse, *' At the shining of thy glittering spear."
The radix of the word, that is translated glittering^ which is p^,
NOTES ON THE BIBLE. 427
signifies to lighten; and the word itself, which is p*i3, properly
signifies lightning; so that the literal translation of the words is,
'* At the shining of the lightning of thy spear." And besides, we
read, Josh. x. JO, that the [jord discomfited them before Israel;
and Mr. Bedford observes that the word u^ed in the original sig-
nifies to strike a terror hy the noise of thunder. (Scripture Chro-
nology, p. 510, margin.) Wherever the same word in the origi-
nal is used, and it is said that God discomfited these or those ; this
seems to have been the case that God fought against ihem tciih
thunder and lightning. So when Sisera and his host were discom-
fited, Judg. iv. 15; (see Notes on Judges v. 20 ;) and so 1 Sam.
vil. 10 ; 2 Sam. xxii. 15 ; Ps. xviii. 14.
It is here said that the sun and moon stood still, but went or
walked at the light of God's arrows, and at the shining of the
lightnings of his spear; by which it seems that when the light-
ning began, the sun and moon began to move again, after they
bad stood still. The case seems to have been thus : As long as
the sun and moon stood still, there was a serene air, that the chil-
dren of Israel and their enemies might behold that great and
wondrous miracle by which God then manifested his power, and
glory, and wonderful mercy to his people. But then the storm be-
gan to arise, and appeared first at a distance with thunders and
lightning, but approaching, and when the lightnings appeared,
the sun and moon began to move, and then came the dreadful
storm and destroyed the Amorites. The lightnings appearing
and playing at a distance before the storm came, seems here to be
conDpared to a man of war's brandishing his weapons when coming
to battle. The sun and moon, God's creatures, had stood still to
help Israel against their enemies ; but when God himself ap-
peared with brandished weapons coming to the battle, they with-
drew, as conscious that now there was no further need of their
help, seeing that God himself was coming, who needed not the
help of his creatures, and did not need to have the sun and moon
stand still to give him time: he could do his work in a short time.
And though God's fighting against the Amorites by hail, is men-
tioned before the sun and moon's standing still, yet doubtless it
was after: when the sun stood still, it was to give them opporta-
nity to fight for themselves, but there would have been no need of
that, if God was fighting for them. God did not appear thus to
take the burden of the battle immediately on himself until they
were weary. It is not God's manner to appear, until after others
have done their part. And then it must be either before or afteV"
wards^ that God fought by the storm of hail, and not in the time
of the sun and moon's standing still; for if so, the storm would
have hid the miracle, and it is unreasonable to suppose that it was
afterwards, or that there was any need of the sun's standing suU
428 NOTES ON THE BIBLE.
twelve hours together, to give opportanity for the children of Is-
rael arter God had taken the work into his own hands, and bad
so terribly destroyed them with hailstones. God does not need
men to finish the work after he has taken it in hand, when he lo-
gins he will also make an end.
In all probability when God began with thunder, lighcniDg,
and hail, the children of Israel stood still, and rested while God
fought for them: seeExod. xiv. 13, 14; andaIso2Cbron.xx. 17.
It could be no otherwise than that by that time the children of
Israel needed rest, having been in battle and pursuit for above
eighteen hours, and having travelled all the night before, Joilu
z. 9. And the latter part of the time in the scorching heat of the
sun, (Vide No. 209, on Josh. x. 12 — 14,) it having stood still over
their heads for twelve hours together. And besides, this destruc-
tion by hail was doubtless afler the children of Israel had done,
and not when they were mixed with their enemies fighting with
them ; for, if so, they themselves would be exposed to the hail, and
thunder, and lightning, as well as their enemies. (Vide Notes on
Ps. Ixviii. 8, 9.)
It is signified iu the margin of our bibtes, that the words maybe
translated, *^ Thine arrows walked in the light, and thy glitteriog
spear on the shining,^' i. e. in the shining of the sun while it stood;
but this is not so natural a translation, for by this way of render*
ing the words are thus, in the light thine arrows walked, and in
the shining the glittering of thy spear. But this is not so natural
a translation; for 1. There seems to be nn evident antithesis in
the words between standing still and icalking ; and therefore they
are to be attached to the same subject, viz. the sun and raoon. 1
It is not a natural metaphor, to say, that a spear walked in the
light ; for a spear is not a weapon that is to do its execution flying
through the air, though arrows are ; and it is less natural speak-
ing to say, that the glittering of the spear walks. 3. The shining
spoken of seems evidently lo relate to the word that next follow},
viz. the glittering or lightning of the spear. 4. The prefix, that
is translated at, is iMmed, and not Beth, and therefore is more
properly rendered a^ than in. And besides this translation confutes
itself, because without doubt the thing that respect is had to here,
when mention is made of God's appearing in battle himself, with
his own weapons, on that day when the sun and moon stood still,
is God's fighting, as he did against the Amorites, and destroying
them by the storm of hail. But then God's arrows could not be
said to walk in the light and shining of the sun, because the storm
hid the shining of the sun ; and besides that it is not probable that
they did this execution, wliile the sun continued to stand sill, be-
cause the storm would have hid the miracle.
f
NOTES ON THE BIBLE. 429
[269] Zech. i. 8. " I saw in ihe nighf, and behold, a man riding
upon a red horse, and he stood among the myrtle-trees that were
in the bottom ; and behind him were there red horses, speckled
aod white." The grove of myrtle-trees signifies the church. It
was a grove of myrtle-trees, down in a bottom, hid by the adja-
cent hills, so that you were not aware of it, until you were just
upon it. This represents the low, dark, solitary, melancholy con-
dition of the Jewish church at this time. They were overtopped
by all their neighbours, buried in obscurity, as the woman in the
wilderness. Rev. xii. 6. Being in a valley, is evidently used to
signify being in mean, depressed, afflicted circumstances : Isai.
xxxii. 19, *^ And the city shall be low in a low place." And being
set on high, on a mountain, denotes a state of great honour and
prosperity : Isai. ii. 2. <* The mountain of the Lord's house shall
be established in the top of the mountains.'* Hence Babylon,
though built on a plain, is called a mouniain. Jer. Ii. 25. The
man upon the red horse, in the midst of this myrtle grove, is no
other than Jesus Christ, the same that appeared to Joshua with
his sword drawn in his hand, as Captain of the hosts of the Lord.
Josh. v. 13, 14; and to John, as Captain of the armies of heaven,
sitting on a white horse, clothed with a vesture dipped in bIood«
out of whose mouth went a sharp sword, that with it he should
smite the nations, who should rule them with a rod of iron, and
who treadeth the wine-press of the fierceness and wrath of Al-
mighty God, having the armies of heaven following on while
horses. Rev. xix.
Though the church was in a low condition, yet Christ was
present in the midst of it. Ho was riding as a man of war, as a
man vx haste, riding on the heavens for the help of his people,
Deut. xxxtii. 26. He rode on a red horse, either naturally so,
or dyed red with the blood of war, as this some victorious prince
appears red in his apparel, by treading on his enemies, and be-
smearing his raiment with their blood, as in the forementioned
place of Rev. and Isai. Ixiii.<3. Red is a fiery colour, denoting
what is said, ver. 14, 15, that he was jealous for Jerusalem, and
for Zion, with great jealousy, and that he was very sore displeased
with their enemies. Christ under the law appeared on a red
horse, denoting the terror of that dispensation, and that he had
y^t his conflict before him, when he was to resist unto blood. Bu|
under the gospel he appears on a white horse, Rev. xix., de-
noting that he has now gained the victory, and rides in triumph^
and hangs out the white, not the bloody flag. Here also follows.
him an army on horseback, as in the xix. chap, of Rev. Behind
him were some on red horses, some speckled, some while, angels
attending on the Lord Jesus Christ, ready to be employed by
bini» some in acts of judgment, others of mercy, others in mixed
he
430 NOTES on THE BIOL&
e?eot8. And probably they appeared in the order io which they 1^
are mcDtioned ; the red first, and the speckled next, and the white l^^
last. The red that appeared first, noting God's indignation, ind
just judgments against the church of Israel in their captivity, men-
tioned, ver. 12. '< Jerusalem and the cities of Judab, igaimt
which thou hast had indignation these threescore and ten years.**
The speckled, that were partly red, partly white, noting God's
present dealings with them since their captivity, that were mixed.
God had exercised great mercy towards them, in restoring them
out of captivity to their own Jand, as it was far otherwise widi
them than it had been. But yet it Has a time of great adversity
with them, which is signified by the myrtle-trees being in a lov
place, and which was the occasion of the earnest intercession nf
him that stood among the myrtle-trees for them. Ver. 12. The
white horses that were last, denote that glorious prosperity which
God now promises to his church, that shall be the conclusion aod
issue of all those troubles. Ver. 13. 16, 17. The colour, wAtfe,
sometimes is made use of to signify holiness, or purity, and some-
times mercy and prosperity ; sometimes freedom or purity from the
evil of sin, and sometimes freedom from the evil of affliction. So it
is evidently used, Rev. vii. 14. " These are they which came oit
of great tribulation, and have washed their robes, and made tkem
white in the blood of the Lamb.''
[102] Zech. xiv. 6, 7. *< And it shall come to pass in that day,
that the light shall not be clear, fior dark. But it shall be one
day which shall be known to the Lord, not day nor night ; but it
shall come to pass that, at evening tide, it shall be light.'* Thit
is, there shall no more be the successions of light and darkness,
day and night, but it shall be one continued day, and it shall be
light in the time of the night, or evening.
[396] Zech. xiv. 16, 17, 18, 19. *« And it shall come to pass,
that every one that is left of all the nations which came agaiiist
Jerusalem, shall even go up from year to year to worship the King,
the Lord of Hosts, and to keep the Feast of Tabernacles.
And it shall be, that whoso will not come up of all the families
of the earth unto Jerusalem to worship the King, the Lord of
hosts, even upon them shall be no rain. And if the family of
Egypt go not up, and come nor, that have no rain : there shall be
the plague wherewith the Lord will smite the Heathen, that come
not up to keep the Feast of Tabernacles. This shall be the punish-
ment of Egypt, and the punishment of all nations, that come not
up to keep the Feast of Tabernacles." The feast of tabernacles
here spoken of, is the glorious spiriiuil feast that God shall pro-
vide for all nations in the last ages of the world, and in the ex-
NOTES ON THE BIBLE. 431
pected glorious state of the Christian church, which is spoken
of, Isai* XXV. 6. This feast was on the seventh month of the
year, which was a kind of an holy sabbatical month, as the se-
venth day of the week was an holy day, and the seventh year
an holy year, and also the year of Jubilee, at the end of seven
times seven years : so this glorious state of the church is to be
in the seventh age of the world, or seventh thousand years.
The feast of tabernacles was the greatest feast in the month, it
was to be kept on that month, after Israel were prepared for it
Iiy the feast of trumpets and the Day of Atonement, both in
the same month. So way shall be made for the joy of the
church of God in its glorious state on earth, by the preaching of
the gospel, and deep repentance, and humiliation for its great
sins and long continued dcadncss and carnality.
The feast of tabernacles was the last feast they had in th«
whole year, before the face of the earth was destroyed by the
winter. Presently, after the feast of tabernacles was over, a
tempestuous season began ; see Acts xxvii. 9. '* Sailing was
now dangerous, because the feast was now already past." So
ihtfi feast of the church will be the last feast she shall have on
earth ; the last pouring out of the Spirit, before the lower world
is destroyed. The feast of tabernacles was kept when they
had gathered in the fruit of their land ; Levit. xxiii. 39; and is
called the feast of ingathering, at the end of the year. So
this great spiritual feast of the church shall occur after God's
ingathering of both his harvest and vintage spoken of Rev*
%ir. It will be the time of his gathering in all his good fruits
before winter, as it were ; that is, before the destruction of the
nrorld, a time wherein the saints of the earth will come to their
full lipeness.
The feai»t of tabernacles was kept in commemoration of
God's setting up his tabernacle among the children of Israel in
the wilderness, but in that glorious time God will above all
other times set up his tabernacle amon<r men, in the midst of
bis spiritual Israel, as is prophesied, Ezek. xxxvii. 27, and pro-
claimed in Rev. xxi. 3. The woild was created about the time
of the feast of tabernacles. See No. 204, on Levit. 23. 34—36.
So this is the creation of the new heavens, and new earth. The
temple of Solomon was dedicated at the time of the feast of ta-
bernacles ; then God descended in a pillar of cloud, and dwelt
in the temph^; so this is the time wherein the temple of God
uliould he erected, and beautified, and dedicated, and God
•ball come down from heaven to dwell in his church. The
cbfirch of God shall as it were go up to the mountain of the
432 NOTES ON TMB BIBLE.
hill of the Lord, as they did on that great occasion of Solo*
inons's dedicating the temple.
Christ was born, and came to tabernacle in flesh on the feast
of tabernacles ; so then shall Christ be born. The woman is
travail shall then bring forth her son that is to rule all nations,
and then mankind above all other times shall enjoy the benefit
of the birth of Christ ; Christ shall theh be born in the souk of
men.
There seems to be greater tokens of rejoicing in this feait
thnn any other. The people dwelt in booths of green boughs,
which represent the flourishing, beautiful, pleasant state the
church shall be in, rejoicing in God's grace and love (repre-
sented by the colour green.) She shall yet dwell in tabernacles
on this side heaven, her land of rest. Their branches of palm-
trees represent the church's flourishing, as the palm-tree, and
the glorious victory the church shall then have obtained. The
willows of the brook they shall make use of, represent the
flourishing state of the souls of God's people, as a tree planted
by the rivers of waters. Levit. xxiii. 40. Neb. viii. 15. The
olive branches represent the church's fullness of the Spirit, the
antitype of the oil of the olive. At the feast of tabernacles
God's people left their houses to dwell in booths, which repre-
sented two things that should be in the glorious timeSy viz.
their great weannedncss from the world, and their joy in God.
Thus the two great feasts of the Jews that followed the pass-
over, represent the two great seasons consequent on the death of
Christ, wiiicli was at the passover of the communication of the
benefits of Christ's redempiion to his church on earth ; one that
which was in primitive ages of the Christian church, which began
in the day of Pentecost, on which the Holy Ghost was not only
given in the ordinary sanctifying, saving influences, but also given
in extraordinary gifts of inspiration for the revealing the mind
and will of God, and establishing the standing rule of the faith,
worship, and manners of the Cnristian church, which answered to
the giving of the law at mount Sinai, which was on the feast of
Pentecost: the other is that which shall follow the destruction of
Antichrist, which answers to the setting up the tabernacle in the
wilderness, and the gifts, sacrifirings, and rejoicings that were
on that occasion, which was on the same day of the year that the
feast of tabernacles was. These three great feasts do prefigure
those three grand events that are brought to pass for the church
of God in the progress of the work of redemption, and the death
of Christ to purchase salvation for the church, and those two great
outpourings of the Spirit to apply it. See Note on Kzek. xlv.
25.
MOTES ON THE BIBLE. 433
[106] Mai. 11. 15. "And did he not make one? Tet had he
the residue of the Spirit." He made ihera one flesh, their bodies
are each other's ; but the rest, (or residue,) which k the Spirit,
God reserves for himself. A man is one body with his wife, but
DDC Spirit with Christ. I Cor. vi. 16, 17. The phrase in this
lense is not difterent from what is common, as Dout. xxi. S, thy
people of Israel ; the city of London ; the city of Jerusalem ;
and besides it does not appear by the original but that the words
are in opposition and not in regimen. It might have been trans-
lated the residue, the Spirit ; or if we interpret it as in the margin,
(he excellency of the Spirit, then the meaning is that though God
Deeded them, and therefore they ought to be most nearly united
in affection, yet he reserved to himself the soul's best love, the
best of the heart.
[321] Mai. iv. 1, 2. " For, behold, the day cometh that shall
burn as an oven ; and all the proud, yea, all that do wickediy,
shall be stubble: and the day that cometh shall burn them up,
saith the Lord of hosts, that it shall leave them neither root nor
branch. But unto yon that fear my name shall the Sun of Right-
eousness arise with healing in his wings ; and ye shall go forth,
and grow up as calves of the stall." The day here spoken of is
ibe day of the coming of Christ; the day spoken of in the first,
second, and third verses of the foregoing chapter; ** Behold, I
will send my messenger, and he shall prepare the way before
me. And the Lord, whom ye seek, shall suddenly come to his
lemple, even the Messenger of the covenant, whom ye delight in;
behold, he shall come, saith the Lord of hosts ; but who may abide
the day of his coming, and who shall stand when he appeareth ?
for he is like a refiner's fire," &,c. This day shall burn as an
oven, with respect to the wicked. Christ, who will then come,
the Sun of Righteousness, whose coming or rising will usher iu
that day, and who then will be as a refiner's fire, will search and
burn up the wicked as stubble, and dry and dead plants, so thai
it shall leave them neither root nor branch ; but with respect to
those that fear God's name, his beams shall not be scorching, but
healing, of a benign, healthful nature, as the warm, pleasant sun-
beams are to living plants, and animals, which make them to
grow and flourish, so that they grow up as calves of the stall. He
will be as a refiner's fire ; will then only refine the sons of Levi,
and others that fear God's name ; they are as gold and silver that
are not consumed, but refined in the fire ; but he will consume
the wicked that are as dross. Christ shall then prune and purge
the faithful branches ; but as for those that are dead, barren, dry
branches, they shall be cut ofl; and cast into the fire and burnt.
VOL, IX. 55
434 NOTES ON THE UIBLE.
The Sun or Righteousness that siiall come in that day. when he
is risen, shall be as the pillar of cloud and 6re was of old, which
gave light to the Israelites, and was a defence unto them, was
their sun and shield, but consumed and destroyed the Egyp-
tians.
Thus it will be at Christ's last coming, the light and glory of
his appearance will be intolerable to the wicked, it shall be like
the tire of a furnace to their souls^ and shall make the day like
an oven to them, and his coming shall actually be attended with
a dreadful conflagration of the fiercest glowing heat id which
they shall be burnt. But the appearance of his glory shall be
exceeding pleasant, and joyful, and healthful to the saints. The
sight of this glory shall perfectly heal them ; shall drive away
all remains of sin, and make them perfectly holy; shall drive
away all corruptibility and ill qualities of their bodies, and they
shall be changed in the twinkling of an eye into a state of glo-
rious health, strength, perfection, activity, and incorruptibility; it
shall perfectly heal all trouble and sorrow, and shall for ever
banish all such thinc^s, however the church of God shall tfaea
be found in a very distressed state. So it was at Christ's first
coming, that coming was infinitely for the benefit of the elect,
but to the unspeakable misery of the wicked many ways, as
might be shown. It brought on a glorious state of the church
but a most fearful destruction of unbelievers, as in the destructioa
of Jerusalem, and the whole land. So it was at Christ's comiog
in Constantine's time, and so it will be at his coming at the de-
struction of Amiclirist,
[133] Mai. iv. 2. ** But unto you that fear my name, shall the
Sun of Righteousness arise with healing in his wings:" that is,
in his beams; it is very much like other metaphors that were
common amongst those eastern people. The sun rises to fly
through the heavens, and the bright beams by which it is encom-
passed are the wings.
[G8] Mill. iv. G. "Turn the heart of the fathers to the chil-
dren, and the heart of the children to their fathers, lest I come
and smile the earili with a curse.'' By fathers, are meant all
sorts of fathers, parents, rulers, and teachers, the hearts of these
shall be furnecl to the children, that is, they shall faithfully rule
and guide, and teach them, take care of them, and consult their
true good ; and the hearts of the children shall be turned to their
fathers, that is, they shall be obedient, shall hearken to their teach-
ers, Sec. ; so it is applicable Luke i. 17, *« the disobedient to the
wisdom of the just.''
NOTES ON THE BIISLE* 435
[11] Matth. i. 3. '< And Judas begnt PImrcz and Zara of
Thamar." So it is remarked, in the 5tli verse, that Salmon
begat Booz of Rachab, and that Booz be«^at Obed of Ruth,
and in the 6th verse, that David begat Solomon of her that had
been the wife of Uriah. All the mothers are not noted, but
only those which were either harlots or Gentiles, except the
Wife of Uriah the Ilittite, who was a wife of a Gentile. These
are taken notice of, because Christ's descending from se-
Teral harlots and Gentiles intimates unto us that all that are
flared by Christ were sinners. That the church of Christ is
inade up wholly of such as were once sinners, that is, spiritual
-barlots, or adulterers and idolaters, thereby also typifying the
calling of the Gentiles.
[124] Matth. i. 16. '^ And Jacob begat Joseph, the husband
of Mary, of whom was born Jesus, who is called Christ." This
^nealogy proves that the kingdom of Israel was Christ's by
right of inheritance. Christ, though he was not the real son
of Joseph, yet was the legal son ; with greater reason than,
#hen a man took a wife, and died, and left no seed, his bro-
ther's seed by her were to be looked upon as his, and had the
right of inheritance.
[832] Matth. iii. 2. ** Repent ye, for the Jcingdom of heaven
M at hand." The following are the places of the Old Testa-
ment from whence probably the Jews piincipally took their
notion of the kingdom of heaven.
Dan. ii. 44, 45, vii. 9 to 15, xxvi. 27 ; Ps. xcvi. especially the
ir4 last verses; Ps. I. 1 to 7, compared with Dan. vii. 9 to 15;
■JPs. xcvii. and xcviii., especially the last verse; Isai. ii. 1 to 6,
and 15 to the end, ix. C, 7, xi., xii., xxiv. 23, and especially
-▼crses 9, 10, 11, xxv., xxvi., xxvii., xxxii. 1 to 9, xxxv., xl. 3,
f 4, 5. 10, 11, xli., xlii. 1 to 22, xlix., Ix., Ixi., Ixii., Ixiii. 1 to 7,
Ixiv. 1, 2, Ixv. 17 to the end, Ixvi; Jer. xxiii. 5 to 9, xxx. 9,
xxxi., xxxiii., especially ver. 15, 16; Ezck. xxi. 27, xxxiv. 20
E^'tothe end, xxxvii. 20 to the end ; Ilosea ii. 16 to the end ; Joel
>fi. 28 to the end, iii. 9 to the end ; Amos ix. 11 to the end ; Mi-
i*ab iv. 1 to 9, v., vii. 8 to the end ; Obadiah, ver. 17 to the
imdj especially ver. 15, 16; Nahum i. 15; Ze|)h. iii. 8 to the
lend ; Haggai ii. 1 to 10, and 21 to tlie end ; Zech. ii. 11, 12, 13,
iin. 8, 9, 10, vi. 9 to the end, viii. 20 to the end, ix. 9 to the
^ond, X., xii., xiii., xiv. ; Mai. iii. 1 to 7, and 16 to the end, and
chap* iv.
[9] Matth. iii. 7. " Who hath warned you to flee from the
^rathto come?" Having respect principally to that wrath
436 NOTES ON THE BIBLE. _
that should come upon those of the Jews who should rejc
Messiah and continue in impenitence, both in their rej
from being the people of God, and judicial hardening,.and
many great calamities that nation suffered after Christ^s i
sion, especially their dreadful overthrow by the Romans.
[36] Math, vi, 13. ** And lead us not into temptation/'
includes trials brought upon us by God's providential ha
well as the tcmj)(afion of lust. God often leads his cl
into these, and always for their good ; but yet we are t
against it, with submission to God's will, because, simpi
sidered, it is an evil.
[12] Matth. viii. 25. '* And his disciples came to hii
awoke him, saying. Lord, save us, we perish." This sh
dows to us the Christian church, which indeed it conlai
it, with its head. God commonly suffers his people to 1
upon very the brink of destruction before he delivers the
here the tempest arose so much, that the ship was coverc
waves. God seems to be asleep, and so lets them ah
Christ was, and must be awaked by the earnest prayei
cries of his people, before he will deliver them ; and st
in Ps. xliv, 23, ** Awake ! why sicepest thou, O Lord ?
cast us not off for ever !" Ps. vii. 6, xxiii., Ixxviii. 65. *
will the Lord awake as one out of sleep, and Uke a might
that shouteth by reason of wine."
[10] Mntth. ix. 10. '* And it came to pass as Jesus
meat in the house, behold, many publicans and sinners
and sat down with him and his disciples." Jesus ordei
preferring it to be thus, intimating the nature of the
and the design of his kingdom ; the gospel grace, the f
fat things, being offered freely to all nations and kinds o
having respect to the calling of the Gentiles.
[61] Matth. ix. 24. When Christ said. She is not de£
fileepeth, thereby is meant that her soul was not finallj
rated from her body, so as to enter into thespiiitual and c
wortd; nor had there that transformation passed upc
soul from a middle state to perfect holiness, or misery, a
soul was kept in a state of insensibility, as in a sound
that her resurrection might not be inconvenient ; the
Christ also said, ** Our tViend Lazarus sleepeth." Hii
was not changed, his soul not purified from sin, nor an
altered so as to prepare it for glory, but his state was oi
iermitted.
NOTES ON THE BIBLE, 437
[355] Mntth. xi. 25, 26. ** At that time, Jesus answered,
nd said, I thank thee, O Father, liord of heaven and earth,
hat thou hast hid these thino^s from the wise and prudent, and
last revealed them unto bahes. Even so, Father, for so it
eemed good in tliy sight." Christ does not merely jprat^c
}od, as God might be praised or glorified for his majesty and
frcatness, sovereignty, or justice, or any perfection or glorious
rorkof his, but he thanks him as one interested, as though it
rere a work of God, whereby he had received a benefit. And
it was, these persons to whom his Father had revealed these
hings were his before God had revealed them to them, for they
irere given him from eternity, and he had set his love upon them
lefore the foundation of the world, and for their sakes he came
nto the world, and he knew them all by name, their names
irere written on his heart, and he looked upon them as him-
elf ; and therefore he thanks the Father for revealing those
bings to those who were his, whom he so loved, and for
Fhom he was so greatly concerned, though they were but poor,
reak, helpless, and despicable creatures, when he had passed
»j others more noble, more wise, and prudent ; as a loving fa*
ber, if he had a number of poor children, in themselves very
nean and contemptible, rnight well be the more affected with the
goodness of God, and justly have his heart more enlarged with
hankfulness, if God should look on his poor children, bestowing
nfinitc blessings upon them, when he saw that the rich and
loble, potent and learned, were generally passed by. Persons
hemselvcs, that see themselves very weak, and distinguishing-
y contemptible, have the most cause to thank God for saving
nercy to them, when they consider how they are distinguished
Tom many far greater and more considerable than they, and
ID Christ looked upon it that he had like cause of thankfulness
in this account, because they being from eternity given tohini»
le looked on them as himself, and on himself as they. Christ,
be head of the elect church, here thanks the Father, with
'ejoicing in spirit, as Luke tells us, for that which will be the
natter of the most exalted thankgivings of the church itself
:o all eternity.
Christ thankfully acknowledges God's kindness herein, be-
muse he did it of his own will: '^ Even so. Father, for so it
seemed good in thy sight ;" that is, without regard to their
meanness, or others' greatness^ Compare this text with Rom.
n. 17.
[22] Matth. xii. 32. ** It shall not be forgiven him, neither in
this world nor in the world to come." Some sins may not be
rorgiven in this worlds that yet are forgiven in the world that
438 NOTES ON THE BIBLE.
is to come. God does not manifest his forgiveness in thii
world, but is provoked sometimes by the grievous fall of the
godly, in a great measure to hide his face as long as they lire.
So that ever after they shall go hanging down their heads, e?«
to their graves. God sometimes inflicts judgments that hst
as long as life, and their former joy and comfort is no raorer^
stored to its wonted degree until they die.
[2] Matth. xiii. 38. Luke xiii. 21. <' The kingdom of hei-
ven is like unto leaven, which a woman took and hid in three
measures of meal, until the whole was leavened.'* By three
measures is meant the whole world : the progeny of the three
sons of Noah, who settled the three parts of the world, Sbem
Asia, and Ham Africa, and Japhet £urope.
[136] Matth. xiv. 13, 14, 15. '< But when thou makest t
feast, call the poor, the maimed, the lame, the blind : and thoi
shalt be blessed, for they cannot recompense thee ; for thoa
•halt be recompensed at the resurrection of the just. And
when one of them that sat at meat heard these things, he said
unto him. Blessed is he that shall eat bread in the kingdom of
God." Christ had told his host that he should not invite bii
rich friends and neighbours, expecting to be invited to a feait
again by them, but should invite those that could not invite him
again, and he tells him he shall be blessed, and should be re-
compensed at the resurrection of the just, intimating that he
should be rewarded bv feastin": them. Now the Jews thourrht
that the resurrection would be when the Messiah came. By
the kingdom of Gody they understood the kingdom of the Mtf-
tiah ; and that is the reason that when Christ told the Phari-
see he should be blessed, for he should feast at the resurrection^
that he makes this reply consenting to it, ** They shall be
blessed indeed, that shall eat bread in the kingdom of God"
[39] Matth. XV. 21, 22. *< Then Jesus went thence, and de-
parted irito the coasts of Tyre and Sidon. And, behold, a wo-
man of Canaan came out,'* &c. The casting out of the devil
out of the daughter of this woman, in my opinion, figures forth
the casting the devil out of the Gentile and antichristian world;
Tyre frequently representing in the scripture Sodom's idola-
trous kingdom*
[197] Matth. xvi. 28. ** Verily T say unto you^ There be some
Mtanding here, which shall not taste of deaths till they see the Son
of man coming in his kingdom.^^ The disciples saw sufficient to
answer this promise. Some of them immediately after, as we
NOTES ON THE BIBLE. 439
ire an account in the beginning of the following chapter, saw
rist in his glory, in bis Transfiguration, in the like glory with
it in which he will come to judgment, as far as it could well
seen by them in their frail state, and by their feeble eyes.
A.gain : they saw him coming in a glorious manner in the
icent of the Holy Ghost on the day of Pentecost, for that
3 a coming of Christ, wherein they saw him, agreeably to
lin xiv. Id, 19, '•*' [ will not leave you comfortless ; I will
ne unto you. Yet a little while, and the world seeth me no
ire, but ye see me." And this was a coming in his kingdom,
he came then to set up the Christian church, to introduce
\ gospel dispensation, which seems to be called the kingdom
heaven. And respect is doubtless had to this by John the
iptist, and by Christ after him, when they preached, The
igdom of heaven is at hand.
\gain : Some of them saw him coming in his kingdom at
\ destruction of Jerusalem, and an eye seems chiefly to be
d to this event ; for then was there a total end put to the
wish church, and the Jewish dispensation, which is compared
the end of the world. The world that then was, the old state
things in the world with respect to religion that had subsist-
so long a time, was then utterly and finally done away, and
3 kingdom of heaven succeeded the gospel dispensation, or
3 kingdom was then fully established, the state of things
snceforward in the church was really evangelical. Christ
1 then in a very awful manner, and with a signal manifesta-
n of his hand, destroy the enemies of his kingdom, and re-
irkably deliver his people; he then came to judgment; he
Iged his adversaries, and delivered his chosen people ; there
18 a remarkable rewarding of men according to their works
3n. It is most apparent that Christ did call his appearing in
It great event of the destruction of Jerusalem, and other
ents that attended it, hii Coming, Matth. xxiv. 2, 3. There
irist tells his disciples, when showing him the building of the
mple, that not one stone shall be left on another ; whereupon
e disciples ask him, When these things shall be, and what
ould be the sign of his coming, and of the end of the world^?
nd in his answer, he has respect still to the destruction of Je-
^alem, as is evident by the 15th, 16th, 17th, 18th, 19th, and
hh verses. It is expressly said to be the desolation of Jeru-
lem. Compare these texts in Matth. with Luke xxi. 20. ** And
hen shall see Jerusalem compassed with armies, then know
at the desolation thereof is nigh." And vcr. 23. ** There
lall be great distress in the land, and wrath upon that people ;*'
idy in the 27th and 28th verses, he particularly gives his die*
pies a sign, whereby they might know the time and place of
440 NOTES ON THE BIBLE*
his coming; for Christ is there expressly gpeaking of hiftcon'
ing : he says, ** So shall the coming of the Son of man be, fof
wheresoever the carcass is there will the eagles be gathered to-
gether;" denoting it to be at Jerusalem, and at the time of
its destruction by the Romans. See my notes on these venes.
There is no need of supposing that Christ here meant his coming
in any other than a spiritual sense; for so Christ was wont to
speak of things to come, when it is plain that be intended a
spiritual fulfilment. So he speaks of the resurrection. "The
hour is coming and now is, when the dead shall hear the voice
of the Son of God, and they that hear shall live-" Here he speab
of the resurrection of bodies at the end of the world, and the spi-
ritual resurrection of souls together, including both in one and
the same words, viz : " the dead shall hear the voice," &c. He
speaks as if it were but one event that he had respect to ; but yet
when he says, '* it is coming," he means one thing, even the re-
surrection of bodies, especially at the end of the world. When
he says, " It now is," he means another thing, viz : the resurrec-
tion of souls, by the preaching of the gospel ; and the manner of
speaking there, is very parallel to that in this and the foregoing
verse. In the foregoing verse Christ says, " For the Son ofmsD
shall come in the glory of his Father, with his angels, and then
shall he reward every man according to his works.*' There be
has a respect principally to his coming at the end of the world;
but then in this verse, says he, " Verily I say unto yon, There he
some standing here, that shall not taste of death till they see the
Son of man coming in his kingdom ; and now he has chiefly a
respect to another event, viz. his appearing in the work that he
will do at the destruction of Jerusalem, and therefore it can be no
just objection against tiiis explication, that Christ evidently meaut
the same coming in this as he did in the foregoing verse, for we
ought not to dispute against plain Tacts. 1 cannot see that, if we
explain the words as 1 have done, the case is any more than ex-
actly parallel to th.U in those other words, John. v. 25 ; and it is
plain and evident that it is a cominun thing in scripture that things
are said to be fuKillcd that have been spoken of in the same con-
text, when they are only fulfilled /;/ lltcir fi/pe, and not in that
which is uliiuiately intended. So Christ, speaking of his coming
and the end of the world, says, *' This generation shall not pass
till all those things shall be fulfdlcd." So the apostle John, speak-
ing of the predictions there had been of the coming of Antichrist,
mentions the prophecies as being fulfilled in the false teachers there
were then, " Even now," says he, *• there are many Antichrists."
1 John ii. IS.
But perhaps we are not sufficiently accurate, when we distiit*
guish several events, as so many distinct accomplishments of the
KOTE8 ON THE BIBLE. 441
!tion to often given of Christ^s coming in his kingdom, to be
stood in different senses ; and so to look upon Christ's com-
the effusion of the Holy Ghost at Pentecost, as one coming
irist in his kingdom ; and his appearing in the events that
at the destruction of Jernsalrm, as another coming of Christ
» kingdom ; and his appearing in Constantine's time as
er, and at the destruction of Antichrist as another, and at
id of the world as another. They seem rather to be spoken
scripture as several /?//r/«, or rather as several degrees of the
lent of one event. That great event spoken of in Dan. vii.
I, *' And I saw in the night vision, and beheld one like the
f man come with the clouds of heaven, and came to the An-
)f days, and they brought him near before him ; and there was
to him dominion and glory, and a kingdom, that all peo-
nations, and languages should serve bim : his dominion is
.'Hasting dominion, which shall not pass away ; and his king-
ihat which shall not be destroyed : which was what the Jews
tedy and called the kingdom of heaven ; and which John the
St and Christ had reference to, when they said ** The king-
)( heaven is at hand,'' and which Christ has respect to in
lace ; also in the xxiv. Matth ; I say, this great event is
ally accomplished : it is accomplished by several steps and
es, and the great events that were at the descent of the Holy
at Pentecost, and at the destruction of Jerusalem, and in
antine's time, and the destruction of Antichrist, and the end
> world, are all so many steps of the fulfilment of the same
event. When the Holy Ghost descended at Pentecost, it
ilfilled in a degree : then the Son of man came, and then
s kingdom set up in the world in a glorious manner. When
ilem was destroyed, it was fulfilled in another greater step:
jid he remarkably exercise his royal authority in judging
emies, and putting an end to the old state of things in the
b, and beginning a new world, establishing the Gentile
\\. When Constantine was destroyed it was fulfilled in a
gher degree ; and in a still far more glorious manner at
struction of Antichrist ; but it is fulfilled in its most com-
ind perfect degree at the end of the world,
that Christ has indeed respect to the same great events here
;pake of in the foregoing verse, and promises that some there
i see the accomplishment of that event before they tasted of
; i. e. they should see that, which indeed should be an ac-
ishment of it in the beginning of it, in a glorious degree,
h not in its most glorious degree.
ice, also, it cannot be said, that Christ referred to the De-
Ion of Jerusalem only, when he speaks of his coming in hit
om, or merely to that and what went before it ; or to the poar-
L. IX. 56
442 NOTES ON THE BIBLE.
ing out of the Holy CThost at Pentecost : but it was this gretS
event in general which was to be accomplished in several degrees;
though when he said they should see it, before they tasted ofdeaih,
he did not mean that they should see it in a// its degrees.
The foreinentioned prophecy of Daniel, without doubt, bad i
respect not only to Christ's coining at the end of the world, bat
also an important respect to his coming, as he did, in those events
thatoccurnd before some oflheni tasted of death : vid. No. 279.
Tliis prophecy of Daniel, Christ doubtless had in his eye, when
he spake this ; and doubtless the disciples understood him as
meaning that ; for the event foretolrl in this was what they and
the Jews were big with expectation of, and had their eye upoD,
and always understood one another as referring to, when they
spake of the coming of Christ in his kingdom ; and thert-foreall
that they would understand Christ as referring to, was, that some
of them should see that prophecy accomplished before they died.
It need be no difficulty that Christ's manner of ex pressing him-
self would lead them to expect that it should be accomplished in
another manner ; for the disciples knew that Christ was wont to
speak to them in mystical language ; and besides Christ, iu ex-
pressing himself thus, does it but as referring to the prophecy or
vision of Daniel. The expressions are taken out of that prophecy,
and no wonder that events in visions and prophecies are repre-
sented mystically. And the disciples were not cheated in it; for
there was as much accomplished as answered their expectation,
while some of them lived, though not in the same manner ; for
they had poor mistaken notions what the kingdom of Christ was,
yet they saw it accomplished in a more glorious sense than they
expected.
[414] There is this that argnes that Christ did not suppose
that the end of the world would be in that generation, that when
he is discoursing of the destruction of Jerusalem, and the end of
the world, Mallh. xxiv. and Luke xxi. and says to his disciples,
Lukexxi.32, ** Verily, I say unto you, this generation shall not pass
away, till all be fulfilled ;" yet lie says in the same disconrse, ver.
24, speaking of the terrible destruction of that land, "And they shall
fall by the edge of the sword, and shall be led away captive into
all nations, and Jerusalem shall be trodden down of the Gen-
tiles, till the times of the Gentiles be fulfilled;" from whence it
seems evident, that Christ did not expect that the end of the world
would be before many ages, for first all these things must be ac-
complished that had been spoken of by Christ as forerunners of
the destruction of Jerusalem ; wars, and rumours of wars, and
earthquakes, and famines; and yet the destruction of Jerusalem
not very near, and the gospel must be preached to all natioDf,
NOTES OiN THE DIBLE. 443
liich must be a work of time. And many other things are men-
)ned, as the risinpf of false Christs, and false prophets, and per-
cutions, &c. ; all which denote that considerable lime was to
iss before the destruction of Jerusalem ; and then the whole land
as to be destroyed by war and great distress, and the people
pre to be dispersed into all nations, which also must be a work
'time ; and then Jerusalem should be trodden down of the Gen-
les, till the times of the Gentiles should be fulfilled, which at
ast intimates that Jerusalem was to lie a long time in ruins*
hrist refers to the "time, times, and half a lime," in the xii. of
aniel, which]) is there exceeding plainly spoken of as a long
ne; and then it is supposed, in the words, that Jerusalem is to
; again rebuilt after this, and rebuilt to some purpose, (not just
built, apd then immediately and eternally destroyed again,)
;fore the end of so great a work as the rebuilding could be an-
irered, so as to answer the designs of the restoration of the state,
e peace, and prosperity of the people in their own land. For
e words imply a restoration of the people from their miserable
ate, as trodden down ; and the times of the Gentiles in Daniel,
which Christ refers, are spoken of by that prophet, very plainly
id abundantly, as ending in a comfortable restoration of God's
*ople from a miserable ruined state. But to be rebuilt in a few
^ars, in order to be eternally destroyed, is not worth the name of
restoration or end to their long continued ruin. Besides, the
ere rebuilding Jerusalem and restoring the state of the land,
ter such a total and long continued destruction, must be the
ork of a great deal of time : ii was a work of considerable time
hen the people returned from their Babylonish captivity.
[464] Christ's kingdom comes by various steps and degrees,
id so the end of the world is brought to pass in like manner by
irious steps ; one step was the abolishing the Jewish state and
leir ecclesiastical economy, the peculiarities of which the apos-
e calls the rudiments of the world. Again, Christ's kingdom
as set up, and the world came to an end, in another step or de-
ree, by the conversion of the Roman empire ; and so again at
16 destruction of Antichrist. In each of these is a degree of the
ccomplishment of Christ's kingdom, the resurrection, the judg-
lent of the righteous and the wicked, and the end of the world.
See Note on Rev. xxi. 22. No. 73.)
[75] Matlh. xvii. 21. " Howbeit this kind goeth not out but
y prayer and fasting :" This kind as to the manner of posses-
ion and influence. There were dumb devils, and unclean devils,
od a spirit of infirmity. Some only took the advantage of bodily
istemper and disorder of the brain ; others possessed them in a
444 NOTES ON THE BIBLB*
more extraordinary manner, so as to have their bodies more al
lately under their influence, using of them as they pleased,
times casting them into the fire, and sometimes into the water,
that spoken of in this place, and sometimes using their ton|
as if ibey were their own, as did the man possessed with the
gion.
[326] Matth. xvii. 27. <* Nothwithstanding, lest we should i
fend thefn, go thou to the sea, and cast an hook, and take opi
fish that first cometh up ; and when thou hast opened his m<
thou shah find a piece of money : that take, and give unto
for me and thee.'' Which signifies that ministers of the gi
should receive of the temporal things of those that they preach
gospel to, whose souls they catch for Christ, for they are the
of which gospel ministers are the fishers. Peter was a fishei
by trade, and Christ had commanded him to leave his net, audi
follow him, and he would make him a fisher of men.
[45] Matth. xviii. 16. ** And if he will not hear thee, then
with thee one or two more ; that, in the mouth of two or tl
witnesses, every word may be established." It is evident
the next verse, that the end of bringing these others, is that
may hear them and be convinced of the evil of what he has
and not to entrap him in his words. They are come indeed
witnesses, that is, as witnesses of the evil of what he has done,
witnesses in scripture phrase are not only of facts.) It is
only that is wanted ; they are come because he will not bear
first, that he may hear when the voice of two or three concur i
the matter ; it is (his that wants to be established, it is the mail
and the joint voice of several, has the same tendency to estabU
such wishing, when they jointly bear testimony of the evil oft
thing, as in bearing testimony to a fact; the end of their joiniif
together therefore is, that every word of their admonition may bl
heard ; this is evidently the meaning of the place.
[324] Matth. xxi. *'And when he drew nigh unto Jerusalem, ifli
was come to Bethphage, unto the mount of Olives, then sent Jestf
two disciples, saying unto them. Go into the village over agaiMi
?^ou, and straitway ye shall find an ass tied, and a colt with bera
oose them, and bring them unto me ; and if any man say ought^
unto you, ye shall say. The Lord hath need of them ; and strait-'
way he will send them."
Christ's solemn entry into Jerusalem, that we have an accooot
ef in this place, seems to represent his ascension into heaven:
that which had before been very remarkably represented by the
carrying of the ark into Jerusalem, and its ascending into mooat
NOTES ON THE BIBLE. 445
on, into the sanctuary. This is here again represented by the
tering of Christ himself, the antitype of the ark, into the same
y Jerusalem, and his ascending up into the mountain of the
Dpie, into the sanctuary there. As in the Roman triumph, the
bmphing general entered Rome, and went first to the capitol,
I chief temple in all the city. So that there was a literal ascen-
»D of Christ at this time into the mountain of the temple, the
eatest type of heaven upon earth. And Jerusalem itself, the
y he then entered into, was the next greatest type of heaven to
I temple, for heaven is called *' the Jerusalem which is above.''
In this his solemn entry into Jerusalem, he passed from the
Hint of Olives, the same mount from which he ascended into
I heavenly Jerusalem. He ascended from the mount of Olives,
I mount of peace ; olive-branches were used as a symbol of
Bce among the Gentiles, and so was the olive-branch brought
Noab^s dove. Christ ascended after he had made peace, or
jshed the work of reconciliation ; without his reconciliation he
old not have ascended. He entered into the holiest of all by
I own blood. God was as it were reconciled to him by his
x>d, who was before as it were the object and mark of God's
lath for our sins, which he had taken upon him. It was the
>antain where he had his agony, and sweat, that blood by
lich he obtained peace, and where he was betrayed to endure
across. The ascension and glory of Christ, and the glory of the
ints is consequent on, and procured by, Christ's sufferings, by
lich he wrought out reconciliation. The place on mount Oli-
i that he ascended from, was Bethany, (Luke xxiv. 50.) the
Ute of affliction, signifying that his exaltation was consequent
his sufferings. So he ascended into Jerusalem from Betha-
'and Bethphage; (Mark xi. 1. Math. xxi. ]. Luke xix. 29;)
lich latter signifies the house of first ripe figs, signifying that
lirist entered into heaven as the first fruits : Christ the first fruits,
d afterwards they that are Christ's at his coming.
He entered Jerusalem, as a king sitting on an ass, for kings
rmerly were wont to ride on asses. So he ascended into hea-
n as the King of glory* His riding an ass, betokened two
ings, viz. kingly glory, and great humility and meekness, agreea-
y to the passage in Zechariah, chap. ix. 0, cited on this occa-
>n. Christ ascended in great glory, so he also ascended in un-
;ralleled humility and meekness ; a most admirable conjunction
diverse qualifications appearing in him, which may perhaps be
pified by the colt's being found at a place where two ways
Bet, denoting that two things that seem very diverse, and seem
have a very diverse relation and tendency, meet here ; as two
en thai go diverse ways, meet together at the meeting of two
iths. The path of humility seems to lead him that walks in it,
44S NOTES OS THB BIBLE.
a diverse way from the path of honour ; one seems to
downward, and the other upwards ; yet indeed they both
and l)ecome the same, both carry a man to the same place
the ass was a token both of kingly honour and great hon
The ass, thesymhol of humility, carries a King on his bad
on an ass does the King of glory ascend into the city and
pie of the Great King, as by humiliation Christ asccndei
heaven.
The ass on which Christ rode, was a colt, on which
man sat. So Christ's humiliation was now such as there
had been a parallel of, nor any thing like it, and it carrie
into.glory as unparalleled.
Zion is called upon to rejoice on this oceasion ; so b
rejoiced on occasion of Christ's ascension. They cut
branches of palm-trees, the symbol of victory, and spread
in the way ; so Christ's ascension to heaven was a triuin
ascension, he having obtained the victory in his sore c
with his enemies. A great multitude attended Christ
vast multitude attended him in his ascension into heai
multitude of saints and angels. They spread their gai
under his feet ; which is like the angels and elders casting
thoir crowns at his feet : they consecrate all their hone
Christ's honour. He sat on their garments, and went on
He is attended with great and joyful acclamations and p
all the way as he went up into the mountain of the temp
children crying hosanna there in the temple. As the mu
attended the ark in all its ascent into Jerusalem and
Zion, (which was then the mount of the house of the Loi
the way with most joyful acclamations and songs : so the
and angels attended Christ all the way as he went fri
uppermost regions of our air, with most joyful praises s
clamations, to heave!*..
As he came into Jerusalem, all the city was moved, <
"Who is this!" so on occasion of Christ's ascension,
habitants of heaven say once and again, ** Who is this t
Glory!" Ps. xxiv. See Notes on the place.
It is very remarkable that one tiling that the multitu
in their acclamations, is, ** Peace in heaven, and glory
highest!" (Luke xix. 38,) being wonderfully directed!
express the joy and glory there would be in heaven, th(
est heaven, at the ascension of Cbrist.
God was pleased thus to give Christ such a represei
and earnest of the ascension and glory that should be i
ward of his sufferings, a little before those sufferings,
courage him to go through them, as he had before done a
way in his transfiguration.
NOTES ON THE BIBLE. 467
[ [330] Matih. xxi. 12, 13, 14, 15, 16. Concerning making
\ t/hrist^8 house a den of thieves^ S^c. The apostate Jewish church
[ibat was in Christ's time, wns in many things an image of the
j. ftpostate Christian church, or rather the anti- christian church ;
[ and among other things the Jews making Christ's Father's
; bouse an house of merchandise, and a den of thieves, was typi-
I cal of what the clergy of the church of Rome do. And Christ's
I orerthrowing them, and driving them out ofthe temple, is typi-
; cal of what Christ hath done, and will further do, with respect
^ to that church. It shows how displeasing and provoking to
I Christ their so doing is, how Christ abominates such practices*
I They sold doves in the temple, so the merchants ofthe church
i of Rome pretend to sell those things that are the gifts of the
Holy Spirit, the Heavenly dove. These gifts are called spirits
in Paul's epistles, and so in the Revelations. The Spirit of
God, with respect to his various gifts and operations, is called,
•• Seven spirits,^* They do as Simon the sorcerer, who desired
to buy a power to confer the gifts of the Holy Ghost on whom-
soever he would, to that end that he might make merchandise
of them. So the clergy ofthe church of Rome, sell baptism,
rsgeneration, and salvation ; they sell forgiveness of sins, the
eucharist and ordination, consecration and extreme unction, &,c.
The Holy Spirit is the great commodity that their merchandise
consists in.
Christ cast the Jewish merchants out of his temple ; so Christ
cast such merchants out of his church. When Christ came
into bis temple at Jerusalem, this was the effect; so when
Christ returns into his church, after its great apostacy, this is
the consequence. At the same time, the blind and the lame
come to Christ, and he heals them ; so when Christ comes to
drive out the anti-christian merchants out of his house, there
will be a great flocking of jioor miscTable souls to Christ to be
healed. At the same lime also the children cry hosanna in
the temple, and the priests and scribes arc sore displeased, which
are all typical of what will be when Christ comes to revive re-
ligion, and execute judgment on the Homish church. Then
will the mouths of God's people be filled with praises to Christ,
and there will be a remarkable fulfilment of that saying, "Out
ofthe mouths of babes and sucklings thou hdst perfected praise;"
which will greatly displease and provoke the chief priests and
scribes ofthe church of Uome.
Because this was ty|)ical of something very remarkable that
should surely come to pass in the church, therefore it was re-
peated, as Pharaoh's dream was, concerning the years of famine
and plenty, for Christ drave out the merchants out of his tem-
ple once before. John ii. 13.
i
448 NOTES ON THE BIBLE.
[4] Matth. XXI. 40, 41. '« When the lord, therefore, of Ai
vineyard cometh." It is manifest here that the destroctioa tf
Jerusalem is called the coming of the Lord. This is called tb
end of the world : it is the end of the old world, and from tlw
time began the new heavens, and new earth, spoken of ii
Isaiah ; and ihe time when the heavens and the earth are shakea|
this was the end put to the Jewish church, and polity, and natim
and law, country, city, sanctuary, and all the Jewish world: aad
from this lime began the Gentile church to be the chosen peopb
of God ; for as soon as these husbandmen were destroyed, ibei
the vineyard was let out to others, according to this place, sad
this coming of Christ. It was that which was spoken of as being
very near by the apostles ; and said by Christ to be within the
life time of some there present. This city was begun anew and
finished in Constantine's time, when the heathen wurld was ove^
thrown, as now the Jewish. The calling of the Gentiles is what
is called, (Matth. xxiv. 3,) '* The gathering together the ekcl
from the four winds, from one end of heaven to the other."
[379] Matth. xxii. 31, 32. <' But as touching the resurrectioi
of the dead, have ye not read that which was spoken unto yonbj
God, saying, *' I am the God of Abraham, and the Godof Isair,
and the God of Jacob.^' God is not the God of the dead, botajf
the living. The argument is very strong for the immortality of
the soul, considering how often God manifested his great favoan
to those patriarchs in their life-time, time after time entering into
covenant ^ith them, and professing himself to be their God, de-
claring to them that he was God, all-sufficient, and that he wii
their shield and their exceeding great reward, promising that he
would be with ttiem and would bless them, and considering whit
great and manifold aillictions they met with while they lived, es-
pecially Abraham and Jacob, and how little good they eversav
of those promises that God had made in this life. God promised
them the land of Canaan, but they were pilgrims and strangen
in it ; they had no settled habitation in it, but dwelt in tents, remo-
ving to and fro. Other people had the possession of the land, and
oftentimes molested them, as Abimelech did in particular. Tbev
were driven out of the land by famines : all three of them were
so. Abraham came from a far country ; left his own kindred
and his father's house, and went out, not knowing whither lie
went, for the sake of this land ; but yet *' God gave him nont
inheritance in it; no, not so much as to set his foot on." Jacob
had the promise of this land; but yet he was still driven out of
the land by Esau, that had no promise of it, and lived an
exile from it twenty years, for fear of him, in a state nf servitude,
and in abundance of trouble ; and in the latter part of his life be
was forced to leave it to go down into Egypt with all his family,
NOTES ON THE BIBLE. 449
r
Jind posterity, and flocks and herds, and there he died. Though
':^Canaan was the promised land, yet the principal quietness Jacob
their being blessed in their posterity, that should be numerous
|«Dd happy ; but how little did they see of this while they lived !
■ How long did Abraham wait before he had any child, and after
lie had one, he was obliged to cast out his first child, greatly to his
^ief; and he was an hundred years old before he saw one child
I in whom his seed should be called ; and then God gave him but
onei so that he saw nothing like a numerous posterity while he
'lived. And Isaac never had but two sons, and concerning his
eldest and best beloved, it was revealed that his seed was not to
be called in him, and he was obliged to disinherit him; and he
bad a great deal of grief in him and his wives : and his other son,
that was to be his heir, he was obliged to part with into a strange
land, and saw him not for twenty years together. And Jacob,
(hoagh he had a numerous family, yet he had abundance of sor-
row and trouble in them. His eldest son committed incest with
bis own concubine ; his two next sons were guilty of barbarous
' murders. Judah, in whose posterity chiefly it was that Jacobus
posterity were to be blessed, behaved himself very sinfully, and so,
fkM doubtless was greatly to his father's grief. Joseph, his best
beloved son, he went long mourning for as lost, and having come
tb an untimely and sorrowful end. The sons of the handmaid
iMem to be none of the best beloved.
£sau's posterity seems to have come to greater prosperity than
Jacob's, as Esau himself seems to have been vastly richer, and
more potent than his brother. Considering these things, how
can it be that God's so often speaking of it as so great, inestima-
ble, and distinguishing aii happiness that he had admitted them
to, that he was their God, and insisting on these covenant promi-
ses that he made to them, as so exceeding great and precious i^
I say how can it be imagined but that God, in thus saying and
promising, had respect to something that they should see and en-
Joy further than they ever enjoyed in this life i
[381] The same may be argued, and in some respects were
itrongly from God's still revealing himself as **the God of ABra-
liaro, and the God of Isaac, and the God of Jacob, after they
were dead." It was respt'ct to the promises that had been made
to them while living, of which it was known that they never saw
the fulfilment, and never had received the promises, but had re-
ceived a great deal of the contrary affliction ; and therefore if
their being was now finally extinct, and they no more capable of
VOL. IX. 57
450 NOTES ON THE BIBLE.
seeing and enjoying the fulfilment of any promise, why shosU
God mention and insist on his friendship and love, and promiM
to them, as what still moved him to do great things for iMr
sakes ? and why should God still delight to characterise hioMdr
by his being their covenant, God, and friend, when there appear*
ed so little foundation for it in any benefit that ever they baid l^
caived by it, or were ever like to receive ? It was becaase thqf
were still capable of receiving the benefits of his favours wd
friendship, that he was not ashamed to be called their God. Hek
zi. 16. But now they desire a better country, that is, an heavenly,
wherefore God is not ashamed to be called their God, for he brth
prepared for them a city. If it had not been for this, God's be-
ing their God, spoken of so much, and as so great a thing, wooU
come to a very small matter, hardly worth the mentioning.
From these things we may not only argue that the patriarcbs
continued to be^ and did enjoy something aAer they were dead,
but also that they lived to see and enjoy the fulfilment of those
promises that were made to them, with respect to which, it is tbat
God calls himself their God, both before and after their death;
and that their happiness in great part, consisted in seeing the ful-
filment of these promises in the course of his providence to their
seed, and in the dispensation of providence towards the church.
And so I would argue that the happiness of departed souls in hea-
ven, in a most important degree, consists in beholding and con-
templating God's glorious dispensations towards the church b
this world, and in seeing his wonderful wisdom, and infinite
grace, and other perfections therein manifested. The principal
employment of one great part of the heavenly world, vix. the holy
angels, is about these things ; that in which the angels do chiefly
behold the manifold wisdom and other perfections of God, is in
these things, and the same is that wherein chiefly the souls of de-
parted saints do chiefly behold God's glory.
The fulfilment of the promises God made to him concerning
what should be accomplished in and for his seed, and for the
church of God after his death, he said was " all his salvation and
all his desire ;" and therefore doubtless great part of the happi-
ness he enjoyed after his death, consisted in fulfilling that desire
of his.
[219] Math, xxiii. 34, 35. " Wherefore, behold, I send unto you
prophets, and wise men, and scribes ; and some of them ye shall
kill and crucify ; and some of them ye shall scourge in your syna-
gogues, and persecute them from city to city : that upon you
may come all the righteous blood shed upon the earth, from the
blood of righteous Abel, unto the blood of Zachariah son of
Baracbiah, whom ye slew between the temple and the altar.
NOTES ON THE BIBLE. 451
learned Bedford, in hts Scripture Chronologj, speaking of
:bariah son of Jeboiada, whose marder in the court of the
^(^ple we have account of, 2 Chron. xxiv. 20, 21, 22, says,
pVbere are some of good authority who look upon this Zechariafa
::.t6 be the person of whom our Saviour spake in this place ; bat
, MiySi as our Saviour begins with Abel the first instance, so we
[■:99^y suppose that he concluded .with the last ; and as he here
Jlpeaks of future things, so this may be one instance among tbe
•eat, and the naming the name of both father and son is such ao
instance of his knowledge, the like whereof was never given by any
Mber ; we may therefore conclude, that the Zadiariah^ whom
our Saviour speaks of, was one whom Josephus mentions in the
time of the Jewish wars, and of whom he gives us this account,
that he was the son of Baruch^ a man of the first rank, a friend
. to all good men, and an enemy to the wicked. This Zachariah,
Ike lealots looked upon as a man so very popular, that they
tfiemselves could not be safe without taking away his life* For
this purpose they bring him before a court of their own setting
0p» and falsely accuse him of a conspiracy to betray Jerusalem to
the Romans, and treating with Vespasian about it. When tbe
Mort, contrary to their own expectation, had declared him inno*
eeni, two of the greatest ruffians of the company fell outrageously
vpoD Zachariah, and murdered him in the middle of the temple,
with this insolent raillery in their mouths, *' Now we have given
yon your discharge too, and you are much surer of this than you
were of the other ;" and so they cast his body down the precipice
of the mountain.
[292;| Matih. xxiv. 21, 22, 23, 24, &c. " For there shall be
great tribulation, such as was not since the beginning of the
world to this time, no, nor ever shall be. And except those days
should be shortened, there should no flesh be saved, but for the
elect's sake, those days shall be shortened. Then if any man shall
My unto you, Lo, here is Christ, or there ; believe it not. For
there shall arise false christs, and false prophets, and shall show
great signs and wonders, insomuch that if it were possible they
•hall deceive the very elect," kc. By these days of great tribu-
lation that Christ here speaks of, is not to be understood only
tbe tribulation that accompanied the taking and destroying the
city of Jerusalem by Titus, but it is a day of tribulation to the
spiritual Jerusalem, as well as the literal. It is a day of tribula-
tion wherein the elect, or true Christians should be concerned,
as seems to appear from verses 22 and 23. For it seems to be
partly for this reason that Christ warns his church to beware,
that under such a day of extraordinary temptation they should not
he overforward to believe any that appeared in his name, pretend-
ing to be Christ, appearing in his second coming to deliver them
^2 VOTES ON THE BIBLE.
from their sufferings ; for that was all the primitive Christim
ezpectedi that when Christ came the second time he would de-
liver his church from its sufferings and tribulations. And
Christ speaks of his second coming at this time as the day of
their redemption out of their tribulation. Luke xxi. 2&
<* Tlicn lift up your heads, for your redemption draweth nigh;"
tlierefore knowing thut through their great tribulation they
would be earnestly waiting for his coming, and so under temp-
tation to listen to any that pretend in his name to set up for thor
deliverers, and appear to lead them to war against their ene-
mies, Christ warns them not to listen or follow such imposton.
The Christian church was especially under this temptatioct un-
der the persecutions of heathen Uome, for in those days espe*
cially there prevailed an opinion in the church that Christ would
soon appear for their deliverance.
<§ 2. When Christ says, *' Except those days should be
shortened, no flesh should be saved ; but for the elect's sake,
these days shall be shortened,'' Christ seems to have respect to
those days of tribulation that he had been speaking of in ihe
former part of the chapter, not only in the 21st verse, but ia
the 7th, 8th, 9th, and 10th verses. That those earthquakes,
famines, &c., Mark xiii. 8, are said to bo the beginning of what
were not only sorrows to the Jews, but Christians, as is evident
by what immediately follows : '* Then shall they deliver you
up to be afllicted, and shall kill you, and ye shall be hated of
all nations for my name's sake, and then shall many be offend-
ed, and shall betray one another, and shall hate one another.*'
§ 3. Therefore, the time of tribulation here spoken of is as
the prophet Jeremy expresses it, the time of Jacob's tribula-
tion. Jer. XXX. 7. ** Alas, for that day is great, so that none
is hke it ; it is even the time of Jacob's trouble, but he shall be
saved out of it." It is the time of the trouble both of the li-
teral and spiritual Jacob ; the literal Jacob shall be saved out
of it, when the time comes that the apostle speaks of .in the xi.
of Romans, when all Israel shall be saved. And the spirhual
Jacob shall be saved out of it, as appears by the words of Da-
niel, chap, xii., where there seenjs to be reference to these
words of Jeremiah ; ** And at that time shall Michael stand up,
that great prince which standeth for the children of thy people,
and there shall he a time of trouble, such as never was since
there was a nation, even to tliat same uiuc. And at that time
thy people shall be delivered every one that are found written
in the book." And that the spiritual Jacob, or the elect shall
be delivered out of it, appears by the words of Christ in this
place, where Christ seems to have reference to what had been
before said by both these other prophets.
NOTES ON THE DIBLE. 453
• The prophecies of the Old Testament that speak of Israel,
Jacob, Jerusalem, Zioni commonly have respect both to the
Ciiristian church and also the nation of the Jews, in things that
Are to be fulfilled to both in the latter days ; and so it is here in
the xxiv. of Matih. See Note on Numb. xxiv. 23, 24.
^ 4. More imrticularly by the time of tribulation here spoken
of, is meant the whole time of the tribulation and suffering
liotb of the literal and s|>iritunl Israel from the Roman empire,
or the whole time wherein both the literal and spiritual Jeru-
aalem shall be trodden down under foot by Rome, or the spi-
ritual Babylon. I{e<;inning with the troubles that both Jews
and Christians suffered under Nero, about which time was that
beginning of sorrows spoken of in the 7th, dth, and9th verses,
and ending with the time and times and half a time of the reign
of Antichrist. That this tribulation should be suffered from
Borne, or in the 8|)iritual Babylon, is signified by Christ, in ver.
28, ** Wheresoever the carcass is, there will the eagles be ga-
thered together :" the tribulation is by the eagles, i. e. the Ro-
man powers preying on the carcasses of Israel.
^ 5. The tribulation of the literal and spiritual Jews from
Rome both began about the same time, and therefore both the
sufferings of the Jews, and the persecution of Christians from
the Romans, are mentioned together in the preceding part of
this chapter, and called the beginning of sorrows, about the
same time that the troubles of the Jews from the Romans be-
gan under Nero, who persecuted both Jews and Christians to-
gether, and both will end together: viz. when the power of
Borne, the city that has brought this tribulation upon them,
ends; much as of old the captivity of the Jews ceased, when
Babylon, that carried them captive, was destroyed. So when
the spiritual Babylon falls, the Christian church shall be deli-
Tered, and the Jews shall be called.
^ 6. The tribulation of the literal Jerusalem and the Jewish
nation spoken of by Christ, at the time that we have an ac-
count of in this chapter, was not any short tribulation, or
loniething that should soon be over, but is expressly spoken of
by Christ as that which shall be continued for many ages, and
even till the commencement of the glorious times of the Chris-
tian church, in the latter ages of the world. Luke xxi. 23, 24.
" There shall be groat distress in the land, and wrath upon this
people, and they shall fall by the edge of the sword, and shall
be led away captive into all nations, and Jerusalem shall be
trodden down of the Gentiles, until the times of the Gentiles be
fulfilled.'^ The calamity or judgment upon the Jews here spo-
ken of, is manifestly the same with the tribulation spoken of in
Matthew, so far as that nation were the subjects of it ; but this
454 NOTES ON THE BIBLE.
calamity or judgment here ipoken of is the great and tore jndg-
ment of God on the Jewish nation, that has now coDtinued far
many ages, begun in the destruction of Jerusalem by the Ro-
mans : their state of captivity and dispersion into all nations, ui
being trodden down of all nations. But this calamity yet con-
tinues, and is spoken of in these words as what shall be contioa*
ed till the times of the Gentiles be fulfilled. This tribulation wm
but begun when Jerusalem was destroyed, the calamity was not
ended when the destruction was finished; it is not ended till thty
are delivered from that destruction, or till the state of destractkm
they were then brought into ceases. The calamity of being kilM,
or brought into a slate of death, is not ended as soon as a man ii
killed ; it is then but brought to perfection ; it is not ended till
the resurrection comes. The tribulation on the Jews cannot k
said to be ended as long as the ruin of the city and dispersion rf
the nation brought by it remains ; these are the great judgmeatt
spoken of as included in this tribulation, and as long as tbejodf
roents remain the tribulation is not ended.
^ 7. And as the calamity brought on the Jewish nation by
Rome continues all this time, so is the Christian church through-
out this time kept in a state of tribulation and oppressioa.
There was indeed a short intermission of their trouble after
Constantine came to the throne, but this was no proper end is
their day of tribulation, but only a short breathing spell ; it4s
represented by J ohuy as silence for half an hour; but soon after
this the church of Christ began again to be persecuted by the
power of the Roman empire, first by the emperors and after-
wards by the power of Rome, antichristian, and is to be per-
secuted to the end of Antichrist's reign, or that timCy timet and an
half that the holy city is to be trodden under foot, and that
forty and two months, or one thousand two hundred and siity
days wherein the woman is to remain in the wilderness, and the
witnesses are to prophesy in sackcloth. This whole space of time
may be called the time of Jacobus trouble ^ or the time of the tri-
bulation of the church of God ; a time of far greater outward af-
fliction than ever the church of God saw from the beginning of
the world till that time, and greater than ever it should see again.
This long period of suflering of his church Christ had respect
to, when he said he did not come to send peace on the earth, but a
sword. This whole time is what is called (lie time of the mystery
of God, as it is called, Rev. x. 7 ; and the time of these wonders^ as
it is called, Dan. xii. 6, i. e. the time of God*s mysterious and
wonderful dealings with his own people in their great soflerings.
See Note on Rev. x. 7. This is properly the time of the church's
travail ; for from Nero's time till now, the church has been in
travail to bring forth the glory of the approaching millennium, or
NOTES ON THE BIBLE. 455
the establishment of Christ's kingdom through the earth. When
the millennium begins, then will the church, which God has re-
deemed from being an accursed Jericho by the blood of his first-
bom, have gates set up ; but from the time of the laying of the
foandation in the blood of the first-born till this time, even all
the while this Jericho is in building, it has been by the shedding
the blood of God's younger children. This long space of time
ia the lime of the slaying of those children, being the time of the
building of the city, until it is finished in setting up the gates of
it. And all this tribulation has been from one enemy, viz. the
apiritual Babylon, or the idolatrous empire of Rome.
The church in all ages in this world, may be said to be in a
degree in a militant state, and the triumphant state to be reserved
for heaven. But of the diflerent states of the church in this world,
compared one with another, one may be called the militant^ and
another the triumphant state of the church ; and the state of the
church from Christ's time, till the downfall of the spiritual Baby-
lon, may be called its militant state, and after that, during the
millennium, it is in its triumphant state. This is properly the
time of Jacob'* 9 trouble^ beyond all that went before it, or shall fol-
low it. The church's sufferings properly follow Christ's sufifer-
ingSf as the church's glory follows his ; the church bears the cross
after Christ, and so follows him to the crown : it is made confor-
nable to his death that it may be conformable to his resurrection.
The travails of the church come after Christ's, to fill up, as the
apostle expresses it, what ii behind of the sufferings of Christ.
The sufferings of the Head are in some respects a forerunner of
the sufferings of the members, as the glory of the Head is of the
glory of the members.
This whole time is the time of the captivity of God's people in
the spiritual Babylon.
^ 8. Christ in these words, probably has an eye to what is said
by tlie prophet Jeremiah, in the place forementioned, chap. xxx.
of his prophecy, 6 and 7 verses, where he speaks of the church's
travail, and says, '* Ask ye nou% and see whether a man doth
travail with child ? Wherefore do I see every man with his hands
on his loins, as a woman in travail, and all faces are turned into
paleness. Alas! for the day is great, so that none is like it. It
18 even the time of Jacobus traublcy but he shall be delivered out of
it.'' Here the prophet seems indeed to have some respect to
Jacob's trouble from the literal Babylon, and the deliverance of
the Jews out of their captivity, into that Babylon : but it is mani-
fest that it is something else he has a main respect to under that
time, viz : the time of Jacob's trouble under Rome, the spiritual
Babylon, and that deliverance out of this trouble that he speaks
of, is not what the Jews had on their return from the Babylonish
456 NOTES ON THE BIBLE.
captivity, nor at any time before the calling of that nation at the be-
ginning of the glorious times of the church ; for it is said, verse
8, that at that day strangers shall no more serve themselves of
them, and that Jacob shall return, and shall be in rest and in
quiet, and none shall make him afraid ; and their nobles shall be
of themselves, and their government shall proceed from the
midst of them, as v. 8. 10. 21. But these things have never yet
been accomplished to that nation ; and there it is mentioned as the
peculiar glory that shall attend their deliverance, that they
should serve David, their king, whom the Lord would raise up
unto them, which was not accomplished on the Jews' return out of
Babylon ; for this king did not appear until many hundred years
after, and when he did appear, they did not serve him, but cruci-
fied him, and his rising again was followed with the destruction
of that land, and of Jerusalem, instead of building it on her ovd
heap, as V. IS ; so that this has never yet been accomplished.
^ 9. But that this great tribulation that Christ speaks of, is no
short tribulation, finished when Jerusalem was destroyed by the
Romans, but that which is not ended till the reign of Antichrist
is ended, and respects not only the sufferings of the outward, hot
also the spiritual, Jerusalem, is more fully manifest from wbattlie
prophet Daniel says of it, Dan. xii. 1. ''And at that time shall
Michael stand up, the great prince that standeth for the children
of thy people, and there shall be a time of trouble, such as never
was since there was a nation, even to that same time : and at that
time thy people shall be delivered, every one that is found writ-
ten in the book." Concerning ihese words in Daniel, several
things are manifest.
1. It is manifest that that is a time of trouble and great trial to
the church and people of God, and that it is the same people that
is first in this trouble, that though Michael's standing up for and
appearing for them in iheir distress, shall be delivered out of
trouble ; as it is often spoken of in scripture as God's manner of
dealing with his people ; first to bring them into great distress,
and then to appear or stand up for them in their extremity, and
deliver them. Probably, here is an eye to the forementioned pro-
phecy of Jerr^miali, where this time of trouble is said to be the
time of Jacob's trouble, and the same Jacob shall be delivered out
of it. Daniel made use of those prophecies of Jeremiah, at the
time that he had these revelations, as appears by chap. ix. 2. And
it is further manifest by the Seventy, where speaking of the time
when this lime of trouble should be ended, it is said to be ** when
he should have accomplished to scatter the power of the holv
people."
2. It is manifest this is a time of trouble that was to be in the
Christian church, after the Mesbiah had appeared in the world :
NOTES ON THE BIDL£. 457
for after the prophet in the foregoing chapter had been giving an
account of many successive events that lie between the time that
then was, and the coming of the Messiah, he now in the beginning
of this chapter proceeds to give an account of the Messiah^s
coming, and what should befal God's church after that. ** And
at that time shall Michael stand up, the great prince that standeth
for the children of thy people," &c.
3. It is manifest that this time of trouble here spoken of is not
to be ended until the time, and times, and half a time of Anti-
christ is ended ; for when the angels, being tenderly and greatly
concerned for the church under such great trouble, say to Jesus
Christ, ** How long shall it be to the end of those wonders?"
Christ for the comfort of them and his church, lest his people
should faint under such tribulation, holds up his right hand and
his left to heaven, and swears by him that liveth forever and ever,
that it shall continue no longer than for a tim€y and timeSf and an
half, V. 6, 7.
4. It is manifest that the time of great tribulation, spoken of
by Christ in the ?xiv. of Matthew, is the same with that spoken
of by Daniel in this place. It can scarcely be doubted whether
Christ has reference to these words of Daniel, in what he says
here, his words being so much like them, and he having just be-
fore expressly cited Daniel's prophecy, v. 15; and refers to it
from time to time in the chapters, and particularly has reference
to Daniel's words in this chapter, in what he says of the con-
tinuance of those days of tribulation. But this may be more par-
ticularly considered under the next head.
^ 10. All this he more abundnntly manifests, and it will be put
beyond dispute by comparing three scriptures together, viz. what
Christ says of the continuance of those days of tribulation in that
forementioned place, Luke xxi. 24,. '< And Jerusalem shall be
trodden down of the Gentiles, till the times of the Gentiles be ful-
filled, with what Daniel says in this xii. chapter of his prophecy,
of the continuance of this time of great troulile, till atime, times,
and an half and what is said in Revelation xi. 2, " But the coart
which is without the temple, leave out, and measure it not, for it
is given unto the Gentiles ; and the holy city shall they tread
under foot forty and two months." Concerning these three scrip-
tures I would observe,
1. That nobody doubts whether these forty-two months of
which John speaks, in which the holy city should be trodden un-
der foot of the Gentiles, be the same with the time, times, and an
half, that Daniel speaks of, till the end of which the time of great
tribulation was to last.
2. Both Christ in the xxi. of Luke, and John in the Revela-
tions, speak of treading down Jerusalem ; for by the hdy city, is
VOL. IX. 58
I
458 NOTES ON THE BIBLE.
meant Jerusalem, that was commonly called the holy city ; and
both speak of treading down Jerusalem hy the Geniiles; and
probably in that place in Revelation, reference is had to those
l¥ords of Christ.
3. Hence we may infer, that when Christ says, " Jenisalem
shall be trodden down of the Geniiles, till the times of the Gen-
tiles be fulfilled," by the times of the Gentiles, he means the same
with that forty-two months of the prevailing of the Gentiles
against Jerusalem, or the Jews of which John speaks ; and the
same with (he time, times, and half that Daniel speaks of ; and
robably in the phrase he uses, viz. " times of the Gentiles," he
_jas reference to the " time, times,'' &c- of Daniel, whose prophe-
cy he had reference to. The times of the Gentiles Christ here
speaks of, are the same with that time that the angel swears sAufi
be no longer. Rev. x. 6, compared with Dan. xii. ?•
4. That the Jerusalem that Christ speaks of, is especially the
literal Jerusalem, and that by the Jerusalem or holy city that John
speaks of, is that spiritual Jerusalem ; from all which it is greatly
confirmed that the time of tribulation that Christ speaks of is the
same that Daniel speaks of, and that it respects the continuance
of the tribulation, or treading down both of the literal and spiri-
tual Jerusalem, and that it shall last till the fall of Antichrist.
^ 11. It seems to be intimated that the time in itself was very
long, by the 22d verse, '* And except those days should be short-
ened, there should no flesh be saved; but for the elect's sake,
those days shall be shortened." The days are shortened by
taking out many days out of the long period of time, for times of
respite and rest. Then the proper time appointed for Jacob's
trouble, is from Nero's time till the fall of Antichrist, which is a
great many ages, but for the elect's sake, the tribulation is not
constantly continued through this whole time, for if it should be
so it would wear out the saints, and would wholly root out and de-
stroy the church; therefore for the elect's sake God will take
out many of those days for respite ; so that the days of actual
tribulation shall be much fewer than this whole period. Thus
there was respite between the ten heathen persecutions; and there
was a remarkable time of rest after the tenth and hottest of them
upon Constanline's coming to the throne. And towards the end
of the antirhristian persecutions, many of the days should be ta-
ken out, and many parts of the church should have rest, after the
reformation, being out of the reach of the persecuting power of
Rome ; which is possibly what is signified by the witnesses rising
and standing on their feet, and being caught up to heaven, out of
the reach of their enemies.
It is further evident that the tribulation Christ speaks of, is not
merely a calamity that was brought on Judea and Jerusalem, or
NOTES ON THE DIDLE. 4^9
fioiited to that people or land, from those things that Christ says
are the beginning of this tribulation, 7th and 8lh verses, •< For
nation shall rise against nation, and kingdom against kingdom,
and there shall be famines, and pestilences, and earthquakes, in
diverse places ; all these are the beginning of sorrows." Now it
cannot be supposed that wars between other nations, and earth-
quakes and pestilences in other countries, can be signs and fore-
runners merely of a calamity upon the nation of the Jews, and
troubles in their land.
§ 12. What has been said, is further confirmed by the 29eh
verse of the xxiv. of Matth. ** Immediately after the tribulation
of those days, shall the sun be darkened^ and the moon shall not
give her light, and the stars shall fall from heaven, and the pow-
ers of heaven shall be shaken ;" i« e. immediately after the tribu-
lation of those days, shall those great events bt accomplished
which are signified by those places in the prophets, that speak of
the sun's being darkened, &o. ; which you have often read and
heard discourses of. It is observable that, almost throughout this
whole discourse of Christ with his disciples, he refers to things
that had been said by ancient prophets ; and what Christ says,
does not imply that what the prophets have said in those things,
is to be understood literally, but he seems to intimate the contra-
ry, viz. that their meaning is mysterious, in that expression, verse
15, ''Whoso readeth, let him understand." The places in the
prophets that speak of those things, have reference to the great
events, and the wonderful changes in the face of things, that shall
be brought to pass at the beginning of the glorious times of the
church ; and particularly the utter overthrow of the kingdom of
Satan, and casting down all powers and authorities by which
false religion has been maintained, and the putting out all their
glory, as in Joel iii. 15. *' The sun and moon shall be darkened,
and the sfars shall withdraw their shining ;" and then the pro-
phet goes on to speak of the glorious times of the church in the
following verses, '< Jerusalem shall be holy, and the mountains
shall drop down new wine," &c. ; and chap. ii. 30, 31, speaking
of the time when God shall pour out his Spirit on all flesh, it is
said, " The sun shall be turned into darkness, and the moon into
blood, before the great and terrible day of the Lord come ;" and
Isai. xiii. 10, 11, " For the stars of heaven, and the constellations
ihereofshall not give their light, the sun shall be darkened in his
froing forth, and the moon shall not cause her light to shine. And
I will punish the world for their evil, and the wicked for their ini-
quity, and I will cause the arrognncy of the proud to cease, end
will lay low the haughtiness of the terrible ; and verse 13, '* There-
fore I will shake the heavens, and the earth shall remove out of
her place ;" agreeably to what Christ says, <* The powers of the
460 NOTES ON THE BIBLE.
heavens shall be shaken.*' This had its first rulfilment in the des-
traction of Babylon, but has a further and more full accomplisli-
ment in the destruction of the spiritual Babylon, of which that was
a type. Again, in Ezek. xxxii. 7, 8, it is said of Pharaoh and
Egypt, ** And when 1 shall put thee out, I will cover the heavens,
aud make the stars thereof dark ; I will cover the sun with a cload,
and the moon shall not give her light ; all the bright lighu of
heaven will I make dark over thee, and set darkness upon thy
land, saith the Lord." This will have a further accomplishment
in the destruction of the city, of which it is said, in Rev. that it
is spiritually called Egypt ; and again, Isai. xxiv. 23, " Then
the moon shall be confounded, and the sun ashamed, when the
Lord of hosts shall reign in mount Zion, and in Jerusalem, before
his ancients gloriously." Possibly there may also appear some
strange phenomena in the heavens, just before that time; by
which there may be something of a literal accomplishment, as in
the events signified by the pouring out of the fourth vial on the
sun, there was both a figurative and literal accomplishment of it.
See Lowman on the Revelations.
^13. Now if we understand these days of tribulation, in the
sense in which I have explained them, these great events do im-
mediately follow them. If we understand them in a more limited
and restrained sense, for the days of the church's suffering on-
der Rome heathen, which was much the greatest under the last of
the ten persecutions ; then immediately after the tribulation of
those days, there was a remarkable accomplishment of this, then
was the sun and moon darkened, and the stars fell from heaven,
and the powers of heaven were shaken in the sense of scripture
prophecy, as appears by Rev. vi. 12, 13, 14, which speaks of
these times, ** And I beheld, when he had opened the sixth seal,
and lo, there was a great earthquake, and the sun became black
as sackcloth of hair, and the moon became as blood, and the
stars of heaven fell unto the earth, even as a fig-tree casteth her
untimely figs, when she is shaken of a mighty wind. And the
heavens departed as a scroll when it is rolled together, and every
mountain and island were moved out of their place.*' But if we
understand it in its greatest and full extent, it is to be understood
for the whole time of Jerusalem's lying waste, and the church's
suffering under the idolatrous persecuting Roman power. Then
also those great events shall immediately follow, which are a yei
much greater accomplishment of these things. These evenu
seem plainly to be here spoken of.
^ 14. Thus the sun is darkened, and the moon turned into
blood, and the stars fall, and the heavens are shaken, immediately
after the captivity of God's people in the spiritual Babylon, just
as these things came to pass with respect to the Babylonish em-
NOTES ON THE BIBLE. 461
ire, that the prophet Isaiah signifies by the very same expres-
ions, Isai. xiii. 11, 12, 13, as soon as ever the seventy years of
le Jewish captivity were ended.
§ 15. But if we understand Christ, by this time of tribulatianj
) mean only the time of the besieging and taking of the city of
erusalem by the Romans, those things did not come to pass in
ny sense, so far as we have any account, immediately after those
ays. The overthrow of the heathen empire, the nearest event
fter this, signified by those expressions, was about two hundred
nd fifty years after this.
§ 16. When Christ had said that "immediately after the tri-
ulation of those days the sun shall be darkened," &c., he then
dds in the next verse, (v. 30,) " And then shall appear the sign
f the Son of man in heaven ; and then shall all the tribes of the
arth mourn, and they shall see the Son of man coming in the
lends of heaven, with power and great glory." *♦ Then shall
ppear^^^ i. e. after these things are accomplished, not signifying
iiat it should be immediately at*ter, but that it should not be till
II those things are first accomplished, as the apostle says, 2
rbes. ii. 2, "Let no man deceive you by any means, for that
lay shall not come except there come a falling away first," &lc.
\o Christ is here telling his disciples what great events are to be
ccomplished before his last coming, how that there should be a
ime of great tribulation, and then after that, there should be great
igns in the heavens, in the sun, and in the moon and stars, and
n the earth distress of nations : that is, there should be very
^at, extraordinary and wonderful things brought to pass, such
18 never were before, causing great and universal changes in the
tate of things in the world, such as never were seen before, and
his ; and then the next sign or wonder that shall be seen to this,
hall be the sign of the Son of man, i. e. this shall be the last great
■evolution, or. change of the state of things in the world before
be last judgment. This darkening of the sun and moon, foe.
ihall be the last great step of providence towards finishing the
tate of things in this world, and setting up Christ's heavenly
iingdom, excepting the personal appearing of the Son of God to
udgment. The manner of expression, then shall such^ or suchy
tn event be, does not, in the manner in which the prophets use it,
(ignify that it shall be immediately upon it. The prophets often
•xpress themselves after that manner, when the event is to be
many ages after. Thus, when the prophets are foretelling the
return of the Jews from the Babylonish captivity, they often speak
of the coming of Christ, as what shall be, (as they express them-
selves,) at that timey or in that day. So here, when Christ is
speaking of the return of his people, from their captivity in the
spiritual Babylon, he speaks of the second coming of the Mes-
462 NOTES ON THB BIBLE.
siah as what shall be at that time. For it shall be at the conch*
gion of the state of things that he introduced by that dtspensatioi
of providence, though much degenerated by an apostacy at the
latter end of the period ; as the first coming of Christ was at the
conclusion of that stale of the Jewish church into which it wu
brought after the return from the literal Babylon.
Corol. 1. Hence, when Christ, ver. 24, speaks of false propbeti
and false christs, that shall arise in this time of tribulation, tbiC
should show great signs and wonders, insomuch that if it were
possible they should deceive the very elect, it is probable tbit
Christ has respect not only to those false christs, and false pro-
phets, that arose at, or near, the time of the destruction of Jeru-
salem, but that he has especial respect to the Great Antichrist;
to the Pope and his clergy, that are from time to time stigmatis-
ed in the Revelations, by the name of Ihefidse prophet ; and by
the character of the false prophet ^ that works minicles; Rev. ivL
13, 14; '^ And I saw three unclean spirits, like frogs, come out
of the mouth of the dragon, and out of the mouth of the beast,
and out of the mouth of the faJse prophet ; for they are the spirits
of devils, working miracles ;" and by that of thefal^ prophet^ that
works miracles^ by which he deceives the worlds as in chap. xix. 20,
" And the beast was taken, and with him the false proplietj that
wrouglU miracles before him, with which he deceived themj which
had received the mark of the beast," &c. ; and in chap. xiii. 13,
14, '^ And he doeth great wonders^ so that he maketh fire come
down from heaven, on the earth in the sight of men, and deceivttk
them that dwell on the earth by the m:ans oj those miraclrSy which
he had power to do in the sight of the beast ;" and so, 2 Tlies.
ii. 0, 10, 11. *' Even him whose coming is after the working of
Satan, with all power, and signs, and lying wonders, and with
all dcceivableness of unrighteousness — for this cause God shall
send ihem strong delusions." And again this great false pro-
phet is a false christ ; for the false christs here spoken of, arc
those that personate Jesns, the true Christ, that was crucified.
This false prophet pretends to be Christ's Vicar; and therein is
Antichrist. He claims that he is vested with all the power, and
authority of Christ, as if he were Christ, or God on earth, and
challenges the glory and worship due to Christ alone. Thus he
has horns like a lamb. Rev. xiii. H, " And he sitleth in the tem-
ple of God, showing himself that he is God." In that, he sliow-
eth himself that he is Christ, and therein cxalleth himself above
Christ. 2 Thes. ii. 4. Christ no where fDrt^tels the cominsr of An-
tichrist, if not here. Ii is not probable that Christ would omit
so great an event as the < omin- ol Anticllli^t, which is the prin-
cipal subject ofthc N<;w Testament prophecv, next to those evtnls
signified by the coming of Christ him.self. 'i say it is not proba-
NOTES ON THE BIBLE. 463
|rfe that Christ would omit so great an event in those predictions,
which he is giving his disciples, of the great events that should
come to pass in his church till his second comincr, when he was
^bout to leave the world after his first coining. Indeed all that
Christ has respect to, in this prediction, of false prophets, and
false christs is, either the great Antichrist and false prophet, or
those lesser false prophets and antichrists that were his types and
-ibrerunners ; compare 1 John iv. 1. Many false prophets are gone
€Hit into the world ;" with chap. ii. 18, •* As ye have heard that
Antichrist should come, even so now are there many antichrists."
CoroL 2. This leads ns to interpret those things in the Old
Testament that speak of the glory of the Christian church, of
the state of the church in the Millennium ; for that is the time of
her glory on earth. The time preceding, excepting some in-
termissions by which God has graciously shortened those days, is
the time, not of her prosperity, but of her great tribulation.
[p5i] Matth. xxiv. 22. *' But for the elect's sake, those days
shall be $horiened.^^ Enquiry — What is meant here by being
shortened ? We in the scriptures read of God's hastening the
deliverance of his people ; avenging them speedily ; helping his
church right early, and the like; though God suffers them for
mauy ages to be persecuted. By it is intended that he will
manifest his wisdom in swiftly turning the wheel of his provi-
dence, and with wondrous expedition, bringing things about that
were necessary to be done before they could be delivered.
[105] Matth. xxvii. 14. '' And he answered him to never a
word." The reason why he did not speak, or answer his accu-
sers and those that sought his life from falsehood, malice, unrea-
sonableness and cruelly, was his wonderful meekness in the midst
of all the affronts and injuries, aflliciions and vexations that he
vas surrounded with. He chose that there should not be the
least appearance of a disquieted ruflled temper; and he did not
ipeak as vindicating himself, because he knew it would signify
oothing, and that there might be no appearance as if he flinched
and gave back, and was not willing to sulFer, or endeavoured to
avoid that which was his errand into the world, or repented when
it came to that, that he had undertaken so great a task for his
people.
[21] Matth. xxvi. These things seem to be intended to be
ih;idowed by what is related in this chapter: 1. That Christ is
jetraved by pretended disciples These are those that deliver
biiii up to his open enemies. So it has been all along ; Antichrist
IS another Judas, who pretending to be the follower of Christ, is
464 NOTES ON THE BICLE.
his worst enemy in the world, as Judas more incensed Gofi
anger than his murderers. So hypocrites in all ages arc the !»•
trayers of Christ ; who, by a seeming embracing of religion, ex-
pose Christ to shame and mocliery, as Judas with a kiss. And
2. What should afterwards come to pass, that the clergy wodU
be the chief persecutors of Christ, as the priests of the Jews were.
[339] Matth. xxvii. 45. " Now from the sixth honr there
was darkness over all the land unto the ninth hour." Tbisdark^
ness seems to be a presage of the approaching destractioo of
that land, for that sin of crucifying Christ. This darkness be-
gins eU nooTiy whereby the sun, as it were, went down at noon.
The prophet Amos, in the viii. chapter of his prophecy, foretel-
ling the destruction of the land, when the end shall come npoo
the people of Israel, and God will not pass by them any more,
and the songs of the temple shall be turned into bowlings, and
there shall be many dead bodies in every place, says in the 9th
verse, '' And it shall come to pass in that day, saith the Lord
God, that I will cause the sun to go down at noon, and I will dar-
ken the earth in the clear day.
This also seems to be a fulfilment of Jer« ii. 12, 13, "Be ye
astonished, Oye heavens, at this, and be ye horribly afraid ; be ye
very desolate, saith the Lord, for my people have committed two
evils, they have forsaken me, the fountain of living waters."
[340] Matth. xxvii, 51. And behold the veil of the temple
was rent in twain from the top to the bottom." This was the
veil that hindered our access to the throne of grace, or the mercy
seat in the Holy of holies.
That hiding of the mercy-seat, and hindering of onr access to
the mercy-seat, figured a two-fold hinderance of access to God.
1. The hinderance by which all men are kept oflF while they re-
main under the first covenant of works, they are hindered by
their guilt, God's law and justice.
2. That hinderance of free access that was under the first tes-
tament while the clinrch was in a legal state, and in its minority,
and under carnal ordinances, so that access was rare and difBcult,
only allowed to the high priest, and that but once a year, so that
the veil signifies two things, viz. 1. The sin of man, both guilt
and corruption of heart ; which both in diverse respects are a veil
to hide the mercy-scat, and hinder our access. Both these were
typified by the llesh of Christ The sin of God's people, or elect
church, was typified by Christ's flesh ; for sin is called flesli in
scripture, and the elect church is Christ mystical ; so that Christ,
in taking flesh upon him, took their sin upon him : he became sin
for us, and when his flesh was crucified, when his human nature
died, then this veil was removed, for that abolished the sin of the
^ NOTES ON THE BIBLE. 465
*«lect charch. So likewise Christ,in the flesh, in his infirm, week
•Ute, signified the Church, or Christ mystical, in its old Testa-
ment minority, when it was in its weak, Infirm, and carnal state,
"• under carnal ordinances ; under the elements of the world ; and
, those carnal ordinances, and carnal dispensations, that Chri?t
nystical was under, was as it were the flesh of Christ. When Christ
• died, then there was an end to those types and shadows, because
Cbey were then all fulfilled.
Christ's human nature was a temple ; it was the antitype of
the temple; and his flesh, or the infirmity of his human nature,
was the veil that hid the glory of God, or the divinity that dwells
: ia him, and was in his person. «So that the veil of the temple in
the 3d place, typified the literal flesh of Christ, that had veiled
his glory ; which it ceased to do when his state of humiliation was
at an end. Christ himself, our great High Priest, entered into the
Holy of holies through the veil of his own flesh. That day that
Christ died, was the Great day of atonement, typified by the day
of atonement of old, when the high priest entered into the Holy
of holies. Christ, as God man, could enter into heaven no other
way than by rending this veil. Christ oflered his sacrifice in the
outward court, in this world, and then in the conclusion of it rent
the veil, that his blood might be sprinkled within the veil.
[98] Matth. xxvii. 60. " And laid it in his own new tomb."
Christ was laid in a disciple's grave ; he suflfered that death which
belonged to us, and he was laid in our grave. He entered into
the shade of death in our stead ; he went down into that deep pit
where we were to have gone. He had so sin of his own, so he
bad no death of his own : it was our sin, and our grave : it was
a tomb hewed out of a rork. Our state of death and misery was
such, that it would have been impossible for us to escape ; for
^ oar prison that we are going to is strong as a solid rock.
[220] Matth. xxviii.' The accounts of the four evangelisU,
concerning the resurrection of ('hrist, reconciled.
In the first place, there was a great earthquake ; an angel of
the Lord descended from heaven, and came and rolled' back the
stone from the door, and sat upon it. His appearance was like
lightning, and his raiment white as snow, and for fear of him the
keepers did shake, and became as dead men. Matth. xxviii. 2,
• 3, 4. And presently, as soon as their extraordinary surprise
would allow them, they ran away into the city ; and then soon
after they were gone, Mary Magdalene, from her extraordinary
aflection, comes to the sepulchre before the other woman, while it
was yet dark, and seeing the stone taken away from the sepulchre,
and finds not the body there, nnd then runneth, and cometh to
VOL. IX. 59
466 NOTES ON THE BIBLE.
Simon Peter, and the other disciples whom Jesus loved, andsaith
unto them, " They have taken away the Lord out of the «•
pulchre, and we know not where they have laid Inm ; thea
Peter and John came runnin*,' to the sepulchre ; and Mary re-
turns with them or comos after them as fust as she could. Pe-
ter and John went into the sepulchre, and see the linen clothefl
lying, but found not the body of Christ, and not knowing what
to make of things, went away again. Mr. Prince supposed that
Luke speaks of this coming of Peter to the sepulchre in tbe
xxiv- chapter of his Gospel, 12th verse, and supposes the word
should have been rendered thus, " Now Peter also had risen,
and ran to the sepulchre, and stooping down, saw the linen
clothes lying by themselves, and departed, wondering io him-
self at what was done ;" but when they were gone, Mary staid
behind, and would not go away. She probably staid waiting
for the company of women that she expected would presently
come with spices to anoint the body, but as she stood there
weeping, she stooped down, and looked into the sepulchre, and
saw two angels in white, silting one at the head, and the other
at the foot where the body of Jesus had lain ; they speak to
her, and ask her why she wept ; she answers, " Because they
have taken away my Lord, and 1 know not where they hafc
laid him ; and when she had thus said, she turned herself back,
and saw Jesus stand ini;, and knew nut fthat it was Jesus.*'
(Probably because the twilight was yet dim.) Jesus asked
her why she wept. She, supposing him to be the gardener,
says to him, " Sir, if iliou have borne him hence, tell me
where thou hast laid him, and I will take him away. Jesus
saith to her, Mary;" and she then knew him, and worships
him. Christ bids her go and inform his disciples, &c. On
which Mary went away in basic to tell his disciples, and did
not wait till tbo woiuon came with the spices as she intended;
Mark xvi. 9, 10, II ; John xx. 1 — 19.
The other .women, that were concerned in the design of
anointing the body of Jesus, went together in order to go to the
sepulchre about break of day, and came to the sepulchre about
sunrise. After Mary Magdalene was gone, whom they had
not seen, nor she them, and llicy said among themselves, Wlio
shall roll us away the stone from the door of the sepidchrc ? and
when they came, they found that the stone was rolled awuy.
Mark. xvi. 2, 3, l, and Luke xxiv. 1,2, '* And they entered in,
(the angel now not appearing on the stone) and found not the
body of Jesus there, and while tlicy were much perplcxe<l there-
about, behold two men stood by them in shining garments,'* and
one of them of a distinguished brightness and glorious appear-
ance, being the same, the glory and majesty of whoso appear-
ance had so terrified the keepers. He sat on the right side,
NOTES O.N Tll£ BIDL£. 4gf
« clothed in a long white gnrment. Mnlth. xxviii. 4, 5 ; Luke
xxiv. 3, 4 ; Murk xvi. 5. This annrcl on the right side is he
Ihat Bpoaks to them, saying, '* Foar ye not; I know that ye
I seek Jesus of Nnzareth, who was crncified ; Why seek ye the
. living among the dead ? lie is not here, for lie is risen as he
■aid ; come see the place where the Lord lay ; nnd remember
; bow he spake unto you while he was yet in Galilee, saying,
^ The Son of man must be delivered into the hands of sinful men,
and be crucified, and the third day rise again. But go your
^ way quickly ; tell his disciples, and Peter, that he goeth before
you into GaHlee, there shall ye see him as he said unto you.
. Lo, I have told you." Matth; xxviii. 5, 6, 7 ; Mark xvi. 6, 7 ;
Luke xxiv. 5, G, 7, "And they remembered his words, and
. they came out quickly, and fled fiora the sepulchre, for
. they trembled and were amazed, nor said they any thing to
, any one, for they wereaffiiglited, they came out with fear and
great joy, as they ran to brin:^ his disciples word. Matth. xxviii.
8; Mark xvi. 8; Luke xxiv/8. And as they went to bring his
disciples word, lo, Jesus met them, saying, All hail ; and they
. came to him, and held him by the feet, and worshipped him.
Then said Jesus unto them, Jle not afraid ; go tell my breth-
ren, that they go into Galilee, and there shall they see me.
Matth. xxviii. 9, 10. And they returned from the sepulchre,
and told all these things unto the eleven, and to ail the rest.*'
[76] Mark i. 24. " Saying, Let us alone ; what have we to do
with thee, thou Jesus of Nazareth f art thou come to destroy us f
I know thee who thou art, the holy one of God." The devils
were exceedingly jealous, of Christ ; they understood of old that
the Son of God waste come into the world to destroy them,
and they dreaded that destruction. It is probable that Christ
came in a manner very unexpected to ihem, as well as to the
Jews; but yet thoy were sensible who he was, they seemed to
think that Christ appeared in so low and obscure a manner,
out of some secret design against tlicm ; that he came in dis«
guise that they might not know of it, that he might some way
or other be under better advantage to overthrow them ; they
therefore are willing to let him know that they knew who he
was.
[23] Mark iv. 5. <' And immediately it sprang up, because
it had no depth of earth." The weakest minds, and persons of
the least solidity soonest receive a thing that is new and e.Yter-
nally plausible, and at first receive it with most lively emotions
of their spirits, being guided by fancy only ; but the more solid
and substantial mind is more slow and deliberate, and weighs
468 NOTES ON THE BIBLE.
matters in an even balance, and comes to ii by degrees; but
when once it is fixed, it is lasting and immovable, and growi
stronger and stronger, and brings forth Rubstantial fruit.
[24] Markiv. 25. *' For he that hath, to him shall be given;
and he that huih nut, tVum hini shall be taken away eves
that which he hath." Spiritual and heavenly gifts are not gives
uioreiy in proportion to a person's iaiprovcineftt of what he has,
in such a manner that he tliat has but little, if he improves
it as well in proportion to what he has, shall receive as great
a reward as he that has a great deal ; for then the additionil
talent should with equal reason be given to him who at firit
receiived the two talents, as to him who received five ; Mattb.
XXV. 28 ; but it was not ; and the reason is given in the 29th
verse, '* For to every one that hath shall be given, and be shall
have abundance ; but from him that hath not, shall be taken
away even that which he hath." It is so with res|>ect to ad-
vantages and privileges : he that improves great advantages
well shall receive a greater reward than he that improvei
small ones; otherwise they could be no advantages, therefore
glory, honour, and peace is given to every man that worketh
good, but '' to the Jew first." Kom. ii. 10.
[25] iMaik. iv. 26, 27, 28. "And he said. So iRthe kingdom
of God, as if a man should cast seed into the ground, and
should sleep, and rise night and day, and tho seed should
spring up and giow up, he knoweth not how. For the earth
bringcth forth fruit of herself, first the blade, then the ear, af-
ter that the full corn in the ear." So the kingdom of Gud
comes without observation, without noise and tumult, but goes
silently and calmly, but irresistibly, on. So it increased gradu-
ally from Chrir^i's disciples, till, in about three hundred years,
it filled the world, and yet grew nobody knew how, being pro-
moted by an invisible hand, without war, noise, and clamour;
by operating on men's understandings and wills. So the king-
dom of (jlod often in the same manner grows in me u^a hearts,
being at first ouly as an invisible seed, but afterwards as the
blade, then Hie ear, then ihe full corn.
[-26] Mark vi. 44. ** And ihey that did eat of the loaves
wiT« aboi:t live thousand mtjn ;" ni»t that the multitude ihat was
about him in>w was more numerous than very frequently at
other times; whereby we know how publicly Christ's mira-
cles were wrou^'ht.
[27] Mark vi. 52. " For they considered not the miracle of
the loaves, for their hearts were hardened." By hardness of
NOTES ON THE BIBLE. 469
lieart here, and in other places, ib intended so largely as to
lake in blindness of mind, and the depiavation of the faculties
jf the mind in general, and the prevention of their exercises.
[29] Mark. ix. 29. '• This kind can come forth by nothing
but by prayer and fasting." Wherefore /a^an^, that which is
liere so called, is acceptable to God, now, under the JNew Tes-
tament*
[30] Mark ix. 38, 39. "And John answered him, saying,
Blaster we saw one casting out devils in thy name, and ho
followed not us, and we forbad him, because he followeth not
111. But Jesus said, Forbid him not." Hereby is the justice
rf many in these days condemned, who will not suffer others to
do good, and use their endeavours to save men's souls and dis«»
possess Satan, because they follow not them.
[31] Mark ix. 42. " Whosoever shall offend one of these
little ones that believeth in me," &^c. Christians are but babes
and infants in this world, especially were Christ's disciples, so
Bt that time ; and the primitive church was an infant, they are
called by the apostle John liith children. Christians must bo-
eome as little children in humility, innocency, tender-hearted-
ness, &c. By offendj in scripture, is intended to cause to of-
fend. We hereby learn how dangerous and dreadful a sin it is to
endeavour to make weak Christians go against their con-
sciences.
[148] Mark x. 29, 30. ''There is no man that hath left
house or brethren, d&c. but he shall receive an hundred
fold now in this time, houses and brethren, and sisters, and
mothers, and children, with persecutions, and in the world to
come, eternal life." We may be helped to understand this
place by Matthew's account of the same thing, Matth. xix. 27,
&c. where we have an account that Christ told his disciples
upon John's asking this question at the same time, that they
should sit upon twelve tinones, judging the twelve tribes of Is*
rael, i. e. they should be the means of the conversion of the
world, the world should he given into their hands, should be
brought to embrace ihcir doctrine, and their word should be the
standard of their faith and rule of their worship and practice,
and thus they had houses, and brethren, and sisters, and mo-
thers, and children, an hundredfold. They had the houses of all
the Christians to receive them, and at their service, they had
brethren and sisters, for all Christians were such in Christ,
they bad mothers, for so were the churches of Christ. We may
470 N0TE9 ON THE BIBLE.
obiirrve in the foregoing verse, their forsaking fatheri ii mo-
tioned, the fiithei-s are not put in here as being restored as
hundred fold, but only mothers, but one Father, even their
heavenly Father, they were to have children, fi>r so were thoM
they converted, and lands, for most regions of the earth were
to be given to them. The ineok shall then inherit the earth.
TWiii is especially fniiillcd in the glorious times of thecburdi,
after the fall of Anticlirist.
[226] Mark xi. 13. *' And seeing a fig-tree afar off, harinj^
leaves, he came, if haply he might find any thing thereon ; and
when liocnme to it he found nothing but leaves^ybr the limt of
Jigs was not yety By the time of figs here, seems to be meaol
tiie fig-harvest, or the time of the ingathering of figs; as the
author of the lleply to Woolston with great probability sup-
poses, agreeably to the manner of expression in Matth. xxi. 34.
" When the time of the fruit drew nigh," xaifoc «•«» wfSMt
and Ps. i. 4, " Yields its fruit in its season." This is given u
a reason why Christ came seeking and expecting figs on the
tree. The time of ingathering of them was not yet come,tiMi
therefore ho might well expect to find them hanging. The
particle (for) has reference not separately to the last words,
viz. and when he came to it^ he found nothing but leaves^ bat it
has reference to the whole sentence taken together, signifying
that he came seeking and expecting fruit, and was disappoint-
ed. Those words, /or the time of figs was not yet^ contains
reason both why he came, and why it was a disappointment to
him to find none, both which are understood and necessarily
implied in the words preceding.
if we suppose the particle (for) here has no reference at all
to the last words, viz. when he came to if, he found nothing but
Irrfvcs, hut look on the words as a parenthesis, this is no diffi-
culty ; for we hove an instance fully parallel in Luke xix. 34,
25, 2G, " And he said unto them that stood by. Take from bim
the pound, and give it to him that hath ten pounds. And the?
said unto him. Lord, he hath ten pouinls : for I say unto you,
that unto every one that hath shall be given, and from him tliat
hath not, even that he hath shall be taken away from biin.'^
Whence it is most eviilent that ihe consecutive particle /or han
no reference to the words immediately preceding, viz. '*And
they said unto him, I.ord he hath ten pounds ;" but to those lie-
fore. See also a parallel instance, Mark xvi. 3, 4.
And though the fig-harvest was not yet come, or the time of
general ingathering of figs, yet it was a lime of year, as the fore-
mentioned author observes, wherein Christ might exfiect to
find some ripe tigs fit for eating on the tree ; foti as he ol^crret,
NOTES ON THE BIBLE. 471
•
the more common sort of fif^-trees in ihosc parts brings two
crops in a year; (see Hosea ix. 10;) and that the first ripe
fruits of the first crop might be expected then ; and that Jesephus
■ajs, that at the time of the passovcr some Jewish robbers
made an excuision from the castle of Mastada, and cairied ofiT
the ripe fruits bclon2?in<r to the town of Engnddi; and that he,
describing the fruitfuhiess of the country of Gennesarcth,
says, " It aflTords figs and grapes for ten months without in-
termissioB ;" and that Pliny says, these two crops of figs kept
pace with the harvest and vintage; and that, if so, the first
crop will be ripe at about the time of the passovcr; and that
the end of the winter and beginning of spring in Judca was, at
latest, about the middle of February, and then the fig-tree be-
f^n to put forth green figs, agreeably to Cant. ii. 13 ; and there-
fore, that in the words, ^' the time of fruit is not yet,'' is sig-
iHfied, that the barrenness of the tree, and not merely that the
fact that the proper time wherein figs used to be ripe was not
yet come, was the reason why Christ did not find eatable figs
on the tree, since, in the latter case, it never would have been
expressed, as it is here, that he found nothing but haves, but
rather that he found nothing but green figs ; for, undoubtedly,
by what has been observed, there must be green figs on ail fig-
trees that were not barren long before this time.
[32] Mark xii. 7. " But those husbandmen said among them-
selves. This is the heir; come, let us kill him, and (he inheri-
tance shall be ours.'' This was really the case with the Pha-
risees; they were the teachers of this people, and they saw, if
Christ was followed, they should be neglected ; this greatly
startled them; they feared losing their credit, so that they
should be unable to rule that nation any longer; but if they
could any way prevail to kill him, they doubted not but they
should have quiet possession still.
[33] Mark xii. 29. " And Jesus answering, said unto them,
Do ye not therefore err, because ye know not the scripture,
neither the power of God; for when they shnll rise from the
dead they neither marry, nor are given in marriage, but are
as the angels which are in heaven." We may conclude, there-
fore, that these doctrines of a future state and tl)c resurrection
are taught, and may be heard in the Old Testament, yea, and
in general the manner of it may be known by it.
[34] Mark xiii. 22. " For false christs, and false prophets
shall rise, and shall show signs and wonders, to seduce, if it
were possible, even the elect." Let us explain election, which
472 NOTES ON THE BfELE.
way we will, and one of these two doctrines is established. I
the election spoken of precedes tlieir eallintr, the doctrine o
predestination is establi5?hed ; if it follows, and thoy arechosn
for their Christianity, then the doctrine of perseverance is cs
tahlished ; for it is inipossihle to seduce such as is implied.
Mark xvi. See No. 2'20, Mattli. xxviii.
[314] Luke i. 35. "And the angel answered, and said unti
her, The Holy Ghost shall conie upon thee, and the power c
the highest shall overshadow thee ; therefore, also, that hoi;
thing that shall be born of thee, shall be called the Son n
God,"
The Virgin Mary, the mother of Christ, was a type of tin
things : she was a type of the church, that is often in scripture re
presented as Christ's mother that travails in pain with him, am
brings him forth ; she brings him forth in the hearts of believen
and especially those that are ministers in the church, who (astb
apostle said he did) do travail in birth with souls; and he, bein{
brought forth, appears and lives in their lives. The church isab
represented as a chaste, pure virgin, and she is often called his node
filed in the Canticles. She nourishes Christ, or grace, in the heart
of the saints by the ordinances of religion, and those means of ^ran
that are maintained in the church. She affords the sincere mill
of the word, by which believers, as new-born babes, are nourish
ed, and do grow. And the blessed Virgin, in conceiving aro
bringing forth Christ, is an eminent type of every belic»ving soal
who is Christ's brother, and sister, and mother. As Christ wa
formed in her, so is he in every true convert ; he was formod u
her by the Holy (xhosi's coming upon, and the power of ihchigh^
est overshadowing her ; which is a lively representation of (hi
manner in which the new creature is formed in the saints. TIn
mother of Christ was a pure Virgin ; so are believers represented ir
scripture ; they are presented as chaste vir«:ins to Christ, thej
are those that are not defiled wiih women, for they are viririn*
as is said in Revelations. The blessed Virgin brought Ibrtl
Christ with pain ; so is Christ commonly brought forih in ibi
hearts of believers with that contrition, and repentance and sor
row for sin, that self-denial and mortification, that may fitly b<
compared to the pains of a woman in travail. As the blessct
Virgin nourished her babe, with nourishment from her breast, «
Christ in the heart is refreshed with the exercises of graces inthi
saints and their good works, which are often represented in scrip
ture as food to Christ in the heart, or the principle of grace there
which is as a new-born child, and causes it to grow ; and the exer
cises and fruits of grace that come from the hearts of the saints
do as it were nourish Christ's interest in the world, aud caiisi
NOTES ON THE BIBLE. 473
Christ's mystical body, which is small as in infancy, to be strength-
ened and increased. The mother of Christ, was very careful of
Christ when he was an infant, tended him with great care, watch-
ed over him lest he should be hurt, and was careful to feed and
nourish him, when he was wounded to heal him, to please and
gratify him, and by all means to promote his health and growth,
as tender mothers are wont to do their little children. So should
the believer do with respect to Christ in the heart. The care
chat a tender mother has of her infant, is a very lively image of
the love that a Christian ought to have of grace in the heart. It
is a very constant care ; the child must be continually looKied
after ; it must be taken care of both day and night. When the mo
Iher wakes up in the night she has her child to look after and
nourish at her breast, and it sleeps in her bosom, and it must be
continually in the mother's bosom, or arms, there to be upheld
and cherished ; it needs its food and nourishment much oftener
than adult persons; ii must be fed both day and night; it must in
every thing be gratified and pleased ; the mother must bear the
burden of it as she goes to and fro. This is also a lively image
of the care that the church, especially the ministers of the gospel,
•hould have of the interests of Christ, committed to their care ; 1
Thes. ii. G, 7, 8, 9. <* We might have been burdensome as the
tipostles of Christ ; but we were gentle among you, even as a nurse
cberisheth her children. So being affectionately desirous of you,
we were willing to have imparted unto you, not the gospel of God
only, but also our own souls, because ye were dear unto us. For
ye remember, brethren, our labour and travail ; for labouring
Jiight and day, because we would not be chargeable unto any of
you, we preached unto you the gospel of God." That when the
.church is spoken of under the character of a mother, the minis-
ters are especially meant, see Note on Cautic. ii. 11, at the lat-
ter end.
■
[137] Luke viii. 28. 30. The legion of devils besought Christ
that he would not torment them, and that he would command
them to go out into tlie deep. This shows that the devils had a
-very trembling expectation of having their punishment complet-
ed, and of being dreadfully destroyed some time or other by tlie
.Alessiah.
[28] Luke xi. 44. " Woe unto you, scribes aiid Pharisees,
hypocrites," &c. The Jewish church was no^ in its apostatized
state, being become an hypocritical, superstitious, corrupt, haugh-
ty, persecuting church, very much as the apostatized Christian
€hurch under Antichrist, only in a far less degree, but their
crimes were exactly of the same nature. It is chilled a generalioa
VOL. IX. 60
474 NOTES ON THE BIBLE.
of vipers ; like as the church of Rome is called the dragon, the
beast. Here it was that our Lord was crucified ; and the blood
of all the prophets which was shed from the foundation of the
world, was required of this generation, verse 50. So the church
of Rome is said to be the city where our Lord was crucified.
Rev. xi. 8. ''And that in her was found the blood of prophets,
of saints, and of ail that were slain upon the earth ;" and in innu-
merable things did this apostatized church agree with the church
of Rome, ^ow the Scribes and Pharisees were the teachers of
the nation, and as their clergy, and were the haughtiest, most hy-
pocritical, most covetous, deceitful, and malicious, persecuting
sort of men in the wliole nation ; their enormities that are mention-
ed here and elsewhere, exactly to a wonder corresponding with
those of the Romish clergy, and the high church ; their temper
and behaviour was just as tliis is.
[295] Luke x. 38, to the end. Concerning Mary^s and Mar-
tha^s different ways of shotving iheir respect to Christ. Martha
and Mary seem to be typos of different churches, or rather dif-
ferent parts of the Christian church : the one showing their re-
spect to Christ b)r much external service and ceremony, as
Martha was cumbered about much serving; the other that
part of the church that is more pure and spiritual in their
worship, as Miiry sat at bis feet, and heard his word. Par-
ticularly Martha represents the Jewish Christian church in the
apostles' days, made up of Jews and Jiidaizing Christians,
who were fond of the ceremonies of the Jewish worship. Mary
represents the Gentile church ; they were more spiritual in
their worship. \\ hat is si«^niiicd in tiiis type is also exemplified
in the church of England, that is cnmbcred about much serv-
ing. Their worshi|> consisting much in external form and
ceremony, and the churcii of Scotland, and the dissenters in
England are like Mary, who worshij) Christ according to his
own inslilntions, without the pomp and cumbrance of outward
forms. Marrh.i was the elder sister, so the Jewish church
was the elder sister with respect to the Gentiles ; so the church
of England is the elder sister, and has the ascendant over the
other, and has the chief government of the house, as the house
that Christ was in is called Martha's house, ver. 38. Martha
complains of Miry that she did not join with her in her exter-
nal service, and would havo Christ oblige her to help her ; so
those chnrcliiis that are cereinonicms in their worship, are com-
monly impatient of others, who dissent from them, and are of
an imposing sjiirit, and are desirous of having others being
oldiged to conformity. So was it with the Jewish-Christian
church in the prima ivc times with respect to the Gentile
KOT£S OiN THE BIBLE. 475
church, and so it is with the church of England. Christ de-
clares that Mary's way of showing respect to him was far the
most necessary, and most acceptable ; so is that worship that is
pure and spiritual.
[3] Luke xiv. 22, 23. In litis parable is represented, Ist, The
rejection of the Jews and the calling of the Gentiles, 22d verse.
But in the 23d there is manifestly another general calling of the
Gentiles spoken of; the first is that which is called the calling tf
ike Gentiles; the next, that which is called in scripture, the bring'
ingin of the fullness of the Gentiles. It is manifest, therefore, by
this text, that there remains yet another calling of the Gentiles
than hath yet been.
[40] Luke XV. 21, 22. " And the father said to the servant,
Bring forth the best robe and put it on him, and put a ring on his
hand, and shoes on his feet, and bring hither the fatted calf," &c.
As Christ's eating with the publicans and sinners, was figurative
of the calling of the Gentiles, so are the parables of the lost
sheep, the lost piece of money, and the prodigal son, especially the
last, agreeing in all circumstances.
[41] Luke xvii. 20. " And when he was demanded of the Pha-
risees, when the kingdom of God should come, he answered and
laid, The kingdom of God cometh with observation." This clears
up any difficulties that might be raised from any speeches of
Christ, or the apostles, that seem to speak of a bodily descent of
Christ from heaven to receive his kingdom in a very short time.
[42] Luke xvii. 30, to the end. '^ Even thus shall it be in the
day when the Sou of man is revealed," and the following verses,
especially the last, may convince us that the coming ov pevealiog
Df Christ, so often spoken of by Christ and his apostles that was
to be so suddenly, was at the destruction of Jerusalem.
[233] Luke xviii. 35. " And it came to pass that as he was
come nigh unto Jericho, a certain blind man sat by the way side
begging.'* Here this is said to be as lie came nigh unto the city,
n the original it is said, sv tw fiT/i^siv, in his approaching to
the city. And we have an account afterwards in the first verse of
the next chapter, of Jesus' entering and passing through Jericho.
And yet it is said in Matthew xx. 29, that it was as they departed
from Jericho, or as it is in the original, sxirtffiuofwvwv aumv,
they going out o/ Jericho; and in Mark, the same is said, and
there we have an account before of his coming to Jericho, Mark
X. 46, '' and they came to Jericho," — ^* And as be went out of
476 NOTES ON THE BIBLE.
Jericlio, with his disciples and a great number of people, bliiri
Bartimeus," he. It seems to me the difficulty and seeming in-
consistency is thus to be solved, viz. That Jesus passed near the
Jordan the day before from the other side, where he bad been,
John X. 40, 41, 42; Matth. xix. 1, 2; Mark x. 1 ; and cameio
the suburbs of Jericho that night, and that this is what is meant
by Mark, when it is said they came to Jericho, in the first words of
chap. X. 46, now mentioned ; and that Christ did not go into tke
main city that night, but lodged in the suburbs for the comfort of
lodging, and to avoid the crowd and throng of people, for it ii
evident that the people were now in a great disposition to flock
after him and throng him, by the whole context of these places. If
he had gone into the midst of so populous a city as Jericho that
evening, the multitude would necessarily have greatly distressed
him that night; and that Christ did lodge somewhere after he cane
over the Jordan into Judea, before he entered the main city of
Jericho, seems evident by this, that otherwise we shall not find
room for the four days that Lazarus had been dead before he caM
to Bethany, if we suppose the day that he was raised to be the
fourth day ; for we are told that, when Christ heard he was sick,
he abode two days still in the same place where he was, even be-
yond the Jordan, John xi. 6, compared with the next verse, and
the 40th verse of the foregoing chapter. Lazarus died before
Christ heard this news, as is evident by what Christ said, verse 11.
It was when Christ was going out of that place into Judea, that he
said to his disciples, ^'Our friend Lazarus sleepeth, but 1 go that I
may awake him out of sleep ;" by this we cannot rationally suppose
that he died sooner than the day before he went over the Jordan,
which may be reckoned one day of his being dead, and when be
came over the Jordan and lodged in the suburbs of it, there was
two days, and the next day he passed through Jericho and lodged
at the house of Zaccheus, Luke xix. 5, 8tc. and the next day he
came to Bethany, which is four days. There is a necessity of
supposing that Christ lodged somewhere on this side of the Jor-
dan before he came to the house of Zaccheus; but it seems evi-
dent that he did not lodge at all in the old city of Jericho, but
passed directly through it, and came to Zaccheus' house the same
day that he entered and passed through the city, by Luke xix. 1,
2. " And Jesus entered and passed through Jericho, and behold,
there was a man named Zaccheus," &c.
Another thing further strengthens the probability that Christ
bad lodged a night on this side of the Jordan before that day
that he passed through the city and came to the house of Zac^
cbeus, viz. that if he went through the city to his house, the
same day that ho came near the Jordan, it is not at all hkclj
there would have been gathered such a multitude to him. there
NOTES ON THE BIBLE. 477
would not have been time for it. The multitude was exceed-
ingly great, as appears from the blind man's taking so much
notice of the noise they made as they passed, Luke xviii. 30,
and by Zaccheus' being forced to climb a sycamore-tree to see
him ; and therefore thus the seeming inconsistency between the
evangelists is solved.
Jesus' coming from beyond the Jordan to the suburbs of Je-
richo and lodging there, Alark calls his coming to Jericho, chap.
z» 46; and when Christ set out on his journey the next morn-
ing to go from Jericho further towards Jerusalem, Mark calls
his setting out from Jericho as his going forth from that city,
though the main city was in his way, and he passed through it
in bis journey, which is not disagreeable to our customary way
of speaking. If a man that belongs to a certain town, suppose
the town of Northampton, then Iiving>in the outskirts of it on
the north side, sets out to go a journey to another town south of
Northampton, supposing Hartford, and anyone ut his journey's
end should ask him at what time it was that he set out from North-
ampton, such a question would be understood to mean at what
time he began his journey from his own home at Northampton,
though ho after that passed through the main body of the town ;
or if he was on a journey before, and lodged at Northampton for
anight, at a house in the utmost northern skirts of it, and so went
forward on his journey to IJartford the next morni.ig, this does
not alter the case. The case seems to have been thus, that
Jesus lodging in the eastern suburhs of Jericho, the people flock-
ed to him in the morning before he set out on his jouiney, and
when he set forth on his journey forwards to leave that town,
on the borders of which he then was, Mark and Matthew speak-
ing of him as then going out of Jericho, but between the place
where he lodged and the walls of the main city, which he must
pass through in his way ; the blind man cried for mercy, and
therefore Luke says it was as he was entering into the city.
Note, that the supposition of his coming over the Jordan is
not agreeable to Doddridge's Harmony.
[338] Luke xxii. 31. " And the Lord said, Simon, Simon,
behold, Satan hath desired to have you, that he may sift you as
wheat." The true meaning of these words seenjs to he this.
It is ordered in providence that Satan should at this time ex-
traordinarily seek and hope to have you, and it is so ordered
to that end, that by his temptations he might sift you as wheat;
that is, that there might be a separation made between you and
your corruptions, your pride and self-confidence, as wheat is
separated from chaff by sifting, which proved to be the effect
of those trials that I'eter and the rest of the disciples had at
478 N0TE8 ON THB BIBLE.
that tiino, they were sifted and purified^ and came forth aba- III
dantly brighter than before, as ^ohl that is tried in the fire, k i
is not Satan's cud in dcsirin*^ to have them that is herespokn
of, but (lud's end in so orderin<i^ it that Satan should desire ll
have them. Satan's end in desiring to have the saints is not
to sift them and purify the wheat from the chaff, but todestro;
them.
[225] Luke xxii. 44. '' And being in on agony, he prayd
more earnestly." This was in his second prayer. He prayd
more earnestly than in his first ; but we cannot justly euppM
that it is meant that he prayed more than before that this of
mig^ht pass from him, for this was after the angel appeared li
him from heaven, strengthening him, as in the foregoing vertti
This angel came from jieaven on that errand to strengthci
him with the more cheerfulness to take the cup and drink,
and to go through with the suflTerings that were before hia^
that were so dreadful to him; and therefore we must suppon^
that in consequence of i(, Christ was more strengthened ioiL
And though Christ seems to have had a greater sight of bii
sufferings given him after this strengthening than before, thil
caused such an agony, yet he was strengthened in order to it
him for a greater f:i^ht of them, and he had greater strength
and courage to conilict and grapple with those awful apprehen-
sions than before; his strength to bear sufferings is increased
with his suifering. And then, seeing this angel came te
strengthen hitn with courage to go through his sufferings, and
Christ knew it, we must suppose that Christ now, in answer tf
what he said to God in iiis former prayer, herein had it signifi-
ed that it was the will of God ihat he should drink that cnp;
and so it is not to be supposed that, immediately upon it, be
prayed nioreeuiiiesily than before that the cup might pass from
him; that he should so do is utterly inconsistent with Mat-
thew's account of this second prayer. The account wo hare
of this second prayer of Christ in the other evangelists, togfr
ther with John xii. 27, 28, and Fleb. v. 7, serve well to lead ui
into an understanding of the matter of this prayer. Indeed,
when the evangelist Mark gives us an account of this second
prayer, he says that *' he spake the same words that he did
before." Mork xiv. 39. But, by what the evangelist Matthew
says of it, we are not to understand this, as though he spake
all the same words, bur the same words with the last part of
his former, viz. " Not what I will, but what thou wilt." The
account Matthew gives of it, is this; Matth. xxvi. 42, "He
went away again the second time, and prayed, saying, O my
Father ! if this cup may not pa»s^ away from me, except I
i
i
NOTES ON THE DIBLE. 479
diink it, thy will te done." By Matthew's account, he prays
tbe second time, as if he had received a signification from
God, since he prayed before, that it was his will thai tbe cup
ihould not pass from him; and the evan'reliht Luke tells us
how, viz. by the angel that came from God to strengthen him,
-and therefore, though he prays now more earnestly than be-
fore, yet he only prays that God's will mny be done, i. e. not
only in his sufferings, but in the effects and fruits of them, that
Crod would so order it, that his end and will may be obtained
by them, in that glory to his name, particularly the glory of his
grace and mercy in the salvation and happiness of his chosen
opes, which he intended by them. Christ's second request af-
ter it was signified and determined that it was the will of God
that he should drink the cup, corresponds with his second re-
i|ue8t that was made on the same account that we have in John
xii. 27, 28. The first request was the same as here, and in
like trouble ; " Now is my soul troubled^ and what shall I say?
JPather, save me from this hour^ And then after this he was
determined within himself as now, that the will of God must
he done, otherwise that he should not be saved from that hour.
" JButjfor this cause^ came I to this hour f^ and then his second
request after this is, " Father ^glorify thy namey 8o this was
the purport of this second request, as Matthew gives us an ac-
count of it, saying the same also the third time, ver. 44,
wherein the evangelist Luke says, '* He being in an agony,
prayed more earnestly," which seems to be the strong crying
and tears that the apostle has respect to, Heb. v. 7, 8, *' As
he saith also in another place. Thou art a priest for ever after
the order of M elchizedeck : who in the ^days of his flesh,
when he had offered up prayers and supplications, with strong
crying and tears, unto him who was able to save him from
death, and was heard in tha't he feared. Though he were
a Son, yet learned he obedience by the things that he suffered."
The thing that he feared, and the thing that he prayed to be
delivered from, in those prayers and supplications, that he of-
fered up with such earnestness and agonies, to him that was
able to save him from death, that so the Father's will might
be done, and his glory attained in his sufferings vvas, that he
might he saved from death — that though he must drink the cup
and pass through death, yet that he might not be swallowed up;
that he might 710 1 fail and sink in so great a trials but might over-
came. As Christ is represented praying, Ps. Ixix. 14, 15. He
prayed that his heart might not utterly fail in his last passion,
and that it might be effectual for the obtaining of God's will
and the glorious ends proposed. If he had failed, all would
have f^iiled, and the whole affair would have been entirely frus-
480 NOTES ON THE BIBLE.
trated. The man Christ Jesus, in sacb an eztraordinai; tri
terrible sight of the cup he had to drink, did not trust in his on
feeble human nature to support him, but looked to God forsi^
port. If he had not overcome in that sore trial and dreadM
connict, he would never livivebeens aved from death ; (for hii Jfe
surrection was our Release from the grave ; was our token thatb
had vanquished, and fulfilled and satisfied God's will,) and tin
all would have failed, and we should never have been redeenni
Our faith would have been vain, and we shoold have remaini
yet in our sins. The things which Christ prayed for, andtk
things in which he was heard, were those two things mentioiri
in Isaiah xlix. 8. When Christ prayed to be delivered from deatl^
it was not as a private person, but as a common Head. His iit
liverance from death is virtually the deliverance of all the £1ni
Thus this High Priest (for he is spoken of as such in that platt
in Hebrews, see verse foregoing) offered up prayers and supplio-
tions with his sacrifice, as the Jews were wont to do. He mild
strong cryings and tears with his blood that was shed oat, ml
fell down to the ground in his agony, praying that the effect ml
end of that blood might be obtained. Such earnest agODiiiii|
prayers were offered with his blood, and his infinitely preciM
and meritorious blood was offered with his prayers. How efe-
tual must such prayers be ! And how sure may those be of nt
vation that have an interest in those supplications !
[311] Christ, in these strong cries and tears, wherein he
wrestled with God in a bloody sweat for the success of his suffe^
ings in the salvation of the elect, hath given us example how we
should seek our own salvation, and the salvation of others, whoie
souls are committed to our care ; viz. as striving, wrestling, aad
agonizing with God. See Prov. ii. at the beginning. Wheo
Christ says, Luke xiii.24, '* Strive to enter in at the strait gate,
the word in the original for strive is oLyi^n^zg^B^ agonize.
[122] John i. 16. ** And of his fullness have all we received, aod
grace for grace; that is, he has a fullness of grace," and we re-
ceive grace from him, answerable to his grace grace fn
grace, that is grace amwerable to grace. The word avn, trans-
lated for^ signifies so. Christ has many gifts from the Father,
and we have gift for gift.
[446] John i. 31. ** And I knew him not; but that he should
be made manifest to Israel," &c. This may seem strange that Jobn
did not know Jesus, seeing the families were so related ; Elixa-
beth, his mother, being cousin to the Virgin Mary, and they
were intimately acquainted one with another, and at the very
NOTES ON THE BIBLE. 481
ime oflheir preprnancy, when the child of each had been already
onceived, and both were thoroughly acquainted with the nii-
aculous circumstances of each oiIut's conception, and what the
•hildren were that ihey had conceived, and to what end ihey
irere to come into the world ; and conversed together of these
hings. Soon nfier Christ's birth, he was conveyed away pri-
'otely by his parents into Egypt, for fear of Herod, and proba-
cy nobody knew where they were gone, or what was become of
hem. There it is supposed that he remained in Egypt until the
leath of Herod ; and Archclaus his son, reigning in his stead iri
he province of Jurlea, and manifesting by some bloody acts in
he beginning of his reign, the like tyrannical disposition with
lis father ; Joseph and Mary returned from Egypt, we may sup-
pose as privately as they could, into Nazareth, an obscure city in
jialilee; the province of Ilerod Antipns. And as to John the
laptist, when Herod massacred the infants at Bethlehem, his
nalicc proceeded as far as the hill country; for having heard
freat tilings of John, the son of Zechariah, he sent one of his
oessengers ofde;itlito dispatch him. The care of his mother
ircvented the design, by Hying with him into the wilderness, or
infrequented parts of the country, on the south side of the river
Fordan. It is recorded by Nicephorus, lib. i. cap. 14, that he
vas about eighteen months old when he was conveyed into this
ianctuary, that forty days after his mother died, and near the
>ame time his father Zrchariah, was killed in the court of the
lemple. [There is an account of these things in Reading^s Evan-
elical History of Christ, chap. vii. viii. ix. x.] However, thus
nuch seems manifest from the scripture, that John's parents were
uolb old when he was born, and therefore we may well suppose
that they did not live long after, so that he could not be led by
them into personal acquaintance with Jesus, and it is also mani-
fest that John was from his infancy in the desert, in a bidden se-
cret state of life, even unto the day when he began his public
ministry ; (Luke i. 80.) and that there he lived so much separated
from the rest of the Jews, and from the society of mankind, that
he lived on the spontaneous productions of the uncultivated de-
sert, his meat being locusts and wild honey, and his garment no-
thing but camels' hair, girt about him with a girdle of skin,
Matth. iii. 4; Mark i. 0. And so when he began to preach it was
ill the borders of the wilderness, where he had lived all his days.
Matth. iii. 1.3; Mark i. 4; Luke iii. 2. 4; Therefore Christ
says to the multitudes concerning John, " What went ye out into
the wildeniiss for to see r" Matth. xi. 7 ; Luke vii. 24.
Things being thus, it is not to be wondered at that John had
never been Jesus, who lived obscurely so remote from him, and
VOL. IX. Bl
T
5
482 NOTES OM THE BIBLE.
that he knew not where he was, or how to find him till God
showed him to him.
[368] John ii. 1, 2. Concrrning the marriage at Cana of
Galilee. The company here at this wedding may represent
the church of Christ, wiio are often represented as the -ruests
called together to a marriage feast. Jesus, and his mother,
and his disciples were there ; thus it is in the church. The for-
mer circumstances of the marriage, wherein they wanted wine,
represent the state of the church before Christ came, or rather
before the eFangelical dispensation was established. The latter
state of the wedding, wherein they had plenty of wine, repre-
sents the latter state of the church after the glorious pouring
out of the Spirit at Pentecost, and especially after the fall of
Antichrist. The wine represents the spiritual supplies of his
. church, the grace and comforts of the Holy Spirit, which are
often represented by wine in scripture. Their wine ran low
and was just out ; so formerly the Old Testament church had
a supply of wine ; but when Christ came into the world it was
just out, they had in a manner no wine. But when Christ came
and ascended up to heaven, he soon gave his church plenty of
wine, and much better wine than ever the Jeivish church had
enjoyed, as it is said, '' Thou hast kept the best wine until now."
So again, before the glorious times of the church commence,
the church's wine runs very low, and is almost out ; what they
allay with is water : human learning, sapless speculations and
disputations, and dead morality. Formerly the Christian
church had wine, as in the times of the primitive church, and in
the times of the Ilcformation, but now their wine ia just gone.
But after the beginning of these glorious times their water
shall be turned into wine, and much better wine than ever ther
had before. The mother of Jesus may represent the more emi-
nent ministers of the gospel, or the public ecclesiastical authority
as exercised in synods, pul)lic schools, &c. They in a dark
and dead time of the church complain to Christ of their unsac-
ccssfulness, of the want of wine in the church, and look to him
for a supply, but must not expect an answer till Christ's time
is come; their prayers are not answered till then, and then
they shall be fully answered ; their prayers are not rejected,
they arc offered up with incense, the cries of the souls under
the alter that cry "How long, Lord, Holy and true!" are not
rejected; but yet it is said to them that they should wait till
God's time comes. The servants represent gospel ministers,
they have a command from Jesus' rnolficr, i. e. from the church
in her public authority, to do whatsoever Jesus commands.
Whence we may note that the way to have a plentiful effusion
NOTES ON THE BIBLE. 463
«f the Spirit with his word and ordinances, is to be faithful in
Iheir work. They are to fill up the water- pots of purification
with water ; that is all that they can do. They can in the use
-«»f the ordinances of God's house, and the appointed means of
:|fraceand purification, be instnnt in season and out of season;
Ihey can fill the water-pots up to the brim ; they can be abun-
dant in preaching the word, which as it comes only from tliem
is but water, a dead letter, a sapless, tasteless, spiritless thing,
but this is what Christ will bless for the supplying of his church
with wine.
[47] John ii. 21. " But he spake of the temple of his body."
And it seems to me here that he should speak of his body in
two senses : in one sense of the church which is called his body,
and is also called the temple of God, of which the temple of
Jerusalem was a type. The temple of Jerusalem may signify
the Jewish church Christ put an end to by his coming, and in
sthree ages after erected his spiritual temple, the Christian
church.
[26] John V. 45. viii. 15. xii. 47. ** I judge him not, for I
am not come to judge the world, but to save the world." Men
are not properly judged and condemned by the covenant of
grace, but by the law, a. covenant of works, that is the eternal
rule of judgment. The covenant of grace is a deliverance from
this judgment : those who arc Christ's are delivered from the
law and escape the condemnation of it ; the law bus its force upon
Christ, andean go no further; but the law has its full force
open unbelievers.
[263] John vii. 38, 39. '' Out of his belly shall flow rivers
of living water. But this spnko he of the Spiriu" The Spirit
of God in th« saints is called living water upon three accounts.
1. And chiefly it is meant that the water had life in it, com-
mon water is mere passive dead matter. But this water is
alive, it is a living divine person. So Christ is called a living
stone, 1 Peter, ii. 4. This water is not only something livings
but it is life itself; it is that spirit that is the very life of God,
and so is divine and infinitely perfect life, and act, and energy ;
for which cause partly the Spirit of God is called water of life,
Rev. xxii. at the beginning. Because divine life is the very
matter of this water.
2. lie is living water, as he is life-giving water, as Christ is
called the living bread, John vi. and as the Spirit of God is call-
eA living bread theie in that chap. ver. 63, vid. No. 2G2. lie
is living bieud, as he is life-giving broad ; for so Christ explains
484 NOTES ON THE BIBLE.
himself in that chap. ii.i. It is living water in those in whom it
is, as it is like a spring that never fails; as it gives lifot so it
will infallibly maintain life for over. So it Heems to be explained
by Christ, John iv. 10, 11, 13, an J especially the 14ih. So
Christ is called bread of life, because the)- that eat of him shall
never die, but live fur over, John vi. So the hope of Christians
to which they artj bepotten by the resurrect icjii of Christ from
the dead, is said to be, 1 Peter i. 3, a living hope, i. c. a never-
dying, never-failing hope ; vid. Notes in loc. But yet it is not
probable that this water would on account of its perpetuity lie
called living water, if there was no life in the water, and life
was not the thing that was perpetual ; for it does not appear
that springs of water that were never dry wore, on that account,
called Ztving* springs then, as now, but it seems to be a metaphor
invented since.
[234] John z. 34, 35, 36. "Jesus answered them, It is
written in your law, I said ye are gods. If he culled them gods,
unto whom the word of God came, and the scripture cannot be
broken ; say ye of him,*' &c. The rulers of God's people were
called gods, because unto them the word of God came, i. e. his
law was come tothem, was committed tothem, and trusted with
them for them to enforce and execute : they were herein instead
of God to the people. Because they held forth the law, or
word of God, the law of God was in a seuHO their law. They
were judges or executors of the law for God, for the judgment
was God's, Dcuf. i. 17, 2 Chron. xix. 6. Herein ihey were
types of Christ, to whom the Falher halli coniniitted all judg-
ment. Thus it \yas a ceremony in Israeit in inauifiirating a
king, to bring the law end coininit it to hiiii ; as 2 Kings xi.
12, "And he brougiit forth the king's son, tuid put the crown
upon him, and gave him the ttstimony, and xhvy niatle him kinif,
and anointed him, an<l they clapi their hands, and said, God save
the king." Thus thi; word of God came I*) him. This inter-
pretation of this exposilioii of Christ is confirmed by what God
says to Moses, Exod. iv. IG, ** And he shall be thy'spokesnmii
unto the people, and he shiill be, even he shall be unto thee in-
stead ofa month, and thou shall bc(o WuuiiLsUad of UoJ ;" i.e.
by speaking the word of God to him, he was instead of Goil,
because the word of God came lo hit/i, and was contniitted to
him to sf)eak in God's nanu', and so in the vii. clia|.. versr J.
"And the Lord said unto Mdses, Sec^ I Iiavo made thee a t»odlo
Pharaoh, and Aaron thy brt.lher shall be ihy prophet :" he i*:|v
resented God before Pharaoh, by the word id' God in his niunlli.
as he spake in hi^ name, and b) his word wrought miracles he-
fore him*
NOTES ON THE BIRLE. 485
These earthly rulers wore railed f^ods, brcniise the exttrnal
word of God came thus to ihcm; whereby they were rendered
types and images of the Son of God, liie internnl irord of God ;
heoce ihey are not only railed .£,W«, but the sons of GotL Ps.
Izxxii. G. **I have said ye are \s;i^i\s, and all of ytiii children of
the Most High;" and if they were called p:tMls, only f<)r thus re-
lembling God's Son, how much is Christ to he justified, who was
himself the Son of God, when he called himself God !
[482] John x. 34, 35, 36. "Jesus answered them. Is it not
written in your law, I have said ye are prods," &c. In the Ixxxii.
Psalm, to which this refers, we see, ver. 6, those who are called sons
of the Highest by the word of God that came to them, are by that
lame word called gmls. So that in that passage, tion of the Hi^h"
esi^ is the same with God. Jesus takes notice that th^y are called
gotU, and he says the scripture cannot be broken, i. e. it must be
verified; but verified it could not be in them who died like men,
aod fell thereby like other princes," (whovTerenot called gods,)
" firpro that eminent station wherein they were called gods." It is
not every prince or potentate amonu^ men that is called god in this
psalm. Those called gods, are plainly the princes of Israel, that
judges in God's land, who stood and judged among them in that
Theocracy ; and they are manifestly distinguished from other
princes on the very same account on which they are called gods.
For in their office as rulers and judges of Israel, they prefigured
Him who was to rule the house of Jacob forever, and they stood
in that office as his types, even as the priests prefigured Ilim in
bis priesthood ; therefore they are called gods; and the scripture
calling them so is not broken, because wh;it is said of these types
holds fully true in their Antitype ; who is plainly enough pointed
at in that same psalm, verse 8, *' Arise, O God, judge the earth:
for thou shalt inherit all nations." They shall die like men, and
fall like one of the firinces : but He arises from the dead to Judge
and inherit the church of all nations. His resurrection manifests
Him to be truly God; the same God that stood in the congrega-
tion of these mighty, and judged among them, to whom the word
of God came, *' Ye are go<ls, and sons of the Highest." Vid.
Glass' Notes on Scripture Texts, No. 1, pp. II, 12.
They are called gods, as the manna is iaile<l tlie bread from
heaven, and angels' ibod, and as Cyrus is called GiuVs Christ
and his beloved, Isai. xlv. 1; xlviii. 14; and as Said (whom the
psalmist has a special respect to in Psalm IxNxii.) is called the
Lord's Christ, (he fell like one of the other princes who were not
called gods,) and as the rock in the wilderness is said to be Christ,
and as many tilings are said of Solomon in the Ixxii. Psalm, that
arc verified only in Christ, That passage, 1 Kings xviii. 31, may
48G NOTES ON THE DIBLE.
servQ to oxplairi these words, To whom the itord of Oodeam;
" Acconling lo the number of the tribes of Jacob, unto whom the
word of the Lord came, saying, Israel (i- e. the Prince of God) |{,
shall he thy name. The word of God carae to Jacob in his pit-
vailing with (iod, two ways.
1. God said to him, 1 have called you ISRAEL, Prince 9^
God ; as here, Ps. Ixxxii. he says to the princes of Israel, " 1 haw
called 3'ou gods:;*' and that word of God came to them in Exod.
xxii. 28.
2. God, by a special designation, made Jacob in what he m-
dered concerning him, to be a Type. Now, types arc a sort d
words: they are a language, or signs of things which God would
reveal, point forth, and teach, as well as vocal or written words,
and they are called the word of the Lord^ in Zech. iv. 6, andiL
11. '* And thus also the word of the Lord came to the princesof
Israel," i. e. that state and those circumstances came to them, and
were ordered to them that were typical of the Son of God, and
were as it were God's word, signilying the dignity and office of
the Messiah. Such divine significations, when persons were made
the inherent subjects of them, were generally of the Son of God,
the Eternal Personal Word ; and therefore when such a typifica-
tion happened, or was ordered to a person, or any person becaivie
the inherent subject of such a divine signification, the word nf
God was said to come to him. It was the signification or typifi-
cation (if I may so speak) of the word of God, both as it wai
God's signification, and also as the thing signified was the Pe^
sonal Word of God.
[33] John xi. 51. <* And this spake he not of himself, butbe-
ing high priest that year, he prophesied that Jesus should die for
that nation.'' By this it appears that things are ordered by God
to bo nrtrd niul spok{?n, after such a particular manner, wiih ad*:-
sif^n to indicate and represent heavenly things, without the least
thought of the actors or speakers. See Note on Gen. xxii. B-
[134] John xvi. 8, &tc And when the Comforter is come he
will convince the worhl of sin, of righteousness, and of judg-
ment Ilr shiill convinrc the world of sin as men must be con-
vinced of llicir guilt, in order of llh ir rcctivini^ of ('lirisf. That
is, lluf reason tf^at sin and guilt lies upon tiiem, is, because they
believe noi in CInis! ; nnd their njccting Christ above all things
enli.'inces their guilt. Of his righteousness, that is, he will cnii-
vince them of the siifiiciency of (Christ's righteousness, of the way
of removing iruilt by him. Christ fini>lied lii> work as Priest, «>f
what he did for the removal of guilt, by bin ascending into lua-
ven, his entering into the holiest of all viiih his own blood to make
NOTES ON THE BIBLE. 487
Intercession for us, and thereby gave evidence to the world, that
what he had done was enough. Verse 10. Of righteousness, be-
cause ** I fro to my Father, and ye see me no more ;" that is, he
fehall convince the world of Christ's sufficiency and excellency as
« king and head of influence and government, as the sanctifier
and deliverer of his people from their enemies, and he that brings
them to eternal life. He delivers from the influence and power of
thexlevil, redeems his captives, and in spile of him sanctifies and
glorifies. In thus redeeming men by power, Satan is judged.
John xii. 31, 32. Verse 11. Of judgment, because the prince of
this world is judged. The conviction here spoken of righteous-
ness and judgment is to the same purpose with that, Isai. xlv.
24. ** In the Lord Jehovah have I righteousness and strength,"
anil in the next verse, '*In the Lord shall ali the seed of Israel be
justified, and shall glory."
[498] John xvi. 8, 9, 10, 11. "An<l when he is come he will
convince the world of sin, of righteousness, and of judgment. Of
sin, because they believe not on me. Of righteousness, because
I go to my Father, and ye see me no more. Of judgment, be-
cause the prince of this world is judged." In these words of our
Saviour is a great manifestation of his divine knowledge and wis-
dom.
The greatest SIN. that is in the world, is sin against the gos-
pel, contempt of, and opposition to, Jesus Christ ; and the great-
est evidence of the sin and wickediiess of man, is the world's ill
treatment of Christ, and the gospel, and the followers of Christ.
In this does most clearly appear the malignant nature of sin, and
the true nature of it is fully manifest; and particularly that vio-
lent opposition that appears on occasion of the pouring out of the
Spirit of God. As the coming of the Spirit is the occasion of
this ; so his coming eventually holds forth matter oC conviciiou
to the world of its wickedness. And those that are savingly
taught by the Spirit, are in the first place convinced of sin, espe-
cially as appearing in their sinning against Christ, or against
God, as revealing himself in the gospel Thus we find that im-
mediately after the pouring out of the Spirit of God on the day of
Pentecost, the Jews that were awakened, were reproved for this
sin, of rejecting and crucifying Christ, and for this they were
pricked in their hearts, and said, " Men and brethren, what shall
we do," Acts ii. ; see also chap. iii. 13, 14, Slc; iv. 11, &c. ;•
V. 30, &c. ; vii. 51, &c. ; And when Saul was converted, this
especially was the sin which he was reproved for, and convinced
of. Acts ix. 4, 5. In most places where the apostles preached,
there first arose great opposition, and the gospel finally prevailed
against their opposition, and opposers were converted, and iu
488 iNOTES ON THE BIBLE.
this case we \m\y suppose the tiling wherein chiefly they were
convinreil of tiieir slnfuhiess, wus tlicir opposition to Chrisi.
This seeiDs to have bt.'ori the case with the p^aolcr ; and so in all
uges, ihoy that urv. ivwly hurnhlcd by the Spirit of God, wA
brought to ri'pcMitance, are wout to be convinced of their sins
against the gospil.
The greatest, and most gh»rious rii^hieousncfs that ever was in
the world, is the righteousness of Christ. Indeed it was infnlit^
\y the most excvlleiit righteousness thntever was wrought out by
any servant of God in heaven or earth. It was the only ricrbt-
eousness propeily so called, ^i. e. agreeable to that grand and
eternal rule of righteousness, the law of God,) that ever was
among mankind, and the only righteousness by which any of
mankind arc acceptcii as righteous. And the greatest, slrongeil,
and most convincing evidence of the reality, excellency', sufficien-
cy, and completeness of this righteousness, was Christ's going to
the Father, and his being seen here no more in such a state as be
was in when the disciples saw him here. God's raising Christ
from the dead, uas a threat testimony of God to the sulncieDcy
and completeness of Christ's righteousness ; but his bestowing
upon him so glorious a reward in heaven; (rod's CAalting bim
at his own right hand, far above. all principalities, &c., and there
admitting this high priest into that Holy of holies, witii his own
blood, not merely to how down before the throne in humble p(»-
ture as the high prie.sts of old, but to sit down on the throne, at
the right hand of tlic majesty on hi^Mi, and so to be a priest on
the throne, was a far more striking evidence of it. And it was a
greater evidence of the transcendent excellency of this righteous-
ness, its acceplableness to the Father, and his exceeding delight
in it. And it greatly hei<;hten5 the strength and brightness o(
the evidence that Christ did not only go to the Father, but thni
he went thither to reliuii no more, to be seen on earth in a state
of humiliation. He needed to suiler no more, to go through do
more labours and self-denials, in order to complete his righteous-
ness ; he oflered up himself; by one ofFeritig, he perfected for evtr
them that are sanciilied. Having by his righteousness complet-
ed our redemption, he sat down for ever on the right hand of God.
He entered into the holiest of all, not as the high priest of old,
to be there a little while, and then to return and go there atjaiu
once a year, but he there enters to abide there. He is set down
for ever on the right hand of God. He ever lives there to make
continual intercession for us. See lleb. x. 12, 13; and ix. ii,
12. 24, 25, 2(5.
Christ's a^Len^iun into heaven, evorlustingly to live and rt^Lai
there, was the greatest evidence of righteousness in all senses aud
respects. It was the greaicat evidence of Christ's iniioccncv, auii
NOTES ON THE BIBLK. 480
Ibit he suffered wrongfully. It was the greatest evidence of the
righteousness and veracity in the words which he spake, the doc-
trine that he taught concerning God and himself, and his design
in coming into the world, and concerning life and immortality,
and a future state, and the greatest evidence and confirmation of
the truth of his promises made to his disciples of eternal life, and
heavenly glory, and indeed of all his promises, especially taken
with that consequence of his ascension, the coming of the Spirit,
whereby his people are sealed to the day of redemption. The
C^reat promise of Christ, the sum of all his promises, fulfilled in the
earnest of it in their hearts. And this ascension taken as the
completing and crowning of the grand affair of redemption, and
•o taken with its antecedents and the things manifested by it, par-
ticularly the divinity and infinite dignity of the person of Christ*
1 say taken with these, shows it was the greatest evidence of the
righteousness and holiness of God in saving sinners, of his faith-
fatness in fulfilling the promises of the Old Testament, and in
general by far the greatest manifestation, and the brightest efful-
gence of the moral perfection and glory of the divine Being, that
ever was.
The greatest instance o( judgment that ever was, or ever will be
in the world, is in Christ's judging Satan, the prince of this world.
God hath set Christ as King on his holy hill of Zion, having put
all things under his feet, made him the Head of all authority and
power, and has committed all judgment to the Son, and this is
the greatest instance of Christ's power of ruling and judging.
Satan is the greatest and highest of all the enemies of God, and
Christ and his people ; he probably originally was the highest
and strongest of all creatures. He has usurped the throne ; as he
is called the prince of this world, he has set up himself as god of
this world. It is the greatest evidence of Chrij?t's kingly power
and his might, as the Captain of the salvation of his people^ to
overcome this enemy, dispossess him of his throne, cast him
like lightning from heaven, and make him his footstool, and
bruise his head under his feet ; and it is the greatest manifesta-
tion of his high judicial authority to judge and condemn this
great rebel, and head, and leader of all the rebellion in the uni-
verse, and to execute -vengeance upon him.
By judgmenty as the word is used in the New Testament, as
appears by the Greek concordance, is most commonly meant the
exercise of judicial auihoritv, or the mamfeslniion and effect of
it; sometimes tlie exercise of rule and authr/rity in general, be-
cause judging is a chief exercise of it ; and sometimes particularly
a righteous exercise of such authority, and when the fruit or effect .
of judgment is meant, in sentence or execution, commonly a sen-
tence of Gondemnation, or the execution of such a sentence if
VOL. IX. 62
490 NOTES ON THE BIULE.
meant. Sometimes, though rarely, the word is used to signify a
judgment passed in the mind concerning moral matters, or the
expression of it in words, and sometimes it means oue's right in
judgment. So that the use of the word in the New Testaipeut
will clearly justify the iuterpretaiiow that has been given of it iu
this place.
Gospel light and knowledge consist in these three things and
the things implied in them.
A conviction of these three things, is the sum of that conviction
which is implied in saving faith. By the knowledge uf tliese
things, God's people say, '* In the Lord have 1 righteousness and
strength."
In the knowledge of these things consists the true knowledge
of ourselves, and the knowledge of God in Jesus Christ, or ilie
light of his glory in the face of Jesus Christ. The knowledge of
these things is the foundation of all true compliance wiih the gos-
pel in the heart, of repentence, faith, hope, charity, obedience, and
joy.
God permitted the fall, that his elect people might know good
and evil. The saving knowledge of good and evil consists iu
the spirit's conviction of these three things.
These three tilings are the most important objects of knowledge
in the world, in order to santi&catiou and comfort, holiness and
happiness.
[66] John xvi. 16. '* A little while and ye shall not see me,
and again, a little while and ye shall see me, because I go to the
Father." A little while and ye shall not see me, i. e. when I as-
cend into heaven ; and a little while and ye shall see see me, that
is, spiritually, when I shall send the Holy Ghost, who would not
come if I did not go to the Father. Seeing of Christ is so un-
derstood, chap. xiv. 19.
[445] John xix. 14. ** And it was the preparation of the pass-
over, and about the sixth hour." Mark says (Mark xv. 23,) it
was the third hour, and they crucified him, which seems by the
context, to be manifestly the time of his being nailed to the cross
at Golgotha, with which this place in John is reconciled, thus.
John is here as it were beginning a new paragraph conidining
an account of that grand event of the last passion of our Saviour,
V'hich he proceeds to do from hence to the 38th verse. John had
before been giving a large account of those things that went be-
fore this his last passion, and made way fur it ; but now, he being
•bout to proceed directly to this event itself, the greatest and
most astonishing of all events, he as it were makes a pause, «nnd
begins the account of it as a distinct story, worthy tu be peculiar-
NOTES ON THE BIBLE, 491
ly taken notice of. Those words in the 14th verse are the intro-
ducKJon to the story of this event, giving an account at what time
ic came to pass, vii. on the day of the preparation of the passover,
and aboui the sixth hour, that is, in the middle of the day, so that
the words it was the preparation of the passover, and about the
sixth hour^ do not relate especially to the words immediately fol-
lowing, And he mid unto the Jews, Behold your King, but rather
to the whole story, beginning with these words and ending with
the 37ih verse, or the grand event related in the story, viz. Christ's
last passion ; for the words are an introduction to the story of
this event, and not to that particular fact of Pilate's saying,
•' Behold your King;" and this is very manifest by John's in-
terrupting the thread of his narrative, and standing to tell us that
it was the preparation of the passover; if he only meant it was
the preparation of the passover, when Pilate said, ^' Behold your
King;" for, if so, why should he stand in this place to tell as it
was the preparation of the passover, and to tell us that this fact
happened on this day, any more than any of the other many facts
as important as this, that he had been giving an account of be-
fore, from the 28th verse of the preceding chapter, which all
were on the same day i so that John's design is not to give us ao
account of the precise time when Pilate said those words, but of
the time in general of that great event of Christ's last passion,
the story of which he immediately introduces in this verse, and
goes on with to the end of the 37th verse. He says it was about
the sixth hour, i. e. at the middle part of the day, it beginning at
the third hour, or middle of the forenoon, and ending at the ninth
hour, or middle of the afternoon ; and if the time of this grand
event be signified by mentioning any hour about which it was, it
is most properly said to be about the sixth hour, for that was the
very centre or middle of the time about which it was, it beginning
three hours before it, and continuing three hours after U* The
three preceding evangelists ail agree that the darkness by the
sun's withdrawing his light, began at the sixth hour, and as they
all relate the story of the crucifixion, it seems manifest that some
considerable time passed after he was nailed to the cross before
this darkness began. So that it seems on the whole beyond doubt
that Christ was nailed to the cross about the third hour, and hung
about six hours on the cross before he expired.
[313] John xxi. 25. '' And there are many other things
Jesus did, the which, if they should be written every one, I sup-
pose that even the world itself could not contain the books that
should be written." If here, by the things that Jesus did, be not
only meant the actions of Christ, but the things done or accom-
plished by those actions, we may suppose^ it to h€ literally tmtf
48S NOTBS ON THE BIBLE. -
tlimt if they were written every one, the world itself it nolhryt
enough to contain the books that should be written. There art
other things that belong to what Christ did, besides merely the
external action, that was immediately visible to the eye, or the
words that might be heard by the car, which we must suppose are
included in what the evangelist means by the things that be did.
There was the internal manner of doing, the design with wbicb
it was done, what moved and influenced Christ in doing, the ends
and events brought to pass by doing, the evangelist does not
mention; some of Christ's ends, and motives, &c. in acting. The
apostle John in this history mentions some of them, bat to men-
ttoo all, would be to write a declaration of all the glorious, wise
purposes and designs of God's wisdom and grace, and the lovs
of Christ, and ail that belongs to that manifold wisdom of God,
and those unsearchable riches of wisdom and kuowledge in the
work of redemption that we read of in the scripture, wbicb, if
they should be all written, it is probable the universe woold not
contain the books ; for here are the multitudes of God's mercies
that we read of in Ps. v. 7, and li. 1, and Ixix. 13. 16, and cvL 7,
and cxix. 156. These works that the evangelist speaks of that
Christ wrought, are the same with those spoken of, Ps. xl. 5, 6,
7, 8, 9, 10, '< Many, O Lord my God, are thy wonderful worb
which thou hast done, and thy thoughts, which are to us ward;
they cannot be reckoned up in order onto thee ; if I would de-
clare and speak of them, they are more than can be numbered.
Sacrifice and offering thou didst not desire. Then said I, Lo,
I come; in the volume of the book it is written of me. 1 delight
to do thy will, O my God ; yea, thy law is within my heart. I
have preached righteousness in the great congregation : lo, I
have not refrained my lips, O Lord, thou knowest. I have not
hid thy righteousness within my heart ; I have declared thy faith-
fulness and thy salvation. I have not concealed thy loving kind-
ness and thy truth from the great congregation ;" and Ps. Jxii.
15, " My mouth shall show forth thy righteousness and thy sal-
vation all the day: fori know notthe numbers thereof ;" and
Ps. cxxxix. 17, " How precious are thy thoughts unto me,
God ! how great is the sum of them ! If I should count them,
they arc more in number than the sand ; when I awake, I am stiH
with thee." The wonderful things designed and virtually accom-
plished in what Christ did when on the earth, are so manifold as
to be sufficient to employ the contemplation of saints and angels
to all eternity, who will discover more and more of the manifold
wisdom of God therein, and yet never will discover all.
[70] Acts i. IS. " The number of the names together were
about one hundred and twenty." Great respect seems lo be
N0TC8 ON THE BIBLE. 49d
■hown to the number twelve in things pertaining to the church, ai
maj be seen in the account of the New Jerusalem in Revelation,
Bod the number ofthe sealed of every tribe were twelve thousandi
and here the number ofthe church, when the Holy Ghost wai
poured out upon it is one hundred and twenty ; there were twenty-
ibur elders round about the throne.
[333] Acts iv. 32, &c. The reasons why the primitive Chris*
tinns of the church of Jerusalem had all things common^ seem to
be these :
1. Great part ofthe members of this church were strangers or
Hellenists, or Grecians, as here called. The first Christian
church was set up in Jerusalem, the centre of the resort of the
JFewi from all nations, when they came up to their three great
ieasts ; and therefore the Christian church of Jerusalem, as it was
she only Christian church then in the world, was, as it were, the
house for the reception and entertainment of the people of Christi
Shatcame from all parts ofthe world, as we read that this church
vras constituted of Jews from every nation nnder heaven. But
Sbese strangers did not bring their estates with them, and yet it
^pras very needful that they should mostly keep together in their
and infant state, and not disperse by returning into their seve*
1 countries ; it was fit therefore that the Hebrew Christians
should entertain them, and give them of what they had ; they all
lived upon the estates ofthe Christians that properly belonged to
Judea, and therefore it came to pass that there soon arose a com-
gilaint that the Grecians were neglected in the daily ministration;
4br the estates being originally the Hebrews', they some of them
|>egan to grudge to bestow so freely of it on them as on them-
selves. The circumstances of this church being such, it was
thought meet that the church of Jerusalem, which was the first
church, and then the only Christian church, and a long time af-
ter as a mother to all other churches, should be as a common fa-
ther's house, where all the children from the utmost ends of the
«arth might be freely entertained, without money and without
price : representing their manner of their spiritual entertainment
in their Father's house.
2. Many of them were to be continually employed as teachers,
as the apostles, and the whole number of that first one hundred
tind twenty, on every one of whom the Holy Ghost was poured
out in his extraordinary gifts, sitting on each of them in the ap-
pearance of cloven tongues of fire, to fit them and mark them
out for teachers; and accordingly they all began to exercise their
gifts in teaching, as appears by the beginning of the second chap-
ter of Acts. And after this the same miraculous gifts were given
to great numbers of others among them,* to fit them also to be
494 NOTES OiN THE BIBLE.
teachers, for it was agreeable to the circumstances the chord
was then in, a little flork in the midst of a dark, blind world, and
agreeable to that desi|j;n of God, of a swift propagation and dii-
p4>rsion of the gospel over great part of the world, that greil
numbers of the first Christians should be teachers, but those be-
in'^ constantly employed in this work, it was necessary that tbqr
should be mainlaiiied by the substance of others; and there be-
ing so many of them was another thing that made it needful tfail
they should have all things common.
3. The state that this church was in, in the midst of an ene-
my's country, liable to be sorely persecuted, and driven to and
fro, made this requisite, on several accounts:
First. It was needful that their possessions should be turned
into that which was portable, so that when persecuted in one city
they might fly to another.
Secondly. Their being subject to such great and continaal
persecutions, made it needful that they should not be entangled
in the world, or encumbered with worldly cares about their es-
tates. This made it needful that they should do as a man that is
going a journey, about to remove to some other country, sell
what he has, and carry the effects with him. A man in his Jodi^
ney has no care but only to use what he carries with him, to lay
out his money to support him from hand to mouth ; or ai a maa
that goes into the wars, he has no care about any thing but fight-
ing, and receiving his food daily from a common stock.
Thirdly. This made them less liable to the rage of their perse>
cutors. A people that are supported one by another, by what
they have among them in common, are not so liable to be depri-
ved of all support, as he that has nothing but a possession of his
own to depend on ; for when things are in common, if they took
one, and took from him what he had about him, yet there remain-
ed others to help him. A portable estate, consisting in money, if
also more easily concealed, and kept out of the way of persecutor!,
than a real estate.
[387] Acts xvii. 26, 27. '< And hath made of one blood all na-
tions of men for to dwell on all the face of the earth, and hath d^
termined the times before appointed, and the bounds of their ha-
bitation ; that they should seek the Lord, if haply they might feel
after him and find him :" i. e. God hath so ordered the state of the
world of mankind, though scattered abroad upon the face of the
earth, that provision should be made in providence at all times,
that the nations of the world, if their heart had been well disposed
to seek after the truth, might have had some means to have led
them in their sincere and diligent inquiries to the knowledge of
the true God, and his ways; partly by making them all of one
NOTES ON THE BIBLE. 49S
dood, and partly by an adjustment of the particular places and
ifbiu of the habitation or the people that had the knowledge of
be trae religion, and might hold forth light to others, and to the
Srntiles that had it not; and the difTerent times, changes, and
ircumstances of the world of mankind, that the bounds of their
mbilations, and the state of the times might be so adapted one
rith the other, that the Gentile world might always be under a
apacity of receiving light from the Jews. The world had great
idvantuge to obtain the knowledge of the true God, by their be-
ng all made of one blood ; by this means the knowledge of the
me religion was for some time kept up in the world by tradition,
iid there were soon great corruptions and apostacies crept in, and
such darkness overwhelmed great part of the world, yet there
rasso much light remained till Moses' time, that tradition aod the
ineinory of things past, would have afforded means sufficient to an
KHiest, sincere, and faithful inquirer to have come to the know-
jfedge of the true religion ; at least that, together with what there
ras here and there of revelation among those that still hold the
rue religion ; the bounds and limits of whose habitation was ap-
ipinied and fixed to that end. And afterwards, even till Christ's
ime, there remained by tradition many scraps of truth among the
leathen, that would greatly have served with well-disposed inqui*
brSf as a cltie in their search after truth.
About Moses' time, when truth, that had been upheld by tra-
Bcion, was very much lost, and former things became much out
»r sight by being far off, and the professors of the true religion,
titcept in the posterity of Jacob, very much ceased in the world,
jjfod took care that there might be something new, which should be
rery public, and of great fame, and much taken notice of abroad
9 the world, that might be sufficient to lead sincere inquirers to
he true God, and those were the f^reat things God wrought in
Bgypt, and at the Red sea, and in the wilderness, for the childreir
if Israel.
These things were very publicly wrought. Egypt, where
bany of them were wrought, was one of the most noted heathen
lations in the world ; and we often read how that those great mi-
•acles that God wrought were actually taken notice of by the
leatben nations round about ; and probably most, if not all the
leathen nations heard of them. See Exod. ix. 16. ** And in
rery deed, for this cause have 1 raised thee up, for to show in thee
py power, and that my name may be declared throughout all the
iarlli/' For then ihe*^ bounds of their habitations were so ap-
pointed that they did not live near so much dispersed abroad at
ifterwards they did ; see Gen. xli. 56, 57. They were probably
ijmost all within hearing of these great things, which it is likely
l^came yet more public, and were carried further abroad in the
496 NOTES ON THE BIBLE.
world, together with other great things that God did in CantiB
when the sun stood still, (which was a miracle done in the presence
of the whole world,) and Joshua had conquered that land, and
multitudes of the inhabitants were driven out, and went some to
Africa, to Carthage, and other parts of Africa, and to the islei
of the sea, to many parts of Europe as well as Asia, to carry
the tidings of those things, and to interpret ihe miracle of tbe
sun's standing still. So that, in a manner, the whole world
heard of these great things. See Deut. ii. 25. " This day will
I begin to put the dread of thee and the fear of thee upon the na-
tions that are under the whole heaven, who shall hear report of
thee, and shall tremble and be in anguish because of thee." And
the memory of these things was kept up a great while among the
nations, as appears by the accounts wc have of the occasiooal
mention which the neighbouring nations from time to lime make
of them, till about David's time, when the memory of those things
began to be lost among them. And then God did new things
to make his people Israel, who had the true religion, taken notice
of among the heathen, viz. his subduing all the nations from tbe
Euphrates to Egypt under David, and setting Israel at the head
of the greatest empire in the world, in his days and the days of
his son Solomon. This there is respect to in many such passages
in the Psalms, as that Ps. xcviii. 2, though there be also a pro-
phetic respect to what should be in gospel days : and the great
wisdom and prosperity of Solomon, and the great things that
were done by him, the fame of which filled the world to the ut-
most bounds of it, though by that time God had enlarged the
bounds of their habitation. That one design of Providence in
these things was, that the heathen nations might hear the fame of
the God of Israel, and so lijive opportunity to come to the know-
ledge of him, is confirmed by 1 Kings viii. 41, 42, 43. The I
memory of these things ke|)t up the fame of that nation and of
their God for several hundred years. They were remembered
until the Jews were carried captive into Babylon, as appears by
the mention that the enemies of the Jews make of them in ihtir
letter to Artaxcrxes, and by Artaxerxes' answer in the iv. chapt
of Ezra. But then when the memory of these things was decaj*
ing, and the bounds of the habitation of the heathen nations was \
enlarged, God altered the place of the habitation of his people,
and carried them tj> Hah\lon, the mistress of the world, where
•ome of them, especially Daniel and his three companions, raised
the fame of the true God, and caused it to go from thence throuch
the world by the great thinirs he wrought by and for them, and
also by wliat he wrought for Drniiel in Persia. After this, the
appointed bounds of the Jews' habitation were not the limits of
any one land, but they were dispersed all over the world, as tbey
NOTES ON THE BIBLE. 497
were very much in Esther's time, when they were a people very
. famous through the world by what was done respecting them ia
. her time, and aAerwards were miirh more dispersed abroad in the
: world, and so remained till Christ's time ; so that the heathen
world had opportunity by ilieui to have come to the knowledge
of the true God.
God appointed the particular place of the habitation of the
Jews to be as it were in the midst of the earth, between Asia, Afri-
■ ca, and Europe ; and in the great contests there were between the
great empires of the world, they were always in the way ; and
before the days of the gospel, the bounds of the world of man-
kind seem not to have been near so extensive as since; and par-
ticularly it is probable that America has been wholly peopled
since. Seelsai. xlv. 19. Ezek. v. 5.
[318] Romans i. 16, 17, 18. Justification— Chris fs right-
eomness. ** For I am not ashamed of the gospel of Christ,"
^ &c» ** For herein is the righteousness of God revealed from
faith to faith, as it is written, The just shall live by faith. For the
wrath of God is revealed from heaven against all ungodliness
j Rnd unrighteousness of men." In these verses I would note two
p things :
First. That here, in the bet^inning of this discourse of his of
the wickedness of the whole world, both Jews and Gentiles,
. which is continued from this place to the 19ih 20th, and 2l8t
verses of chap, iii., as well as in the conclusion in that part of
the iii. chapter, he manifests his design in it all to be to show that
all are guilty, and in a state of condemnation, and therefore can-
not be saved by th^ir own righteousness ; that it must be by the
righteousness of God through Christ received by faith alone. He
bere in the ITtli verse asserts that it is thus only that men have
Justification, and then in the 18th verse enters on the reason why,
'* For the wrath of God is revealed from heaven against all un-
godliness and unrighteousness of men who hold the truth io un-
righteousness;" and so goes on setting forth the ungodliness and
unrighteousness of men through most of those three first chap-
ters, and then at the end concludes his argument as he began it;
that, seeing all are under sin, '* Therefore by the deeds of the
law shall no flesh living be justified in his sight;" but that it is
by the ripfhteousness of God which is by the faith of Christ.
Secondly. I observe that, by the ris^hteousness of God, in this
place, cannot be meant merely God's wat/ of jmlifying sin-'
ner$, but that hereby is meant the moral, legal righteousness which
God had provided for sinners, is evident by two things :
1. It is the righteousness or justice which those that are justi-
fied have, by which they are righteous or just ; as is evident from
VOL. IX. 63
498 NOTES ON THE DIBl.C.
the apostle's seleciinp that passage of the Old Testament tocke
on this occasion, " the Just shall live by faith."^
2. It is evident from the antithesis ; for here it is most mam- p
fest that ihe righteousness of God, by whi*-li God's people an
just in one verse, is opposed to the unrighteousness of me*, by
which ihey in themselves are unjust, as is evident from theargi-
ment of the apostle in those verses. It is a righteousness lint
believers are vested with, as is evident from chnp. lii. 22, 2^
The same is also manifest from the antithesis in that place. Tie
game is manifest both those ways from Philip- iii. 9. Thestoi
is very manifest from Rom. x. 3, 4. ** For they being igporaat
of God's righteousness, and going about to establish their owi
righteousness, have not submitted themselves to the righteousnefi
of God. For Christ is the end of the law for righteousness lo
every one that believeth." The antithesis here makes it evident
that by GotTs righteousness, is meant a righteousness, in having
which we are righteous. And the 4th verse shows that this right-
eousness was procured for every believer by Christ, as he was sub-
ject to the law ; *• Christ is the end of the law for righteousness;**
the natural meaning of which is, that as to what concerns the elect,
or them that believe, the Lawgiver, in making the law and esta-
blishing it as a rule for them, had respect to Christ only for iti
being answered. The law that requires righteousness looks to
Christ only to produce that righteousness that it requires; ** who,
of God, is made to be righteousness," and who is *' the Lord,
our righteousness." I can find no instance in the New Testa-
ment where the word Te-Xo?, here translated tm/, is any where
used in scripture for final cause, but it seems properly to signify
xhe finalterm, finishing, or accomplishing ; so that the words might
be rendered, Christ is the finishing and completing of the law, as
to the righteousness it requires, as it respects all them thai believe.
There is one place where the same word in the original is used
as here, and also speaking of the end of the law, or command-
ment, that exceedingly confirms this interpretation, viz. 1 Tim. i.
5. " Now the end of the commandments is love;" i. e- the ac-
complishment or fulfillment of the law; as the same apostle says,
" Love is the fulfilling of the law," in this epistle of Romans
xiii. 8. 10. So that it is manifest from this place that that right-
eousness, which this apostle calls the righteousness of God, con-
sists in Christ's fulfilling or answering the law; and therefore
that it is the same thing with what we call the righteousness of
Christ.
This righteousness of God, which the apostle so often sneaks
of in the matter of our justification is in Christ. 2 Cor. v. 21.
" He was made sin for us, tiiat we might be the righteousness of
God in At//i." "He was made sin," i. e. sin was imputed to
NOTES OiN THE BIBLE. 499
UiD ; aDd what sin was ii ? Why that sin that was in vs. So we
•re Blade the righteousness of (irod. But what righteousness of
God is It that we are made ? Why ihat which was in Christ our
Mediator.
It IS not called hy the apostle CkrisVs righteousness ; because
the righteousness, by which a believer stands just before God,
does but in part consist in that which can properly be called
Christ's righteousness, for it is only the obedience of Christ that
it properly his righteousness. But this is not all that, by which
we stand just before God; for, beside ihis, his sufl'erings as our
atonement were necessary. Without this we are not righteous,
bat must appear sinful before God, because our old sins would
remain. Those suflbring*?, abating the obedience that was in them,
were not in themselves Christ's righteousness^ and therefore the
scripture does not ordinarily call iheni so ; but calls the whole of
the provision made of God as in Christ, fur our appearing just,
consisting both in his obedience and atonement, GoiTs riglitef/ug-
nea and the righteousness of God, wliicli is by the faith of Christ.
Chap. iii. 22. 2^ee Note on chap. x. 3.
[365] Rom. ii. 29, 30. « But he is a Jew which is one in-
wardly, and circumcision is that of the heart in the spirit, and not
in the letter, tclu)se praise is not of men, hut of God " That by
this last expression, *^ Whose praise is not of men, but of God,"
the apostle has respect to the insufficiency of man, to judge con-
cerning him, whether he be inwardly a Jew or no, and would sig-
nify that it belongs to God alone to give a voice in that matter ;
ie confirmed by the same apostle's use of the like phrase, in 1 Cor.
iv. 5, '* Therefore judge nothing before the time, until the Lord
come who both will bring to light the hidden things of darkness,
and will make manifest the counsels of the hearts, and t/ten shall
every man have praise of God. The apostle in the two foregoing
verses says, '^ But with me it is a very small thing that I should
be judged of you, or of man's judgment ; yea, 1 judge not mine
own self, yet am I not hereby justified, but he that judgeth me is
the Lord." And again, it is further confirmed, because the
apostle in this ii. chapter to the Romans, directs himself espe-
cially to those that had a high conceit of their own holiness, that
made their boast of God, and were confident of their own discern-
ing, and that they knew God's will, and approved the things that
were more excellent, or tried the things tluU differ, as it is in the
margin, verse 18, and were confident that they were guides of
the blind, a light of them which are in darkness, instructors of
the foolish, teachers of babes ; and so took upon them to judge
others. See verse 1, and 17, 18, 19, 20. These things show that
for any to take upon themselves, by only a little occasional con*
500 NOTBS CM THE BIBLE.
versation with others, that are professors of godlineis, to jodge
them as hypocrites, unexperienced and unconverted men, ii i
great error. The same is confirmed by 1 Cor. ii. 15, "Buthi
that is spiritual judgeth [Jitfccrncfh] all things, but be himselfii
judged of no man," or (as it is in the margin) is discerned of no
man."
b
Every thing in the Christian, that belongs to the spiritual tii
divine life, is spoken of in scripture as being hidden^ known oslf
to God and to himself . His lile is said to be hid with Christ ii
God, but to appear, and to be made manifest at the day of judg-
ment, when Christ shall appear. Col. iii. 3, 4. Their joy iisaki
to be what others intermeddle not with. Their spiritual food if
said to be hidden. Kev. ii. 17. ** To him that overcometh, will
I give to eat of the hidden manna." So Christ told his discipki
that he had meat to eat, that they knew not of. And their nev
name, which is the name they have as new creatures, as bora
again, is said to be what no man knows but he that receives it.
Kev. ii. 17. The heart, which is the thing that God looks at, and
in which are those spiritual ornaments and graces, by which per-
sons are sincere Christians, is called the hidden man. 1 Peter ii'u
4. ''But let it be the bidden man of the heart in that which is
not corruptible," &c.
Again : The same is confirmed from that in the parable of the
good seed, and the tares, in the xiii. chap, of Matthew, 26, 29,
30th verses. '' The servants said unto him, Wilt thou that we go
and gather them upf But, he said. Nay, lest while ye gather up
the tares, ye root up also the wheat with them. JiCt both grov
together until the harvest, and in the time of harvest, I will ssiy
to the reapers, Gather ye together, fn-st the tares, and bind them
in bundles to burn them, but gatluT the wheat into my barn.*'
The servants of the householder can be interpreted of nothing
better than ministers, who were rep.esented by Abraham's
servant; and by the servants of the lioustholder in the parable
of the king, that made n wediling for his son, and sent forth his
servants to call guests ; and by the servant of the man that
made a great supper in the xiv. of Luke ; and by the servants of
the householder, to nhom he committed the care of his family
when travelling in:o a far country ; and by the servants of the
householder that waited lor the coming vi their Lord in the xii.
chapter of Luke ; and by the servant or steward in the Siiuie
chapter, that gives to every one his portion of meat in due sea-
son ; and by the servant that heat his fellou -servant ; and bv the
servants of the hoMseholiier, that dressed and adorned, and fed
the returning prodigal, and hy the servants that were sent to re-
reive the fruit of the vine\Hr(l, Ijuke xx. The same that were
there to take care of the fruit of the nne^ard, are those that in
NOTES ON THE BIBLE. 501
this parable have the care of the fruit of the field. The servants
of the householder are oftentimes very apt to conceit themselves
SD£Bcient to separate between ihe wheat and the tares; but the
householder says, Stop. He is aware of more danger of their
rooting up the wheat with the tures, tlinn they are, and therefore,
commands that they should let both grow together until the har-
vest, and signifies that that is the proper time of doing it. This
parable shows plainly, that the proper time of judgment in this
respect, vii. of judging w ho of professors are sincere, and who
not, is the day of judgment; and, that iherefore, if any take it
upon them to do this now, they do it out of its proper season.
And therefore, judging men in this sense, comes under that pro-
hibition forementioiied, 1 Cor. iv. 5, *< Therefore judge no-
thing before the time."
When we are so ofien forbidden to judge, that we be not judg-
ed ; without doubt it refers to a judging of men's state, of their
Bincerity and hypocrisy, of their good and evil principles, of their
hearts in general as well as of particular actions. For what is
meant by that prohibition is doubtless, that men should not take
God's work out of his hands, and anticipate the proper business
of the day of judgment. In the place just now mentioned, we are
forbidden to judge ; in 1 Cor. we are forbidden to judge others
upon that account, because it is before the time; and in the xiv.
of Rom. at the 4th verse, we are forbidden to judge others upon
the other account, because we therein go out of our place, and
take God's work into our hands. Rom. liv. 4, '* Who art thou,
that judgest another man's servant i to his own master he standeth
or falleth ;" and James iv. 12, '* There is one lawgiver, that is
able to save, and to destroy ; who art thou that judgest another f"
These two reasons are given as good reasons in scripture
against judging others, but they are as strong against judging the
state of men's hearts in genera], as against judging the state of
their hearts with regard to particular actions :
For, I. It is as much the proper work of God, and his prero-
gative to judge the state of men's hearts in general^ to determine
what hearts are good, and what not, what hearts are sincere, and
what not, as to judge the state of the heart fcif/i regard to particu*
iar actions. When knowing the hearts of men i8 so often ascribed
to God as his great prerogative, one thine principally intended
is his knowing the state of their hearts, whether they are sincerely
godly or no, as is evident by what Peter says concerning the con-
version of the Gentiles bef«>re the council of Jerusalem, Acts xv.
7, 8. *' God made choice among us, that the Gentiles by my
mouth should hear the word of the gosp* I and believe : and God
which knoweth the hearts bare them witness, giving them the
Holy Ghost, even as he did unto us." It is often challenged by
502 NOTES ON THE BIBLE.
God as one of the most glorious prerogatives to search the heart
and try the reins of the children of men. And this is challenged
as God's prerogative, especially as it relates to the trial of the
general state of the hearts of professors, in Rev. ii. 22, 23. There
Christ threatens to destroy, and finally condemn certain prnfesson,
except they repent, and adds, *< And all the churches shall knov,
that 1 am he which searcheth the reins, and the hearts; and 1 will
give unto every one cif you according to your works." And
again, 1 Chron. xxviii. 9, this divine prerogative is asserted,
with respect lo the judging of the slate of the heart in geneni,
and in order lo that salvation, or destruction and casting off (ot
ever, that depends on it, '' And thou, Solomon my son, know tbon
the God of thy father, and serve him with a perfect heart, and
with a wiirui<; mind, for the Lord searcheth all hearts, and nn-
derstandeth all the imaginations of the thoughts : if thou seek
him he will be found of thee, but if thou forsake him he will csit
thee off for ever." So, Ps. vii. 9, 10, 11, "O let the wicked-
ness of the wicked come to an end, but do thou establish the
just. For the righteous God trieih the hearts and reins. My de-
fence is of God which savcih the upright in heart. God judgeili
the righteous, and God is angry with the wicked every day."
So, trying the hearts is spoken of as God's prerogative, as the fll^
nace tries what is gold, and what is dross or base metal. Prov.
xvii. 3. ''The fming-pot is for silver, and the furnace for gold, but
the Lord trieth the hearts." So the psalmist prays in the xxvi. Psalm,
that God would judge him with respect to his intec;rity and trust-
ing in God, and that he would examine him, atid prove him, :ind
try his reins and his heart, and not gather his soul with sinners
nor his life with bloody men, verse 9. So it was part of Christ's
prerogative to know which of his followers, and professed believ-
ers on him were to be depended on, and which not, John ii. 23,
24, 25, " Many believed in his name when they saw the miracles
which he did But Jesus did not commit himself unto them, be-
cause he knew all men, and needed not that any should te.^tifv of
men, for he knew what was in man." It is God's prerogative to
weigh the spirits and ponder the hearts of men, Prov. xvi. 2; and
xxi. 2. It belongs to him to weigh men in the balance, and sar
who is found wanting, Dan. v. 27. This certainly is as mii«h
and much more claimed in scripture, as (iod*s prenigaiive, than
taking vengeance Is ; and therefore for any one to take upon him
lo decide what professors are sincere, and what insincere, and to
draw a dividing line between thi'in, is a< nuirh and much more in-
vading the Divine prerogative than private revent^e is.
2. If that reason whv we should not judge men be n orood on^
that m so doing we shall judge men before the time, because the
proper time for this is the day of Judgment ; then there is a good
NOTES ON THE BIBLE. 503
eason why we should not fnkc upon us to judge professors
rich respect to their state ; for this is one ^reat and principal
Aft of the work of the last jiidgrriont, and one special end of
he day of judgment to tnake an open distinction between the
incere and hypocrites, to separate bit ween sheep and goats,
Nettveen whciit and tares, hetween good grain and chaff, be-
Ween gold and dross, as is manifest by Mai. iii. 2, '* But who
nay abide the day of his coming, and who shall stand when he
ippeareth f for he is like a refiner's fire, and like fullers' soap;"
ind Matth. iii. 12, *' Whose fan is in his hand, and he will
boroughly purge his floor, and gather his wheat into the gar-
ler; but he will burn up the chaff with unquenchable fire."
ITea^ in most of the descriptions we have in scripture, this is
ill the work that is mentioned. This is all that is mentioned
n the description we have of the day of judgment, in the e;c-
ilication of the parable of the good seed and tares in the xiii*
;hap. of Matthew; and this is all the business that is mention-
Mi in that famous description that Christ gives of the day of
ifdgment in the xxv. chap, of Matthew, and this is all the busi-
less mentioned in that description we have in the xx. chap, of
Revelations, which is the most famous of any we have in the
liblo, excepting that in the xxv. of Matthew.
Yea, judging of persons' state, and sentencing or damning
hem, is chiefly intended by Christ when he forbids us to judge
hem ; for this is most properly judging them, or judging and
sondcmning their persons. \\ e may blame a man for many
hings he docs, yet not condemn or sentence the fth^i in doing
be part of the Great Judge of men that is chiefly forbidden,
vhich is either to justify them or condemn them as wicked or
'ighteous.
As to that text. Judges xii. 6, *' Then said they unto him.
Say now Shibbohth ; and he said Sibbolet/rt^i^^e could not
rame to pronounce it right ; then they took him and slew him
It the passages of Jordan ;" though that be an undoubted
:ruth, that want of experience has a tendency to cause men to
isp, and greatly to fail and blunder in talking of expcrimen-
:al religion, which may very fitly be compared to the failing of
tbe Ephraimhe in pronouncing Shibboleth, yet we cannot in«
Ter from it that we are warranted to go as far in juding men's
state by what we think of their rightly expressing themselves
in spiritual and experimental language, any more than we can
infer that it is committed to us to proceed upon it as far as they
did in the wrong pronunciation of Shibboleth. We cannot
carry the inference so far, because the thing here principially
typified is not the language of false professors, us it sounds in
the ears of fellow-professors in this world, but in the ears of
504 NOTCS ON THE BIBLE.
their Judgo, niid of the saints or nsscsaors with him at
sage of the Jordan, i. e. in their passage out of this ivi
the next, or when they are attempting to pass out of tl
intntiKi heavenly Canaan. In Christ's ears, no man c
the hinguage of ihe Cniiaanites hut those that are ind
naanites, even an no mRn can learn the song of the i
dred and forty-four thousand, hut only those that arc n
fiom the earth. What is wanting, is the heart and tl
ticCy which are the essential part of the song ; and
language of the herart and practice that are the essen
of the language of a Christian. And these are the tl
which we are oHen told professors of religion shall I
be judged, .hy him that searcheth the heart, and ti
reins, and renders to every rnan according to his work
When Christ and his apostles so much warned agaii
ing others, they douhtless had esiiecially respect to
their hearts. And Christians in those days undcrstoo
be the thing so strictly piohibited, and a practice ma
an 80 presumptuous ; as is confirmed by the manne,
apostle James, intro«iucing what he says in the ii. cha
£pi8tle, at the 4th verse ; speaking of their preferr
man of gny appearance to the man in mean apparel,
'* Are ye not then partial in yourselvcsi and are beconi
of evil thoughts ?"
The eleven disciples, though they were all true conv
not know but that Judas was also converted, and alw
posed him to he so, though th(^y had such abundant op)
of conversation with him, and Christ all alon:r treatot
if he had been u true disciple, and even sent him forth t*
the gospel, because he therein nctod as minister of th
church. He did not take it upon him to act as an On
Judge at that time, but as setting an example for his
and ministers how to behave themselves in ihe visible
The psalmist, though so wise a man, and a man so gn
quaintcd with the word of God, and a man of .*uch gre
rience, did not (ind out that Achitophel was not a
though he had so long been so intimately acquainted w
but always looked upon him as a saint, and an emine.
and delighted in him as such. Ps. Iv. 13, 14. '' Bi
thou, a man, mine equal, my guide, and mine acquai
we took sweet counsel together; we went to the house
in company."
And besides, we are nowhere directed to judge
chiefly by the account they give of their experiences, bii
by their works; and it is evident it was not the uiannc
apostles to judge of Christians' kincerity chiefly by the
KOT£S OiN THE BIBLE. SOS
they gave of the manner of the work in their hearts, but bj
. their behaviour.
And the si/2:uification of the word Shibboleth seems to inti-
r mate the same thing, which is an ear of corn. This seems to
intimate that it h the fruity or ear, that »s ti>e grand character-
. 'Stic by which the true friends of Jephthah may be known from
. ^fypocrites, or the wheat known from tares. It is the fruit that
we shall be judged by at last; our fruits shall be weighed in
the balance, and, if they are found wanting, we shall be slaia
f ' in this Jordan, and never suffered to go over into Canaan. It
is probable that, according to the dialect of Ephraim, an ear of
corn was called Sibboleth, and so that was the name of the
fruit of Jephthah's enemies ; but Shibboleth was the name of
- the fruit of Jephthah's friends, according to the dialect of Gi-
i lead. This, therefore, signifies that if at last our fruit be
found to be not the fruit of the friends of Christ, but that of
[ his enemies, we shall be slain.
It seems very probable that the devil, though he sees and
I' hears a great deal more what men do and say then we, and
[ has incomparably more experience, yet does not know who arc
\- converted^ and who not. Thus he did not know that Peter wai
converted, and therefore hoped to overthrow him. So he did
not know that Job was, as God told him, a perfect and an up-
right man ; he questioned it, though he was so eminent asaint,
he doubted whether he would not fail in the trial, (unless we
may suppose that the devil seeks to overthrow particular Chris-
tians, ohiv as he seeks to overthrow the church of God, which
he does what he can to destroy, though God has promised that
ii shall never be destroyed.)
[141] Rom. iv. 3,4. ** What saith the scripture.'^ Abra-
ham believed God, and it was counted unto him fur righteous-
ness." The apostle lays stress upon the word counted^ pr tm-
puted. If he hud had a ri£>hteousness, that is, of his own,
upon the account of which the reward was of pro|)er debt, it
would not have been expressed in this manner, as he evidently
argues in the following verses. Abraham's believing God»
was not righteousness, but was only imputed for it* It was of
God's mere grace looked upon as supplying the room of right-*
eousness.
[426] Rom. iv. 12. ''And the father of circumcision to them
who are not of the circumcipion only, but also walk in the steps
of that faith of our father Abraham," &&c. In the foregoing
verse it is set forth how Abraham is the father of those *that
are uncircumcisedf if they have the faith of Abraham. In this
VOL. IX. 64
506 nOTES ON TUB BIBLE.
verse the apostle declares that he also is the father of the or-
eumcised^ who have not only or Imrely circuincision« but airo
walk in the steps of the faith of their father Abraham. So
that, put both verses together, this is what the apostle declares,
that Abraham received circumcision, a seal of the righteous-
ness of faith, which he had being yet uncircumcised ; whereby
God scaled to him the promise he made to him, that he should
be the father of all such as should believe as he had done, and
only to such, whether they wore circumcised or not, that he
should be the father of the uncircumcised Gentiles, that should
believe as he had done, and the father of no more of the cir-
cumcised Jews than should believe as he had done.
[83] Rom. V. 18. '* Therefore as by the offence of one [judg-
ment came] upon all men to condemnation, even so by the
righteousness of one [the free gift came] upon all men unto
justification of life." Seeing the wordu judgment^ and the free
giftt are not in the original, I do not see why it would not have
been better construing to have translated it thus, ^* Therefore
as by the offence of one, the offence came upon all men to con-
demnation, so by the righteousness of one, righteousness came
upon all men to justification of life ;" and so the word that is
understood would have been the same with that that is express-
ed. The placing of the same word in the 16th versei gives
considerable colour for this translation.
[99] Rom. vi. 8, 9. ** Now if we be dead with Christ," &c.
These two verses, with the context, seem irrcfragably to prove
perseverance.
[244] Rom. vi. 14. ** For sin shall not have dominion orer
you, for ye are not under the law but under grace." The law,
or covenant of works, is not a proper means to bring the fallen
creature to the service of God. It was a very proper means to
be used with men in a state of innocency, but it has no ten-
dency to answer this end in our present weak and sinful state;
on the contrary, to have been kept under the law would have
had a tendency to hinder it, and would have been a bar in the
way of it, and that upon two accounts.
1. It would have tended to discourage persons from any at-
tempts to serve God, because under such a constitution it must
necessarily have been looked upon as impossible to please him
and serve him to his acceptance ; and one in despair of this
would have been in no capacity to yield a cheerful service to
God» but would rather have been far from any manner of en-
deavours to serve him at all. But to have abandoned himself
NOTES ON THE BIBLE. 607
to wickedness hy such a despair, the dominion of sin would have
been dreadfully established, and all yielded up to it as in the
damned in hell.
2- God must necessarily have been looked on as an enemy;
which would have tended to drive from him and stir up enmity
against him. A fallen creature held under the covenant of
works cannot look on God as a father and friend, but must ne-
cessarily look on him as an enemy; for the least failure of obe-
dience by that constitution, whether past or future, renders him
BO. But this would greatly establish the dominion of sin or
enmity a<^ainst God in the heart, and indeed it is the law only
that makes wicked men hate God. They hate him no other-
wise than as they look upon him as acting, cither as the giver
or judge of the law, and so by the law opposing their sins, and
the law tending to establish the hatred of God. Hence it is
necessary to be brought from under the dominion of it, in or-
der to a willing serving of God.
CoroL Hence men, when they are convinced of the law, un-
der awakenings, and have God represented to them as a strict
lawgiver and judge, before they are convinced of the gospel,
have sometimes sticb sensible exercises of enmity of heart stii-
red up against God.
But those that are redeemed from the bondage of the law^
they have,
1. Great encourngennent to serve God, in that their poor and
imperfect obedience may be accepted.
2. They have a great deal to incline them to an ingenuoui
obedience ; for God now represents himself us a merciful Gml,
a God ready to pardon past transgressions and future infirmi-
ties, and he promises that if we will yield ourselves willingly
to serve him as we are able, he will be our friend, and will treat
us as a merciful and gracious father.
If a man does perform an external service while under the
bondage of the law, it is no real service, it is mer<'ly forced by
threats and terrors, it is not performed freely and heartily, but
is a dead, lifeless obedience. But a being delivered fiom the
law and brought under grace, tends to win men to serve God
from love, and with the whole heart ; Kom. vii. 6, ** But now
we are delivered from the law, that being dead wherein we
were held, that we should serve in newness of the spirit, and
not in the oldness of the letter.
[84] Rom. viii. 15. ** For ye have not received the spirit of
bondage again to fear ; but ye have received the spirit of adop-
tion, whereby we cry, Abba, Fathei." That is, ye have not the
fipiiit of slaves and bond servants, that work by slavish fear,
but the spirit of children, so that you are not afraid, but dare
508 NOt£S ON THE BIBLE.
crjTf Abba, Father ; dare as children approach God, with a holy
boldness. The spirits are different; one is the spirit of God,
the other is not.
[268] 1 Cor. i. 1. ''Paul, called to be an fipostle of Jesus
Christ, through the will of God,^^ St. Paul, when he calls him-
self an apostle, does commonly add some such clause as thii,
•• through the will of God ;" so 2 Cor. i. 1, " Paul, an apos-
tle of Jesus Christ, by the will of God;^* and the very same
words, Eph. i. 1 ; and Colos. i. 1 ; and 2 Timothy i. 1 ; and
1 Tim. i. 1, "Paul, an apostle of Jesus Christ, by the com-
mandment of God our Saviour^ and Lord Jesus Christ;" and
Rom.'i. 1, " Paul, a servant of Jesus Christ, called to be an
apostle, separated unto the gospel of God." Ver. 5, "By
whom we have received grace and apostleship;" which was
because he continually carried a dec^p sense of his uiiwortbi-
ness to be an apostle, who before was so great a sinner. And
how it was not owing to any thing in him that he was promo-
ted to such dignity, but only to the sovereign will and pleasure
and free grace of God, which, of a persecutor of the church,
made him an apostle in the church. Therefore, when he takes
the honour of the name of an apostle, he ascribes it to God's
sovereign pleasure and grace. The cause of it is a sense of
what he expresses in 1 Cor. xv. 9, 10, " For I am the least of
the apostles, and am not meet to be called an apostle, because I
persecuted the church of God. But, by the grace of God, I
am what I am ;" and Eph. iii. 8, " Unto me, who am less than
the least of all saints, is the grace given, that I should preach
among the Gentiles the unsearchable riches of Christ."
[155] 1 Cor. i. 24. " But unto them which are called both
Jews and Greeks, Christ the power of God, and the wisdom of
God." The power of God answers to a sign or miracle, which
the Jews sought after ; and the wisdom of God, to the wisdom
which the Greeks sought after, mentioned in the last verse
but one preceding.
[156] 1 Cor. ii. 15, 16. '* For he that is spiritual judgcth
all things; but he himself is judged of no man." He that has
the Spirit of God to teach him truth, he is not in those things
subject to the judgment or correction of any of the wise men of
this world. The instruction and judgment, and correction of a
human master, of what he understands, or believes by the Spirit
of God, is what he needs not. In this case it does not take
place, it will not alter him, for says the apostle, ** Who bath
known the mind of the Lord, that he may instruct him .^ for we
have the mind of Christ." A man that has the mind of Christ,
NOTES ON THE BIBLE. 509
18 taught by his Spirit, if ho should be subject to the judgment
and correction of men, that wouhl argue that the mind of the
Lord itself was subject to human correction.
[157] 1 Cor. iv. 6. "And th<»sc things, brethren, I have in
a figure transferred to myself and to Apollos, for your sakes,
that ye might learn not to think of men above that which is
written, that no one of you be puiled up for one against an-
other." It seems that it was not Paul and Apollos particularly
that the Corinthians were divided about; but what the apos-
tle means, when he says, ** some say they are of Paul, and
others of Apollos," is, that some were for one teacher, others
for another; they overvalued their teachers, and built their
faith upon them. He mentions his own name, and that of
Apollos, personating any human teachers whatsoever; he trans-
ferred it in a figure to himself and Apollos, that they might not
be apt to suspect that he reproved them for being for this and
that man, out of respect to himself; he would not have them
set too much by men, though it were himself.
[152] 1 Cor. ix. 16. " For though I preach the gospel, I have
nothing to glory of." That is, In case I had a dependence upon
preaching the gospel for a livelihood, then might it be said thai
necessity is laid upon tue. Yea, rro is unto tne if I preach not the
gospel. That this is what the apostle means, I think is evident by
the context.
[49] 1 Corinth, xi. 14. "Doth not even nature itself teach-
you that if a man have long hair, it is a shame unto him f"
Having the head covered by long custom, had been used to de-
note subjection ; and as 4Nnark of subjection in man, it was plainly
against nature itself. The plain light of nature had taught all
nations the superiority of man to woman, and his rights to rule
over her. The apostle had been pleading against man's wearing
long hair, or his covering the head only on this score, that it was
a debasing of man below the place that God had put him in, that
it was unnatural and a shame, a debasing of man, and confusion
of the order of nature, and in this sense against nature. In this
nature teaches the contrary, it is a disgrace to him, aci^ia, to ap-
pear below the woman, a debasing of him below his nature, and
therefore nature teaches the contrary; not but that, if having the
bead uncovered were a sign of subjection, it would have been ai
much against nature for the man to have his head uncovered.
And that which is against nature in this sense, is against it in a
proper sense. It is against nature in a proper sense, to bow
down before an idol, because it is against nature to adore an
idol ; and bowing down, by universal custom, is used to denote
510 NOTES ON THE BIBLE.
adoration ; but if bowing down by universal costom were used to
denote contempt, it would not be against nature.
[305] 1 Coriiiih. xiil. 8, 9, 10, 11, 12. " Charity never fail-
eth : but whether there be prophecies, they shall fail ; For we
know in part, and we prophesy in part. But when that which is
perfect is come, then that which is in part shall be done away.
When I was a child, Now we see through a glass darkly,"
&c. There is a twofold failing or ceasing of those miraculous
and other common gifts of the Spirit, both of which the aposile
has doubtless respect to: one is their failing at the end of the
present state of probation, or the present imperfect state of God's
people in time, with respect to particular persons that have com-
mon gifts, at death, and with respect to the church of God col-
lectively considered, at the end of the world ; and the other is
the failing of miraculous gifts in the church of Christ, even while
yet remaining in its temporary and militant state, as they failed
at or about the end of the apostolic age, that first and more im-
perfect, and less settled and established state of the Christiao
church, before it was wholly brought out from under the Mosaic
dispensation, wherein it was under tutors and governors, and be-
fore the canon of the scripture was fully completed, and all parts
of it thoroughly collected and established. Miraculous, and
other common gifts of the Spirit, cease at the end of the im-
perfect state of the church ; wherein the church knows in part,
and is in a state a( childhood in comparison of the more perfect
state that follows. So there is a twofold perfect state of the
.church to answer them, wherein the church may be said to be in
a state of manhood, with respect to that more imperfect state that
they succeed. The first stale of the church, in its first age on
earth, before the canon of the scripture yas completed, &c. is its
imperfect stale, wherein the church knows in part, and is as a
child, and speaks, and understands, and thinks as a child, and
sees through a glass darkly, in comparison of the state of the
church in its latter ages, wherein it will be in a state of manhood,
in a perfect stale, and will see face to face in comparison ol what
it did in its first infant stale; and so the gift of prophecy and
tongues, fcc, ceased at the end of "the church's age of childhood,
but charily remains when the elder age of the church comes, and
when it shall put away childish things. That age shall be an
age of love, but there shall be no miraculous gifts of the J^^pirit,
as being needless and more proper helps for the church in a slate
of infancy, than in that state of manhood.
Again, the church, all the while it remains in a militant statC)
is in an imperfect state, a slate of childhood, sees through a
glass darkly, thinks, speaks, and understands as a child in coin-
NOTES ON THE BinLE. 511
parisoii of what it will be in its lienvoiily and eternal state, when
it shall be come to the measure of the stature of the fullness of
Christ; when it shall see face to face, and know as it is known,
then it shall put away such childish things, as the miraculous
gifts of the Spirit, but love sh;ill gloriously prevail. The world
shall be a world of love. If we thus understand the apostle, it
fully proves that the gifts of tongues, and miracles, be, are not
to be upheld in the church in the Millennium.
[304] 1 Corinth, xiii. 13. ''And now abideth faith, hope,
charity ; these three, but the greatest of these is charity.^' The
npostle in this place is not comparing these together as three dis-
tinct graces, but gifts of the Spirit of God. They cannot be
properly three distributively distinct graces, or saving virtues,
because charity or love is the sum of all saving virtue, as
abundantly appears from the foregoing part of the chapter, and
from innumerable other places of scripture. Love is an ingre-
dient in saving faith, and is the most essential thing in it, is its
life and soul, and so it is in hope. The apostle is here compariag
gifts of the Spirit, and not graces^ as is manifest from the last
verse of the foregoing chapter, and the former verses of this and
the beginning of the next; what is in faith and hope, which is
distinct from love, which are principles or exercises of mind that
are called also by those names of faith and hope, though they are
not Christian, and saving faith and hope, yet they are principles
that are gifts of God. And in those three gifts of the mind,
Paith, Hope, and Love, are the three gifts into which all Chris-
tianity, as a principle in the mind, is to be resolved.
The fiiKt, viz. Faith, as distinct from love, hath its seat
purely in the understanding, and consists in an understanding
of divine things, and an apprehension of their reality. Hope,
if we mean that hopo that is distinct from love, has its seat both
in the understanding and natural will, or inclination, and ap-
prehends not only the reality of divine things, but our interest
in them.
Love has its seat in the spiritual will, and apprehends divine
tilings as amiable ; and in those three consists the whole of
that respect that the mind of man has to divine things wherein
the Christianity of the mind consists; and those three, when
joined together and united in one, constitute saving Faith, or
the soul's savingly embracing Christ, and Christianity. But
of these three constituents of justifying Faith, Love is the great-
est : the other two aie the body, that is, the soul.
[158] 1 Corinth, xv. 28. " And when all things shall be
subdued unto him, then shall the Son also himself be subject
512 NOTES ON THE BIBLEl.
unto him that put all things under him, that God may be all m
all." Christ as Mediator has now the kingdom and govern-
ment of the world so committed to him, that be is to all iiitenti
and purposes in the room of his Father. He is to be res|)ected
as God himself is, as supreme, and absolute, and sovereign Ru-
ler. God has loft the government ia his hands wholly, now
since bis exaltation, that he may himself have the accomplish-
ment, and finishing of those great things for which he died.
He is made hesid over all things to the church until the Con-
summation ; and be is now king of the church, and of the
world, in his present state of exaltation. He is not properly a
subordinate ruler, because God hath entirely left the govern-
ment with him, to his wisdom, and to his [lower. But after
Christ has obtained all the ends of his labours and death, there
will be no farther occasion for the government's being after
that manner in his hands. He will have obtained by his gov-
ernment, all the ends he desired ; and so then God tlic Father
will resume the government, and Christ and his church will
spend eternity in mutual enjoyment, and in the Joint enjoyment
of God; not but that Christ will still be the king and head of
his church, he will be as much their head of influence and
source of good and hap|)iness as ever. But with respect to go-
vernment, God will bo respected as supreme orderer, and
Christ with his church united to him, and dependent on him,
shall together receive of the benefit of his government.
[120] 1 Corinlh. xvi. 21, 22, 23, &c. *' The salutation of
me, Paul, A:c. If any man love not the Lord Jesus Clirist, let
him be Anathema Maran-alliu. The grace of the Lord Jcsu3
Christ be with you." Tlie apostle concludes his epistle with a
curse and a blessing; he curses all that do not love the Lord
Jesus Chrisr, but yet he blesses all that are of the church of
Corinth ; by which it is evident that those that are regularly
of the communion of the Christian church are visible lovers of
the Lord Jesus Christ, that is, they ure so looked upon in pub-
lic charity, and treated as if they were really such.
[67] 2 Corinth, i. 24. ** Not for that we have dominion oier
your faith," &c. ; this verse is to be joined to the 14ih verse.
[3G3] 2 Corinth, ii. 14, 15, 16. " Maketh manifest the
favour of his knowledge by us in every place. For we are unio
God a sweet savour of Christ in them that are saved, and in
ihem that perish. To the one we are the savour of death,
unto death, and to the other we are the savour of life unto life.'*
This last verse might more literally, and more properly have
NOTES ON THE BIBLE. SIS
been translated thus: '* To those indeed we are a savour of
death unto death, but to these a savour oflife unto life»" which
makes the ^ense iiuieh less perplexed. Ministers are, as it
were, the vessels that carry the sweet ointment of the name of
Chri^i, whose name is said to be as ointment poured forth.
Christ is the frafj^rnnt rose. That knowledge of Christ thai is
diffused bj his ministers is the savour of this rose, and this ie the
savour that the aputle speaks of, which iu the 14th werwe be
calls the savour of his knowledge. This is always a sweet sa-
vour to God. The name of Christ is ever delightful to God,
and the preaching of Christ in the world, whether to elect or
reprobates, is acceptable to God, as he delights in having the
name of his Son glorified ; for Christ's being made known to
those that perish, shall be greatly to the glory 6f Christ. iSod
loves to hav^ the name of his Son made known to nil men for
his Son's glory, so that the knowledge that reprobates receive
•of Christ, by the preaching of the gospel, is a sweet savour to
Ood ; for wherever the name of Christ is foumi, it is accepta-
ble to God. But yet it is ni»t always a sweet savour to them
to wham the gospel is preached, though it be to Goil* Indeed
to the elect, to those that are saved, it is a sweet savoar as well
as to God ; it is a savour oflife; we are to them a savour of a
living Redeemer ; they believe him to He a risen and glorified
liedeemer. He is a savour of life unto life, i. e. not only a
«weet savour as of a living Redeemer, bat a refre«hing, renew-
ing, life-giving savour.
But to them that perish he is a savour of death unto ileach;
the preaching of Christ crucified is nut a sweet savour unto
them, but an odiouH savour, as of a slain dead carcass; they
do not believe his resurrection ; they look npon him dead still;
flnd the doctrine of Christ crucified is nauseous to them ; it is a
tsavoiir of death pnto death.
[96] 2 Corinth, iii. 17. "Where the Spirit of the Lord is,
4here is liberty.*' It seems to refer to that place, li. Psalm, 12th
verse, where the Spirit of God is called the free spirit.
[89] 2 Corinth, iii. 17, 18. " Wkere the SjrirU of the Lard
if, there is liberty ;^* that is, freedom of looking; and behold oar
sight is not hindered as the children of Israel's was, but we have
I i berty to see. * ' Bnt we all icith open fate beholding asm a zlass
the glory of the Lord;** with open face, not covered with a veil, as
Mdses' face was, as in the 7th and 13th verses ; [are changed into
the same image ;^ as Moses was by beholding Go(rs brightness^
his own face shone ; [from glory to glory;'] that is, changed frpio
VOL. IX. 65
JII4 NOTES OH THE BIBLE.
the glory of €od, rrotn a sight of U$ glory ^ io a glory ia^ and gbh
ff M, our$elve8 Uke it.
[335] 2 Corinth, iii. 18. *' But we all with open face behold-
ing as m a glass the glory of the Lord." The word in the origi-
nal, xarwrr ji^tfAfivoi, signifies beholding, oi in a reflecUng gUm,
or looking-glass. Had the meaning been, bAoldmg ihromgk a
irammitUng glois^ the word 6»<Hrrfi^ofAfvoi, would rather ba?e
been used, which signifies to see ihrougkj or io look ikrei^h.
We behold the glory of God, as in a glass, in two respects, both
which seem to be intended in these words.
1. We behold the glory of God, as in the face of Jesus Christ,
. who is the brightness of God^s light or glory, as it were reflected,
and is the express image of the Deity ; the perfect image of God,
- as the image in a pl»in and clear looking*glass is the express iia-
age of the person that looks in it ; and this is the only way that
I the glory of God is seen by his church, he is seen no other way
. but iu.this perfect, and as it were reflected image ; for no one bath
seen God immediaidyi at any time ; the only begotten Son of
God that is in the bosom of the Father, he hath declared bin.
He is '* the image of the invisible God ;" and " he that hath seen
tlie Son hath seen the Father ;" and tlie Father is seen no other
way but by tlie Son ; and it is only by this image in Christ, that
God is seen in heaven by the saints and angels there ; yea, it it
by this image only that God sees himself, for be sees himself in
his own perfect substantial idea. And that one thing here meant
by the image in the glas^s, is the image of Christ, that is to be
seen in Christ's face, may be argued from two thin^s.
(t.) The apostle u here comparing the glory of God that we
see in Christ to the reflected glory of God which the children of
Israel beheld in Moses, where Moses' face was instead of a glass
to them, in which they beheld the glory ol^God reflected to their
view ; though with this diflerence that a veil was put over the
glass then, or there was a veil between their eyes and Moses' face,
which was the glass that reflected God's glory, because the chil-
dren of Israel could not bear to look upon the glass immediately;
but now we all with open face behold the image in the glass.
(2.) Another thing that argues this, is what follows here in the
continuance of the apostle's discourse on this subject, in the 4tb
verse of the next chapter ; where the apostle, speaking of the same
glory, mentions it as the light of God's glory, which we see in
Christ as the image of God ; (i. e. as the image In the glass is
the image of the man it represents ;) and in the 6th verse he speaks
of this same glory as that which is seen in the face of Christ;
alluding to the children of Israel seeing the reflected light of
God's glory in the face of Moses.
NOTB8 ON TUB BitfLfi. %16
2 We behold the glory of God as in a looking-gUs^ in aitotberr
respect, and that is as we behold it by the intermediation of tlie>
outwrard means of our iilimunation and knowledge of God, vii*^
Christ's minister!, and the gospel which they preach, and hii'
ordinances which they administer ; which serve instead of a look*
iog-glass, to reflect the glory of the Lord. When men read Iho^
holy scriptures, they there may see Christ's glory as men see
images of things by looking in a glass, so we see Christ's glory
in ordinances. Ministers are burning and shining lights; but
then they do not shiue by tlieir own light, but only reflect the •
light of Christ. They are called *lars^ that are held in the right
hand of Christ, and shine by reflecting Christ's light, as the stars
shine by reflecting the light of the sun, and so they are as mirrors
that bring the light of Christ's glory to the view of the church* '
They are lights set tap in goklen candlesticks; by looking on
these lights, they see light, they see the light of Christ re--
fleeted. It is evident the apostle is here speaking of the light of .
Christ's glory as ministered and communicated by ministers of'
the gospel, and ministers of tlie Spirit, which is that light and
glory, as we shall show presently. Verses 1, 2, 3, 4, 5, 6. - So
in the words next following in the beginning of the next chapter,,
ver. 1,2, 5, and which is strongly to the purpose in tbe 6th verse,
he expressly speaks of the light of this glory fK% communicated to
men by ministers in this way, vix. by first shining upon them of
into their hearts, and then being communicated, or given froiji
them to others, which is just as light is communicated from a re-
flecting glass. '' For God who commanded the light to shine
out of darkness, hath shined in our hearts to give the light of -
the knowledge of the glory of God in the face of Jesus Christ***
And in the next verse they are spoken of as the vessel that conveyi
the treasure: now a vessel is to the treasure that it conveys, at a.
glass is to the light that that conveys. And, it further arguei
that the apostle has respect to ministers and to the means of grace,
as a glass in which we see the glory of the Lord, by that to which bo-
here alluiles, vix. the children of Israel's seeing the glory of the
Lord in Moses' face ; but Moses is here by the apostle spoken of,
as in this representing both Christ and gof pel miniiUers* That
he speaks of him as in this thing representing Christ, is most evi*
dent by tbe 6th verse of the next chapter ; and that be also speaks
of him a9 herein like gospel ministers — the apostles and others— «
is also evident, because the apostle does expressly compare M<h
ses' holding forth .the glory of God in his face to ministers' holding
forth the glory of Christ, as in the 12ih and 13th verses.
And herein the sight, that the saints. Iiav^ of the glory of Christ
in this world, diflers from that sight that the saints have in liea*
ven, for there they see immediately face to face, but bert bj a
filfP NOTJMMON tlM WBUC.
aMlittm,bjf in faHirveoiDg loobibg |>M| In whiditliieigliky it
hnftobiOMin eompnrifOU'.ftf-Uie Mmedhtte glofy seen in btn-*
VMk 1 Gbrintb.<«il« 19,'MNoir we iw liiroogfa » ghmdnrbly^
tlMli fi«e to fiice.^ But it it n. very frfninaMl clear* tigk*
intiroaipiuritm of that which wat'Ondtr the law ; it it beholdiiig
nkk openfitoein compnriidn efnbat^ thongb the Aim (hnt it^
tatBbvina glut;- tlie tight we^hav^now- it4ijr<» m^dinmnai
nwUlat^tfanii thongh the mdinm niadaoia nf.aow ettab'tkafti
Made: ntau-of nndUr tba Imw^ at oioch at^ an open giana^ fcr diaii^
oamiagt^oicaedtaiglatt eovaradwitha veiL '*( ' • • *
i'.*f.Arwchatogad'«ot6tbe anm^imaga.)^ « In thia thfi%tia»an.
ngroamant'beltmfcn >oar KiokingJn tbit^glnaa, 'EihI n por aon^'
Mcing in a materiaA glaea, tbtti there it an iazacf reaemblance *
betweao the image in the glast^ and tbe peraon that beholdait^ ^
i»bu|beaaaa. -Bat^intbia diena ia a difference, tliac, wherein'
wbeaapeMm loobt in a glattytbe image in the glaw ie ooii«'
fbfttedto bimr aa being derived from biin at Itit imager 'heii
iiltpremtaibit yiaage o|iea tlie glaat ; but, when a peraon iooln>
id ibiaapiritaai glatt, tlie image that be beboldt there eeafinrmif
htal taiit«i It ia nothia image,bMttbe image of Ood^ amd re^
flaola and > impramat ita Itkeoeta- te * iba bebolder*
^ J
it - i ■
4 ^
[Ml] « Corinth, in. 1«. *< BebeU at in n glaat.^' Whaii
tnia eafiaeiallj to bo meant %y the iookitig^iatt here spekMi
oC ia the figurariv» r tp r et e n tation of gotpel tbingt in tIM OM<
Tettainent, etpecially ttie Law of Motes? whvdiy to the Jewvy '
wlm'did not know the meaning of them, nor tee the image of
Ohritf, or gotpel thingt in them, wat at a veil ; but to ut, to
whom the image phiinly appeart at unveiled by the gospel;
those ty pet and other figurative repretentationa are at aglaat/
ia which we tee the image of Chriti's fuce.
[57] 2 Corinth, v. beginning. The hoitte from^ heaven
meunx the body of Christ's resurrection ; as ap|)ear8 by the
last cIduM of the 4tb verse.
•
[60] 2 Corinth, v. I. It is a confirmation that the apostle
meant the body of the resurrection by an house not made with
bands eternal in thb heavens, that Christ said, Destroy this
temple made with bands, and in three days 1 will raise ano«
,ther, nmde without hands ; as the false witnesses testified, pro- '
bably, so far truly.
[162] 2 Corinth, viii. 10. ••Who have be^m before not
only to do, but also to be forward a year ago." It may seem
strange that the a)Ki8tle tayt, not only to dOy but also *ro be in/**
N0TE8 O.V THE BfBLS; 5 IT
f* Doing is more than merely being wilRiig> but it it, as if
bad saiil, Ye have not only begun to do before nowv but you
'e been ready to do for a \oi\^ t'line^ even a year ago : to be
ivard so long ago, was something timt migiit well be mea-
led, in addition to their having now begun to do.
164] 2 Corinth, xi* 4. It ought to have been translated^
have well borne, or ye might well have borne with me. In
beginning of the chapter he desires them to bear with him
au.se he was jealous over them, having betrothed them to
-ist, that they might present them a chaste virgin to Christ.
WHS jealous leist they should yield their supreme affections
»ther objects, and be defiled ; and he tells them in this verse
:, seeing they were solicited to forsake Christ, seeing that
that Cometh preachelh another Jesus^ he tnighl Well be jea*
s, and they might well bear with him in his boasting to set-
Mielf off, or rather to set off Christ, Appearing, S|)eaking and
king in him, to their affections, that so they might not like^
rivals belter.
^erse 5. ^* Fur I suppose I triKs not a wirit behind the very
^," &e. ; and so accordingly now he begins to boast.
165] 2 Corinth, xii. 13. '' Whether in tliebody or ant of the
jr, 1 caiuiot tell.*' When the apostle said, abseni Jram the body
present mfh the Lord^ he doubtless meant by absent fromthe
/, the same that lie here means by out of the body^ which is a
per separation of the soil I from the body.
425] 2 Corinth, xiii. 1. *' In t!ie mouth of two or three witnec-
Bhall every word be established." These words seem to be
led from the law of our Saviour, Malth. xviii. 16, and not
n the law of Moses in Deuteronomy ; not only because the
tis are the same with those in Matthew, but from the likeness
tie case. lu Deuteronomy, the law given concerns only ju-
al trials; in Matthew, it is a rule given for the management
persuasion used to reclaim offenders by fair means, before
ling to the utmost extremity ; which is the case of Paul here.'
s witnesses, which he means that he made use of to persuade
n, being his two epistles. That, by wimesses, he means his
epistles, is plain from his way of expressing himself here,
»re he carefully sets down his telling them twice, vix. before hi
former episile, chap. iv. 19; and now a second time, in hit
>nd epistle, and also by these words, as if I were present with
a second time. By our Saviou/s rule, the offended person
; to go twice to the offender ; which the apostle refers to.
. Locke's expositiou.
which Mfgra «poillM bcfarr bm^ bublvWMC ioM ArdUs
turned agttia JotDaiwMcttf. ^' It it pffobatik' ihmt Ab wm
DemrUh which tvutlbal purl of Arabia chat lay aearw
mascas, lyingeaat of |i^ laud of Canaaai andi.Kacbed a;
very neighbourhood of Damatcui. By the apoetle'f goii
OaiMi0tt#tioio^ Arabtai aad naumiiiig froan.ihea ce bto
ow agfUot H la#iisa« if the Arabia . thai be. went ialOf/i
vhicb irat iiieigbboHriog to this city« > A»Chriai after hk
vttbdniir «Ha thct ari Werneis, befi^re be aciaaUy begaq to
«a'il.UAKii»probabk,.GODJecuira that Paal, after bia oa
Wib«pti#«m,vUMcitW iotothe daiert^ of Arabia, there li
l|btkkli«irJb)4g«ol^tbe,gQS|ieU by imniediiie reveUtioafroai
ifli4itb«(|bii b^iflgdonet be retorwd lo-Danafcae, Mdi
hi^ temra^ibai way preactied Chrift io.lbetf eyoagogaeii
19. ;iOw See WelUVSacretl Geogrff»lv«<P«^ w. p. 32, 81
^mf ffdi •gmpl ^J^ Uiifi context, in ydiicb the scope of 1
4lil> M •IwWct^ftJhs.bltd bi« go»pel sot from iBeii« batbj
eioflofJeftQt Cbnit, as verse 12, **Fori aetiber receti
^H#f MMW JHW?Ai(«lUftt|l>i^bfC byi^«l«iion^J«s«i<
and ver^Kft l/S« '«J3|)t.,wMii Uf^^M God who sepm
from my motber^s womb, and called me by his grace 1
l^«;8|aa jiL «ief,tbfit 1 migbi prcBch b'm W>ong .the bc9i
i(N{dj^lX.lfoofei^r«<l not with flesh and blood.*'
;,.^baa Mlow (he words of this verse that we are apoai
ItPIT ^i^^ Mt confer with flesh and blood, but was tac
mediately of Christ; *' neither went \ up to Jerusalem
which were apostles before me, but I went into Arabia,
tiirj^od,, again onto Dama^^us." Tins is a desert, unii
CQMOtry ; an(| therefore it is tlie more probable that Um
if;ent tbUher for this end, and npt to preach the gospel
iJtiai dwelt there. And the jnhabiunts that were in Arab
4inc^r whose lf;ing« Aretes, Damascus then was, they wen
b^thf 1)1^ \. hi^t preacliing to. tlie heathens was not yet
iboogh M^ere w.ere then some Jews,, thai were then inhab
4fabia, jof whom we read in the ii. chapter pf Acts ; /
and Arabianf."
GaK iii. 16^ '* 'How to Abraham and his aeed
proii^isii made. He aaith not. And to seeds, as of mi
ufi 9t: one. And to thy Seed, which is Christ.*' T
tioc^^ paraphrases tluiii : ** God doth not any, ^' And V
nfk'it ^|B aiMike of moie aeedH than one that were ep
t|i^ promiaepu diflferent ptccouata, but only of one aorl
^ho Mpof qo0 sole.9tc(^^t| wore (hat seed of Abraha
was aJone meaiit and concerned in the promiae^ ao t
Rons ON THE DIBLC 619
t/| designed Chritli md bis mystical body, i. 0. those that
e meifibers of him by fititb.'' And Mr. Locke adds in
68, ** By teeds, Paul here visibly means the ht hc^kriuCf
if faith; and the ki^^^ujy, those of the worki of the
loken of abo?c, rer. 9, lU, as two distinct Meds or de-
Jits claiming from Abraham. Paul's argument to cbn-
:he Galafians that they ought not to be circumviped, or
: to the law from their having received the Spirit froHi
|ion their hoving received the gospel which he preached
m, ver. 2 and 5, stands thus, The blessing promtfied to
am and to his seed, was wholly upon the account of fiiithy
There were not different seeds who should inherit the
ic, the one by the works of the law, and the other by
for there was but one seed, which was Christ, ver. 16,
ose who should claim in and under him by faith. Among
there was no distinction of Jew and Gentile; Tbey,
ley only who believed, were all one and the same true
r Abraham, and heirs according to the promise, ver. 26,
id therefore the promise made to the people of Crod of
tbem the Spirit under the gospel, was performed only
le who believed in Christ ; a clear evidence that it was
putting themselves under tlie law, but by faith in JesM
:, that they were the people of God, and h^irs of the
Be."
2] Gal. iii. 17, 18. *' And this 1 say, that the covenant
'as confirmed before of God in Christ, the law which was
lundred and thirty years after, cannot disannul, that it
1 make the promise of none effect ; for if the inheritance
the law, it is no more of promise, but God gave it to
lam by promise." Mr. Locke paraphrases it thos,
8 therefore, I say, that the law, which was not till fbar
ed and thirty years after, cannot disannul the covenant
ras long before made and ratified to Christ by God, so as
aside the promise. For if the right to the inheritance
m the works of the law, it is plain it is not founded in tlie
se to Abraham, as certainly it is. For the inheritance
donation and free gift of God settled on Abraham and
ed by promise."
I3] Gal. iii. 19, 20. ** It was added because of transgres*
till the seed should come to whom the promise was made*
t was ordained by angels in the hand of a Mediator. Now
iiator is not a Mediator of one, but God is one." The
e*s design in mentioning the law's being ordained in the
of a Medmtor, is to show the contrary of what the Jewa
MD JHOVH
mni>i^mnis ilMtfharr MMMM'MntirAiiilr
mt^mwM 8iMn-lietw«en GM end the ipedfilm • . W lw a ti n
wai ordBioedf tbej wiipbMd itioibe a rilQrdjr hgk\t
tWt God acted .tbareio meiely m • Mifflfaifii rigklMw
l^ffef ill ihet efbir, pnofcribieg to tbepwi^le >le|nklfl(Ml»^
Tifflk and idwtb § ^Uiis: W ilnplkid &». Ibeir* doctmne of - j
•litf the wprka af ittieJaw^ :TheaiMtie,l*iawluiilia
Aioaa fof ihe iranaadioaf baing; hgr « JliNftktar,f woMd
iooatfarjr* i!iab>Lbat it waa ael » marat legal itranailctMMiii
Ir^aaaeiuNi <»f grace i^flbr a.'raeireile^ Inuiaaetien
wilb' men doeaaee adipit tff ae7>dHed£aa»iv>^biit a t
«€• gf aee does. Jedeed* in a eiefti legal trmaatttMl, a
^r^om^mwf l>e imprevedfo aet iathe aiine bf QoAinni
fiir Qod Ie4benif bet aueb a mddhi perioadoeaiMt anenar
4imk>a af « iMfrfia^OTi at tih^aptialW would aigaify^v JkM
,tor 'acts far boib parlieft he netenljrappearalbr God
and la. act for Godybet healao appeara for aiaii>en€Ud/
aet9 foi: aiani foe a Mediator 4a net of eaa, Jw«ie net a M
tpeiraea.ta act. only for oee ^ the jiarties. Bmi €M* dr taM» iM.
jQod ubwtoneof ihe partk$. tmnm^ing* . If' be aeta jia %Mk
4I0 peraeo only on one ride^ he doet aet actaa JMerffaiar^ hC
jm Mediator appears for bach phrliea, he aeta for each to tl^
Diher* -A J^al traniaciion JfN>u|d have admiued of a
peraon to act for one tide, viz. for God to man« but nbfrJbr
to God to intercede and plead for him. So waa Moaea. Ma
•aea wan the Mediator hfere *p6k«liD of, an b'^oafirniM hf BM-
¥• 5. God condescended, hecaune the people oould aet bear
the terrors of the law, to admit Moses as a Mediator for thai
to stand before him, and hear and bear those terrors for IbsOi
as well as to act his messenger to them. This shows piai
that it was a traoaaetion of grace, wherein God was willing M
adtnit a method to screen and save the poor fearful- people^ tl
screen them from the dreadful thioga apprehended^ ae weVtf
from the terrible apprehension they had by hearing the drasA-
ful voice, and seeing the raging fire. Therefore thia is anet^
dunce of what the apostle is arguing for, viz. that God intkii
transaction was not disannulling the transaction of grase^ if
that gracious covenant that had before been estabKahed wilh
Abraham ; he was now only building on that fbondation thtf
was then laid, and not setting it aside by this transaction tbit
seemed to have an appearance of a legal transaation. This
inference is made very muchaf^er the same manner with masf
others from transactions and passages of the Old Teataaiest
in the Epistle to the Hebrews, and here and there in other
epistles. And this reasoning is^^nut so far fetched, and the ar*
guincuts so much out of sight as some may imagine. The
ROTES on THE BIBLE. Ill
words might be paraphrased thus : " In that transaction of moant
Sinai, when the law was given, a Mediator was made use of,
Und the notion of a Mediator is, One that appears and pleads for
both parties, one with the other. This Mediator therefore that was
admitted, did not only transact for God, who in the transaction
was but one party, but also appeared and pleaded for the other
party also with God, which shows that k was not a merely author!*
tativeand legal, but a gracious, transaction.'* The 20tb verse
comes in as a kind of parenthesis, or a short exegetical digres-
iion, just to explain the meaning of the word Mediator^ which
the apostle' had used, because the argument he intended his
readers shdi|ld -conceive from it, depended on their understand-
ing what a Mediator was ; and therefore he was willing to let
ihem know that, by a Mediator, he did not only mean a middle
person to act for God towai'ds the people, but also one to act and
plead for the people towards God. The apostle's words there-
fore may be otherwise paraphrased thus: ^'The law was or-
dained by angels in the hands of a Mediator, i. e. in the hands of
a middle person who appeared and pleaded for each party with
the other, and not merely for God, who was but one parly.'*
[196] Gal. V. 18. " But if ye he led by the Spirit, ye arc not
under the law." Here enquire 1. In what sense they are not
under the law ; and 2, Why it is said, Ye are riot under the law,
if ye are led by the Spirit; or wherein is the connection between
being led by the Spirit, and not being under the law.
Enq. 1. In what sense Christians are not under the law ?
- Answ. Ill one word, They are not under the law 09 ierwmU;
for this is what the apostle insisted on, in the iv. chapter, and
latter end of the iii. that Christians are not under a school-
master, but a father, chap.. iii. 25, 26, and iv, 2; that they are
not servants but children, chap. iv. the seven first verses, espe*
cially the.7th ver. ; that they are not the children of the bond
woman, but of the free,*and so are not in a state of bondage, but
in a state of liberty, as chap. iv. from the 0th verse to the end ;
and it is the argument the apostle is still upon in this chapter, at
verse 1, &c.
AnifAi is evident, that, by being under the law in this verse,
Ihe apostle means, being under the law as a servant ; or as being
under the law, is opposite to a state of liberty ; by {he immediate
context, and by the manner in which this and the intermediate
verses are introduced, by ver. 13, " Brethren, ye have been called
unto liberty, only use not liberty for an occasion to the flesh," tic.
which may be seen. So the apostle opposes hdng uMd&r ihe
law to Uber^, in the beginning of this chapter, and so in tha lat-*
ter part of the. foregoing chapter: See the 21 tt veiae, compartd
VOL. IX. 66
#22 K0TE8 ON TH£ BIBLE.
'with the allegory that follows; also the aposile's explanation of
that allegory, ver. 25. He tells us that Agar the bond-womaoi
represents mount Sinai, the mount where the law was given. So
being under the laWn is called beinjg under a schoolmatier, aod
under tutors and governors ; which is opposed to being childra,
chap. ill. 24, 25, 26, and chap. iv. 2, wiih context. Yea, a be-
ing under the law is expressly opposed to being children, chap,
iv. 5, and is called being servants, ver. 7.
By these things it is most evident that the apostle here, whea
he says Christians are not under the law, means only that ibej
were not under the law at servants or bondmen ^ or in any sensa
wherein a being under the law is opposite to liberty, or the siitt
of children*
I. They were not under the Ceremonial law at all ; which
was a yoke of bondage, a law adapted to a servilo state of the
church, or the state of the church's minority, wherein it diffvn
nothing from a servant, as chap. iv. 1, 2, 3; where it is evident
the ceremonial law is especially intended, by the expressionof
the elements of the world there used. It is evident that, b; be-
ing under the law, the apostle has a special respect to the ce-
remonial law, from chap. iv. 9, 10, 11, and chap. v. 3. 6. 11,
and from the occasion and drift of the whole epistle*
II* They are not under the moral law, as servants. Not ooly
the ceremonial but the moral |aw is intended in the words; ai
is evident from the context, as particularly the 14th and 23d
verses. Children in a family, where things are in their regular
order, i. e. where the father has the proper qualifications aod
spirit of a father, and the children, of children, are not so proper-
ly under law, as the servants. The commands of a father io
such a family to his children, especially if the children be not
in their minority, is not called law^ .in the same sense, as the
edicts of an absolute monarch to his subjects. Laws are not
made for children, and for intimate and dear friends, but for
servants. A being under the law, in the more ordfnary use of
the expression among the apostles, was inconsistent wiih
liberty; a being under the law, and enjoying liberty, were
opposites; and therefore the phrasQ, the law of liberty^ is usad
by the apostle James as paradoxical. To be under la^lr* is to
be under the declaration of the will of another* not only as aa
instruction or doctrine for our direction in acting, but to be un-
der it as a rule of judgment, or a being under the justifying or
eondemning power of it. A being under the law iu this seust
is the apostle's meaning; as is evident by the 4th verse of this
ehapter, and by chapter iii. per totum: vid. Rom* viii. 1. For
what is said in that 3d chapter, introduces what follows in tbeafi
two succeedkig chapters. They cannot bo aatd to be uoder
NOTCS on THE BlfiLK. ^S
the law where the breaches of the law are not imputed to
them; sin is not imputed where there is no law; and, vire versa,
(in a sense,) there is no law, or persons are not under the law
whore sin is not imputed.
The doctrine of the holy will of God, as revealed, and directed
to those that are in Christ, is improperly called Giving Law:
where we find it so called, that word is used out of its strictly
proper sense. The giviujL^ law to another is the exacting con-
formity to the declared will of the lawgiver. There may be a
command without a law : a declaration of another's will, with-
out an exaction, is not a giving law: a being under the law, is
being under such an exaction. God may be said to exact obe-
dience of men to the commands of the law, when he signifies, or
makes known to them that they are by his power held bound
either to obedience or the penalty of the Law. And they th^t
receive a declaration of another's will, but at the same time
have it not exacted of them, have it not as a law, but only as an
instruction or doctrine. A declaration of a superior's will with-
out its being signified or supposed tliat it will be exacted by power,
may be called a doctrine j a rule^ a precept ^ or command^ but not
alauPf unless improperly, as God's declaration of his\%ill to his
saints is called the law of Uberljf: the expression shows that the
word is not designed to be used in this strictly proper sense.
Object. But is not sincere obedience exacted of believers,
though perfect obedience be not? The scripture often gives us
to understand that no man can be saved, and that every one
shall perish without sincere obedience.
An$. I. If sincere obedience be exacted of them, yet it is not
by the law by which it is exacted of them.
The thing that the law exacts is perfect^ and not sincere^ obe-
dience. It is a contradiction to suppose that any law requires
imd exacts any other than conformity to itself, or which is the
same thing, perfectly as much, or full as much, as it requires or
exacts. Sincere obedience, or sincerely aiming at ob»'dience, is
not required or exacted by the law, in any other way than as we
consider it as a part of perfect obedienr**, or a part of that con-
formity to the law, and so it is uo more < xncted b^ the law than
the perfect obedience is. If the whole is not exacted, a part is
no more exacted than the whole; a part of the conformity to the
law cannot be exacted by the law any more than conformity, be-
cause it is noft exacted at all only because -it is a part of conformity
and included in it; and therefore if conformity is not exacted of
believers by the law, or which is the same thing, perfect obe-
dience no more is a part of conformity. So that no obedience
at til is exacted of believers of the law. They arc not under the
law in whole nor in part, for conformity is by the law exacted of
all that are under it; Christ has freed them from the whole law,
IS4 KOTES ON THE BIBLE.
by falfiUing the law Tor them. So that if any obedience at all be
exacted of believers, it is not by the law, but it must be by soow
other constitution, or superadded law. But,
II. It is not properly by any other constitution made since the
law. There is indeed nothing properly exacted of any man
whatsoever by any other constitution than the law. Indeed
Faith, and so Sincere Obedience, which is virtually implied in it,
are by a new constitution made the conditions of salvation. Sal-
vation is promised to them, and they are declared to be the ooly
conditions of salvation, so that without them we still lie under
condemnation, and must perish. Yet it will not hence follow that
' any new constittition or law does exact faiih and sincere obedience,
or require them upon pain of perishing, or suffering any punish-
ment at all of any man whatsoever; because it is not by virtue
of the new constitution, which was only an offer or promise, that
he perishes or suffers in unbelief, but by virtue of the law only
that he was under before. If a cripiinal is to be put to death 6^
his breach of the law, and his prince offers him a pardon if he vill
accept of it at his hands acknowledging his grace in it ; if he re-
fuses the king's offer, he is not pardoned but suffers, and the lav
is executed upon him. But the prince cannot be properly said
by a new law or edict to exact it of him, that he should thankfully
accept of pardon ; for his execution is by virtue of a law made b^
fore that he had broke, and not by any new law, nor by that new
act of his prince, his offering him pardon. It is not by virtue of
any threatening contained in that new act, but the threatening of
the law that he had before broke, that he suffers. Yea, though
besides his suffering for all that breach of law, the pardon of
which he refused, he mny also suffer for his refusal, he may re-
ceive an additional punishment from his affronting the king in
his contemptuous rejecting his gracious offer. Yet it will not
follow that acceptance of pardon was properly exacted of him as
by law, for that additional suffering for his affront may also be
by virtue of the law that he was under before, and the threaten-
ing of that, and not any threatening implied in the king*s offer
that may be contained in the law: that whoever by his beha*
viour affronts or casts contempt upon the king, shall be punislied
according to the degree of the affront : and he may be punished
for his rejecting of the king's offer, by virtue of this, and not by
virtue of any threatening contained in that new act of the king in
offering pardon. Accepting the offer, indeed, is exacted of him ;
but it is exacted by the law and not by the offer.
So faith and repentance, and sincere obedience are indeed ex-
acted of sinners, upon pain of eternal damnation, but not by the
gospel. Eternal life is offered upon these terms by the gospel,
mnd eternal damnation is threatened for the want of them by Uit
MOTES ON THE BIBLE. 125
Unbelief in the present state of things is a great immorality,
md as such forbidden by the law, and faith is strictly -commended^
and as a duty of the law is exacted of all that are under the law«
It is not by the gospel, but by the law, that unbelief is a sin that
ejr|Mises to eternal damnation, as is evident, because we have the
pnrdon of the sin of unbelief by the death of Christ, which
shpws that Christ died to satisfy for the sin of unbelief, as well as
other sins, but Christ was to answer the law, and satisfy that : he
in bis death endured the curse of the law. Gal. iii. 10, 11, 12,
13. Rom. viii. 3, 4. It is absurd to say that Christ died to satisfy
tbe gospel, or to bear the punishment of that.
Enq. II. Why is it said, ** If ye are led by the Spirit, ye arc
not under the law ?" or what is the connection between being
led by theSpirit, and not being under the law f
Ans* The connection consists in two things: 1. As this evi*
dences their not being under the law. 2. It renders them not
the proper subjects of law.
L Their being led by the Spirit, is an evidence of their beinff
in Christ, who has fulfilled the law, and delivered them from it.
The Spirit is given in scripture as the proper evidence of being
in Christ, 1 Cor. i. 22; v. 5. Eph. i. 13, 14, and iv. 30; Rom«
viii. 9. 1 John iii. 24, and iv. 13. It is the proper evidence of
their being children, for it is the Spirit of the Son, Gal. iv. 6;
*• As many as are led by the Spirit of God are the sons of God,
because it is the spirit of adoption.^' Rom. viii. 14. '* But children
are not under the law as servants."
* II. A being led by the Spirit is a thing that causes that altera-
tion with respect to them, that renders them unapt to be the sub*
Jects of law.
1. By their havisg the Spirit given them, they are advanced
to that' state that does not agree with a state of subjection to the
law. 2 Corinth, iii. 17, '* Where the Spirit of the Lord is, there
if liberty;" see Note on that verse. For hereby they are re-
generated, are born of God, and do become the sons of God ;
they are hereby assimilated to the Son of God in nature and
state. Being sons, it is suitable that they should be dealt with
after another manner: to hold them under the law, is to treat
them as servants, as in the 6th and 7th verses of the preceding
chapter, ** And because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying, Abba, Father 4 where-
fore thou art no more a servant, but a son."
' '£• The Spirit of Christ in Christians, or spirit of adoption ae-
tnatihg and leading, is a principle that supersedes the law, anil
sets them above law, upon two accounts: (1.) By their having
ibit principle, so far as it prevails, they are above the need of
tk% eiaction of the law, and therefore are such at the la;w was not
CSS 1V9TBS Otl THE BIBLE.
given for, and are not aimed at in the law. Tbey have m spirit
of love and truth that fulfills the law, 1 Tim. i. 9, the thing tiai
if aimed at by the law, as in the 14th and 16th verses of the ooa-
text. They do not need the exaction of the law to drive thai
4o their duty ; for, so far as they are led by the Spirit, they aifflf
themselves naturally inclined to the same things that the law it-
quires, and derive strength from God according to his proaiM
<o fulfill them. The fruits of the Spirit are such, as tb^ by fki
Spirit without the law are inclined and enabled to, such as lofii
joy, peace, &c.; are such as the law is not against, as ia Ai
22d and 23d verses of the context, '* Against such there isai
kw."
Theifilial spirit, or spirit of love and truth, fulfills tfaa kv;
that is, the law obliges to no other things but what this spirit iih
clines to, and is sufficient for. The law was not made for thois
that are already sufficiently disposed to all things contaioed in k.
1 Tim. i. 9. ** The law is not made for a righteoos man, batfir
ihe lawless and disobedient,*' 8ic.-~-A filial spirit in lawenoniglu
It is a superior sort of law, the law of the spirit of lite is the kit
kw, and makes free from any other law. The spirit is beltir
than the letter. They, that have the Spirit of Christ in tlmiH
have the law written in their hearts, according to God's proiM
•by his prophets.
The Spirit of Christ is superior to the law, and setsafiefSM
above a subjection to the law, because it is a principle that is se*
periorto a legal principle, or that principle which is the proper
subject of the force and influence of the exaction of a law, vl
fear; so far as the Spirit of the Son, or the spirit of adopiioa,
prevails, so far he is above the need of that principle, and cons^
'quently above the need of being under the law.
II. The filial spirit, or spirit of the son, or spirit of adoptioi^
is a principle that, so far as it prevails', excludes and renders the
saints incapable of fear, or a legal principle, or spirit of boa-
dage. 1 John iv. 18. *< Perfect love casteth out fear." It casts
it out as Sarah and Isaac cast out the bond-woman and her soi|
that we read of in the chapter preceding the text that we are
upon. It is in Christians a principle of love, of childlike coofi*
dence and hope, as in the 6th verse of the foregoing chapter it
cries, ''Abba, Father." It evidences to them their being the
children of God, and begets that trust and assurance that reoderf
them incapable of a legal principle. Rom. viii. 15, 16. "Forye
have not received the spirit of bondage again unto fear, botje
.have received the spirit of adoption, whereby we cry, AUmr
Father. The spirit itself beareth witness with our spirits, tbit
we are the children of God." If a person has not that legal prifr
cifk, or principle of fear, he has not that principle which thelsfi
IfOTES ON ms RIBLBV ISl
•r ibat constitution which exacts obedience, was made lo inila*^
•nee and work upon ; and therefore is not a proper subject of
bw, because, being destitute of that principle, Uie law takes no
bold of him, for it finds no principle in him to take hold by.
. A being led by the spirit of the Son of God, as a spirit of
Ihdoption, is inconsistent with a state of bondage, as sonship isio^
COQsislent with servitude* 2 Corinth, iii. 17. ^^Wbera. th«
Spiritof the Lord is, there is liberty."
[235] Eph. i. 22, 23. << And gave him to be head over all
things to the church which is his body, the fullness of him that
filleth all in all." Byfullness^ according to the apostle's use of
the phrase, is signified the good of any being ; ali Ikat by which
any being u excellent and happy ; including h$ perfediotif beoMtjf^
riche$^ joy^ tind pleasure. Rom. xi. 12. ^< Now if the fall of
tbem be the riches of the world, and the diminbhing of ihem ba
the riches of the Gentiles, how much more their /ti^iteM.'" < Tha
moxA fuUnesSj in the former part of this verse, is doubtless to bo
Boderstood in like manner as the word filleth in the latter part.
By Christ's filling all in all, seems evidently to be intended that
he supplies all the creatures in heaven and on earth, angels, and
bleiBsed spirits, and men, with all good ; as in chap. iv. 10, ^ He
that descended, is the same also that ascended far above all hcn^
rens, that be might ^U/ all things, viz. that he might Mf^y all !»*
telligent creatures in heaven and earth with goodk So when it ia
said, chap« ii« 19, *' That ye might be filled with all the fullness o(
God," the meaning seems to be, that ye might have your souls
satisfied with a participation of God's own good, his bounty aiod
|oy ; *' (or our communion is with the. Father and with bis Scia
Jeius Christ." 1 John i. 3. So when the apostle says Christ tba
btsvcs laurov, ^' emptied himself," as. Philip, ii. 7, he means AftI
be appeared in the world wUhoui hit farmer ^tory amd j^ f\wkm
John xvii. 5. So that here tliQ apostle teaches that Christ, #lio
fills all things, all elect creatures in heaven and earth, is himself
filled by the church ; he^ who supplies angels, and men wjth att
that good in which they are perfect and happy, receives the church
«i that in which he himself is happy ; he, from whom and , in
whom.all angels and saints are adorned and made perfcsct iii^bea»i
ty^ himself receives the church as his glorious and. beautiful .0i««
namenty as the virtuous wife is a crown to her husband.. Tha
charch is the garment of Christ, and was typified by th^t coatW
his that was without seam, which signified the unioaof .jrtia var^
out: members x>f the church, and was typified by those ganneuUi
#f the high priest that were made for. glory and for beauty, EkeH
doi. xsviiL 2, ai. seems evident by the 2d verse of the cdxjtiii.
Pidm, and bj the precious stones of bis breastiplatCi* {n a pfTli^
138 NOTES 0[f THE BIBLE:
eular manner, on which were engraven the names of the children
of Israel. Isai. hii. 3. '^ Thou shall also be a crown of glory
in the hand of the Lord, and a royal diadem in the hand of ih?
Gfod," t. e. in the possession of God. So Zech. ix. 16, 17,
'* And the Lord their God sliall save them in that day as the flock
of his people ; for they shall be as the stones of a crown lifird
op, as an ensign upon his land.'' As it is from, and in, Christ
that all are supplied with joy and happiness, so Christ receives the
church as that in which he has exceeding and satisfying delight
and joy. Isai. Ixii. 5. '^ As the bridegroom rejoiceth over the
bride, so shall thy God rejoice over thee." This seems to be the
good that Christ sought in the creation of the world, who is the
beginning of the creation of God ; when all things were created
by him and for him, viz. that he might obtain the church, who ii
** the bride, the Lamb's wife," to whom, and for whom, he might
give himself, on whom he might pour forth his love, and inwhoin
bis soul might eternally be delighted. Until he had attained
this, he was pleased not to. look on himself as'coraplete, but as
wanting something, as the first Adam was not complete before
the creation of Eve. Gen. ii. 20.
[481] Eph. i. 23. '« The fullness of him that filleth all in ail."
The church is not only represented as Christ's ornament^ but
God's people are often spoken of in the Old Testament as God'i
portion and inheritance^ his treasure^ his jewels, his garden of
pleasant fruits, his pleasant plant, Isai. v. 7, i\\e plant of hisfteor
sures, his pleasant food, as the first ripe figs. Jer. xxiv. 2 ; Hosea
iz. 10, ihe first fruits of all his increase, Jer. ii. 3. A ganlen
and orchard of spices, and his bed, or field, of lilies, amomg which
kefecdSf Im fountain of gardens, or refreshing streams from Le-
banon, a garden where he gathers his myrrh and his spice, and
where he eats his honey-comb with his honey, and drinks his uine
with his milk.
So the saints in the New Testament are spoken of as God*s
wheat, find good grain, that he gathereth into his garner.
[300] Eph. ii. 7. " That in the ages to come he might show
the exceeding riches of his grace in his kindness towards us
through Christ Jesus." Intimating that this was not made known
in /ages past, but in a great measure kept hid, as it is said in the
next chapter, at the 5th verse, which in other ages was not made
known to the sons of men, as it is now revealed unto his holy
apostles and prophets by the Spirit. The riches of God's grace
to his kindness through Christ Jesus here spoken of, is the same
with those unsearchable riches of Christ spoken of in the next
chapter, 8th and 9th verses, which the apostle there says was a
NOTES ON THE BIBLI^. SkS
mystery, which from the beginning of the world had beienhid iii
God. So Horn. xvi. 25, ** According to the revelation of iho
mystery which was kept secret since the world began ;** and.
Colos. i. 26, 27, ** Even the mystery, which hath been hid from
ages and generations, but is now made manifest to his saints, to
whom God would make known'what is the riches of the glory of
this mystery among the Gentiles, which is Christ in you, the hope
of glory." The apostle, in this text we are upon, speaks of it a^
being now made known for the present and all future ages;
brought to light for the last ages of the world, which were new
begun.
Upon second thought, I am inclined to doubt whether by
rits diudt Tots inrBgxofuvoiSi may not be meant the world to come;
Awiv is almost every where put for worlds and Jauv sff^x^fisvo^i
or fjtfXXtjv, is always put for the world to come^ though here it
be in the plural number. See chap. i. 21, and this chap, ver; 2,
in the original.
[504] Eph. ii. 7. '* That in the ages to come he might shoiw
the exceeding riches of his grace in his kindness towards us in
Christ Jesns." In Dr. Goodwin's works, vol. i. part ii. p. 237,
there are two interpretations of this.
^ *' I. Some say that what is intended, is God's holding forth ii^
that kindness which he had shown to the primitive Christian;}^
(whom he had converted out of so desperate and damnable acon-
f dition,) an assurance of the communication of the like riches of
' his grace in all ages to come, to the end of the world, whereof
^ they were the patterns and examples. I find most of the Pro-
if test ant writers run this way, and the most judicious among the
I Papists.
i* 'MI. Others say, that this showing forth the riches of his gnic6
^ in ages to come is to eternity, after the resurrection which he
I had spoken, of in the words immediately before; and that these
words do contain the utmost accomplishment, the manifestation'
and breaking up of the hidden treasure, which shall be expended
in the world to come, and requires an eternity to be spending in.
And I find this latter to be the sense that all the ancient intel'pre-
[ lers run upon, not one exempted, and some of our Protestant
; writers and most of the Papists."
Ibid. p. 238. "That of the apostle, 1 Tim. i. 16, iaalledged
as parallel with these words in the former interpretation. * For
this cause I obtained mercy, that in me first Jesus Christ might
show forth all long suflfuring, for a pattern to them which should'
hereafter believe on him to life everlasting." P. 240, 241, 242,
243, 244. *• Uut to go on to the second interpretation, which I
think to be as much the scope of the apostle here, if not more than
VOL. IX. 67
{130 NOTES ON THE BIBLE.
the Other ; and ir both cannot stand together, I bad rather cast k
to exclude the other and take this. To confirm this interpreta-
tion to you, I shall lead you along through these several reasoof.
I will begin with the phrase, In ike ages to came^ in opposi-
tion to thi8 present world, as the apostle calleth this in Gal. u 4
You have the very phrase in the first chap, of this Epistle [to the
Ephesians,] ver. 21, "Far above all principalities, &,€., not oaly
in this world but that which is to come," h c&> cbcjvi ; tbe wofd
translated there world io come^ is the word which is used here bf
ages. And in Heb. vi. 5, they are said to have tasted of tbe pow-
ers of the world to come. It is the word that is here used for ago.
But it will be objected, are ages in the plural, taken for die
times afler the day of judgment to eternity, where there is no flax
of time i — For that, my brethren, the scripture often expresseth it
in the plural. Also, you read of the phrase ^cir rtx?r and ever y
you have it in Revelations again and again : ^' We shall reiga
with Christ y^n* ever and ever, it hfor ages and ages. Yon hi?e
the same in Romans, xvi. 27 ; and in the iii. chap, of this Epis-
tle [to the Ephesians,] ver. 22, you sha^ find it in the plural as
well as here. '*Uuto him be glory in the church by Christ Je-
sus throughout aU ages, world without end." He means not only
this worlds but the world that is to come too ; and why f beciass
that to come is the age of ages^ it is the secula seculoruni.
And then it is to be considered that in these words, **Thatii
the ages to come he might show the exceeding riches of his grace,"
is held forth God's ultimate and highest end that he hath in tbe
salvation of man. He mentions it as the close of all, in the lan-
guage of a final event. But this is accomplished in heaven, and
nowhere else. The gospel revealelh infinite grace to us, but the
exceeding riches of grace shall be broken up in the world to cooie.
There is a reserve of it for eternity, such as we cannot now com-
prehend. Therefore here is now intended the actual enjoyroeot
that those saints which God hath now quickened, and set in heaveo
in Christ, shall have in ages to come of these exceeding riches of
grace, which Christ hath taken possession of for them in heaveo.
And then is to be observed the apostle's order in discoursing
of our salvation in this place. He sets out salvation in all die
gradual accomplishments of it, until it is made fully perfect and
complete. First he shows what is begun in our own persons in
quickening of us. He tells us, secondly, how heaven and the
resurrection is made sure to us, though we do not enjoy it; ver.
6, «* He hath raised us uj}- together, and made us sit together io
heavenly places in Christ Jesus." Now then, here, in the 7lh
verse, as the close of all, he shows how that God will spend to
eternity the exceeding, the utmost riches of that grace ; there be
will show it, and then he will bring it forth. In the world to come
NOTES ON THE BIBLE. 581
he will bring forth nil his rich treasure, and then shall salvation
^ be complete, and there shall be the utmost demonstration of it.
It answers the parallel that the apostle did intend to makct be-
^ tween Christ and us. He tells us in the first chapter, that the
same power works in us that believe, that wrought in Christ when
^ God raised him from the dead, and set him at his own right hand
in heavenly places; and here you see in the 6th verse of this \u
chapter, the verse next before the text, he brings in the parallel.
** He hath quickened us, saith he, and raised us up, and made us
. tit in heaven in him." There it is said of Christ, that in heaven
he sits far above all principality, &,c:, not only in this world, but
that which is to come. To make up the parallel now on our
parts, he tells us in this chapter. You have worlds to come, (for
it is the same word only in the plural number,) in which to sit
! with Christ, and you shall have all the riches of God's free grace,
! bringing in jov and happiness to you to feast you with unto eter-
■ Dhy.
Then again the phrase showforUij will exceedingly fit this in-
' terpretation. For we do not see now otherwise than by faith the
' riches of the glory that Christ hath taken possession of for us in
' heaven. But, saith he, After the resurrection in the world, or
' ages to come, he will show them forth ; and so it is a parallel
place with that Col. iii. 3, 4, where he had said, ver. 2, '* Ye
* are risen with Christ." as here he addeth, *' Your life is.hid with
'. Christ in God, but when Christ, who is your life, shall appear,
^ then shall ye also appear with him in glory."
* That in Rom. ix. 23, is a clear parallel to this in the text.
^ The apostle there, in ver. 22, says, '* What if God willing to
^ show his wrath, (it is the same word,) and to make his power
' known, and that he might make known the riches of his grace,
which he there calls the riches of his glory, on the vessels of
mercy before prepared unto glory."
The word likewise exceeding riches, agrees well with this
sense. The apostle uses the phrase, the exceeding riches of his
grace, nowhere that 1 know of but here, and why f Because he
speaks of the utmost manifestation, and accomplishment of the
height of the riches of grace, which shall not be till then.
And here is another confirmation also of this interpretation.
We have here a continued discourse of the apostle, which agrees
with the 18th verse of the foregoing chapter, which ends with this
verse of the second chapter. There he begins this^ discourse by
praying that they might know what is the riches of the glory of
his inheritance in the saints, and then concludes his discourse in
this verse, by signifying that there is a world to come wherein
God wirll show forth the exceeding riches of his grace towards
them. The apostle begins and ends his discourse with these
^K^ NOTEd ON THe BIBLE.
of grace and glory ; in this glorious circle ioTolving iD
things concerning our salvation.
[502] Eph. ii. 19, 20, 21, 22. ''And what is the exceeding
greatness of his power to us ward, &ic.—-— According to ik
working of his mighty power, which he wrought in Christ Jeso^
when he raised him from the dead, and set liim at bis own rigbt
hand in heavenly places, far above all principality and power,
&C.-''— And hath put all things under his feet," &c. In ihi
work that was wrought, and the alteration made in exaltiaf
Christ from the depth of his humiliation to his beight of gloij,
two things are to be considered, viz. the Relative change, or
change of Christ's circumstances ; and the Real change made is
the human nature, which was not only greatly exalting it froa
that low state of sorrow, weakness of body and mind, and cobi-
parative meanness of nature, and narrow capacity, to that h\^
and as it were, infinite, degree of knowledge, power, holiness
joy, and real inherent glory ; (here is to be considered dw
change made both in body and In soul. Christ, in his exaltation,
.not only received power, riches, honour, and blessing, whereto
the change of circumstances consisted, but also wisdom and
strength, as in Rev. v. 12 ;) but exalting it to this from tJbr
lower state, from a state of death under which he descended iato
the lower parts of the earth, and as it were into hell ; in raising
bim from which, we may conceive greater difficulty than in raiir
ing another from the dead, as we may suppose all the powers of
hell euf^aged to their utmost to hinder his resurrection. This
real change made in Christ in his resurrection and exaltation, ii
an unspeakably greater power than the work of creation, ooi
only considering, the ^m/ro//i, which was a state of death, and
so a creation as it were from nothing ; but as overcoming the
greatest created power ; but especially if we consider the tern to
whiehj or the thing finally extant as the fruit of this work, which
is as it were infinitely higher, greater, and more excellent tbao
any thing accomplished in the old creation.
But then Christ in this adfair is not to be considered by the
apostle singly and personally ; but all his church are considered
as thus raised and exalted with him, and in him : he as the
head, and they as partaking members. This power is manifested
in raising them, in raising their dead souls from an infinite depth,
infinitely lower than a state of nonentity, and from under as it
were infinitely strong chains, to hold them in that state, and the
most mighty opposition to their restoration ; and also raisiof
their bodies from the dead, and from a state of corruption, and |
cialtingthem with Christ, making their bodies like his glorioos
body, and their souls like'his glorious soul ; giving ihem a partici-
ItOTfiS Off THE BIBLE. f 33
* DAlioD of tiis elevation of nature, his exalted knowledge, -tirength,
boliuess, beauty, glory, and joy, according to their capabicy and
statiou.
-I Herein, in this whole vio: k ufthe restoration and exaltation of
y -Christ oiysticali is above all things manifested the power of 6od|
^ wd the new creation.
V [169} Epb. iii. 10. *<That now unto the principalities aod
a powers mi^ht be known by the church, the manifold wisdom of
1! God; that is, by tlie things done in the church, by what they ffee
ii eoncerning the church."
i
f [50]Eph. iv. 13* ^'Till we all come in the unity of the faith, aod
3B of the knowledge of God to the measure of the stature of the full*
M pess of Christ ;" that is, till we all come to agree in the same &itb|
It vhich* is fully conformed to Christ, and therein are come to hit
at rule and measure in faith, and perhaps in other graces, the body
sk of Christ becomes complete, being conpletely conformed to
s Christ. The church is ihe completeness of Christ, the fuUnett
V of him that filleth all in all. But this body is not complete, and
1$ pierfeet, till it is perfectly conformed lo his mind in faith, and to
is bi« image in other graces. Christ and his church, as here, so
-0 elsewhere, being as body and soul, are called one man, it is as if
1' be had said till Christ's body is complete in stature. The cborcK
81 ihe body of Christ, is called a man. Ephes. ii. 15.
if
^ [232] Ephes. v. 30, 31, 32. "For we are members of his
^ body, of his flesh, and of his bones. . For this cause shall a irian
^ leave his father and mother, and shall be joined nnto hii wife^
^ and they two shall be one flesh. This is a great mystery, but I
^ fpeak concerning Christ, and the church.'* Christ did ds it
|i were leave his Father in order to obtain and be joined Co the
4 church ; he came down from heaven, and did as It were leave the
I bosom of his Father, he left the sweet and joyful manifestation^
of his Father's love, and became subject to the hidings of bis Fa«*
g. ther's face, and even to the exprl'ssions of his wrath, and gave
I himself to his church that he might be juitied to his churchi and
! that he might present it to himself a glurious.church, &c. as ver.
I $^» 26, 27. Sohe aUo left hi& mother, which was Ae church of
the Jews, to cleave to the New Testament church. Christ wae
born of the Jews, and the ordiiiHUces, and legal observe ncesflf
tbe Jewish chun h. Chilst was bid as the infant is hid in its onm
titer's womb. All God'a dispensations towards that churchy hie
calliug of them by Moi>os, his gi\iu^ them such ordinances, and
his so orderiug their state from ugc to age, was in order to bring
fMrib Chrisi into the woild. This Old Testament church is le*
534 PK)TES ON THE BIBLE.
presented by Sarah, Isaac's mother, and the New Testamem
church by Rebeckah, whom I«aac loved, and in whom he was
comforted after his mother's death. (Vide Gen. xxiv. 67. Notes.)
The Old Testament church was as Christ's mother, bat the
New Testament church is as his wife, whom he treats with far
greater afiection and intimacy. He forsook his nnother also is
this respect, viz. as he made a sacrifice of that flesh and blood,
and laid down that mortal life which he had from his mother, tbe
Virgin Mary ; that which is born of the flesh is flesh ; thougk be
did not derive flesh from his mother in the sense in which it ii
spoken of, John lii. 6, viz. corrupt, sinful nature; and, therefoR^
did not forsake his rootlier, for the church in the same seme
wherein the church is advised to forsake her father's house for
Christ's sake, viz. to forsake sin, and lusts derived from parestf,
by crucifying the flesh, with the afiections and lusts. YetCbriK
derived flesh from his mother, viz. the animal nature, and huans
nature, with that frailty and mortality that is the fruit of sio,tlm
Christ forsook, and vielded to be crucified for the sake of tk
church.
[1461 Philip, ii. 11. And every tongue should confess. To tk
place of the Old Testament that is here quoted, it is every toogoe
shall swear, which confirms, that by swearing by God's name, so
often spoken of in the Old Testament, as a great duty of GoiTi
people, is meant publicly professing the true God, and enteriag
into covenant with him.
[69] Colos. ii. 11. ** In putting ofl'ihe body of the sinsofibe
flesh, by the circumcision of Christ." If this means the outward
circumcision, with which Christ was circumcised, our sins are pot
ofl* by Christ's circumcision, after the same manner as by oor
own baptism ; that is, Christ's circumcision signified the putting
oflf our sins, as much as our own baptism, for our body of sin
was imputed to him, he bore it, and put it off in outward sign bf
his circumcision. Christ represented us; he came into the world
without any original sin, and he was circumcised to signify tbe
putting ofl* our corruption of nature.
•
[329] 2 Thes. ii. 7. «* For the mystery of iniquity doth already
work.'* As Christianity^ or the scheme for setting up the king^
dom of God, and advancing his glory, and the salvation of meo,
by Christy is called the mystery of gtMiness ; so antichrisfiamm^
or the scheme for setting up the kingdom of the devil, and accom-
plishing the destruction of men by Antichrist, is called the mysterj
of iniquity. The Christian scheme is called the mystery of god-
liness very much on that account that all the ancient mysterieit
NOTES ON TUB BIBLE. SSS
pes, shadows, and prophecies, relating to the kingdom and in-
vest of godliness, have their fulfillment in it. So antichristian-
n is called the mystery of iniquity, because in this the types and
ophecies that relate to the kingdom and interest of iniquity
ve their principal fulfillment. Here is fulfilled what was sba*
wed forth of old, by the murder of Cain, and his city in the
id of Nod, and by the building of the tower of Babel, and by
i city of Babylon, and by the mighty Nimrod, and Belus, or
^1, and by the city of Sodom, by Egypt, and Pharaoh ; and the
eat things that were done in Egypt, in the time of Moses and
iron, are types of what is done by and to the church of Rome*
rre is the antitype of Jabez and Sisera, Oreb and Zeeb, Zeba,
d Zulmenna, the Moabites and the Ammonites, the Philistines,
d especially the Edomites. Here is the antitype of proud Neba-
adnezzar, and Belshazzar, and Hamon. Here is the antitype
the city and king of Tyrus, and of Antiochus Epiphenes, and
re is the chief fulfillment of the ancient prophecies of Daniel
d other prophets that relate to the kingdom of iniquity, and
o of most of such prophecies in the New Testament. On the
ne account the antichristian church is called ** MYSTERY,
VBYLON THE GREAT."
[137] 2 Timothy ii. 18. '< Who concerning the truth have
ed, saying, that the resurrection is past already; and over-^
'ow the faith of some.'* The Jews before Christ, had a gene-
belief that there would be a resurrection, and they thought it
uld be when the Messiah came. When he comes, they thought
i saints that were of old, Abraham, and Isaac, and Jacob, and
tvid, &c. would rise again, and there was a number of them did
d when Christ rose, as Matthew informs us, and therefore there
re some that the apostle here speaks of that thought we were
expect no other resurrection.
[.309] Heb. iii. (>, 7, 8, to chap. iv. 11. '* Whose house are we,
we hold fast the confidence, and the rejoicing of the hope firm
to the end. Wherefore, as the Holy Ghost saith. To-day if ye
II hear his voice, harden not your hearts, as in the provoca-
n,'' &c. The apostle here supposes that when the psalmist
re says, *' Tthday^ if ye will hear his voice, harden not your
arts;" it is as much as if he had said, '* Although that was a
ig time ago, and though tlieir day was long since past, yet hear
; voice, and not harden your hearts now in this your day, and
\ that you never harden your hearts while your day lasts ; ibr
ye do not harden your hearts, there is a rest of God, that you
ly enter into as well as they; but if you continue to harden
ur hearts, your day in a little time will be past as well as
Ml iio988'eir turn biblc
Uiieiri.'* Tiicf Arntr part of tbbvM^^ vis.. tint bgrAe €vpm^
rioiiy **To-dag/* the ptalmisitiiMim, b tkil ^sjr that yon hm
iMMTt w tong iAer their day wpiiti'heMBt^hy chaptcn ff.t)
«od the liMOT pari of icv vn. that he oteans, Tirlce hc<ed that jfot
liearlr be at no tiroe faardeaetf during your day, is evident, b»
eauaeihi that 6th verse thd-werds^ arebroogfatlin as astotiren
peraeveranoe. 1 1 is still mote evi&ut by ' the ihimer -oi^the wf»
l)e*jsbriiighig id tbe wordssit the Ittbanlal!l2th, naalcDiotha 14A
a^i l&th verssa, and by the apostle's parapbraieof the «Mofds,#
glass he pnts>upoii them there, while it is called. To-day, v^ne H|
aadp'Miile it is said To-day^ ver. 16 ; wbieb Utbesaine tbiagil
dnrihg.tfaelQDntiDiianee ofthe^ay^
,r litreiattlie psalmtat asbbrtitogin to btoadGodfa^voiee t»dag^
aai -loOg^ m time after the* tareasseiB of the cUHlrea At larad M
io the wilderness, andao ibey failed* of ent^ring^ into GiMh
Met^aodao long a time Itfter others tbiit believed entered iaii
that: temporal rest that Joabua brougbtitbem into.; the aportU
■lou Id argue tliattbere remains atiK another feat for tbe peo|ii
of<3od, to be entered into^ as 6od spake^obiieermng tbiscw
dretk^fleraei in the wilder nesa, as if there was a rest of God atillM
be entered into, though there bad been a.re8torGbdtai^
ages before that, viz. that rest, or sabbatism of God, wUdl
QqA enjoyed:bn the^seventh day of iHe erealioni; seating IWn
rherwbrksof creation,* wbieb had been distiagvished aa Qotf
resteer bis sabbatism ; ibut yet there tbeo' iemaineii aeeriaf
vesi of God to. those that beliercil, ris. Cbrist^s rest in Ganasv
after'tbo i'l^yptian bonda^o, ami bis rodemption of his peopb
out of Bgypt, AS is implied in his swearing in his wrath thil
tbose thnt did not believe should not enter into rest; SatbM
'still remains another rest also besides God's restfrotn that w
dcmption, aa is implied in the P^^nlmist, when speaking n
long after of the unbelievers in the wiidcrness:faili^giofeolS^
ing into that rest, he still exhorts and says, ^'TonJay if yos
will hear b» voice harden not your hearts as they did ;" im|ily«
ing that it will not be in vain for us oven now to hearken, but
wosliall enter in God's rest still if we hearken, even that reit
that Christ entered into in heaven, after his great boadai^
hero'on earth, and his finishing the work of redemption. Bf
which may be understood the force of the apostli^'s reasenis^
in V. 3, 4, 5, 6, 7, 8, 9, 10, 11 of the next chapter.
[142] Heh. V. 9. *' And being made perfV^ct, ho became the
aoihor of oternal italvation unto all them that obey htm." Hy
obeyina, here is not nieant behoving, but ol>6dtoocv lo the h^
and commands of God, us it u understood in tho foregoky
verse.
NOTES ON THE BIBLE. f ST
[74] Heb. vi. 4, 5, 6. " For it is impossible for ihose that
were once enlightened, and have tasted of the heavenly gift/'
&c. What is meant by those things here mentioned, may
be gathered from the foregoing verses. The apostle exhorts
IkSf when we have begun in Christianity, to go on, and make
progress to higher attainments, and not to have all to begin
again ; that whenever we had laid the foundation, we should go
on and build the superstructure, and not to keep always laying
the foundation, or have occasion to lay it the second time, which
foundation, or. beginning, or first setting out in Christianity,
consists in these things, in rcficntance from dead works, and
in faith towards God ; which foundation was laid whep they
first turned from their erroneous and wicked ways, and em-
braced Christianity, and believed the gospel. And nextly, in
the doctrine ofbaptUmSf and o( laying on ofhand$^ because when
they first entered upon a profession of the gospel, they were
baptized, and had hands laid on them, that they might. re«
ccive the Holy Ghost. By the doctrine of baptisms and laying
on ofhandi^ the apostle means those plain instructions that
were given them, to prepare them for baptism, and laying on
bands ; and lastly, as to the resurrection of the dead, and eter-
nal judgment, the doctrines of the resurrection and the future
state, or world to come, were the first principles of religion,
that they first began with.
Now, by those who were once enlightened, the apostle
means those that were once indoctrinated in Christianity, and
brought so far to understand and believe it, as to make them
forsake their former errors and vicious courses in their unbe-
lief, as is evidently understood, chap. X. 32. Tasting of the hea-
venly gifts, and being made partakers of the Holy Ghost, are
the same, and mean their receiving the Holy Ghost, as they
did by the laying on of hands ; and lastly, in tasting of the good
word of God, and the powers of,the world to come, though it
is probable those were everywhere made partakers of the gift
of the Holy Ghost, by the laying on of hands, that were true
saints ; yet I believe that when it was not accompanied with
gracious exercises, it was always accompanied with great com-
mon illuminations, and aflbctions. It is not probable that they
should have the Holy Ghost dfNfeliing in them with respect to
his miraculous influences, and not feel anything of the power
of it in their souls. When the Holy Ghost was given th^m,
they felt his influence, not only outwardly, but inwardly;
not only in their understandings, but aflfections. I believe
never any had the Holy Ghost, with respect to his extraordi-
nary operations, (see Numb, xxiii. 10, zxiv. 5, 6. 1 Sam. x. 6.)
more than Balaam and Saul. They were ahconvert^d mm^
VOL. IX. 69
VSB Horn 09 voB mnui.
%itf JH tfaey fiik lih inflnenee id this Hmf. Thus thejr tend
of the good word of God, and tho power of the world to ooMp
Tbey tasted of the good fiford of God as tho stony, pfroond bes^
ers, who anon with joy receive tho word, and as the Galih»ai|i
:did who' thought it such a hlessednoss to hoar the word of God,
smd wouM hairo pkicked out their eyes, and given then to thi
•apostle. They experieoced in themselfos tho power of the
world to come, that is, of tho ioTisiMe work! ; aoe Ephes. L
21, and Heb. ii. 5 ; and felt the powers of the invisible ageel
of that world upon their minds. It is eortaio.BOBO oiermsi
miraculous gifts without eztrsordioary itaflaence of the Spirit
of God to oonrinoe the Judgment. 1 Coir. ziii. 8. «« Thougii
I have all (aithi so that I could nmovo mountains^ nod hsvs
not charity, I am nothing ;'* and donhtloss there was eooimss-
ly an answerable or proportional efieci on the afibetaoos, si
thero.was on the judgment* As that iaith there mentioned n
there distinguished from true grace or charity, and tharefcra
different in kind from saving (kitht so do these things hsre
mentioned from saving grace. *
, [299] Heb. vi. '4, 5, 0. If any think that the iipoitle km
.wd expf^Mions too high to denote aiqr gifts of the Spirit eoniMS
to good and bad nmh though miracolpoi gifts, 1 answer that ik
drift of the apostle, and bis argument in those words, led him lo
. set forth the greatness of the privilege that such persons had re-
ceived; tliat he might the better show the exceeding aggravatiosf
of their apostasy, whence what the apostle says might . be tk
more easily believed, vit. that it was impossible to renew thea
again to repentance. For it is certain that he intends the ag^
. gravatedness of their crime, as a reason of it, because he himseif
gives it as a reason of it, ver. 6, in those words, ** Seeing they
, crucify to themselves the Son of God afresh, and pat liim to so
open jihame."
".' [107] Heb. xi. 1. '* Faith is the eyidence of things not sees:"
,. that is, it is their being evident. This verse is as much as if be
. bad said. Faith 1$ the being pretent of tilings that are to cmse,
, and the being clearly seen of things that are not seen. The nih
\eiance of things hoped fort Mi|j(it have been translated thesMst-
encct that is, meir now subsisting.
. [227] Heb. vi. 4» 5, 6. <' For it is impouible," be. Those
.^ that the apostle here has respect to, must be such* as were gviltj
^; of the ubpardonable sin. The falling away that beapeafcs of s
^ an apostasy from Christianity. It could not be otherwise b«t
jtb^ those who in those days had been Christiansi and ibeaspah
NOTES ON THi; BlfiLI« 539
n \y renounced Cliri«tlnn!ty, must openly reproach tbat apirit that
t Christians were then so generally endued with in hif miracnlpus
I gifts wliich was so notorious, and was so great a thing and the
I principal thing in them that drew the eyes of the world upon
I them, and was the greatest seal that God gave them to evidence
in the sight of the world, that they were his people, and which
was the argument that was principally effectual for- the gaining
I others to them. When they openly renounced Christianity, that
they once had appeared to embrace, their renunciation contained
a great and open reproach, for it was an avowed casting away
and rejecting a thing that has been received, as having found it
nought and vile. He that admits and receives another in the ca-
pacity of a wife, or husband, or lord, or other relation, and then
afterwards on trial rejects them and turns them out of doors,
casts a vastly greater reproach on them than those that never re-
ceived them : much more those that received* any one for their
God. 80 these apostates here spoken of, in renouncing Chris-
tianity, did openly cast the greatest reproach on Christianity ;
and therefore the apostle says, ver. 6, they put him to an opea
shame. And indeed an open, declared renunciation of Chri^
tianity, aAer it had been embraced, is itself an open reproaching,
and blaspheming of it in words; and they that apostatized and
openly renounced Christianity in those days and the church, be-
ing in those circumstances that have already been mentioned,
must openly renounce and reproach tbat Spirit that the Chris-
tians were endued with, and confirmed by; for that Spirit was
the principal and moM obvious thing in that Christianity tbat
they renounced and reproached. And especially must it be so,
when those openly renounced Christianity that had themselves
been endued with the Holy Ghost, as those here spoken of hafd
been. In renouncing Christianity, they must renounce the Spi-
rit, that great seal of Christianity that they had had* And those
that had such experience of the evidences of the truth of Chrif<»
tianity that those had, as has been explained, No. 165, must do it
against light and the conviction of their own consciences, and so
what they did amounts to the sin against \he Holy Ghost. And
those that apostatized from Christianity under these circumstaDceff
would naturally be abundant in their reproaches of the religion
they had renounced, and the Spirit that confirmed it, that they
might justify themselves, and that they might not appear incon-
sistent with themselves in tlie eye of the .world. The same apot*
tales are evidently spoken of in chap. x. 25, kc«, where the apos*
tie speaks of their forsaking the assemblies of Christians, and
sinning willfully after tbey had received the knowledge of the
truth, and treading under foot the Son of God, and renouncing
f4Q IIOTM Oil THE BIBLV
<h9 Uood of the covieDanC wherewith they had b#eo u»etified^
luid doing deipite to the Spirit of Grace.''
rSOl] H^. Vi. 4, 5j<« Cmuermug tktme wha were anee ah
U^Uenedf fcc; It hi air argametit, that thoie here spoken of ait
each at were aever regeaeratedi that thej are compared te die
thxuray groiAidy whichj howe^r, it may feen to receive thetrcd
and to ooorisb it, to that, it may spring up, and appear Aouriiih
ing awhile^ yet never brings forth any good fmit, but the fiait
finally produced always is briars and thorns,, because the gfoand
is thorny ,L lall of seeds and roots of thorns, which were oetrcr
purged out to prepare the groand for the good seed ; so tbat
wbatsoeftr showers descend upon it, liow benign soever they
are, yetdiey only go to nourish the thorns, and- make themgrcnr
the faster, ven 8, which representation certainly implies that the
ground is nought,' it waa never so changed as to prepare it to
bring forth good fruit. It is a good role in our €fodeavours to
aoMderstand the mind of tfa^ Spirit of God, to compare apiritasi
things with spiritual,, and to interpret scripture by scripuirs»
Now it is mnlifiMt that Christ represents the thorny ground m
diArent fiidta the' good ground. The ground itself is nought-
and Misfitted so to receive and nourish the seed, as to bring good
fruit to Infection ; and they that are represented by the tboraj
ground ifire, in-Ghrist's explanationof UiIb parable, distinguishirf
from thos^ that have good and « honest hearts. The fault of the
way-side, of the stony ground, and of the thorny ground, was, io
each, the nature of the ground ; and the good fruit in the good
ground is ascribed to the better nature of the ground; and there-
fore, they that are here represented as ground, which, though of-
ten receiving refreshing benign showers; always brings forth brisn
and thorns, are ground that never has been purged, and changed,
and made good, but is inveterately evil, and therefore fit for no-
thing but to be burnt. It is not impossible that thorny ground
may be brought to bring forth good fruit, but then it must be
changed, the very roots of the thorns must be killed or rooted op.
If this is not done, let goo<l seed be sown in it, and good aod
kindly showers of rain descend upon it never so often, it will
bring forth briars and thorns. This killing or rooting up of the
hists of the heart, compared to thorns, is done by a work of re-
generation, or circumcising the heart, as is represented, Jer. iv.
4,5, *' Break up your fallow ground, sow not among thorns.
Circumcise yourselves to the Lord, and take away the foreskias
of your heart, lest my fury come forth like fire and burn that noae
can quench it." Therie the end of the ground that bears briars
aod thorns^ \$ represented as being to be burned, as here in the
NOTES OP9 THE BIBLE. 541
yi. chap, of Hebrews. This is- the end of those whose hearts do
as it were bring forth briars and thorns, and that because their
hearts were never circumcised, i. e. never regenerated.
In Luke viii. 18, when Christ had ended the parable of the
sower, he concludes, Take heed how you hear ; (i. e. that you in
bearing the word are not like the way side, or the stony or thorny
ground, on which the good seed fell ;) for says Christ, *' Whosoever
hath, to him shall be given, and whosoever hath not from him
shall be taken even that which he seemeth to have ;" referring still
to the parable, and the taking away, or the withering and perishing
of ihe seed from the evil sorts of ground ; implying that such have
DO true spiritual life, no real goodness, and that the seeming good
they have, they shall lose.
[284] Heb. vi. 19. '* Which hope we have as an anchor of
the soul, both sure and stedfast, and which entereth into that within
theyeil.'' That, which is here called hope^ is the same with the
grace of faith, but only with respect to one kind of its exercises,
vis. those that respect God^s profnises, or our oijDH future pronnted
goad. It is no other than trust in God, (or rather /at/A in God,)
through Christ, for salvation. This agrees with the context, be-
ginning with the 12th verse, and with the description given of
hope in the words themselves^ for it is faith in Christ that is the
stability of the soul, faith is that by which we are built on that
strong rock, so that we cannot be overthrown, and the same is
the anchor by which we are held fast, and cannot be driven to and
fro of winds and storms, and shipwrecked and lost. That which
is here called hope is the very same that is elsewhere called faith ;
and saving and justifying faith is often in the New Testament
called by the name of hope ; as in Rom. viii. 24, 25, '* For fre
are saved by hope : but hope that is seen is not hope ; for what a
man seeth, why doth he yet hope for f But if we hope for that we
see not, then do we with patience wait for it." How are we saved
by hope, but as we are saved or justified by faith ? It further ap-
pears that by hope here is meant faith, by the following words, ** But
hope that is seen is not hope," &lc., compared with the words of the
same apostle, Heb. xL 1, ''Faith is the evidence ofthings not seen ;"
and by the next verse, " But if we hope for that we see not, then do
we with patience wait for it," compared with the 12th verse of the
context in this vi. of Hebrews, ** That ye be followers of them
who through faith and patience inherit the promises." And it
oofty be further confirmed by comparing this last place with the
foregoing- verse, *' And we desire every one of you to show the
same diligence to the full assurance of hope to the end ;" and also
comparing both with the 19th verse, the text we are upon. That
faith with the apostle sometimes signifies the same with hope, is
j;4t NOTES 0!f THE BfBLflt^
•innifest Trpm bis description of it in tbie 1st wtrit ofiK of Heh^
«*FAith is tlie sabslance of things hoped for;" and Gal. ▼• 5,<* Wt
through the Spirit wnit for the hope of rigfateoBsnesSt thHMgli
Aitbr "fid Colos. i. 23, ** If ye continue in fakh grooodcd mi
settled, and be not moved away from the hope of tbe^ gospel:"
€ominoinggroanded and settled in faith, and omnoved mthe hope
of the gospel, are expressions evidently used as exegetical oaea(
another ; and Heb. iii. 6, ^^ If we hold fast oor cofifideoce, aad
^joicing of hope firm unto the end :" our confidence and om
hope seem to be aynonymons; so, Rom. hr* t8, -^' Who agaiait
kt^ Mieved \n hope.^* 1 Tim. i. 1, *' Jesos Christ srhidi is
•or Hope." So the apostle Peter seems to use the term bope»
1 Petc*r i. 21, ** Who by him do believe in'Grod, that raised him
up from the dead, and gave him glory, thatyonr faith in hope
might be in God." So chap. iii. IS, ** Be ready to give a m-
son of the hope that is in yon with meekness and fear ;'V tiMt is,
to give a reason, or declare the gronnds of yonr faith. So hope
seems to be used for faith by the apostle John. 1 Jolm iii.S.
^* Every man that hath this hope in him, purifieth himself^ ena
as be is pure."
Hope, in the New Testament, is often spobeir of as a greet
Christian grace and virtue, and one of the msnn tbinga tbatdis-
Ungaishes a true Christian, which woold be difficult to ooderiHaJ
•r account for, if by hope is meant no more than wfaatwt eoai-
monly underst^ind by the word, vie. his thinking well of his one
State, or hoping well of his future state. That is not hard to do;
ft is what nature is prone to ; but by hope they doubtless meaat
something more, viz. an embracing the promises of God end
fiducial relying on them through Christ for salvation. This is
thiK great Christain grace that the apostle speaks of in the xiit.
chap, of 1 Corinth., where he spenks of faith, hope, charity ; end
by faith there, and also where it is distinguished from hope, is
meant faith in a larger sense, viz. acquiescing in the truth in what-
ever he testifies or reveals without any special regard to oorowB
concern and future interest in what he reveals. Hope is our ee-
quiesciog and relying on God's truth and sufficiency as to wint
concerns our own future happiness.
• [310] Heb. V4i{. 1. *' We have such an high priest wboie set
on the right hand of the throne of the Mnjesty in the heavens.''
This is often taken notice o(in this epistle, as chap. i. 3; a. 12;
xii. 2. This high priest, when he enters into the Holy of holies
with his own blood, does not only appear there standing btfeif
the throne, or mercy-seat, as the high priests of old were woatts
do when they entered into the Holy of holies onca a year wiik
the Uoadof others, bat iHs down on ibe thromia-tbe fioiy of
NOTES ON THE BIBLE. 543
holies, on the right hand of God, which shows the exceedinp^ dig-
nity of the priest, his nearness, and dearness to God, and the ab-
solute sufficiency of the sacrifice that he had offered, the blood of
which he entered in there with, and the dignity and honourable-
tiess of the manner of his interceding there ; which was not
merely by supplicating, as one in humble posture before the
throne, but by representing his will to the Father, as one silting
in glory with him on the throne, as John xvii. 24, '* Father, I
will that they that thou hast given mc, be with me," Slc. His
thus being admitted and invited of God to sit with him on the
throne, denotes God's full, and perfect, and great satisfaction,
and well-pleasedness in, and rest on, this high priest when he had
offered his sacrifice, and rntered into the Holy of holies with the
'blood of it to obtain of God that for which he shed his blood.
God immediately receives him, and accepts him and his plea,
and says to him, " Sit thou on my right hand till I gifike thine
eoemies thy footstool." And it is a note of Christ's perfect as-
surance of the Father's acceptance of him as priest, and his rest
in him, as having virtually obtained what he intercedes for,
having all things put into his hands, being made head over all
things to the church, that he does not merely stand before the
throne suppficating, hoping, and waiting, as the legal high
priests did, but sits down in perfect rest, as being satisfied in bis
lull acceptan<^e and virtual possession of all he seeks. He sits
OQ the throne as a royal priest, as a priest on the throne agreeably
to the prophecy in Zech. vi. 13: Being made to reign to ac-
complish the ends of the priesthood, according to his own will ;
for God has given all power in heaven "and on earth, that Christ
may give eternal life to as many as God bath given him.
[312] Heb. ix. 28. <* So Christ was once offered to bear the
sins of many, and unto those that look for him, shall he appear
the second time without sin unto salvation." The first time tha^
Christ appeared, be in one sense did not appear without sin f for
he bare the sins of many, he appeared in that form, in those cir-
camstances, and with those labours and sufferings that were to-
keas of imputed sin, or guilt, that lay upon him ; but thf n he per-
fectly freed himself from this imputed sin,, be perfectly abolished
this guilt, by those sufferings he underwent, as the apostle is here
arguing in the preceding part of the chapter ; and therefore
when he appears the second time, it shall be without sin, without
any of those tokens of imputed guilt which he had in his state of
humiliation. He shall be exceedingly far from them, the state in
which he will appear, will be immensely different from the state
of oat under the tokens and fruits of guilt and wraths for he will
apptur in the glory of his Father, with all the holy angels, a§ the
f44 lions oil TUS BlBUb
Sflpreme head mod judge of tk ooiTone, wiih ine&Uo nl »
conceivftble glory ud nftgoificeoce. Hod not Cbrin porfodf
8ftti«fied for the tini of men, eod to done evay all bbrnpoiii
goilt, he coald not have appeared a second time witlMot lUv hal
•Hist aWrays have remained nnder the tokens of Crod'e oorw (or
fin. But at the day of jadgment he will appear ioinilely fm
from that* The glory he will appear io at the day of jodgmnli
will be the greatest aqd brightest evidence of all, 4if hk
Adly satisfied for sin. His resarrection is a glorioiia
it, and therefore is called bis jastification. His
heaveoi and sitting on the right hand of God, is a still
•videnee, as it is a higher degree of his exaltation ^ but <lm gisqf
that he will appear in at the day of jadgment, will be Hw bnghh
est evidence of all| as herein appears the glory of bis eialtAa
in* its highest degree of all, and is the highest rewmrd wUdblk
Father J^stows on him for it, and so is the higfaost tokcw of •!■
acceptance of it as sofficient and perfect. Be^e the gloiy;aflk
special afiair of that day which Christ shall bear, then will hedn
beginning of the consummate glory and reward of boib Chrii
and hiscborch, to last throagbont eternity. And notooljrthi
glory that Christ will then appear in, bat the nature of tbe
ness that he will come upon, will show him perfectly to
done away all the sins of his elect, of which he will be tbe jnigi^
and will save those that Imve believed in him*. Qad woaldatt
have committed this affair to one that had andertakon for ihsa^
unless he had satisfied for them.
He will appear without sin to salvation. The first time he a^
peered, it was with sin to^ procure salvation; the secood be vw
appear to bestow salvation, which will in the event show tbatsii-
vatioo is fully procured.
[288] Heb. x. 1. '<Tbe law having a shadow of good thiogslo
come, and not tbe very image of the things.'* Here a shadow ii
^distinguished from images, or t)ictures, as having a more isspcr
feet representation of the things represented by it. Tbe types sf
the Old Testament are compared to this kind ofrepresentalioaef
things, not only here, but chap. viii. 5,andColos.ii. 17,whickfill;
' resemble them on several accounts. Tbe shadow of a thing is
' an exceedingly imperfect representation of it, and yet has sadis
resemblance, that it has a most evident relation to tbe thtag of
which it is the shadow. Again, shadows are a kind of dark r^
semblances. Though there be a resemblance, yet the issage is
accompanied with darkness, or hiding of the light ; the li^t if
beyond the substance, so that it is hid. So was it with the tm$
of the Old Testament ; they were obscure and dark ; the ugiit
fas beyond the substance. The light that was plain^ loiew
?fOTRS OS THE RTRT.K. 1>45
_ _ ■ • r
gospel tilings came after Chrifit, the tnbstane e of nil the nnrient
types. Ttie shadow was accoinpanied wiili darkness and obfcu-
rity ; gospel things were then hid under a veil.
[330] Hcb. X. 25, 26, 27, 28, 29, That the ain agaimlfthe
Holy Ghost is here intended, is confirmed from the place iif
the Old Testam^t, that aecms to be referred to in the
28th and 29th verses : fur the pince that seems especially
to be referred to is that in Numb, xv* 30, 31, be. ; where God
haTin^jT been speaking of the sins of ignorance, that should \m
ntoned for with sacrifice, tells what sins should not be atoned
for with sacrifice in these words, ** But the soul that flocth
aught presumptuously, whether he be born in the (and or A
stranger, the same roproachcrh the Lord, and that soul shall
be cut off from among his people ; because he hath despised
the word of the Lord, and hath broken his ebmmahdment';
r-liRt soul shall be utterly cut off:" And then ih the words next
following, there is an iiijstnnce given of such a man so sinning'
presumptfiousfy, viz, the sabbnth-breaker, that gnthered sficki
on the sabbath, and how no sacrifice was accepted for him,1iut
he perished without mercy by ail the congregation's stoning him
with stones. See margin of the Hebrew Bible. That the apos-
tle here refers to this passage, seems evident by these things.
The apostle is here speaking of a sin, for which there remairiv
no more sacrifice, and in that in Numbers shows what sins were'
not to be atoned fur by legal sacrifice. lie speaks here of hiiti
that defpiied Moses* 7atr, which agrees with those words in
that place in Numbers, *^ Becavse he hath despised the iion
word of the Lord^ and hath broken the commandinivf :^* the rea-
^iven in that place why no sacrifice was to be accept <Sd for him ;
so here the reason given why rio more sacrifice remains, is that
he sins wilfully. In that place another reason why he siniuld,
perish without accepting a sacrifice was, that he repro/irAecf
the Lord : so here the reason given why there remained no i^i^-
erifice for this was, that he had insolently and ihaliciously,
reproached the Spirit of Grace, for so the words In the original
signify which are translated hath done despite to the Spirit of
Orace. (Vide Van Maestrict, p. 363, col. L) Another rea-
son there given is, that be had despised the word of the Lord f
a reason here given is, that he had trampled on the Son of God,
who is the Word of God. 'J^he man gathering sticks perished by
the hand of all the congregation ; the whole congregatioii were,
commanded to stone him with stones, to bear testimony that
none had mei'cy on him, agreeal)ly to God's direction in such 4
case, Deut. xiii. 8, 9, 10. **l\eiiher shall thine eye' pity hiijnj
neither shnit thou spare him, but thou shah surely kill hiin';
VOL. IX. 69
146 NOTU ON THE B1BL£.
tUne.hand •bail be first upon hiui to put him to deaiht and af-
terwards the hand of all the people, and thou ahalt atone huo
with stones that he die/' Thus the sabbath-breaker perished
mthout mercy. And he died under the hand of ttco or thru
vitt^^tSf as the apostle concluded from the law in such a
Hence we may gather the meaning of thOifWord tcilfuUy io
Ihat place, That the apostle means liy it in- the same sense
as the man in Numbers is said to sin presumptuously; the
phrase in the original is with an high hand^ or rather, a lifted
«p hand^ as of one that is going to strike another. The same
word is used of Jeroboam, 1 Kings xii. 26, *' Ue lift his basd
against the king."
[135] Heb. xii. 21. **^ And so terrible was the sight, that He-
ses said, I exceedingly fear and quake." The place referred to
Sf«ai8 to me to be, Deut. ix. 18, 19, <* I fell down, for I wss
sifraid of the ansrer and hot displeasure," &c« God at that time
qiianifested his displeasure by the exuaordinary burning in the
mount See verse 11.
[239] Heb. xiii. 13, 13, 14. "Wherefore Jesus also, that he
might sanctify the people with his own blood, suffered without
the gate. Let us go forth therefore unto him without the camp,
bearing his leproach, for here we have no continuing city, but
we seek one to come." Christ suffered as one that was not fit to
live among men, nor to die in a phice uhere men dwelt; and
therefore was carried forth as execrable without the gate to suffer
there : Such reproach did Christ suffer, and &uch were the circunh
stances of the Christian church in those days, that those liiai
would be the faithful followers of Christ must suffer like re-
f»roach : they were cast off by the generality of men ; they were
ooked upon as not fit for human society, worthy to be shut out
from dwelling with men. Alatth. x. 22. '' And ye shall be hated
of all men for my name's sake." If they would cleave to Christ,
they must even go forth with him without the camp, and be re-
puted as unclean as he was: they must be shut without the gates
of the city as execrable too, and must bear his reproach, or the
same reproach that he bore. So the apostle advises them to be
willing to go forth unto him without the camp, bearing his re-
proach.
But by going forth to Christ without the camp, or the gate of
ihe city, the apostle here seems especially to mean exposing
ihem^elves to be shut out as unclean, from the Congregation ni
the Jews, and from the temple and city of Jerusalem, and from
the religiAus society of the Jews iu their synagogues, by their lur-
NOTES ON TUE BIBLE. tH
snkinjQ^ the ancient legal sacrifices and other legal o]^rvai|ces
for Christ, ver. 9.
[52] James ii. 19. ''The devils also believe and tremble.**
They believe that Jesiis is the Christ, Sec. Aud tremble a( tbii
thoughts ofthe.overthrow he will give them.
[264] 1 Pet. i. 3, with the context. The apostle directing bii
epistle to the Christians in Pontus, &cc., takes notice, in the.fo^e*
going verse^ of the hand that each of the persons of the.Trioily
had in their being so distinguished from the rest of the worldf ai
to be Christians, or saints, '' elect according to the foreknopr*
ledge of God the Father^ through sanctificaiion of the SpirUt
unto obedience and sprinkling of the blood. of Jisii/^ C/irist.^^ And
having mentioned, the. blood of Christ, and refer red. to his<Ieati|f
which'is, in itself considered,- without wbatfollowff||| s^ roelfinch^ly
snbject, as Christ says, Aiatth. ix. 15, ''The days corne!i»b9n
the bridegroom shall be taken from themi and tlien shall (hey fast;
he therefore in this ver$e leads their thoughts to the resurreuippf
a more joyful subject. The death of Christ, without a.reuprt
rection following, might justly have damped and killed th.c hope
ol all hia disciples ; but his resurrection revives their hearts, ^fvd
renews and everlastingly establishes their hopes, no more to be
thus damped. It is probable that the apostle, when he wrote ib^f^
fpinembered how it was with him and the rest of the aposll^S|
when Christ was dead. Before they were full ofUopf: of being
advanced with Christ in his kingdom ; but when be was deadi
their hopes seemed .U> be quashed, and dead as it were with iii{f)|
but when Christ was raised to life again, so were their hopes re-
newed, and abundantly established, and their hearts were filled
with joy. Christ, by his resurrection, is said to be begoifm^
Acts xiii. 33. " God hath raised up Jesus again, as it is written,
Thou art my Son, this day have I begotten thee." When t(ie
Father raised Christ from the dead, he was, as it were, begotten
again of the Father ; and so iiis disciples were with him beffof*
ten again to a lively hopCj or as it probably might have been htV^
lev rendered, a living hope. The expression, a living hope^'%ttm$
to denote three things :
1. That, as Christ since his death is alive again, so their hope
was alive, and not dead as the hope of the disciples was, whilt*
Christ was dead, though Cliristiaus suffered persecution, versei
6, 7. •
2. That their hope by Christ's resurrection is exccedinfflf
established, and made 8t,rong and lively ; t»o that they great]?-
rejoiced, (verse 6,) yea» rejoiced with joy unspeakablei %ndfuO
of glory.
S48 NOTKS ON THE BIBLE.
' 8* Which ieeint more eftpecialiy lo be iiiteodady ibetr hopf
that 18 begotten and eiitablislied by ChriKt'ii resurrectauo, m aa
immortal and never dying hope, hh the Spirit of Grace in tbe
Saints is called living water, becHUtie it springs up into ever-
hwting life. John iv. And Chris? is called the bread of life, be-
cause he that eutefh thereof shall tiot die, but live for ever.
John vi. The hope that the disciples had before Christ's death,
wasin a great measure dead when he was dead. But now
Christ is risen, and is alive for evermore ; Rev. i. 18; aothehops
Ibat is begotten and established by the resurrection of Cbriit,
is a living, never dying hope. It is now too much established
by that glorious resurrection of Christ, ever to die again, lo
iHat de;?ree, that the ho|M of the disciples di^, when Christ
ilied. God the Father, raised Christ incorruptible, never to
diis'more, and thereby begot theni to an inheritance incornipti-
btto. A rich fiither begets a child to an inheritance ; so God,
thcf Father of their Lord Jesas Christ, and their Father here
spoken of, has begotten them to an inheritance, and this inheri-
tknoe is incorruptible, and that fadeth not away. And as their
lAheritance that they are begotten to, is immortal and nnfiid-
ihg, so is their hope a living and unfading hope. Verse 4
4rhe iame power of God, that raised Christ immortal, will keep
their fbith alive, that it shall never die ; as verse 5, ^* Who are
kept by the power of God through faith unto salvation." So
that their fViith and hope fives still, though they be subject to
great trials ; even as retined pure gold will bear the fire, i*er«es
6, 7 ; and therefore the apostle exhorts them to hope to the
etid, verse 13, or- to hope with a living and never*dying hope
[480] 1 Peter ii. 7, 8. ** Unto you therefore which beliefOt
he is precious : but unto them which be disobedient, the stone
which tbe builders disallowed, the same is become the head of
the corner, and a stone of stumbling, and a rock of offence,"
&,c. There are several ways and respects, that stones or
rocks are valuable and of benefit to men, in each of which
Christ in scripture is compared to a stone or rock with regard
to believers.
1. Some stones are highly valued for the preciousness of
their nature aud substance, and beauty of their form, ainl so
are valued as a great treasure, and that which is prized because
it enriches and adorns. So Christ is said to be a stone that is
precious to believers. He is spoken of as a pearl of great
price. So he was typified by the precious or costly stones that
were brought for the foundation of the temple.
2. Stones or rocks are a great benefit to mankind, as a sure
foundatiou of a building, so is Christ to believers.
NOTeS on THE BIBLE. 549
3. Rocks were eointnonly made use of for defence from ene-
lilies ; tbeir fortresses were ordinarily built on high rocks, or
rocky mountains; so is Christ often spoken of in scripture as
the strong rock, high tower, refuge* and sure defence of be-
lievers^
4. Rocks were of great bene6t to travellers in the hot parch-
ed deserts of Arabia, near to Canaan, by their cool shadows.
The benefit belief ers have by Christ, is compared to this, Isai. ,
axxii. at the beginning.
5. lo a time of inundation, mountains or rocks would be the
places 10 resort to for safety, to keep from being overwhelm-
ed. The benefit believers have by Christ is compared to this,
Ps. Izi. 2, ** When my heart is overwhelmed, lead me to the
rock that is higher than I."
On the contrary, there are several ways that stones, or rocks,
are disesteemed among men, and hurtful to them ; wherein
Christ is compared to a stone or lock with regard to unbe-
lievers :
1. Nothing is ordinarily looked upon aid treated by Bseo as
more worthless than common stones ; so is Christ disesteemed
and rejected by unbelievers: as builders throw away uiis-
ahapen stones as not for their pur|iose, and of no value. .
fL Stones are offensive to travellers, and an occasioa of
their stumbling and falling; so is Christ to uubelieveril, **a
tfloiie of stumbling."
3. Rocks are very often fatal to sailors, and the occasion of
their suffering shipwreck; so those that enjoy the gospel,. and
have the means of grace, but fail through unbelief, are in scrip-
ture compared to them who suffer shipwreck at sea ; 1 Tim.
u 19, *^ Concerning faith have made shipwreck.''
4. Those high rocks that were most fit for places of defence,
bad dreadful precipices, which if men fell over, they would be
broken in pieces : Isai. viii. 14, " And he shall be for a sanc-
tuary ; but for a stone of stumbling, and a rock of offence, &c*
And many among them shall stumble, and fall, and be broken,
and be snared, and taken."
[150] 1 Peter i v. 6. '' For this cause was the gospel preached
also to them that are dead, that they might be judged accord-
ing to men in the flesh, and live according to God in the Spirit;
that is, that they might be judged according to what they did
when they were alive amongst men in the flesh, as other mortal
men, and live according to God in the Spirit; that is, that their
spirit might live, might continue to exist before God, and as
God doth separate from fleshly bodies, and according as God
pleases, to fix their state.
S50 NOTSS ON THE BIBLE.
[140] 2 Peter i. 10. '« Wherefore I he rather, brethren, gire
diliflrence to nitike your calling niid election sure, for he thit
doeth these things sh.-iil never fall." The apostle had exhort-
ed to ^gfive (lili|rence to add to our iaith, virtue, dto. ; and tclh
lis that if we do these thingsi \vc shall not he barren and on-
IVuitful in the knowledge, <Stc. Novr he offers anoilicr argu-
ment ; he tolls us that lo nefiflect those things, is the way to
. doubtfulness about onr condition, ^^He that lacketh thoiu>
things has forgotten that he was purged from liis old sins;"
Ifherefore the meaning of this verse is, the rather give diligence
in those things^ that you may make your calling and eieeiioii
sure ; as is evident by the folloiving clause, ** for he chat doeili
ttiese things shall never fall ;" ** Wherefore tlie rather," isii
much as to say, the rather for this, vii. *' ttial you may makt
your," &c.
[265] 2 Peter i. 11, to the end. Verse 1 1. •* So an cntrmm
shall be ministered to you abundantly in the kingdom of our Lsfi
and Satiour Jtsus Christ.^' By the kingdom se^ms to have
fceen intended by the apostle, and to lie underBtoDd by the
Christians in those days, the kingdom that Christ would set «p
' and establish at his second eomingj rpoken of iii the 16ih veru.
That was the principal accomplishment of that prophecy of
the kingdom of the Son of God in the ii. and vii. chapters ef
Daniel, and was the greatest thing intended by Christ when ke
spake of his coming in his kingdom.
Verse 12. " Wherefore I will not Jbe negligent to put you si-
ways in remembrance of these things, though ye know them^ ani
be established in the prestnt truth,^^ By the ptesent truth seems
to he intended the doctrine o( Christ's second coming, because
there were some apostates and false teachers among them
lately risen up, spoken of, chapter ii. 3, thnt denied it, and op-
posed it. They denied the Lord that bought them, chapter ii'
1 ; and of consequctioe denied the second coming of Christ, zs
appears by chapter iii. They were scotTers walking after their
own lusts, saying, Where is the promise of his coming, fortbe
apostle in thut chapter does not only speak of such a sort of
men as future, but as what was then present, as having beco
foretoM tiy the apostles of ihe Lord Jesus, verse 2. The a|06-
tles had foretold of scoffers that should come befure the conuDj
of Christ, as they knew, and the apostle speaks of that sort of
men he had described in the second chapter as being in ymrt a
fullillment of their prediction, as the apostie^John suys, 1 John
ii. 18, '' Little children, it is the last time; and as yo have
heard that Antichrist shall come, even now are there mw^j
antichrists, whereby we know that it is the last tune.'' So here,
NQTE8 ON THE BIBMS. 5S1
chafifer ii. 3, the apostia Peter puts them in mind, bow the
apostles of the Lord Jesus bad told them, sud they knew by
their word, that in the last days scoffers should come. There*
fore the aposUe would not have them shocked by them, now
they were come. It is evident that the apostle speaks of them
^s present, and not merely future, by the followiof part of
that chapter, particularly verses 5. 8, 9, 10. 15, 16, 17. So
that it isihe doctrine of the second coming of Christ that was
the doctrioe that was especialjy opposed by apostates among
thism at that day, and therefore that doctrine is what the apos*
tie calls the present truth. The apostle, in this verse, signifies
to them that he writes this epistle to establish them, and pvt
them io remembrance ia what he calls the present truth ; but
it is that truth of Christ's second coming that he writes this
epistle to establish them in, as appears by the beginning of the
3d chapter, where he uses the same expression of putting them
in remembrance. This second epistle I how write unto you, in
both wiiich I stir up your pure minds by way of remembrance, that
ye may be mindful of the words spoken before of by the holy^
prophet, and the commandment of us the apoetles of the Lord'
and Saviour, and that word and commandment was what they
told them of Christ's second coming, as appears by what there
follows*
Verse 16. '* For we have not followed cunningly deviaed /glik9
uken Vfe made Tcnownunio you t.he power and coming of our Lord
Jesus Chrisu'*^ We^ i. e. the apostles have not followed cun-^
ningly devised fables, when we taught you this present truth of
the second coming of our Lord Jesus Christ, for he speaks of
this as a c^oc^rine that the apostles had taught them before,
chap. lit. 2. These apostates gave out that what Jesus had said
flboyt his second coming, whs only a fable ounniugly devised by
liim, perhaps to maintain the credit of his for men pretences of
being the Messiah prophesied of, thnt was to -set up the king*
dora of heaven, when otherwise he would liave lost it all by his
sufferings and disgrace that he met with while he lived, and to
keep up the zeal of his followers, and so his numc and honour^
after his death.
Verses 16, 17, 18, " But were eye-wirnesses of his majesty,"
&c. Th^y, the apostles, had not only heard hini say, that. ha
would come in his kingdom in power and great glory, but tbey
were in a sort eye-witnef*ses of it, in that they weie eye-wit*
nesses of something in Christ that was a remarkable and won-
derful earnest and prelihation of it, viz. the glory of bis tr^ns-
lignration. The glory of the transfiguration was manifested
to Peter, thnt wrote this epistle, and two other iliKci plea, to that
very end, that it might bq an earnest of what he had beea tell*
^2 NOTES ON THE BIBLE.
ing them of hit toming in hit kingdom, and a specimen of tk
glorj of hit tecond coming. For in each of the three efBng^
iitct tlie account of Christ't trantfigiiration follows next lAer
Christ'fl foretelling them of his coming in hit kingdom. ^'I»c
they taw of the glory of Chritt't transfiguration was an eri-
dence of two things that were dependent one on anotheri both
which these apnstales denied.
Firtt^ It wat an evidence that he wat the Son of Grod, tlie
tame that wat declared by the voice which taid« ** This is mr
beloved Son." This, these apostates denied, chap. ii. ver. I,
*' denying the Lord that bought them." This wat evident b?
tiiat glory that they saw, as,
1. The glory that Christ there appeared in was so divine tsd
admirably excellent, and had snch a bright and evident appear-
ance of divinity, such an admirable and inefiable tembhiBceflf
the infinitely glorious perfection of God, hi» awful majeaty, hii
purity, and infinitely tweet grace and love, at evidently deno-
ted him to be a Divine person. The apostle says, ** He re-
ceived from the Father, honour niid glory:'* the term it dot-
bled and varied thus to signify the exceeding excellency of ibo
glory.
There wim doubtless an inward sight, or lively sense of beirt
of Christ's spiritual glory that accompanied Peter's tight of the
visible glory of Christ. There was an ineflfable beauty, ma-
jesty, and brightness in his countenance, that held forth and
naturally represented the excellencies of his mind, bit holine^^.
hit heavenly meekness and grace, and love, and that muje^y
that spake his union with the Deity, and by the influence of the
Spirit of God accompanying, excited in Peter, and the other
two that were with him, a great sense of those perfections, and
their immense excellency, ndonibleness, and sweetness. And
the Spirit of God doubtless accompanied the word of God, that
Peter and the other then heard, so that that word wasi spiritu-
ally understood, and believed, so that Christ's glory then was
manifested to the disciplcM three ways: hy the rnys of light, ii
wat exhibited to their eyes; by the voire, it wiis declared to
their ears; and hy the Spirit, to their souls. The Inst was the
most convincing and certain evidence to them of Christ's di-
vinity.
This glory of Christ, that the apostles then tnw, both the
outward glory and the spiritual glory, that the outward glonr
had a semblance of, did most remarkably appenr to be such os
exceedingly became the only begotten, dearly beloved, and in-
finitely lovely Son of God. Therefore, the apostle John, a ho
was another eye-witness of it, speaking f»robubly with specinl
referenct to this, John i. 14, says, '* We beheld hit glory, the
NOTES ON THE BiBLE. ^ 553
glory as of the only begotten of the Father, full of grace and
.truth." It exhibited not only the divine greatness in the ma-
. jesty of which the apostle Peter in this place especially speaks,
but the divine grace and love in the sweetness of it.
2. Thisglpry that appeared in the person of Christ, did ex-
actly resemble that exr^llent glory that the apostle speaks of,
out of which the voice came, ver. 17. For there was there in
the mount an external glory, as a visible symbol of the presence
of God the Father, and by which he was represented; as well
ma an external glory in God the Son, viz. that bright cloud that
overshadowed them. There was a glory in that cloud that the
apostle calls an excellent glory. When it is said in the evan-
gelists that a bright cloud overshadowed them, it is not meant
such a light or white cloud as shines by a cast of light upon it
from some shining body, such as are some clouds by the bright
reflection of the sun's light; but a cloud bright by an internal
light shining out of it, which light the apostle calls an excellent
glory. It probably, was an ineffably sweet, excellent sort- of
light, perfectly , differing from, and far exceeding the light of
. the sun. All light is sweet, but this seems to have been im-
mensely more sweet than any other that ever th^y had; im-
pressing, sonie idea which we cannot conceive, having never
seen it, as we can conceive of nothing of light more than we
have seen ; we could have conceived of no such light as the light
of the sun, had not we seen it, nor of any colour, blue, red,
green, purple, nor auy other. God doubtless can excite other
ideas of light in 6ur minds besides any of those that we have
had, and far exceeding them ; a light affording sweetness and
pleasure to the sight, far exceeding all pleasure of the grosser
and inferior senses. Therefore, Peter the apostle, that writes
this epistle, was exceedingly delighted with it in the time of it,
which made him say, ** It is good for us to be here;*' and made
him talk of building tabernacles, and tbinking of spending the
rest of his days there ; and he still (ihough now old and near
bis end, verses 13, 14,) retains a lively sense of the exquisite
gloriousness and pleasantness of that light, when he expresses
himself as he does here, calling \i the excellent glory. And
there probably was an ^xact resemblance between the glory
that the disciples saw in Christ's face, and that which they saw
in this cloud, which declared him to be the Son of God ; for
they saw him to be his Express Image.
The apostle John, who saw this, probably afterwards in his
▼isious, saw the very same sort of light and glory as an emana-
tion of the glory of God, filling the New Jerusalem, which he
now saw filling the mount of transfiguration, the type of that
which he give$ an account of in Rev. xxi. 11, ** Having the
VOL. IX. 70
.M4 tfOTBS ON TH& BIBLE.
•gloiy of God I B^d her ligbl was like irato a stone mosi prcrioM,
oveo KktBJBsper-stODe,. clear as crysul.** Tlie light ImiInb
lair seems to l>e perfectly differing io aatore fron^ any. that bis
be seeo io this worldt *i><l iimnenseiy more sweet and eicelkai.
lie ovideotly wants words and similitadjes to convey bis own ia-
priesJDO of il to oar minds ; be wants something excelleDt, aad
sweet, and precious enough to set it forth. He says, ** It wu
•Kka a stone most precious ;^ he knew none precions, or hrigk,
OT'eicelient enough to the sight; but be says it was •* like ajis-
per-^toueyV more resembling that itian any other ; hot tbat bast
•enfficiant, and tlierefore be adds, ** clear as crystal |^' and frosi
ska whole we may gather, it was somelhing he conid not ojtprew,
smd'tliat there was nothing like it* (Vide Note on the vent.)
fia it was theaame kind of light that this beloved disciple bad the
gloi7 of God represented by, Rev. iv. a. *^ He that sat on il was Ukc
a JBsper and a sardine stone ;*' a jasper and a ftardiaa atnnc were
of diflerent colours, one green and the other red. How. tbes
cooU the fight appear like botb.^ .IBfytbis it is plain, that ia-
deed it wta like ueithee, and tliat the apostle could find aothuv
m drapresent it byi there waa all that was escelleni in bdkk.
This4SSomeibing like, his seeing that the street of tlw new Jfese-
salam waa Uke jNirs^4, and yet like tratuformt glm$$9 Bar.
IBI* 16.
Jl. This glory that ibay aaw in Cbcist,. appeared io tbem ai
•oominutticated from that glory .in. the cloud, for the apoaila»ajf
he received from the Father, honour and glory. The li^btio
Christ's person appeared to iheni to be as it were lighted upi
or begotten, as it were, by that* iu the cloud ; or the glory io
the cloud appeared shining on Christ, and so communicating
the same excellent brightness. This again declared hioi to be
the Son of God, for it showed him to be tbe express image of
■ tbe Father, and to be .froni the Father, us begotten of hia.
Thus the glory of Christ's transfiguration was an evidence that
be was the Son of God.
Secandly. Il was alsi^ a s|)ecial and direct evidence that what
lie had said a little before of his second coming, was true* Bj
it, was given a specimen of that glory thut he should then ap-
B»r io, and showed that this was the person that tbe propbst
aniel foretold, would come in so glorious a kingdom, that tbe
Jews called it the kingdom of heaven, by tbe agreement there
was between this glory they saw in Christ, aad that whicfa
Daniel describes to be in that person that should set up that
kingdom, whose garment is said to be white as anow. Daa*
rii. 9. As Christ's garments were said to be white as the light,
and so as BO fuller on eorth can \yhite tbem.
NOTES ON THE BIBLE. 555
Andnextly^ besides the visible glory, the apostle mentions
the voice that issued from the excellent glory in the cloiidi
** This is my beloved Son, in whoru I am well pleased ; hear
him," (though the last clause, *< Hear him," is not here men*
tioned.) It is observable that it is the very same, which tb^
Glory that was in the cloud declared to the eyes of the apostles,
which the Voice in the cloud declared to their ears. The visi-
ble commniiication from this glory to (Christ, one glory. as it
were, begetting another, and the exact resemblance of the
glory begotten, declared him to be God's Son ; and the sweet
and exact agreement between ouv. and the other, and the union
that appeared by coinniunicati<m, denoted the love between
the Father and Son, as that he was well pleased in him. And
this glory, being given as a specimen of the glory of his se«
cond coming, declared the truth of what he had so lately told
them of his second coming: the same that the voice implicitly
declared, when it bid them hear him^ or believe what he said,
which the disciples that heard it, must especially apply <o the
, things he had most lately told them, and ins^Micted them in*
Verse 19. ** fVe have ako a more sure word of prophecy^ where^
unto ye do well that ye take heed as unto a light that shines in a
dark placc^ until the day dawn, and the day-star arise in your
htarts.^^ By the word of prophecy is here meant, the standing
written revelation that God had given to his church, as appears
by the two next verses. Thi:^ is spoken of as surer than ^.
voice from heaven, liut the apostle has a special respect to
the prophetical |mit of this written revelation, and most of all*
those parts that speak of the glory of Christ's kingdom, which
is the principal subject of scripture prophecy, particularly that
prophecy in the vii. chap, of J>aniel, that speaks of the king«
doni of heaven. This word of prophecy is as a light that shines
in a dark place. The time of Christ's coming is here spokeii
of as the morning, when Christ, who is the Sun, shall arise and:
appear ; and his happy kingdom that he shall then sot up, i||i.
represented as the day time. But the time that g>e8 before
that, is here, represented as night time, or a time 4>f darknesi^
and we that live in that time, as being in a dark place. The
word of prophecy is a^ a light shining in a dark placet or as
the light of a bright star in this night, a light preceding the
day of Christ's coming, like the morning star that is a foreriin-.
ner of thedajr. The prophecies of that day, Yoretcll it as the
day-star foretells the approaching day. The prophets were,
barliing^rs.of that blesited season, as the nmrning star is the.
harbinger of the day. By the piophecies of that day that go.
before it, something of the light of that day is manifested be*
forehand, and so is reflected. to it, so that mauc of the light of
556 NOTEd 0\ TIIR BfBI.C. '
the fire is anticipated, as by the dav-star while it is yet ni^ht.
If we give heed to those prophecies, we shiili enjoy this forego-
ing light in our hearts, and so this day-star will arise ; then our
faith in these prophecies -will be the evidence of that glorious
Sun that is now not seen, and will render his lisfht chaf is hoped
for in some measure present in this dark world, and in our
dark hearts. We shall in a ineasni e have the joy of the morn-
ing of Christ's corning beforehand; we shall have a light in
our hearts that will be an earnest, and forerunner of the glo-
rious light of that day, as the dawning of the day before suo
rise.
This world is a dark pictce without Christ, and therefore is
dark till he comes, and trntil his kingdom of glory is set up. It
appeared to be so now, especially in the circumstances of the
Christians that the apustle now writc6 to, a world of heresies,
grand delusions, and dreadful wickediiBss. I'hey were in a dark
place;- they were not only surrounded with heathens, and
subject* to persecution, as appcnrs by Peter's' first Epis-
tle, that was written to the same Christians, as is evident by *.
chap* iii. 1 ; but were in the midst of vile heretics and aposta-
sies, as has been said already, and Christ delayed his com-
ing, and they had many temptations to deny the present
truth, and lose their hopes of the sun's rising. When a man
is in a dark place, and is in danger of stumblincr and fall-
ing and being lost, and has a light held forth to him, to
guide him in, it behooves him to take heed to it, and keep
his eye upon it, lest he get out of the w»y and fall into mis-
chief.
[484] 1 John ii. 18. ** Little children, it is the last time;
and as ye have heard that Antichrist shall come, even now
there are many Antichrists, whereby we "know it is the IftsX
time." It is not reasonable to thirdi that the apostle sup-
posed, that this time was the latter part of the space that
should be from Christ's ascension to his second cominsr to
the general judgment. For it is evident by what he here
says, that he knew that the Great Antichrist should come
before that. And if he supposed that this great Antichrist
now appeared, it is not Hkely that he would have express-
ed himself as he does, even now art there many AntichristB.
He would rather have said, *• Even now Antichrist is come;"
and would have decyphered him, and pointed him forth. We
must therefore understand the apostle thus: ** It is now long
since the apostles foretold the coming of Antichrist, of which
they told you in the first age of the Christian church, which
reached from Christ's ascension to the destruction of Jerusa-
NOTES ON THE BIBLE. S'W
lem ; and now, since Jerusalem's destruction^ has commenced
the last state of thin;;s, the last age of the world, which is to
continue from the destruction of Jerusalem, and the perfect
abolishing of the Old Testament Dispensation to the end of
the world, which the apostles had been wont to call the latter
days, and last times ; during which last age they foretold that
Antichrist should a|}pear, 2 Thess. ii. 3,'&ic. 1 Tim. iv. 1, &ic. 2
Tim. iii. 1, &ic. ; and now the spirit of Antichrist doth very
visibly appear; and there are many apostates and corrupterif
that we may look upon as the forerunners of Antichrist, and are
therefore an evidence that we are now come to that last age
in whicn it has been foretold tli^t Antichrist should arise ; which
should make you behave yourselves more circumspectly, for
the apostles often told yo6 that those lust times wheirein Ariti-
christ should appear would be perilous times."
[287] John iii. 9. •* Whosoever is born of God, doth not conh
tnit ««," i. e. he does not relapse, or ftM away from righteoumeu
into sin again ; ['* for his seed remaineth in him,"] i. e. the seed of
which he is born of God, the same seed by which he is begotten
of God remaineth in him, and therefore he does not fall away to
a state and trade of sin again, out of which he was begotten^ and
bom by that seed.
[104]^ Jude, verse 9. *^ He disputed about the body of Mo^
ses." The thing referred to is that mentioned Zechariah iii. 2.
The church of the Jews is called the body of Moses, as the Chris-
tian church is called the body of Christ. Moses was herein a
type of Christ.
[188] Jude, 14, 15 verses. <* Enoch also, the seventh fronr
Adam, prophesied of these, saying. Behold the Lord cometh with
ten thousands of his saints, to execute judgment,'' &c. It is
probable that this prophecy of Enoch had the more direct respect
to the destruction of the ungodly of the old world by the flood.
Those sinners of whom Jude speaks were like them, and tbtir
destruction should be like theirs. 2 Peter ii. 5. It looks very
probable that God would reveal his designs to Enoch, of over-
throwing the world, seeing that he was so intimately conversant
with him, and the world was so much corrupted in his days;
which was probably one reason why God took him ont of the
world, he would not suflfer one so dear to him to live in the midst
of such a wicked, abominable crew, to have his soul continaaliy
vexed by them. En'och*8 son Methuselah lived till the very year
that the flood came ; and, if so, it is exceedingly probable thai God
would reveal something to him of his iutended destmction of tbeoi.
5S8 NOTE8 ON THE BIBLE.
Tbii prophecy 10 applied U> those heretics and their destrnctioii,
iptry ronch after the same manner as many prophecies of the Old
Testament are applied in the New to other things, than .what tbey
most directly signified. Many ofthe prophecies of scripture are
applicable to many tilings ; as Christ's prophecy of the destruc-
tion of Jerusalem, is applicable to the destruction of heathenbo
in the Roman empire, and to the end of the world : the AU-kmrn-
img Spirit hcu an eye to many things in what he saith. Where
the apostle says, ** Enoch prophesied of those," be may be un-
derstood to mean of those that were of this sort, i. ^ of this las-
civious kind of persons.
•
[200] That Enoch prophesied of the flood, is yet more probsr
ble from the name that he gave his son, Methuselah^ for the first
part of it Melkuy signifies ke is dead^ and shelah signifies stTiding;
80 that what is implied in the name seems to be when ke is dead,
Qod shall send; and probably there is a prophecy coocfaed in it,
that when Methuselah was dead God should send that greit
catastrophe that Enoch had foretold which came to pass ac-
cordingly, for die flood came that very year that Methuselah
4ied«
[357] ''And Enoch also, the seventh year from Adam, pro-
phesied of these, saying, Behold the Lord cometh with ten
thousand of his suints," It is observable that Enoch, thtfint
(^ all the prophets, prophesied of the last event that is the sub-
ject of prophecy ; and that event which is the greatest subject
of iho prophecies of 8cri[>tMrc, and in which the most of the
prophecies of scripture terminate. Though this is not the most
wonderful event thut i.s the subject of prophecy, for that was
the death of Christ ; yet this is the greatest event that is the
fruit of that event. In this is completed tho end of Christ^s
death; and this last coming of Christ, together with what is
accomplished by it, is in niany respects the greatest of all
events; and it is so in this respect, that it is what all that God
ba9 made, and all thiU Christ has done and suffered, and ail
the events uf ])rovidencc from the beginning ofthe world, and
all that he bus foretold, niriniacelv terniinato in. Therefore,
with this<ioes scripture |)rophecy lK)th begin and end ; it begins
in Enoch's prophecy, which is tlie first propbec}' we have an
account of in Hcripture; and it ends with this in the last words
of the last ofthe prophets, even John, in the conclusion ofthe
Revelations.
[270] Revelations iv. 3. '' And there was a rainbow round
about the throne, in sight like unto an emerald.^' The rainboMr
NOTES ON TH£ BIBLE. BS9
we know was appointed of God as a token of his gracious got^
nant with mankind. God is encompassed with a rainbow, which
signifies that as he sits and reigns, and manifests himself in hh
choreh, he appears as encompassed with mcrrv. As of old,
the throne of God in the Holy of holies, where God manifested
himself in the church of Israel, was called the merey'teat^ so
here there is a rainbow, the «tgn of- God's gracious covenknt,
round about the throne that he sits on. This rainbow was in
sight like unto an emerald, which is a precious stone of an ex-
ceedingly, lovely green colour; so green, that this colour ap-
pears in nothing olse so lively and lovely. This colour it ia
most fit emblem of divine grace ; it is a very lively colour; not
so dull as blue or purple, and yet most easy to the si^ht, mote
easy than the more fiery colours of yellow and red. It is the co-
lour of the grass, herbs, and trees, and all the growth of the eartft,
and therefore fitly denotes life, flourishing} prosperity, and happi-
ness, which are oflen in scripture compared to the green, flou-
rishing growth of the earth. As the benign influence of tKe
sun on the face of the earth is shown by this colour above iill
others, so is the grace And benign influence, and communica-
tion of God fitly represented by this colour. This colour is ti^e
colour of joy and gladness. The fields are said to shout for
joy, and also to sing, by their appearing in a cheerful greent as
the colour red rs made use of to signify God's revenging justice,
in Zech. i. 8, and elsewhere; so is green the emblem of divinte
grace, as Dr. Doddridge observes, this does not imply that the
rainbow had no other colour, biit that the proportion of green
was greater than ordinary.
[109] Rev. iii. 4. "They shall walk with me in white, for
they are worthy:*^ that is, they dLreJil^ as we often use the worif*
[271] The Moon is a type of the Revelation God made, and
of the Ordinances he instituted under the Old Testament, or
the Old Testament constitution, and administration, and is so
used. Rev. xii. 1; vid. Notes in loc. ; and it is made use of in
scripture also as a type of the Church ; it is so in the festival of
the new moon ; vid. Notes on Nirnib. x. 10. The Church, un-
der the Old Testament, in the institution of that festival, miist
be supposed to be represented under the type of the Moon be-
fore its conjunction with the Sun, i. e. Christ, the Sun from wliom
the Church borrows her light. The gospel light granted to the
Old Testament church hi its difTcrent successive ages, was vefy
much like the light of the moon in the several parts of the revo-
lution it performs, which ends in its conjunction with ttie sun.
The first calling of Abraham, the father of the nation and foniidl^r
fOO ilOTea ON TUE 9IfiLE.
frf.llieir chttjrcbf ai leparaled trom the rest of.tlie world byGofi
pm/jeelingi mnd etteblishiDg, aod lealmg hit coveoiml to hioiyaiid
J|iM leadr and bestowing the privileges of it upon theoi ; and tko
the first institution of the administration of the old chorch tf
ilsrael by Moses; may each- of them be looked upon as the bi-
(ginniog of the moon's course in this revolution, wherein it sets
fMiC.Mi Uie beginning of iu month for a coajnnction arhh Christ,
,Us ^nn, at .|he conclusion of it- Christ's comiog, and ao nwid-
m}\y and femarkably appearing to Abraham from time to due,
M hi^fi^i^Q^it *°d sometimes in the form of a man, aa if inci^
natet eating. and drinking with biflii and doing snob {preat.thiogi
.for hiiPt and by him ; and particularly his entering into coveasat
.with bimt as the father and founder of this cbareh ; may be
Ipoked npon as this moon's first coojuncdoa with the sai|,w
with Christy from whence in her revolution the aet oat for tbe
.other conjunction at Chriat's coming by his incarnation aad it«
iinffectipo. Abraham was not only the natural, hot in soae
mae ttfe spiritual ijoher jo( the churcht (aa he li cdUed in ihe
few Testament the father of believerh) and therein ia a type of
.^hrist,.and was in some respect a father instead of Christ, til
.Christ came. After this, that nation and church at first wn
..Vf ry small and weak, but they gradipally grew greater, and nore
wd more flourishing, tUI Solomon's time, whicb waa mbotUtk
madjk of ike ipaee betufeem Abraham omU . Christ or tbe middle
of the revolution from one conjunction to another; and.theoit
was full moon. Then both the nation and church were in their
,^eat est glory; but from that time they were gradually dimiDbb-
ed and dwindled, first by the nation's dividing into two kingdoms,
and then by the captivity of the ten tribes, and then by the cap-
tivity of the kingdom of Judah, and then after that by varioos
calamities they suffered after the captivity, under the PersijiOt
Grecian, and Roman monarchies; until at last the sceptre de
.parted from Judah, and they were put under a Roman governor,
and their light was as it were put out; as the moon, when she is
just come to her conjunction with the sun.
But a^ the calling of Abraham, the father of the cbtircb and
nation, may be looked upon as the beginning of the revolotioo
with respect to the being and. prosperity of the nation or church
itself, so Christ*s revealing himself to that people by Moses, the
teacher of the church, .and the father of the prophets, by whon
the administration they were under was first instituted, and wlio
gave the first written revelation to it, may be looked upon as tbe
beginning of the revolution with res^pect to the light that church
had by prophecy and revelation by God's word, as written iu the
Old Testament ; which Old Testament revelation is, as has been
dready observed, compared in scripture to the reflected light ^
NOTES ON THE BIBLE. 561
the moon in the night, to serve in the absence of the ton. CbriM*8
coming as he did to the children of Israel in Moses' time, his ap-
pearing iirst.to him in the burning bush, and in such a wonderfal •
way redeeming them out of Egypt, (which was, if I may so say,
the Old Testament redemption,) redeeming ihem, and revealing
himself to them by Moses, and entering into covenant with them
by Moses ; (their great prophet, and king, and intercessor like
to Christ, and that was instead of God to Pharaoh, and instead
of Christ to the people, and was as it were the Old Testament
ChrUt, and therefore that church is called hii hody^ by Jade, v. 9
of his epistle ;) his coming down out of heaven to dwell among
the people, whereby he as it were bowed the heavens and came
down, and the mountains flowed down at his presence ; bis speak-
ing to the people with an audible voice ; his speaking to Mosei
face to face, as a man speaks with his friend ; his appearing in the
form of a man to the seventy elders, (when they saw the God of
Israel, and did eat and drink, which is spoken of as a new thing,)
and afterwards lendini? them into Canaan, and working such
wonders for them by Joshua, who bears the name of Jesus, and
was called the shepherd and stone of Israel in Jacob's blessing
of Ephraim, and was to the people in Christ's stead, as their
leader and captain of salvation : I say those things were, as it were,
the first conjimction of the moon with the sun, whence she set
out in her revolution, when the gospel light, or the revelation of
Christ, and the great truths respecting him, was but y^ry small
and dim, being almost wholly hid under types and shadows. Af^
ter this, it gradually increased ; the prophets that were afterwards
in Israel were more clear than Moses was in what they taught of
gospel truth. The succession of prophets hogan in Samuel, and
David had much of the spirit of prophecy. Gospel light was
much more full and clear in the revelations made by him than it
had been in any reflation the church enjoyed before. But in
the revelations that were given by the prophet Isaiah, gospel light
is fullest and clearest of all beyond what we have in any other
Old Testament revelation. This was at about the middle of the
space between Moses and Christ. In Isaiah, the Old Testament
church enjoyed gospel light as it were reflected from a full moon ;
there was no prophet afterwards that spake so fully of Christ, and
afterwards the spirit of prophecy diminished. It continued in a
smaller degree, till some time after the captivity, and then wholly
ceased in Malabhi, or a little uftcr his time; and the minds ofthepeo-
pie became more and more darkened, as to their notions of Christ,
and his kingdom, till Christ's time; when they were exceeding
corrupt and carnal, expecting a temporal Messiah. They were
under blind guides that led them into the ditch, and had in a great
measure made void the commandment of God by their tradition,
VOL. IX. 71
562 NOTEtf ON THE BIBLE.
at the light of the moon ceases as she approaches her conjunctioo
with the sun.
[306] Rev, xxi. 22. " And the street of the city was pure gold,
like unto transparent glass." This does most livelily represent
the perfect purity of that city and its inliabitants. In the oiosi
stately and magnificent cities in the world, however beautiful ibe
buildings are, yet the streets are dirty and defiled, being made to
be trodden under foot ; but the very streets of this heavenly cil5
are so pure, that their being like pure gold does not sufficienllj
represent the purity of them, but they appear also like clear glass,
or crystal. If there be the least dirt or defilement, it discovers
itself in that which is transparent ; but those golden streets ap-
peared perfectly clear, without the least speck to lessen the trans-
parency. Christ represents as though the saints thai he bs
washed, though they are clean, yet while in this world have de-
filed feet, they need to be often washing their feet, but in tlint
world their feet shall be perfectly pure, so as not at all to detiie
the streets. This is an evidence iliat what is treated of in ilio>e
two last chapters of Revelations is the heavenly state of the
church.
[470] Rev. xxii. 11. "He that is unjust, let him be unjust
still," &c. That the thing which is intended by these words
was. That now, the revelation of the mind and will of -God was
finished, the great standing rule of faith and practice sealed, no
further means of grace were to be expt-cied, and no additions to
the word of God, and no other revelations, should be given tiil
his last coming; and that therefore they that would not well im-
prove those means and this revelation, and were not made right-
eous and holy thereby, should continue in a state of sin for ever.
God would never provide any further means than this word, tiui>e
Holy Scriptures which were now completed and sealed. I sin.
that this is Christ's meaning, is much confirmed by the words of
the same glorious person, with which are ended and sealed the
visions of Daniel, Dan. xii. 9, 10. "Go thy way, Daniel, for the
words are closed up and sealed till the time of the end. Many
shall be purified and made white and tried, but the wicked shnji
do wickedly, and none of the wicked shall understand, but the
wise shall understand." Daniel desired a further revelation to bf
given to him concerning those matters that had been represented
to him, as in the precedin^^c verses ; but Christ here signified to
him that the vision and revelation, that was to be given concern-
ing those matters unto the church of Israel, was now finished,
completed and sealed, and all the rest that he curiously de^irt'd
to pry into was concealed, and should be so to the time of the cud.
NOTES ON THE BIBLE. 563
And moreover signifies that this revelation of tbcm, that already
had been given, was sufficient for the ends that God designed it,
to give wisdom, and be a means of the sanctification of his own*
people : but, as for the rest, they will not understand nor will be
reclaimed from their wickedness. If they would not make a good
improvement of the revelation that is now given, neither would
they if a further revelation should be given. Therefore they
that will not be made wise and holy by what is revealed, shall
have no further revelation, thev shall have no further means to
make them wise, or bring them to repentance. They that are
wise and holy shall increase in wisdom, and be built up in holi*
ness by this revelation ; but they that are unwise, let them con-
tinue without understanding, and they that are unholy and unright*
eous, let them continue still to do wickedly.
END UF VOL. IX.
%m
I II i9;if'
