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It is an argument that the manna that God gave the children of Israel was a type of something spiritual, because it is called the corn of heaven and angels' food. Psal. lxxviii. 24, 25; and Psal. 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 redemptions were by God's ordering represented by types, and particularly 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 itself was a type of the great redemption by the Messiah; how much more may we suppose this great redemption itself, that is the antitype of that, should be abundantly typified? Will God do much to typify that, which was itself but a shadow of the Messiah's sal vation? And shall he not be much more in prefiguring the very substance-even that great redemption by the Messiah, in comparison of which the former is often in the Old Testament represented as worthy of no remembrance or notice?

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 left of the sword, found grace in the wilderness, even Israel, when I went to cause him to rest:" compared with the rest of the chapter and the foregoing chapter. Isai. lxiii. 14. "As the beast goeth down into the valley, 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. lxviii. 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 manner 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 company 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

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thy dogs in the same." Ver. 30. "Rebuke the company of spearmen, 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 hail stones upon them, is spoken of as a resemblance of what should be in the days of the Messiah. Isai. xxviii. 21. "For the Lord shall rise up in mount Perazim, and his wrath as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act:" together with ver. 2. "Behold 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 hand." And chap. 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 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."

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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. lxxxiii. 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 inhabitants 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 prophetical of the Messiah's days; as most of the psalms are. And there is a great agreement between what is here foretold of the destruction 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 resemblance of what should be accomplished in the Messiah's days.

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. lxxxiii. 9. "Do unto them as unto the Midianites." Ver. 11. "Make their nobles like Oreb and like Zeeb; yea, all their princes as Zeba and Zalmunna." As in the destruction of the Midianites 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 overthrow 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. xxviii. 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 reference 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 of the 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 Testament in the whole series of them, from the beginning of God's great works for Israel in order 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 Solomon, 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 lxxviii. 2. It is evident that here by a parable is not meant merely a set discourse of things, appertaining to divine wisdom, as the word parable is sometimes used; but properly a mystical enigmatical speech signifying spiritual and divine things, and figurative and typical representations; 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 appertaining to the Messiah's coming and kingdom, that the Spirit of God took occasion from the former to speak of the latter. He either takes occasion to speak of and foretel the Messiah, and the great events appertaining to his salvation, upon occa

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, joining 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 occasion, 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 promising 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 privileges of his people consequent thereupon; as in 1 Chron. xvi. 736, especially from verse 22. So in Psalm lxviii. which was penned or indited on occasion of the ascension of the ark into mount Sion, as any one may be satisfied by duly considering the matter of the psalm, especially verses 25-29, and by comparing the first and seventh verses of this psalm with Num. x. 35, and by comparing 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 of the 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 Chron. 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 lx. and cviii. Psalm lxxii., which is evidently a remarkable prophecy of the Messiah, was written 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 of the Messiah, and the overthrow of his people's enemies by him; from these two events, the destruction of Sennacherib's army, and the deliverance of Jerusalem

from him, and likewise the destruction of Babylon, and the redemption of the Jews from their Babylonish captivity.

Not only does God take occasion from these historical events to 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. v. 5.

Thus Balaam prophesied of David who smote the four corners of Moab, and of the Messiah, under one. So it is most manifest that the peace and glory of Solomon's reign, and that of the reign of the Messiah, are spoken of under one. Psalm lxxii. And that the ascending of the ark into mount Sion and the ascension of the Messiah are also spoken of under one in Psalm lxviii.

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 six paces with the ark; 2 Sam. vi. 13. It must be both insignificantly 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 threescore 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 creation, has a great similitude with what is foretold to come to pass in the Messiah's times. Isaiah xlii. 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 obscurity 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 descriptions which the prophets give of what should be in the Messiah's times; as Ezek. xlvii. 7. "Now when I had returned, be

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