PERIOD
I, PART VI
FROM
THE BABYLONIAN CAPTIVITY TO THE COMING OF CHRIST
I COME now to the last
period of the Old Testament, viz. that which begins with the Babylonian
captivity, and extends to the coming of Christ, being the greatest part of six
hundred years, to show how the work of redemption was carried on through this
period.
But before I enter upon
particulars, I would observe in three things wherein this period is
distinguished from the preceding periods of the times of the Old Testament.
1. Though we have no
account of a great part of this period in the scripture history, yet the events
of this period are more the subject of scripture prophecy, than any of the
preceding periods. There are two ways wherein the Scriptures give account of
the events by which the work of redemption is carried on. One is by history,
and another is by prophecy. And in one or the other of these ways we have
contained in the Scriptures an account how the work of redemption is carried on
from the beginning to the end. Although the Scriptures do not contain a proper
history of the whole, yet there is contained the whole chain of great events by
which this affair has been carried on from the foundation, soon after the fall
of man, to the finishing of it at the end of the world, either in history or
prophecy. And it is to be observed, that where the Scripture is wanting in one
of these ways, it is made up in the other. Where scripture history fails, there
prophecy takes place, so that be account is still carried on, and the chain is
not broken, until we come to the very last link of it in the consummation of
all things.
And accordingly it is
observable of this period or space of time that we are upon, that though it is
so much less the subject of scripture history, than most of the preceding
periods, so that there is above four hundred years of it that the Scriptures
give us no history of, yet the events of this period are more the subject of
scripture prophecy, than the events of all the preceding periods put together.
Most of those remarkable prophecies of the book of Daniel do refer to events
that were accomplished in this period. So most of those prophecies in Isaiah,
and Jeremiah, and Ezekiel, against Babylon, and Tyrus, and against Egypt, and
many other nations, were fulfilled in this period.
So that the reason why
the Scriptures give us no history of so great a part of this period, is not
because the events of this period were not so important, or less worthy to be
taken notice of, than the events of the foregoing periods. For I shall
hereafter show how great and distinguishably remarkable the events of this
period were. But there are several other reasons which may be given of it. One
is, that it was the will of God that the spirit of prophecy should cease in
this period (for reasons that may be given hereafter) so that there were no
prophets to write the history of these times. And therefore God designing this,
took care that the great events of this period should not be without mention in
his Word, and so ordered it, that the prophecies of Scripture should be more
full here, than in the preceding periods. It is observable, that that set of
writing prophets that God raised up in Israel, were raised up at the latter end
of the foregoing period, and at the beginning of this, which it is likely was
partly for that reason, that the time was now approaching, of which the spirit
of prophecy having ceased. There was to be no scripture history, and therefore
no other scripture account but what was given in prophecy.
And another reason that
may he given why there was so great a part of this period left without an
historical account in Scripture, is that God in his providence took care, that
there should be authentic and full accounts of the events of this period
preserved in profane history. It is remarkable, and very worthy to be taken
notice of, that with respect to the events of the five preceding periods, of
which the Scriptures give the history, profane history gives us no account, or
at least of but very few of them. There are many fabulous and uncertain
accounts of things that happened before, but the beginning of the times of
authentic profane history is judged to be but a little before Nebuchadnezzar’s
time, about an hundred years before. The learned men among the Greeks and Romans
used to call the ages before that the fabulous age, but the times after that
they called the historical age. And from about that time to the coming of
Christ, we have undoubted accounts in profane history of the principal events,
accounts that wonderfully agree with the many prophecies that we have in
Scripture of those times.
Thus did the great God,
that disposes all things, order it. He took care to give an historical account
of things from the beginning of the world, through all those former ages which
profane history does not reach, and ceased not until he came to those later
ages in which profane history related things with some certainty. And
concerning those times, he gives us abundant account in prophecy, that by
comparing profane history with those prophecies, we might see the agreement.
2. This period being
the last period of the Old Testament, and the next to the coming of Christ,
seems to have been remarkably distinguished from all others in the great
revolutions that were among the nations of the earth, to make way for the
kingdom of Christ. The time now drawing nigh, wherein Christ, the great King
and Savior of the world, was to come, great and mighty were the changes that
were brought to pass in order to it. The way had been preparing for the coming
of Christ from the fall of man, through all the foregoing periods. But now the
time drawing nigh, things began to ripen apace for Christ’s coming, and
therefore divine Providence wrought wonderfully now. The greatest revolutions
that any history whatsoever gives an account of, that ever had been from the
flood, fell out in this period. Almost all the then known world, i.e. all the
nations that were round about the land of Canaan, far and near, that were
within the reach of their knowledge, were overturned again and again. All lands
were in their turns subdued, captivated, and as it were emptied, and turned
upside down, and that, most of them repeatedly, in this period, agreeable to
that prophecy, Isa. 24:1, “Behold, the Lord maketh the earth empty; he maketh
it waste, and turneth it upside down, and scattereth abroad the inhabitants
thereof.”
This emptying, and
turning upside down, began with God’s visible church, in their captivity by the
king of Babylon. And then the cup from them went round to all other nations,
agreeable to what God revealed to the Prophet Jeremiah, Jer. 25:15-27. Here
special respect seems to be had to the great revolutions that there were on the
face of the earth in the times of the Babylonian empire. But after that there
were three general overturnings of the world before Christ came, in the
succession of the three great monarchies of the world that were after the
Babylonian empire. The king of Babylon is represented in Scripture as
overturning the world. But after that, the Babylonian empire was overthrown by
Cyrus, who founded the Persian empire in the room of it, which was of much
greater extent than the Babylonian empire in its greatest glory. Thus the world
was overturned the second time. And then, after that, the Persian empire was
overthrown by Alexander, and the Grecian empire was set up upon the ruins of
it, which was still of much greater extent than the Persian empire. And thus
there was a general overturning of the world a third time. And then, after
that, the Grecian empire was overthrown by the Romans, and the Roman empire was
established, which vastly exceeded all the foregoing empires in power and
extent of dominion. And so the world was overturned the fourth time.
These several
monarchies, and the great revolutions of the world under them, are abundantly
spoken of in the prophecies of Daniel. They are represented in Nebuchadnezzar’s
image of gold, silver, brass, and iron, and Daniel’s interpretation of it in
the Dan 2, and then in Daniel’s vision of the four beasts, and the angel’s
interpretation of it in Dan. 7. And the succession of the Persian and Grecian
monarchies is more particularly represented in Dan. 8, in Daniel’s vision of
the ram and the he-goat, and again in Dan. 11.
And besides these four
general overturnings of the world, the world was kept in a constant tumult
between whiles. And indeed the world was as it were in a continual convulsion
through this whole period until Christ came. Before this period, the face of
the earth was comparatively in quietness. Though there were many great wars
among the nations, yet we read of no such mighty and universal convulsions and
overturnings as there were in this period. The nations of the world, most of
them, had long remained on their lees as it were, without being emptied from
vessel to vessel, as is said of Moab, Jer. 48:11. Now these great overturnings
were because the time of the great Messiah drew nigh. That they were to prepare
the way for Christ’s coming, is evident by Scripture, particularly by Eze.
21:27, “I will overturn, overturn, overturn it, and it shall be no more, until
he come whose right it is, and I will give it him.” The prophet, by repeating
the word overturn three times, has respect to three overturnings, as in the
Revelation, 8:13, the repetition of the word “woe” three times, signifies three
distinct woes, as appears by what follows, Rev. 9:12, “One woe is past,” and
Rev. 11:14, “The second woe is past, and behold the third woe cometh quickly.”
It must be noted, that
the Prophet Ezekiel prophesied in the time of the Babylonian captivity. And
therefore there were three great and general overturnings of the world to come
after this prophecy, before Christ came. The first by the Persians, the second
by the Grecians, the third by the Romans. And then after that, Christ, whose
right it was to take the diadem, and reign, should come. Here these great
overturnings are evidently spoken of as preparatory to the coming and kingdom
of Christ. But to understand the words aright, we must note the particular
expression, “I will overturn, overturn, overturn it,” i.e. the diadem and crown
of Israel, or the supreme temporal dominion over God’s visible people. This God
said should be no more, i.e. the crown should be taken off, and the diadem
removed, as it is said in the foregoing verse (Eze. 21:26). The supreme power
over Israel should be no more in the royal line of David, to which it properly
belonged, but should be removed away, and given to others, and overturned from
one to another. First the supreme power over Israel should be in the hands of
the Persians, and then it should be overturned again. And then it should be in
the hands of the Grecians. And then it should be overturned again, and come
into the hands of the Romans, and should be no more in the line of David, until
that very person should come, that was the son of David, whose proper right it
was, and then God would give it to him.
That those great
shakings and revolutions of the nations of the world, were all to prepare the
way for Christ’s coming, and setting up his kingdom in the world, is further
manifest by Hag. 2:6, 7. “For thus saith the Lord of hosts, Yet once, it is a
little while, and I will shake the heavens, and the earth, and the sea, and the
dry land: and I will shake all nations, and the desire of all nations shall
come, and I will fill this house with glory, saith the Lord of hosts.” And
again, Hag. 2:21, 22, and 23. It is evident by this, that these great
revolutions and shakings of the nations, whereby the thrones of kingdoms and
armies were overthrown, and everyone came down by the sword of his brother,
were to prepare the way or the coming of him who is the desire of all nations.
The great changes and
troubles that have sometimes been in the visible church of Christ are, in Rev.
12:2, compared to the church’s being in travail to bring forth Christ. So these
great troubles and mighty revolutions that were in the world before Christ was
born, were, as it were, the world’s being in travail to bring forth the Son of
God. The apostle, in Rom. 8:22, represents the whole creation as groaning and
travailing in pain together until now, to bring forth the liberty and
manifestation of the children of God. So the world as it were travailed in
pain, and was in continual convulsions, for several hundred years together, to
bring forth the first born child, and the only begotten Son of God. And those
mighty revolutions were as so many pangs and throes in order to it. The world
being so long a time kept in a state of war and bloodshed, prepared the way for
the coming of the Prince of Peace, as it showed the great need the world stood
in of such a prince, to deliver the world from its miseries.
It pleased God to order
it in his providence, that earthly power and dominion should be raised to its
greatest height, and appear in its utmost glory, in those four great monarchies
that succeeded one another, and that everyone should be greater and more
glorious than the preceding, before he set up the kingdom of his Son. By this
it appeared how much more glorious his spiritual kingdom was than the most
glorious temporal kingdom. The strength and glory of Satan’s kingdom in these
four mighty monarchies, appeared in its greatest height. For those monarchies
were the monarchies of the heathen world, and so the strength of them was the
strength of Satan’s kingdom. God suffered Satan’s kingdom to rise to so great a
height of power and magnificence before his Son came to overthrow it, to
prepare the way for the more glorious triumph of his Son. Goliath must have on
all his splendid armor when the stripling David comes against him with a sling
and a stone, for the greater glory of David’s victory. God suffered one of
those great monarchies to subdue another, and erect itself on the other’s
ruins, appearing still in greater strength, and the last to be the strongest
and mightiest of all, that so Christ, in overthrowing that, might as it were
overthrow them all at once, as the stone cut out of the mountain without hands,
is represented as destroying the whole image, the gold, the silver, the brass,
the iron and the clay, so that all became as the chaff of the summer threshing
floor.
These mighty empires
were suffered thus to overthrow the world, and destroy one another. And though
their power was so great, yet they could not uphold themselves, but fell one
after another, and came to nothing, even the last of them, that was the
strongest, and had swallowed up the earth. It pleased God thus to show in them
the instability and vanity of all earthly power and greatness, which served as
a foil to set forth the glory of the kingdom of his Son, which never shall be
destroyed, as appears by Dan. 2:44, “In the days of these kings shall the God
of heaven set up a kingdom, which shall never be destroyed: and the kingdom
shall not be left to other people, but it shall break in pieces, and consume
all these kingdoms, and it shall stand for ever.” So greatly does this kingdom
differ from all those kingdoms. They vanish away, and are left to other people,
but this shall not be left to other people, but shall stand forever. God
suffered the devil to do his utmost, and to establish his interest, by setting
up the greatest, strongest, and most glorious kingdoms in the world that he
could, before the despised Jesus overthrew him and his empire. Christ came into
the world to bring down the high things of Satan’s kingdom, that the hand of
the Lord might be on everyone that is proud and lofty, and every high tower,
and every lofty mountain, as the prophet Isaiah says, Isa. 2:12, etc. And
therefore these things were suffered to rise very high, that Christ might
appear so much the more glorious in being above them.
Thus wonderfully did
the great and wise Governor of the world prepare the way for the erecting of
the glorious kingdom of his beloved Son Jesus.
3. Another thing for
which this last period or space of time before Christ was particularly
remarkable, was the wonderful preservation of the church through all those
overturnings. The preservation of the church was on some accounts more
remarkable through this period, than through any of the foregoing. It was very
wonderful that the church, which in this period was so weak, and in so low a
state, and mostly subject to the dominion of heathen monarchies, should be
preserved for five or six hundred years together, while the world was so often
overturned, and the earth was rent in pieces, and made so often empty and
waste, and the inhabitants of it came down so often everyone by the sword of
his brother. I say it was wonderful that the church in its weak and low state,
being but a little handful of men, should be preserved in all these great
convulsions, especially considering that the land of Judea, the chief place of
the church’s residence, lay in the midst of them, as it were in the middle
between the contending parties, and was very much the seat of war amongst them,
and was often overrun and subdued, and sometimes in the hands of one people,
and sometimes another, and very much the object of the envy and hatred of all
heathen nations, and often almost ruined by them, often great multitudes of its
inhabitants being slain, and the land in a great measure depopulated. And those
who had them in their power often intended the utter destruction of the whole
nation. Yet they were upheld. They were preserved in their captivity in
Babylon, and they were upheld again under all the dangers they passed through,
under the kings of Persia. And the much greater dangers they were liable to
under the empire of the Greeks. And afterwards when the world was trodden down
by the Romans.
And their preservation
through this period was also notoriously remarkable, in that we never read of
the church’s suffering persecution in any former period In any measure to such
a degree as they did in this, under Antiochus Epiphanes, of which more afterwards.
This wonderful preservation of the church through all these overturnings of the
world, gives light and confirmation to what we read in the beginning of Psalm
46, “God is our refuge and strength, a very present help in trouble. Therefore
will not we fear, though the earth be removed, and though the mountains be
carried into the midst of the sea, though the waters thereof roar, and be
troubled; though the mountains shake with the swelling thereof.”
Thus I have taken
notice of some general things wherein this last period of the Old Testament
times was distinguished. I come now to consider how the work of redemption was
carried on in particulars.
And,
I. The first thing that
here offers is the captivity of the Jews into Babylon. This was a great dispensation
of Providence, and such as never was before. The children of Israel in the time
of the judges, had often been brought under their enemies. And many particular
persons were carried captive at other times. But never had there been any such
thing as destroying the whole land, the sanctuary, and the city of Jerusalem,
and all the cities and villages of the land, and carrying the whole body of the
people out of their own land into a country many hundred miles distant, and
leaving the land of Canaan empty of God’s visible people. The ark had once
forsaken the tabernacle of Shiloh, and was carried captive into the land of the
Philistines. But never had there been any such thing as the burning the
sanctuary, and utterly destroying the ark, and carrying away all the sacred
vessels and utensils, and breaking up all their stated worship in the land, and
the land’s lying waste and empty for so many years together. How lively are
those things set forth in the Lamentations of Jeremiah!
The work of redemption
was promoted by this remarkable dispensation in these following ways.
1. It finally cured
that nation of their itch after idolatry. The Prophet Isaiah, speaking of the
setting up of the kingdom of Christ, Isa. 2:18, speaks of the abolishing
idolatry as one thing that should be done to this end, “and the idols he shall
utterly abolish.” When the time was drawing near, that God would abolish
heathen idolatry, through the greater part of the known world, as he did by the
preaching of the gospel after Christ came, it pleased him first to abolish
heathenism among his own people. And he did it now by their captivity into
Babylon, a presage of that abolishing of idols, that God was about to bring to
pass by Christ through so great a part of the heathen world.
This nation that was
addicted to idolatry before for so many ages, and that nothing would cure them
of, not all the reproofs, and warnings, and corrections, that they had, and all
the judgments God inflicted on them for it, yet now were finally cured, so that
however some might fall into this sin afterwards, as they did about the time of
Antiochus’ persecution, yet the nation, as a nation, never showed any hankering
after this sin anymore. This was a remarkable and wonderful change in that
people, and what directly promoted the work of redemption, as it was a great
advancement of the interest of religion.
2. It was one thing
that prepared the way for Christ’s coming, and setting up the glorious
dispensation of the gospel, as it took away many of those things wherein consisted
the glory of the Jewish dispensation. In order to introduce the glorious
dispensation of the gospel, the external glory of the Jewish church must be
diminished, as we observed before. This the Babylonian captivity did many ways,
it brought the people very low.
First, it removed the
temporal diadem of the house of David away from them, i.e. the supreme and
independent government of themselves. It took away the crown and diadem from
the nation. The time now approaching when Christ, the great and everlasting
King of his church, was to reign. It was time for the typical kings to
withdraw. As God said by Ezekiel, chap. 21:26, “He removed the crown and
diadem, that it might be no more, until he should come, whose right it was.”
The Jews henceforward were always dependent on the governing power of other
nations, until Christ came, for near six hundred years, excepting about ninety
years, during which space they maintained a sort of independence, by continual
wars under the dominion of the Maccabees and their posterity.
Again, by the
captivity, the glory and magnificence of the temple was taken away, and the
temple that was built afterwards, was nothing in comparison with it. Thus it
was meet, that when the time drew nigh that the glorious anti-type of the temple
should appear, the typical temple should have its glory withdrawn.
Again, another thing
that they lost by the captivity, was the two tables of the testimony delivered
to Moses, written with the finger of God, the two tables on which God with his
own finger wrote the ten commandments on Mount Sinai. These seem to have been
preserved in the ark until the captivity. These were in the ark when Solomon
placed the ark in the temple, 1 Kin. 8:9. There was nothing in the ark, save
the two tables of stone, which Moses put there at Horeb. And we have no reason
to suppose any other, but that they remained there as long as that temple
stood. But the Jews speak of these as finally lost at that time, though the
same commandments were preserved in the book of the law. These tables also were
withdrawn on the approach of their anti-type.
Again, another thing
that was lost that the Jews had before, was the Urim and Thummim. This is
evident by Ezra 2:63, “And the Tirshatha said unto them, that they should not
eat of the most holy things, until there should stand up a priest with Urim and
Thummim.” And we have no account that this was ever restored, but the ancient
writings of the Jews say the contrary. What this Urim and Thummim was, I shall
not now inquire, but only observe, that it was something by which the high
priest inquired of God, and received immediate answers from him, or by which
God gave forth immediate oracles on particular occasions. This was now
withdrawn, the time approaching when Christ, the anti-type of the Urim and
Thummim, the great word and oracle or God, was to come.
Another thing that the
ancient Jews say was wanting in the second temple, was the Shechinah, or cloud
of glory over the mercy seat. This was promised to be in the tabernacle, Lev.
16:2, “For I will appear in the cloud upon the mercy seat.” And we read
elsewhere of the cloud of glory descending into the tabernacle, Exo. 40:35, and
so we do likewise with respect to Solomon’s temple. But we have no account that
this cloud of glory was in the second temple. And the ancient accounts of the
Jews say, that there was no such thing in the second temple. This was needless
in the second temple, considering that God had promised that he would fill this
temple with glory another way, viz. by Christ’s coming into it, which was
afterwards fulfilled. See Hag. 2:7, “I will shake all nations, and the desire
or all nations shall come, and I will fill this house with glory, saith the
Lord of hosts.”
Another thing, that the
Jews, in their ancient writings mention as being now withdrawn, was the fire from
heaven on the altar. When Moses built the tabernacle and altar in the
wilderness, and the first sacrifices were offered on it, fire came down from
heaven, and consumed the burnt offering, as in Lev. 9:24, and so again, when
Solomon built the temple, and offered the first sacrifices, as you may see in 2
Chr. 7:1. And this fire was never to go out, but with the greatest care to be
kept alive, as God commanded, Lev. 6:13, “The fire shall ever be burning upon
the altar: it shall never go out.” And there is no reason to suppose the fire
in Solomon’s time ever went out until the temple was destroyed by the
Babylonians. But then it was extinguished, and never was restored. We have no
account of its being given on the building of the second temple, as we have at
the building of the tabernacle and first temple. But the Jews, after their
return, were forced to make use of their common fire instead of it, according
to the ancient tradition of the Jews. Thus the lights of the Old Testament go
out on the approach of the glorious Sun of righteousness
3. The captivity into
Babylon was the occasion of another thing which did afterwards much promote the
setting up of Christ’s kingdom in the world, and that was the dispersion of the
Jews through the greater part of the known world, before the coming of Christ.
For the whole nation being carried away far out of their own land, and
continuing in a state of captivity for so long a time, they got them
possessions, and built them houses, and settled themselves in the land of their
captivity, agreeable to the direction that Jeremiah gave them, in the letter he
wrote to them in the Jer. 29. And therefore, when Cyrus gave them liberty to
return to the land where they had formerly dwelt, many of them never returned.
They were not willing to leave their settlements and possessions there, to go
into a desolate country, many hundred miles distant, which none but the old men
among them had ever seen. And therefore they were but few, but a small number, that
returned, as we see in the accounts we have in the books of Ezra and Nehemiah.
Great numbers tarried behind, though they still retained the same religion with
those that returned, so far as it could be practiced in a foreign land. Those
messengers that we read of in Zec. 7, that came to inquire of the priests and
prophets in Jerusalem, Sherezer and Regemmelech, are supposed to be messengers
sent from the Jews that remained still in Babylon.
Those Jews that
remained still in that country were soon, by the great changes that happened in
the world, dispersed thence into all the adjacent countries. And hence we find,
that in Esther’s time, which was after the return from the captivity, the Jews
were a people that were dispersed throughout all parts of the vast Persian
empire, that extended from India to Ethiopia, as you may see, Est. 3:8, “And
Haman said unto King Ahasuerus, There is a certain people scattered abroad, and
dispersed among the people in all the provinces of thy kingdom,” etc. And so
they continued dispersed until Christ came, and until the apostles went forth
to preach the gospel. But yet these dispersed Jews retained their religion in
this dispersion. Their captivity, as I said before, thoroughly cured them of
their idolatry. And it was their manner, for as many of them as could from time
to time, to go up to the land of Judea to Jerusalem at their great feasts.
Hence we read in the Acts 2, that at the time of the great feast of Pentecost,
there were Jews abiding at Jerusalem out of every nation under heaven. These
were Jews come up from all countries where they were dispersed, to worship at
that feast. And hence we find, in the history of the Acts of the Apostles, that
wherever the apostles went preaching through the world, they found Jews. They came
to such a city, and to such a city, and went into the synagogue of the Jews.
Antiochus the Great,
about two hundred years before Christ, on a certain occasion, transplanted two
thousand families of Jews from the country about Babylon into Asia the Less.
And so they and their posterity, many of them, settled in Pontus, Galatia,
Phrygia, Pamphylia, and in Ephesus, and from thence settled in Athens, and
Corinth, and Rome. Whence came those synagogues in those places that the
Apostle Paul preached in.
Now, this dispersion of
the Jews through the world before Christ came, did many ways prepare the way
for his coming, and setting up his kingdom in the world.
One was, that this was
a means of raising a general expectation of the Messiah through the world about
the time that he actually came. For the Jews, wherever they were dispersed,
carried the Holy Scriptures with them, and so the prophecies of the Messiah.
And being conversant with the nations among whom they lived, they, by that
means, became acquainted with these prophecies, and with the expectations of
the Jews of their glorious Messiah. And by this means, the birth of such a
glorious person in Judea about that time began to be the general expectation of
the nations of the world, as appears by the writings of the learned men of the
heathen that lived about that time, which are still extant. Particularly,
Virgil, the famous poet that lived in Italy a little before Christ was born,
has a poem about the expectation of a great prince that was to be born, and the
happy times of righteousness and peace that he was to introduce, some of it
very much in the language of the prophet Isaiah.
Another way that this
dispersed state of the Jews prepared the way for Christ was, that it showed the
necessity of abolishing the Jewish dispensation, and introducing a new
dispensation of the covenant of grace. It showed the necessity of abolishing
the ceremonial law, and the old Jewish worship. For, by this means, the
observance of that ceremonial law became impracticable even by the Jews
themselves. For the ceremonial law was adapted to the state of a people
dwelling together in the same land, where was the city that God had chosen,
where was the temple, the only place where they might offer sacrifices, and
where it was lawful for their priests and Levites to officiate, where they were
to bring their first fruits, and where were their cities of refuge and the
like. But the Jews, by this dispersion, lived, many of them, in other lands,
more than a thousand miles distant, when Christ came, which made the observance
of their laws of sacrifices, and the like, impracticable. And though their
forefathers might be to blame in not going up to the land of Judea when they
were permitted by Cyrus, yet the case was now, as to many of them at least,
become impracticable, which showed the necessity of introducing a new
dispensation, that should be fitted, not only to one particular land, but to
the general circumstances and use of all nations of the world.
Again, another way that
this dispersion of the Jews through the world prepared the way for the setting
up of the kingdom of Christ in the world, was that it contributed to the making
the facts concerning Jesus Christ publicly known through the world. For, as I
observed before, the Jews that lived in other countries, used frequently to go
up to Jerusalem at their three great feasts, which were from year to year. And
so, by this means, they could not but become acquainted with the news of the
wonderful things that Christ did in that land. We find that they were present
at, and took great notice of, that great miracle of raising Lazarus, which
excited the curiosity of those foreign Jews that came up to the feast of the
Passover to see Jesus, as you may see in John 12:19, 20, 21. These Greeks were
foreign Jews and proselytes, as is evident by their coming to worship at the
feast of the Passover. The Jews that lived abroad among the Greeks, and spoke
their language, were called Greeks, or Hellenists, so they are called Grecians,
Acts 6:1. These Grecians here spoken of were not Gentile Christians, for this
was before the calling of the Gentiles.
By the same means, the
Jews that went up from other countries became acquainted with Christ’s
crucifixion. Thus the disciples, going to Emmaus, say to Christ, when they did
not know him, Luke 24:18, “Art thou only a stranger in Jerusalem, and hast not
known the things which have come to pass there in these days?” plainly
intimating, that the things concerning Jesus were so publicly known to all men,
that it was wonderful to find any man unacquainted with them. And so afterwards
they became acquainted with the news of his resurrection. And when they went
home again into their own countries, they carried the news with them and so
made these facts public through the world, as they had made the prophecies of
them public before.
After this, those
foreign Jews that came to Jerusalem, took great notice of the pouring out of
the Spirit at Pentecost, and the wonderful effects of it, and many of them were
converted by it, viz. Parthians, Medes, Elamites, and the dwellers in
Mesopotamia, and in Egypt, and the parts of Libya about Cyrene, and the
strangers of Rome, Jews and proselytes, Cretes and Arabians. And so they did
not only carry back the news of the facts of Christianity, but Christianity
itself, into their own countries with them, which contributed much to the
spreading of it through the world.
Again, another way that
the dispersion of the Jews contributed to the setting up of the gospel kingdom
in the world was, that it opened a door for the introduction of the apostles in
all places where they came to preach the gospel. For almost in all places where
they came to preach the gospel, they found Jews and synagogues of the Jews,
where the Holy Scriptures were wont to be read, and the true God worshipped,
which was a great advantage to the apostles in their spreading the gospel
through the world. For their way was, into whatever city they came, first to go
into the synagogue of the Jews (they being people of the same nation), and
there to preach the gospel unto them. And hereby their coming, and their new
doctrine, was taken notice of by their Gentile neighbors, whose curiosity
excited them to hear what they had to say, which became a fair occasion to the
apostles to preach the gospel to them. It appears that it was thus, by the
account we have of things in the Acts of the Apostles. And these Gentiles
having been before, many of them, prepared in some measure, by the knowledge
they had of the Jews’ religion, and of their worship of one God, and of their
prophecies, and expectation of a Messiah, which knowledge they derived from the
Jews, who had long been their neighbors. This opened the door for the gospel to
have access to them. And the work of the apostles with them was doubtless much
easier than if they never had heard anything before of any expectation of such
a person as the apostles preached, or anything about the worship of one only
true God.
So many ways did the
Babylonian captivity greatly prepare the way for Christ’s coming.
II. The next particular
that I would take notice of is the addition made to the canon of Scripture in
the time of the captivity, in those two remarkable portions of Scripture, the
prophecies of Ezekiel and Daniel. Christ appeared to each of these prophets in
the form of that nature which he was afterwards to take upon him. The prophet
Ezekiel gives an account of his thus appearing to him repeatedly, as Eze. 1:26,
“And above the firmament that was over their heads, was the likeness of a
throne, as the appearance of a sapphire stone, and upon the likeness of the
throne was the likeness as the appearance of a man above upon it,” and so chap.
8:1, 2. So Christ appeared to the prophet Daniel, Dan. 8:15, 16, “There stood
before me as the appearance of a man. And I heard a man’s voice between the
banks of Ulai, which called, and said, Gabriel, make this man to understand the
vision.” There are several things that make it evident, that this was Christ,
that I cannot now stand to mention particularly. So Christ appeared again as a
man to this prophet, Dan. 10:5, 6, “Then I lift up mine eyes and looked, and
behold, a certain man clothed in linen, whose loins were girded with fine gold
of Uphaz: his body also was like the beryl, and his face as the appearance of lightning,
and his eyes as lamps of fire, and his arms and his feet like in color to
polished brass, and the voice of his words like the voice of a multitude.”
Comparing this vision with that of the Apostle John in Rev. 1, makes it
manifest that it was Christ. And the prophet Daniel, in the historical part of
his book, gives an account of a very remarkable appearance of Christ in
Nebuchadnezzar’s furnace, with Shadrach, Meshach, and Abednego. We have the
account of it in the Dan. 3. In Dan. 3:25, Christ is said to be like the Son of
God. And it is manifest that he appeared in the form of man, “lo, I see four
men loose, and the form of the fourth is like the Son of God.”
Christ did not only
here appear in the form of the human nature, but he appeared in a furnace,
saving those persons who believed on him from that furnace, by which is
represented to us, how Christ, by coming himself into the furnace of God’s
wrath, saves those that believe in him from that furnace, so that it has no
power on them. And the wrath of God never reaches or touches them, so much as
to singe the hair of their head.
These two prophets, in
many respects, were more particular concerning the coming of Christ, and his
glorious gospel kingdom, than any of the prophets had been before. They both of
them mention those three great overturnings of the world that should be before
he came. Ezekiel is particular in several places concerning the coming of
Christ. The prophet Daniel is more particular in foretelling the time of the
coming of Christ than ever any prophet had been before, in the 9th chapter of
his prophecy (Dan. 9), who foretold, that it should be seventy weeks, i.e.
seventy weeks of years, or seventy times seven years, or four hundred and
ninety years, from the decree to rebuild and restore the state of the Jews,
until the Messiah should be crucified, which must be reckoned from the
commission given to Ezra by Artaxerxes, that we have an account of in Ezra 7,
whereby the very particular time of Christ’s crucifixion was pointed out, which
never had been before.
The prophet Ezekiel is
very particular in the mystical description of the gospel church, in his
account of his vision of the temple and city, in the latter part of his
prophecy. The Prophet Daniel points out the order of particular events that
should come to pass relating to the Christian church after Christ was come, as
the rise of Antichrist, and the continuance of his reign, and his fall, and the
glory that should follow.
Thus does gospel light
still increase, the nearer we come to the time of Christ’s birth.
III. The next
particular I would mention is, the destruction of Babylon, and the overthrow of
the Chaldean empire by Cyrus. The destruction of Babylon was in that night in
which Belshazzar the king, and the city in general, was drowned in a drunken
festival, which they kept to their gods, when Daniel was called to read the
handwriting on the wall, Dan. 5:30, and it was brought about in such a manner,
as wonderfully to show the hand of God, and remarkably to fulfill his word by
his prophets, which I cannot now stand particularly to relate. Now that great
city, which had long been an enemy to the city of God, his Jerusalem, was
destroyed, after it had stood ever since the first building of Babel, which was
about seventeen hundred years. If the check that was put to the building this
city at its beginning, whereby they were prevented from carrying of it to that
extent and magnificence that they intended, I say, if this promoted the work of
redemption, as I have before shown it did, much more did this destruction of
it.
It was a remarkable
instance of God’s vengeance on the enemies of his redeemed church. For God
brought this destruction on Babylon for the injuries they did to God’s
children, as is often set forth in the prophets. It also promoted the work of
redemption, as thereby God’s people, that were held captive by them, were set
at liberty to return to their own land to rebuild Jerusalem. And therefore
Cyrus, who did it, is called God’s shepherd therein, Isa. 44, latter end, and
45:1. And these are over and above those ways wherein the setting up and
overthrowing the four monarchies of the world did promote the work of
redemption, which have been before observed.
IV. What next followed
this was, the return of the Jews to their own land, and rebuilding Jerusalem
and the temple. Cyrus, as soon as he had destroyed the Babylonian empire, and
had erected the Persian empire on its ruins, made a decree in favor of the
Jews, that they might return to their own land, and rebuild their city and
temple. This return of the Jews out of the Babylonian captivity is, next to the
redemption out of Egypt, the most remarkable of all the Old Testament
redemptions, and most insisted on in Scripture, as a type of the great
redemption of Jesus Christ. It was under the hand of one of the legal ancestors
of Christ, viz. Zerubbabel, the son of Shealtiel, whose Babylonian name was
Sheshbazzar. He was the governor of the Jews, and their leader in their first
return out of captivity. And together with Joshua the son of Jozedek the high
priest, had the chief hand in rebuilding the temple. This redemption was
brought about by the hand of Zerubbabel and Joshua the priest, as the
redemption out of Egypt was brought about by the hand of Moses and Aaron.
The return out of the
captivity was a remarkable dispensation of Providence. It was remarkable, that
the heart of a heathen prince, as Cyrus was, should be so inclined to favor
such a design as he did, not only in giving the people liberty to return, and
rebuild the city and temple, but in giving charge that they should be helped
with silver and gold, and with goods, and with beasts, as we read in Ezra 1:4.
And afterwards God wonderfully inclined the heart of Darius to further the
building of the house of God with his own tribute money, and by commanding
their bitter enemies, the Samaritans, who had been striving to hinder them, to
help them without fail, by furnishing them with all that they needed in order
to it, and to supply them day by day, making a decree, that whosoever failed of
it, timber should be pulled down out of his house, and he hanged thereon, and
his house made a dunghill, as we have an account in the Ezra 6. And after this
God inclined the heart of Artaxerxes, another king of Persia, to promote the work
of preserving the state of the Jews, by his ample commission to Ezra, which we
have an account of in Ezra 7, helping them abundantly with silver and gold of
his own bounty, and offering more, as should be needful, out of the King’s
treasure house, and commanding his treasurers beyond the river Euphrates to
give more, as should be needed, unto an hundred talents of silver, and an
hundred measures of wheat, an hundred baths of wine, and an hundred baths of
oil, and salt without prescribing how much; and giving leave to establish
magistrates in the land, and freeing the priests of toll, tribute, and custom,
and other things, which render this decree and commission by Artaxerxes the
most full and ample in the Jews’ favor of any that, at any time, had been given
for the restoring of Jerusalem. And therefore, in Daniel’s prophecy, this is
called the decree for restoring and building Jerusalem. And hence the seventy
weeks are dated.
And then, after this,
another favorable commission was granted by the king of Persia to Nehemiah,
which we have an account of in Neh. 2.
It was remarkable, that
the hearts of heathen princes should be so inclined. It was the effect of his
power, who hath the hearts of kings in his hands, and turneth them
whithersoever he will. And it was a remarkable instance of his favor to his
people.
Another remarkable
circumstance of this restitution of the state of the Jews to their own land
was, that it was accomplished against so much opposition of their bitter and
indefatigable enemies the Samaritans, who, for a long time together, with all
the malice and craft they could exercise, opposed the Jews in this affair, and
sought their destruction, one while by Bishlam, Mithridath, Tabeel, Rehum, and
Shimshai, as in Ezra 4, and then by Tatnai, Shetharboznai, and their
companions, as in Ezra 5, and afterwards by Sanballat and Tobiah, as we read in
the book of Nehemiah.
We have showed before
how the settlement of the people in this land in Joshua’s time promoted the
work of redemption. On the same accounts does their restitution belong to the
same work. The resettlement of the Jews in the land of Canaan belongs to this
work, as it was a necessary means of preserving the Jewish church and
dispensation in being, until Christ should come. If it had not been for this
restoration of the Jewish church, and temple, and worship, the people had
remained without any temple, and land of their own, that should be as it were
their headquarters, a place of worship, habitation, and resort. The whole
constitution, which God had done so much to establish, would have been in
danger of utterly failing long before that six hundred had been out, which was
from about the time of the captivity until Christ. And so all that preparation
which God had been making for the coming of Christ, from the time of Abraham,
would have been in vain. Now that very temple was built that God would fill
with glory by Christ’s coming into it, as the Prophets Haggai and Zechariah
told the Jews, to encourage them in building it.
V. The next particular
I would observe, is the addition made to the canon of the Scriptures soon after
the captivity by the Prophets Haggai and Zechariah, who were prophets sent to
encourage the people in their work of rebuilding the city and temple. And the
main argument they make use of to that end is the approach or the time of the
coming of Christ. Haggai foretold that Christ should be of Zerubbabel’s legal
posterity, last chapter last verse (Hag. 2:23). This seems to be the last and
most particular revelation of the descent of Christ, until the angel Gabriel
was sent to reveal it to his mother Mary.
The next thing I would
take notice of, was the pouring out of the Spirit of God that accompanied the
ministry of Ezra the priest after the captivity. — That there was such a pouring
out of the Spirit of God that accompanied Ezra’s ministry, is manifest by many
things in the books of Ezra and Nehemiah. Presently after Ezra came up from
Babylon, with the ample commission which Artaxerxes gave him, whence Daniel’s
seventy weeks began, he set himself to reform the vices and corruptions be
found among the Jews. And his great success in it we have an account of in Ezra
10. So that there appeared a very general and great mourning of the
congregation of Israel for their sins, which was accompanied with a solemn
covenant that the people entered into with God. And this was followed with a
great and general reformation, as we have there an account. And the people
about the same time, with great zeal, and earnestness, and reverence, gathered
themselves together to hear the Word of God read by Ezra, and gave diligent
attention, while Ezra and the other priests preached to them, by reading and
expounding the law, and were greatly affected in the hearing of it. They wept
when they heard the words of the law, and set themselves to observe the law,
and kept the feast of tabernacles, as the Scripture observes, after such a
manner as it had not been kept since the days of Joshua the son of Nun, as we
have an account in Neh. 8. And after this, having separated themselves from all
strangers, they solemnly observed a fast, by hearing the Word of God,
confessing their sins, and renewing their covenant with God, and manifested
their sincerity in that transaction, by actually reforming many abuses in
religion and morals, as we learn from the 9th and following chapters of
Nehemiah (Neh. 9).
It is observable, that
it has been God’s manner in every remarkable new establishment of the state of
his visible church, to give a remarkable outpouring of his Spirit. So it was on
the first establishment of the church of the Jews at their first coming into
Canaan under Joshua, as has been observed, And so it was now in this second
settlement of the church in the same land in the time of Ezra. And so it was on
the first establishment of the Christian church after Christ’s resurrection,
God wisely and graciously laying the foundation of those establishments in a
work of his Holy Spirit, for the lasting benefit of the state of his church,
thenceforward continued in those establishments. And this pouring out of the
Spirit of God, was a final cure of that nation of that particular sin which
just before they especially run into, viz. intermarrying with the Gentiles. For
however inclined to it they were before, they ever after showed an aversion to
it.
VII. Ezra added to the
canon of the Scriptures. — He wrote the book of Ezra. And he is supposed to
have written the two books of Chronicles, at least to have compiled them, if he
was not the author of the materials, or all the parts of these writings. That
these books were written, or compiled and completed, after the captivity, the
things contained in the books themselves make manifest. For the genealogies
contained therein, are brought down below the captivity, as 1 Chr. 3:17, etc. We
have there an account of the posterity of Jehoiachin for several successive
generations. And there is mention in these books of this captivity into
Babylon, as of a thing past, and of things that were done on the return of the
Jews after the captivity, as you may see in 1 Chr. 9. The chapter is mostly
filled up with an account of things that came to pass after the captivity into
Babylon, as you may see by comparing it with what is said in the books of Ezra
and Nehemiah. And that Ezra was the person that compiled these books, is
probable by this, because they conclude with words that we know are the words
of Ezra’s history. The two last verses are Ezra’s words in the history he gives
in the two first verses of the book of Ezra.
VIII. Ezra is supposed
to have collected all the books of which the Holy Scriptures did then consist,
and disposed them in their proper order. Ezra is often spoken of as a noted and
eminent scribe of the law of God, and the canon of Scripture in his time was
manifestly under his special care. And the Jews, from the first accounts we
have from them, have always held, that the canon of Scripture, so much of it as
was then extant, was collected, and orderly disposed and settled by Ezra. And
that from him they have delivered it down in the order in which he disposed it,
until Christ’s time, when the Christian church received it from them, and have
delivered it down to our times. And the truth of this is allowed as undoubted
by divines in general.
IX. The work of
redemption was carried on and promoted in this period, by greatly multiplying
the copies of the law, and appointing the constant public reading of them in
all the cities of Israel in their synagogues. It is evident, that before the
captivity, there were but few copies of the law. There was the original, laid
up beside the ark, and the kings were required to write out a copy of the law
for their use, and the law was required to be read to the whole congregation of
Israel once every seventh year. And we have no account of any other stated
public reading of the law before the captivity but this. And it is manifest by
several things that might be mentioned, that copies of the law were exceeding
rare before the captivity. But after the captivity, the constant reading of the
law was set up in every synagogue throughout the land. First, they began with
reading the law, and then they proceeded to establish the constant reading of
the other books of the Old Testament. — And lessons were read out of the Old
Testament, as made up of both the law and the other parts of the Scripture then
extant, in all the synagogues which were set up in every city, and everywhere,
wherever the Jews in any considerable number dwelt, as our meeting houses are.
Thus we find it was in Christ’s and the apostles’ time, Acts 15:21, “Moses of
old time hath in every city them that preach him, being read in the synagogues
every Sabbath day.” This custom is universally supposed, both by Jews and
Christians, to be begun by Ezra. There were doubtless public assemblies before
the captivity into Babylon. They used to assemble at the temple at their great
feasts, and were directed, when they were at a loss about anything in the law,
to go to the priest for instruction. And they used also to resort to the
prophets’ houses. And we read of synagogues in the land before, Psa. 74:8. But
it is not supposed that they had copies of the law for constant public reading
and expounding through the land before, as afterwards. This was one great means
of their being preserved from idolatry.
X. The next thing I
would mention, is God’s remarkably preserving the church and nation of the
Jews, when they were in imminent danger of being universally destroyed by
Haman. We have the story in the book of Esther, with which you are acquainted.
The series of provisions was very wonderful in preventing this destruction.
Esther was doubtless born for this end to be the instrument of this remarkable
preservation.
XI. After this the
canon of Scripture was further added to in the books of Nehemiah and Esther,
the one by Nehemiah himself, and whether the other was written by Nehemiah or
Mordecai, or Malachi, is not of importance for us to know, so long as it is one
of those books that were always admitted and received as a part of their canon
by the Jews, and was among those books that the Jews called their Scriptures in
Christ’s time, and as such was approved by him. For Christ does often in his
speeches to the Jews, manifestly approve and confirm those books, which amongst
them went by the name of the Scriptures, as might be easily shown, if there
were time for it.
XII. After this the
canon of the Old Testament was completed and sealed by Malachi. The manner of
his concluding his prophecy seems to imply, that they were to expect no more
prophecies, and no more written revelations from God, until Christ should come.
For in the last chapter he prophesies of Christ’s coming, Mal. 4:2,3, “But unto
you that fear my name, shall the Sun of Righteousness arise with healing in his
wings; and ye shall go forth and grow up as calves of the stall. And ye shall
tread down the wicked; for they shall be as ashes under the soles of your feet,
in the day that I shall do this, saith the Lord of hosts.” Then we read in Mal.
4:4, “Remember ye the law of Moses my servant, which I commanded unto him in
Horeb for all Israel, with the statutes and judgments,” i.e. Remember and
improve what you have. Keep close to that written rule you have, as expecting
no more additions to it, until the night of the Old Testament is over, and the
Sun of Righteousness shall at length arise.
XIII. Soon after this,
the spirit of prophecy ceased among that people until the time of the New
Testament. Thus the Old Testament light, the stars of the long night, began
apace to hide their heads, the time of the Sun of Righteousness now drawing
nigh. We before observed, how the kings of the house of David ceased before the
true King and Head of the church came, and how the cloud of glory withdrew,
before Christ, the brightness of the Father’s glory, appeared, and so as to several
other things. And now at last the spirit of prophecy ceased. The time of the
great Prophet of God was now so nigh, it was time for the typical prophets to
be silent, and shut their mouths.
We have now gone
through with the time that we have any historical account of in the writings of
the Old Testament, and the last thing that was mentioned, by which the work of
redemption was promoted, was the ceasing of the spirit of prophecy.
I now proceed to show
how the work of redemption was carried on through the remaining times that were
before Christ, in which we have not that thread of scripture history to guide
us that we have had hitherto, but have these three things to guide us, viz. the
prophecies of the Old Testament, human histories of those times, and some
occasional mention made, and some evidence given, of some things which happened
in those times, in the New Testament. Therefore,
XIV. The next
particular that I shall mention under this period, is the destruction of the
Persian empire, and setting up of the Grecian empire by Alexander. This came to
pass about sixty or seventy years after the times wherein the Prophet Malachi
is supposed to have prophesied, and about three hundred and thirty years before
Christ. This was the third overturning of the world that came to pass in this
period, and was greater and more remarkable than either of the foregoing. It
was very remarkable on account of the suddenness of that conquest of the world
which Alexander made, and the greatness of the empire which he set up, which
much exceeded all the foregoing in its extent.
This event is much
spoken of in the prophecies of Daniel. This empire is represented by the third
kingdom of brass in Daniel’s interpretation of Nebuchadnezzar’s dream, as in
Dan. 2, and in Daniel’s vision of the four beasts, is represented by the third
beast that was like a leopard, that had on his back four wings of a fowl, to
represent the swiftness of its conquest, chap. 7, and is more particularly
represented by the he-goat in the Dan. 8, that came from the west on the face
of the whole earth, and touched not the ground, to represent how swiftly
Alexander overran the world. The angel himself does expressly interpret this
he-goat to signify the king of Grecia, Dan. 8:21. The rough goat is the king of
Grecia. And the great horn that is between his eyes is the first king, i.e.
Alexander himself.
After Alexander had
conquered the world, he soon died. And his dominion did not descend to his
posterity, but four of his principal captains divided his empire between them,
as it there follows. Now that being broken, whereas four stood up for it, four
kingdoms shall stand up out of the nation, but not in his power, so you may see
in Dan. 11. The angel, after foretelling of the Persian empire, then proceeds
to foretell of Alexander, Dan. 11:3, “And a mighty king shall stand up, that
shall rule with great dominion, and do according to his will.” And then he
foretells, in Dan. 11:4, of the dividing of his kingdom between his four
captains, “And when he shall stand up, his kingdom shall be broken, and shall
be divided toward the four winds of heaven; and not to his posterity, nor
according to his dominion which he ruled: for his kingdom shall be plucked up,
even for others besides those.” Two of these four captains, whose kingdoms were
next to Judea, the one had Egypt and the neighboring countries on the south of
Judea, and the other had Syria, and the neighboring countries north of Judea.
And these two are those that are called the kings of the north and of the south
in Dan. 11.
Now, this setting up of
the Grecian empire did greatly prepare the way for Christ’s coming, and setting
up his kingdom in the world. Besides those ways common to the other
overturnings of the world in this period, that have been already mentioned,
there is one peculiar to this revolution which I would take notice of, which
did remarkably promote the work of redemption, and that was, that it made the
Greek language common in the world. To have one common language understood and
used through the greater part of the world, was a thing that did greatly
prepare the way for the setting up of Christ’s kingdom. This gave advantage for
spreading the gospel from one nation to another, and so through all nations,
with vastly greater ease, than if every nation had a distinct language, and did
not understand each other. For though some of the first preachers of the gospel
had the gift of languages, so that they could preach in any language. Yet all
had not this particular gift. And they that had, could not exercise it when
they would, but only at special seasons, when the Spirit of God was pleased to
inspire them in this way. And the church in different parts of the world, as
the churches of Jerusalem, Antioch, Galatia, Corinth, and others, which were in
countries distant one from another, could not have had that communication one
with another, which we have an account of in the book of Acts, if they had had
no common language. So it was before the Grecian empire was set up. But after
this, many in all these countries well understood the same language, viz. the
Greek language, which wonderfully opened the door for mutual communication
between those churches, so far separated one from another. And again, the
making the Greek language common through so great a part of the world, did
wonderfully make way for the setting up of the kingdom of Christ, because it
was the language in which the New Testament was to be originally written. The
apostles propagated the gospel through many scores of nations, and if they
could not have understood the Bible any otherwise than as it was translated
into so many languages, it would have rendered the spreading of the gospel
vastly more difficult. But by the Greek language being made common to all, they
all understood the New Testament of Jesus Christ in the language in which the
apostles and evangelists originally wrote it. So that as soon as ever it was
written by its original penmen, it immediately lay open to the world in a
language that was commonly understood everywhere, as there was no language that
was so commonly understood in the world in Christ’s and the apostles’ times as
the Greek, the cause of which was the setting up of the Grecian empire in the
world.
XV. The next thing I
shall take notice of is, the translating of the Scriptures of the Old Testament
into a language that was commonly understood by the Gentiles. The translation
that I here speak of is that into the Greek language, that is commonly called
the Septuagint, or the translation of the Seventy. This is supposed to have
been made about fifty or sixty years after Alexander’s conquering the world.
This is the first translation that ever was made of the Scriptures that we have
any credible account of. The canon of the Old Testament had been completed by
the prophet Malachi but about an hundred and twenty years before in its
original. And hitherto the Scriptures had remained locked up from all other
nations but the Jews, in the Hebrew tongue, which was understood by no other
nation. But now it was translated into the Greek language, which, as we
observed before, was a language that was commonly understood by the nations of
the world.
This translation of the
Old Testament is still extant, and is commonly in the hands of the learned men
in these days, and is made great use of by them. The Jews have many fables
about the occasion and manner of this translation. But the truth of the case is
supposed to be this, that multitudes of the Jews living in other parts of the
world besides Judea. And being born and bred among the Greeks, the Greek became
their common language. And they did not understand the original Hebrew. And
therefore they procured the Scriptures to be translated for their use into the
Greek language. And so henceforward the Jews, in all countries, except Judea,
were wont in their synagogues to make use of this translation instead of the
Hebrew.
This translation of the
Scriptures into a language commonly understood through the world, prepared the
way for Christ’s coming, and setting up his kingdom in the world, and afterwards
did greatly promote it. For as the apostles went preaching through the world,
they made great use of the Scriptures of the Old Testament, and especially of
the prophecies concerning Christ that were contained in them. And by means of
this translation, and by the Jews being scattered everywhere, they had the
Scriptures at hand in a language that was understood by the Gentiles. And they
did principally make use of this translation in their preaching and writings
wherever they went, as is evident by this, that in all the innumerable
quotations that are made out of the Old Testament in their writings in the New
Testament, they are almost everywhere in the very words of the Septuagint. The
sense is the same as it is in the original Hebrew. But very often the words are
different, as all that are acquainted with their Bibles know. When the apostles
in their epistles, and the evangelists in their histories, cite passages out of
the Old Testament, it is very often in different words from what we have in the
Old Testament, as all know. But yet these citations are almost universally in
the very words of the Septuagint version. For that may be seen by comparing
them together, they being both written in the same language. This makes it
evident, that the apostles, in their preaching and writings, commonly made use
of this translation. So this very translation was that which was principally
used in Christian churches through most nations of the world for several
hundred years after Christ.
XVI. The next thing is
the wonderful preservation of the church when it was imminently threatened and
persecuted under the Grecian empire.
The first time they
were threatened was by Alexander himself. When he was besieging the city of
Tyre, sending to the Jews for assistance and supplies for his army, and they
refusing, out of a conscientious regard to their oath to the king of Persia, he
being a man of a very furious spirit, agreeable to the Scripture representation
of the rough he-goat, marched against them, with a design to cut them off. But
the priests going out to meet him in their priestly garments, when he met them,
God wonderfully turned his heart to spare them, and favor them, much as he did
the heart of Esau when he met Jacob.
After this, one of the
kings of Egypt, a successor of one of Alexander’s four captains, entertained a
design of destroying the nation of the Jews, but was remarkably and wonderfully
prevented by a stronger interposition of Heaven for their preservation.
But the most wonderful
preservation of them all in this period was under the cruel persecution of
Antiochus Epiphanes, king of Syria, and successor of another of Alexander’s
four captains. The Jews were at that time subject to the power of Antiochus.
And he being enraged against them, long strove to his utmost utterly to destroy
them, and root them out. At least all of them that would not forsake their
religion and worship his idols. And he did indeed in a great measure waste the
country, and depopulate the city of Jerusalem, and profaned the temple, by setting
up his idols in some parts of it, and persecuted the people with insatiable
cruelty, so that we have no account of any persecution like his before. Many of
the particular circumstances of this persecution would he very affecting, if I
had time to insist on them. This cruel persecution began about an hundred and
seventy years before Christ. It is much spoken of in the prophecy of Daniel, as
you may see, Dan. 8:9-25 and 11:31-38. These persecutions are also spoken of in
the New Testament, as, Heb. 11:36, 37, 38.
Antiochus intended not
only to extirpate the Jewish religion, but, as far as in him lay, the very
nation, and particularly labored to the utmost to destroy all copies of the
law. And considering how weak they were, in comparison with a king of such vast
dominion, the providence of God appears very wonderful in defeating his design.
Many times the Jews seemed to be on the very brink of ruin, and just ready to
be wholly swallowed up. Their enemies often thought themselves sure of
obtaining their purpose. They once came against the people with a mighty army,
and with a design of killing all, except the women and children, and of selling
these for slaves. And they were so confident of obtaining their purpose, and
others of purchasing, that above a thousand merchants came with the army, with
money in their hands, to buy the slaves that should be sold. But God
wonderfully stirred up and assisted one Judas, and others his successors, that
were called the Maccabees, who, with a small handful in comparison, vanquished
their enemies time after time, and delivered their nation, which was foretold
by Dan. 11:32. Speaking of Antiochus’ persecution, he says, “And such as do
wickedly against the covenant, shall he corrupt by flatteries: but the people
that do know their God, shall be strong, and do exploits.”
God afterwards brought
this Antiochus to a fearful, miserable end, by a loathsome disease, under
dreadful torments of body, and horrors of mind, which was foretold, Dan. 11:45,
in these words, “Yet he shall come to his end, and none shall help him.”
After his death, there
were attempts still to destroy the church of God, but God baffled them all.
XVII. The next thing to
be taken notice of is the destruction of the Grecian empire, and setting up of
the Roman empire. This was the fourth overturning of the world that was in this
period. And though it was brought to pass more gradually than the setting up of
the Grecian empire, yet it far exceeded that, and was much the greatest and
largest temporal monarchy that ever was in the world, so that the Roman empire
was commonly called all the world, as it is in Luke 2:1, “And there went out a
decree from Caesar Augustus, that all the world should be taxed,” i.e. all the
Roman empire.
This empire is spoken
of as much the strongest and greatest of any of the four, Dan. 2:40, “And the
fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces,
and subdueth all things: and as iron that breaketh all these, shall it break in
pieces and bruise.” So also, Dan. 7:7, 19, 23.
The time that the
Romans first conquered and brought under the land of Judea, was between sixty
and seventy years before Christ was born. And soon after this, the Roman empire
was established in its greatest extent, and the world continued subject to this
empire henceforward until Christ came, and many hundred years afterwards.
The nations of the
world being united in one monarchy when Christ came, and when the apostles went
forth to preach the gospel, did greatly prepare the way for the spreading of
the gospel, and the setting up of Christ’s kingdom in the world. For the world
being thus subject to one government, it opened a communication from nation to
nation, and so opportunity was given for the more swiftly propagating the
gospel through the world. Thus we find it to be now. As if anything prevails in
the English nation, the communication is quick from one part of the nation to
another, throughout all parts that are subject to the English government, much
easier and quicker than to other nations, which are not subject to the English
government, and have little to do with them. There are innumerable difficulties
in traveling through different nations, that are under different independent
governments, which there are not in traveling through different parts of the
same realm, or different dominions of the same prince. So the world being under
one government, the government of the Romans, in Christ’s and the apostles’
times, facilitated the apostles’ traveling, and the gospel’s spreading through
the world.
XVIII. About the same
time learning and philosophy were risen to their greatest height in the heathen
world. The time of learning’s flourishing in the heathen world was principally
in this period. Almost all the famous philosophers that we have an account of
among the heathen, were after the captivity into Babylon. Almost all the wise
men of Greece and Rome flourished in this time. These philosophers, many of
them, were indeed men of great temporal wisdom, and that which they in general
chiefly professed to make their business, was to inquire wherein man’s chief
happiness lay, and the way in which men might obtain happiness. They seemed
earnestly to busy themselves in this inquiry, and wrote multitudes of books
about it, many of which are still extant. And they were exceedingly divided in
their opinions about it. There have been reckoned up several hundreds of
different opinions that they had concerning it. Thus they wearied themselves in
vain, wandered in the dark, not having the glorious gospel to guide them. God
was pleased to suffer men to do the utmost that they could with human wisdom,
and to try the extent of their own understandings to find out the way to
happiness, before the true light came to enlighten the world, before he sent
the great Prophet to lead men in the right way to happiness. God suffered these
great philosophers to try what they could do for six hundred years together,
and then it proved, by the events of so long a time, that all they could do was
in vain, the world not becoming wiser, better, or happier under their
instructions, but growing more and more foolish, wicked, and miserable. He
suffered their wisdom and philosophy to come to the greatest height before
Christ came, that it might be seen how far reason and philosophy could go in
their highest ascent, that the necessity of a divine teacher might appear
before Christ came. And God was pleased to make foolish the wisdom of this
world, to show men the folly of their best wisdom, by the doctrines of his
glorious gospel which were above the reach of all their philosophy. See 1 Cor.
1:19, 20, 21.
And after God had
showed the vanity of human learning, when set up in the room of the gospel, God
was pleased to make it subservient to the purposes of Christ’s kingdom, as an
handmaid to divine revelation. And so the prevailing of learning in the world
before Christ came, made way for his coming both these ways, viz. as thereby
the vanity of human wisdom was shown, and the necessity of the gospel appeared,
and also as hereby an handmaid was prepared to the gospel. For so it was made
use of in the Apostle Paul, who was famed for his much learning, as you may
see, Acts 26:24, and was skilled not only in the learning of the Jews, but also
of the philosophers, and improved it to the purposes of the gospel. As you may
see he did in disputing with the philosophers at Athens, Acts 17:22, etc. He by
his learning knew how to accommodate himself in his discourses to learned men,
as appears by this discourse of his. And he knew well how to improve what he
had read in their writings, and he here cites their own poets. And now
Dionysius, that was a philosopher, was converted by him, and, as ecclesiastical
history gives us an account, made a great instrument of promoting the gospel.
And there were many others in that and the following ages, who were eminently
useful by their human learning in promoting the interests of Christ’s kingdom.
XIX. Just before Christ
was born, the Roman empire was raised to its greatest height, and also settled
in peace. About four and twenty years before Christ was born, Augustus Caesar,
the first Roman emperor, began to rule as emperor of the world. Until then the
Roman empire had of a long time been a commonwealth under the government of the
senate. But then it became an absolute monarchy. This Augustus Caesar, as he
was the first, so he was the greatest of all the Roman emperors. He reigned in
the greatest glory. Thus the power of the heathen world, which was Satan’s
visible kingdom, was raised to its greatest height, after it had been rising
higher and higher, and strengthening itself more and more from the days of
Solomon to this day, which was about a thousand years. Now it appeared at a
greater height than ever it appeared from the first beginning of Satan’s
heathenish kingdom, which was probably about the time of the building of Babel.
Now the heathen world was in its greatest glory for strength, wealth, and
learning.
God did two things to
prepare the way for Christ’s coming, wherein he took a contrary method from
that which human wisdom would have taken. He brought his own visible people
very low, and made them weak. But the heathen, that were his enemies, he
exalted to the greatest height, for the more glorious triumph of the cross of
Christ. With a small number in their greatest weakness, he conquered his
enemies in their greatest glory. Thus Christ triumphed over principalities and
powers in his cross.
Augustus Caesar had
been for many years establishing the state of the Roman empire, subduing his
enemies in one part and another, until the very year that Christ was born. When
all his enemies being subdued, his dominion over the world seemed to be settled
in its greatest glory. All was established in peace, in token whereof the
Romans shut the temple of Janus, which was an established symbol among them of
there being universal peace throughout the Roman empire. And this universal
peace, which was begun that year that Christ was born, lasted twelve years,
until the year that Christ disputed with doctors in the temple.
Thus the world, after
it had been, as it were, in a continual convulsion for so many hundred years
together, like the four winds striving together on the tumultuous raging ocean,
whence arose those four great monarchies, being now established in the greatest
height of the fourth and last monarchy, and settled in quietness. Now all
things are ready for the birth of Christ. This remarkable universal peace after
so many ages of tumult and war, was a fit prelude for the ushering of the
glorious Prince of Peace into the world.
Thus I have gone
through the first grand period of the whole space between the fall of man and
the end of the world, viz. that from the fall to the time of the incarnation of
Christ, and have shown the truth of the first proposition, viz. That from the
fall of man to the incarnation of Christ, God was doing those things that were
preparatory to Christ’s coming, and were forerunners of it.
IMPROVEMENT
BEFORE I proceed to the
next proposition, I would make some few remarks, by way of improvement, upon
what has been said under this.
I. From what has been
said, we may strongly argue, that Jesus of Nazareth is indeed the Son of God,
and the Savior of the world, and so that the Christian religion is the true
religion, seeing that Christ is the very person so evidently pointed at, in all
the great dispensations of divine providence from the very fall of man, and was
so undoubtedly in so many instances foretold from age to age, and shadowed
forth in a vast variety of types and figures. If we seriously consider the
course of things from the beginning, and observe the motions of all the great
wheels of providence from one age to another, we shall discern that they all
tend hither. They are all as so many lines, whose course, if it be observed and
accurately followed, it will be found that everyone centers here. It is so very
plain in many things, that it would argue stupidity to deny it. This therefore
is undeniable, that this person is a divine person sent from God, that came
into the world with his commission and authority, to do his work and to declare
his mind. The great Governor of the world, in all his great works before and
since the flood, to Jews and Gentiles, down to the time of Christ’s birth, has
declared it. It cannot be any vain imagination, but a plain and evident truth,
that that person that was born at Bethlehem, and dwelt at Nazareth, and at
Capernaum, and was crucified without the gates of Jerusalem, must be the great
Messiah, or anointed of God. And blessed are all they that believe in and
confess him, and miserable are all that deny him. This shows the
unreasonableness of the Deists, who deny revealed religion, and of the Jews,
who deny that this Jesus is the Messiah foretold and promised to their fathers.
Here it may be some
persons may be ready to object, and say that it may be some subtle, cunning men
contrived this history, and these prophecies, so that they should all point to
Jesus Christ on purpose to confirm it, that he is the Messiah. To such it may
be replied, How could such a thing be contrived by cunning men to point to
Jesus Christ long before he ever was born? — How could they know that ever any
such person would be born. — And how could their craft and subtlety help them
to foresee and point at an event that was to come to pass many ages afterwards?
For no fact can be more evident, than that the Jews had those writings long
before Christ was born, as they have them still in great veneration, wherever
they are, in all their dispersions through the world. And they would never have
received such a contrivance from Christians, to point to and confirm Jesus to
be the Messiah, whom they always denied to be the Messiah. And much less would
they have been made to believe that they always had had those books in their
hands, when they were first made and imposed upon them.
II. What has been said,
affords a strong argument for the divine authority of the books of the Old
Testament, from that admirable harmony there is in them, whereby they all point
to the same thing. For we may see by what has been said, how all the parts of
the Old Testament, though written by so many different penmen, and in ages
distant one from another, do all harmonize one with another. All agree in one,
and all center in the same thing, and that a future thing, an event which it
was impossible any one of them should know but by divine revelation, even the
future coming of Christ. This is most evident and manifest in them, as appears
by what has been said.
Now, if the Old
Testament was not inspired by God, what account can be given of such an
agreement? For if these books were only human writings, written without any
divine direction, then none of these penmen knew that there would come such a
person as Jesus Christ into the world. His coming was only a mere figment of
their own brain. And if so, how happened it, that this figment of theirs came
to pass? How came a vain imagination of theirs, which they foretold without any
manner of ground for their prediction, to be so exactly fulfilled? And
especially, how did they come all to agree in it, all pointing exactly to the same
thing, though many of them lived so many hundred years distant one from
another?
This admirable consent
and agreement in a future event, is therefore a clear and certain evidence of
the divine authority of those writings.
III. Hence we may learn
what a weak and ignorant objection it is that some make against some parts of
the Old Testament’s being the Word of God, that they consist so much of
histories of the wars and civil transactions of the kings and people of the
nation of the Jews. Some say, We find here among the books of a particular
nation, histories which they kept of the state of their nation, from one age to
another, histories of their kings and rulers, histories of their wars with the
neighboring nations, and histories of the changes that happened from time to
time in their state and government. And so we find that other nations used to
keep histories of their public affairs, as well as they. And why then should we
think that these histories which the Jews kept are the Word of God, more than those
of other people? But what has been said, shows the folly and vanity of such an
objection. For hereby it appears, that the case of these histories is very
different from that of all other histories. This history alone gives us an
account of the first original of all things. And this history alone deduces
things down in a wonderful series from that original, giving an idea of the
grand scheme of divine providence, as tending to its great end. And together
with the doctrines and prophecies contained in it, the same book gives a view
of the whole series of the great events of divine providence, from the first
original to the last end and consummation of all things, giving an excellent
and glorious account of the wise and holy designs of the Governor of the world
in all.
No common history has
such penmen as this history, which was all written by men who came with evident
signs and testimonies of their being prophets of the most high God, immediately
inspired.
And the histories that
were written, as we have seen from what has been said under this proposition,
do all contain those great events of providence, by which it appears how God
has been carrying on the glorious divine work of redemption from age to age.
Though they are histories, yet they are no less full of divine instruction, and
those things that show forth Christ, and his glorious gospel, than other parts
of the Holy Scriptures which are not historical
To object against a
book’s being divine merely because it is historical, is a poor objection, just as
if that could not be the Word of God which gives an account of what is past, or
as though it were not reasonable to suppose that God, in a revelation he should
give mankind, would give us any relation of the dispensations of his own
providence. If it be so, it must be because his works are not worthy to be
related. It must be because the scheme of his government, and series of his
dispensations towards his church, and towards the world that he has made,
whereby he has ordered and disposed it from age to age, is not worthy that any
record should be kept of it.
The objection that is
made, that it is a common thing for nations and kingdoms to write histories and
keep records of their wars, and the revolutions that come to pass in their
territories, is so far from being a weighty objection against the historical
part of Scripture, as though it were not the Word of God, that it is a strong
argument in favor of it. For if reason and the light of nature teaches all
civilized nations to keep records of the events of their human government, and
the series of their administrations, and to publish histories for the
information of others. How much more may we expect that God would give the
world a record of the dispensations of his divine government, which doubtless is
infinitely more worthy of an history for our information? If wise kings have
taken care that there should be good histories written of the nations over
which they have reigned, shall we think it incredible, that Jesus Christ should take care that his
church, which is his nation, his peculiar people, should have in their hands a
certain infallible history of their nation, and of his government of them?
If it had not been for
the history of the Old Testament, how woefully should we have been left in the
dark about many things which the church of God needs to know! How ignorant
should we have been of God’s dealings towards mankind, and towards his church,
from the beginning! And we would have been wholly in the dark about the
creation of the world, the fall of man, the first rise and continued progress
of the dispensations of grace towards fallen mankind! and we should have known
nothing how God at first set up a church in the world, and how it was
preserved, after what manner he governed it from the beginning, how the light
of the gospel first began to dawn in the world, how it increased, and how
things were preparing for the coming of Christ.
If we are Christians,
we belong to that building of God that has been the subject of our discourse
from this text. But if it had not been for the history of the Old Testament, we
should never have known what was the first occasion of God’s going about this
building, and how the foundation of it was laid at first, and how it has gone
on from the beginning. The times of the history of the Old Testament are mostly
times that no other history reaches up to. And therefore, if God had not taken
care to give and preserve an account of these things for us, we should have
been wholly without them.
Those that object
against the authority of the Old Testament history of the nation of the Jews,
may as well make an objection against Moses’ account of the creation that it is
historical. For in the other, we have a history of a work no less important,
viz. the work of redemption. Yea, this is a far greater and more glorious work,
as we observed before, that if it be inquired which of the two works, the work
of creation, or the work of providence, is greatest, it must be answered, the
work of providence. But the work of redemption is the greatest of the works of
providence.
And let those who make
this objection consider what part of the Old Testament history can be spared
without making a great breach in that thread or series of events by which this
glorious work had been carried on. This leads me to observe,
IV. That from what has
been said, we may see much of the wisdom of God in the composition of the
Scriptures of the Old Testament, i.e. in the parts of which it consists. By
what has been said, we may see that God has wisely given us such revelations in
the Old Testament as we needed. Let us briefly take a view of the several parts
of it, and of the need there was of them
Thus it was necessary
that we should have some account of the creation of the world, and of our first
parents, and their primitive state, and of the fall, and a brief account of the
old world, and of the degeneracy of it, and of the universal deluge, and some
account of the origin of nations after this destruction of mankind.
It seems necessary that
there should be some account of the succession of the church of God from the
beginning. And seeing God suffered all the world to degenerate, and only took
one nation to be his people, to preserve the true worship and religion until
the Savior of the world should come, that in them the world might gradually be
prepared for that great light, and those wonderful things that he was to be the
author of, and that they might be a typical nation, and that in them God might
shadow forth and teach, as under a veil, all future glorious things of the
gospel. It was therefore necessary that we should have some account of this
thing, how it was first done by the calling of Abraham, and by their being
bond-slaves in Egypt, and how they were brought to Canaan. It was necessary
that we should have some account of the revelation which God made of himself to
that people, in giving their law, and in the appointment of their typical
worship, and those things wherein the gospel is veiled, and of the forming of
that people, both as to their civil and ecclesiastical state.
It seems exceeding
necessary that we should have some account of their being actually brought to
Canaan, the country that was their promised land, and where they always dwelt.
It seems very necessary that we should have a history of the successions of the
church of Israel, and of those provisions of God towards them, which were most
considerable and fullest of gospel mystery. It seems necessary that we should
have some account of the highest promised external glory of that nation under David
and Solomon, and that we should have a very particular account of David, whose
history is so full of the gospel, and so necessary in order to introduce the
gospel into the world, and in whom began the race of their kings, and that we
should have some account of the building of the temple, which was also full of
gospel mystery.
And it is a matter of
great consequence, that we should have some account of Israel’s dividing from
Judah, and of the ten tribes’ captivity and utter rejection, and a brief account
why, and therefore a brief history of them until that time. It is necessary
that we should have an account of the succession of the kings of Judah, and of
the church, until their captivity into Babylon, and that we should have some
account of their return from their captivity, and re-settlement in their own
land, and of the origin of the last state that the church was in before Christ
came.
A little consideration
will convince everyone, that all these things were necessary, and that none of
them could be spared, and in the general, that it was necessary that we should
have a history of God’s church until such times as are within the reach of
human histories. And it was of vast importance that we should have an inspired
history of those times of the Jewish church, wherein there was kept up a more
extraordinary intercourse between God and them, and while he used to dwell
among them as it were visibly, revealing himself by the Shechina, by Urim and
Thummim, and by prophecy, and so more immediately to order their affairs. And
it was necessary that we should have some account of the great dispensations of
God in prophecy, which were to be after the finishing of inspired history. And
so it was exceeding suitable and needful that there should be a number of prophets
raised who should foretell the coming of the Son of God, and the nature and
glory of his kingdom, to be as so many harbingers to make way for him, and that
their prophecies should remain in the church.
It was also a matter of
great consequence that the church should have a book of divine songs given by
inspiration from God, wherein there should be a lively representation of the
true spirit of devotion, of faith, hope, and divine love, joy, resignation,
humility, obedience, repentance, etc., and also that we should have from God
such books of moral instructions as we have in Proverbs and Ecclesiasticus,
relating to the affairs and state of mankind, and the concerns of human life,
containing rules of true wisdom and prudence for our conduct in all circumstances,
and that we should have particularly a song representing the great love between
Christ and his spouse the church, particularly adapted to the disposition and
holy affections of a true Christian soul towards Christ, and representing his
grace and marvelous love to, and delight in, his people, as we have in
Solomon’s Song. And especially that we should have a book to teach us how to
conduct ourselves under affliction, seeing the church of God here is in a
militant state, and God’s people do through much tribulation enter into the
kingdom of heaven. And the church is for so long a time under trouble, and
meets with such exceedingly fiery trials, and extreme sufferings, before her
time of peace and rest in the latter ages of the world shall come. Therefore God
has given us a book most proper in these circumstances, even the book of Job,
written upon occasion of the afflictions of a particular saint, and was
probably at first given to the church in Egypt under her afflictions there, and
is made use of by the Apostle to comfort Christians under persecutions, Jam.
5:11, “Ye have heard of the patience of Job, and have seen the end of the Lord;
that the Lord is very pitiful, and of tender mercy.” God was also pleased, in
this book of Job, to give some view of the ancient divinity before the giving
of the law.
Thus, from this brief
review, I think it appears, that every part of the Scriptures of the Old
Testament is very useful and necessary, and no part of it can be spared,
without loss to the church. And therefore, as I said, the wisdom of God is
conspicuous in ordering that the Scriptures of the Old Testament should consist
of those very books of which they do consist.
Before I dismiss this
particular, I would add, that it is very observable that the history of the Old
Testament is large and particular where the great affair of redemption required
it, as where there was most done towards this work, and most to typify Christ,
and to prepare the way for him. Thus it is very large and particular in the
history of Abraham and the other patriarchs. But very short in the account we
have of the time which the children of Israel spent in Egypt. So again it is
large in the account of the redemption out of Egypt, and the first settling of
the affairs of the Jewish church and nation in Moses and Joshua’s time, but
much shorter in the account of the times of the judges. So again, it is large
and particular in the account of David’s and Solomon’s times, and then very
short in the history of the ensuing reigns. Thus the accounts are large or
short, just as there is more or less of the affair of redemption to be seen in
them.
V. From what has been
said, we may see that Christ and his redemption are the great subjects of the
whole Bible. Concerning the New Testament, the matter is plain. And by what has
been said on this subject hitherto, it appears to be so also with respect to
the Old Testament. Christ and his redemption is the great subject of the
prophecies of the Old Testament, as has been shown. It has also been shown,
that he is the great subject of the songs of the Old Testament. And the moral
rules and precepts are all given in subordination to him. And Christ and his
redemption are also the great subject of the history of the Old Testament from
the beginning all along. And even the history of the creation is brought in as
an introduction to the history of redemption that immediately follows it. The
whole book, both Old Testament and New, is filled up with the gospel. Only with
this difference, that the Old Testament contains the gospel under a veil, but
the New contains it unveiled, so that we may see the glory of the Lord with
open face.
VI. By what has been
said, we may see the usefulness and excellency of the Old Testament. Some are
ready to look on the Old Testament as being, as it were, out of date, and as if
we in these days of the gospel have but little to do with it, which is a very
great mistake, arising from want of observing the nature and design of the Old
Testament, which, if it were observed, would appear full of the gospel of
Christ, and would in an excellent manner illustrate and confirm the glorious
doctrines and promises of the New Testament. Those parts of the Old Testament
which are commonly looked upon as containing the least divine instruction, are
as it were mines and treasures of gospel knowledge. And the reason why they are
thought to contain so little is, because persons do but superficially read
them. The treasures which are hid underneath are not observed. They only look
on the top of the ground, and so suddenly pass a judgment that there is nothing
there. But they never dig into the mine. If they did, they would find it richly
stored with silver and gold, and would be abundantly requited for their pains.
What has been said, may
show us what a precious treasure God has committed into our hands, in that he
has given us the Bible. How little do most persons consider how much they
enjoy, in that they have the possession of that holy book the Bible, which they
have in their hands, and may converse with it as they please. What an excellent
book is this, and how far exceeding all human writings, that reveals God to us,
and gives us a view of the grand design and glorious scheme of providence from
the beginning of the world, either in history or prophecy, that reveals the
great Redeemer and his glorious redemption, and the various steps by which God
accomplishes it from the first foundation to the top stone! Shall we prize a
history which gives us a clear account of some great earthly prince, or mighty
warrior, as of Alexander the Great, or Julius Caesar, or the Duke of
Marlborough? And, shall we not prize the history that God gives us of the
glorious kingdom of his Son Jesus Christ, the Prince and Savior, and of the
wars and other great transactions of that King of kings, and Lord of armies,
the Lord mighty in battle, the history of the things which he has wrought for
the redemption of his chosen people?
VII. What has been
said, may make us sensible how much most persons are to blame for their
inattentive, unobservant way of reading the Scriptures. — How much do the
Scriptures contain, if it were but observed? The Bible is the most
comprehensive book in the world. But, what will all this signify to us, if we
read it without observing what is the drift of the Holy Ghost in it? The
Psalmist, Psa. 119:18, begs of God, “That he would enlighten his eyes, that he
might behold wondrous things out of his law.” The Scriptures are full of
wondrous things. Those histories which are commonly read as if they were only
histories of the private concerns of such and such particular persons, such as
the histories of Abraham, Isaac, and Jacob, and Joseph, and the history of
Ruth, and the histories of particular lawgivers and princes, as the history of
Joshua and the Judges, and David, and the Israelite princes, are accounts of
vastly greater things, things of greater importance, and more extensive involvement,
than they that read them are commonly aware of.
The histories of
Scripture are commonly read as if they were stories written only to entertain
men’s fancies, and to while away their leisure hours, when the infinitely great
things contained or pointed at in them are passed over and never taken notice
of. Whatever treasures the Scriptures contain, we shall be never the better for
them if we do not observe them. He that has a Bible, and does not observe what
is contained in it, is like a man who has a box full of silver and gold, and
does not know it, does not observe that it is anything more than a vessel
filled with common stones. As long as it is thus with him, he will be never the
better for his treasure. For he that knows not that he has a treasure, will
never make use of what he has, and so might as well be with out it. He who has
a plenty of the choicest food stored up in his house, and does not know it,
will never taste what he has, and will be as likely to starve as if his house
were empty.
VIII. What has been
said may show us how great a person Jesus Christ is, and how great an errand he
came into the world upon, seeing there was so much done to prepare the way for
his coming. God had been doing nothing else but prepare the way for his coming,
and doing the work which he had to do in the world, through all ages of the
world from the very beginning. If we had notice of a certain stranger’s being
about to come into a country, and should observe that a great preparation was
made for his coming, that many months were taken up in it, and great things
were done, many great alterations were made in the state of the whole country,
and that many hands were employed, and persons of great note were engaged in
making preparation for the coming of this person, and the whole country was
overturned, and all the affairs and concerns of the country were ordered so as
to be subservient to the design of entertaining that person when he should
come. It would be natural for us to think with ourselves, why, surely, this
person is some extraordinary person indeed, and it is some very great business
that he is coming upon.
How great a person then
must he be, for whose coming into the world the great God of heaven and earth,
and Governor of all things, spent four thousand years in preparing the way,
going about it soon after the world was created, and from age to age doing
great things, bringing mighty events to pass, accomplishing wonders without
number, often overturning the world in order to it, and causing everything in
the state of mankind, and all revolutions and changes in the habitable world
from generation to generation to be subservient to this great design? Surely
this must be some great and extraordinary person indeed, and a great work
indeed it must needs be that he is coming about.
We read, Mat. 21:8, 9,
10, that when Christ was coming into Jerusalem, and the multitudes ran before
him, and cut down branches of palm trees, and strewed them in the way, and
others spread their garments in the way, and cried, “Hosannah to the son of
David,” that the whole city was moved, saying, Who is this? They wondered who
that extraordinary person should be, that there should be such an ado made on
the occasion of his coming into the city, and to prepare the way before him. But
if we consider what has been said on this subject, what great things were done
in all ages to prepare the way for Christ’s coming into the world, and how the
world was often overturned to make way for it, much more may we cry out, Who is
this? What great person is this? and say, as in Psa. 24:8, 10. “Who is this
king of glory,” that God should show such respect, and put such vast honor upon
him? Surely this person is honorable indeed in God’s eyes, and greatly beloved
of him, and surely it is a great errand upon which he is sent into the world.