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probably some others: and so from that time forward God seemed to continue a succession of writing prophets.

This was a great dispensation of providence, and a great advance made in the affair of redemption, which will appear if we consider that the main business of the prophets was to point out Christ and his redemption. They were all forerunners of the great prophet. The main end why the spirit of prophecy was given them was, that they might give testimony to Jesus Christ, the great Redeemer, who was to come. Therefore, the testimony of Jesus, and the spirit of prophecy, are spoken of as the same thing; Rev. xix. 10. "And I fell at his feet to worship him: and he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship of God: for the testimony of Jesus is the spirit of prophecy." And therefore we find that the great and main thing that the most of the prophets in their written prophecies insist upon, is Christ and his redemption, and the glorious times of the gospel. And though many other things were spoken of in their prophecies, yet they seem to be only as introductory to their prophecy of these great things. Whatever they predict, here their prophecies commonly terminate.

These prophets, inspired by the Spirit of Christ, wrote chiefly to prepare the way for his coming, and to exhibit the glory that should follow. And in what an exalted strain do they all speak of those things! Many other things they speak of in men's usual language. But when they enter upon this subject, what a joyful heavenly sublimity is there in their language! Some of them are very particular and full in their predictions of these things, and above all, the prophet Isaiah, who is therefore deservedly called the evangelical prophet. He seems to teach the glorious doctrines of the gospel almost as plainly as the apostles did. The apostle Paul therefore takes notice, that the prophet Esaias is very bold, Rom. x. 20; i. e. according to the meaning of the word in the New Testament, is very plain, he speaks out very plainly and fully; so being very bold is used 2 Cor. iii. 12: we use great plainness of speech, or boldness, as in the margin.

How plainly and fully does the prophet Isaiah describe the manner and circumstances, the nature and end, of the sufferings and sacrifice of Christ, in the 53d chapter of his prophecy. There is scarce a chapter in the New Testament itself which is more full upon it! and how much, and in what a glorious strain does the same prophet speak from time to time, of the glorious benefits of Christ, the unspeakable blessings which shall redound to his church through his redemption! Jesus Christ, of whom this prophet spoke so much, once appeared to him in the form of the

human nature, the nature he should afterwards take upon him. We have an account of it in the 6th chapter of his prophecy at the beginning: "I saw also the Lord sitting on a throne, high and lifted up, and his train filled the temple, &c." This was Christ, as we are expressly told in the New Testament. (See John xii. 39-41.)

And if we consider the abundant prophecies of this and the other prophets, what a great increase is there of gospel light! How plentiful are the revelations and prophecies of Christ, compared with what they were in the first period of the Old Testament, from Adam to Noah; or to what they were in the second, from Noah to Abraham; or to what they were before Moses, or in the time of Moses, Joshua, and the Judges! This dispensation was also a glorious advance of the work of redemption by the great additions that were made to the canon of scripture. Great part of the Old Testament was written now from the days of Uzziah to the captivity into Babylon. And how excellent are those portions of it! What a precious treasure have those prophets committed to the church of God, tending greatly to comfirm the gospel of Christ! and which has been of great comfort and benefit to God's church in all ages since, and doubtless will be to the end of the world,

PART VI.

From the Babylonish Captivity to the coming of Christ

I COME now to the last subordinate period of the Old Testament, viz. that which begins with the Babylonish captivity, and extends to the coming of Christ, being near six hundred years; and shall endeavour to show how the work of redemption was carried on through this period.-But before I enter upon particulars, I would observe three things wherein this pe riod is distinguished from the preceding ones.

1. Though we have no account of a great part of this period in the scripture history, yet the events of it 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 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 the proper history of the whole, yet the whole chain of great events by which this affair hath been carried on from the commencement to the finishing of it, is found 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 the account is still carried on, and the chain is not broken, till we come to the very last link of it in the consummation of all things.

And accordingly it is observable of this space of time, that though it is so much less the subject of scripture history, than most of the preceding periods, (there being above four hundred years of which the scriptures give us no history,) yet its events are more the subject of prophecy, than those of all the preceding periods put together. Most of those remarkable prophecies of the book of Daniel and most of those in Isaiah, Jeremiah, and Ezekiel, against Babylon, Tyrus, Egypt, and many other nations, were fulfilled in this period.

Hence the reason why the scriptures give us no history of so great a part of this time, is not because the events were not so important, or less worthy of notice, than those of the foregoing periods; for they were great and remarkable. But there are several reasons which may be given for 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. It is observable, that the writing prophets in Israel, were raised up at the latter end of the foregoing period, and at the beginning of this; for the time was now approaching, when, the spirit of prophecy having ceased, there was to be no inspired history, and therefore no other scripture account but what was given in prophecy.

Another reason may be, for the suspension of inspired history, 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 very worthy of notice, that with respect to the events of the five preceding subordinate 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 commencement of authentic profane history is judged to be about a hundred years before Nebuchadnezzar's time. The learned 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 relate to those times.

Thus the great God who disposes all things, took care to give an historical account of things from the beginning of the world, through all those former ages concerning which profane history is silent; and ceased not till he came to those 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 last period of the Old Testament seems to have been remarkably distinguished from all others by great revolutions 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 Saviour 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 his coming; and therefore divine providence now wrought wonderfully. The greatest revolutions that any history has recorded, since the flood, fell out in this period. Almost all the nations far and near, within the knowledge of the Jews, 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, Is. xxiv. Í. "Behold the Lord maketh the earth empty; he maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof."

This 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, xxv. 15-27. Here special respect seems to be had to the great revolutions in the times of the Babylonish empire. But after that there were three general overturnings before Christ came, in the succession of the three great monarchies of the world, after the Babylonish empire. The king of Babylon is represented in scripture as overturning the world; but after that, the Babylonish empire was overthrown by Cyrus, who founded the Persian empire in the room of it; which was of much greater extent than the Babylonish empire in its greatest glory. Thus the world was overturned the second time. And then, the Persian empire was overthrown by Alex

ander, and the Grecian set up, which was still of much greater extent than the Persian. And thus there was a general overturning of the world a third time. After that, the Grecian empire was overthrown by the Romans, and the Roman empirc was established; which vastly exceeded all the foregoing em pires 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, (Dan. ii.) in the vision of the four beasts, and the angel's interpretation of it, (Dan. vii.) And the succession of the Persian and Grecian monarchies is more particularly represented in the 8th chapter, in Daniel's vision of the ram and the he-goat, and again in the 11th chapter.

Beside these four general overturnings, the world was kept in a constant tumult between whiles; and indeed in a continual convulsion through this whole period. Before, 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, without being emptied from vessel to vessel, as is said of Moab, Jer. xlviii. II. 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 Ezek. xxi. 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, viii. 13. The repetition of the word woe three times, signifies three distinct woes; as appears by what follows, ix. 12. One woe is past ; and xi. 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 Babylonish captivity; and therefore there were three great and general overturnings 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 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

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