Part 15

Again, in Psal. ii. he speaks concerning the _rage_ of the _Heathen_, against Christ and his church, and that disappointment and ruin that they should meet with for it. And, in ver. 6. he represents God the Father as speaking concerning Christ; _yet have I set my King upon my holy hill of Zion_. And, in ver. 7, 8. Christ is brought in as speaking or making mention of the _decree_ of God relating to his character and office, as Mediator, and the success of his kingdom, as extended to the _uttermost parts of the earth_, pursuant to his intercession, which was founded on his satisfaction. And, in ver. 10-12, the Psalmist turns his discourse to those persecuting powers, or the kings of the earth, whom he had spoken of in the former part of the Psalm, and instructs them what methods they should take to escape God’s righteous vengeance. Such-like change of persons speaking, or spoken to, may be observed in many of the Psalms, Psal. xvi. 1, _&c._ and cxxxiv.

And throughout the whole book of Canticles, there is an inter-changeable discourse between Christ and his church, which is sometimes called his _spouse_, at other times his _sister_; sometimes he speaks to the church, and at other times of it. And, in other places, the church is represented as speaking to him, or to the _daughters of Jerusalem_, namely, those professors of religion, that had little more than a form of godliness.[37]

Again, we often find, that there is a change with respect to the persons speaking, spoken to, or of, in the writings of the prophets, as well as in the poetical writings; as may be observed in Isa. lxiii. throughout the whole chapter. And, in Micah vii. 18, 19, 20. there is a change of persons in almost every sentence; _Who is a God like unto thee that pardoneth iniquity_, &c. _He retaineth not his anger for ever; he will subdue our iniquities; and thou wilt cast all our sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old._

_4thly_, We are farther to consider the occasion of what is laid down in any chapter, paragraph, or book of scripture, which we desire to understand. Thus the particular occasion of the book of Lamentations, was the approaching ruin of Judah, and the miseries that they should be exposed to when Jerusalem was besieged by the Chaldeans; as appears by the subject-matter thereof; though, it may be, that which was the more immediate occasion of its being delivered at that time, was, that the prophet might lament the death of good Josiah, 2 Chron. xxxv. 25. which, probably, he had a peculiar eye to, when he says, _The crown is fallen from our head_, Lam. v. 16. as well as the destruction of the whole nation, which would ensue soon after it, in which their civil and religious liberties would be invaded by their enemies, who would oppress and lead them captive.

And the principal occasion of the apostle’s writing the epistle to the Galatians, was, that he might establish some among them, in the faith of the gospel, who were so much disposed to turn aside from him that called them, and embrace another scheme of religion that was subversive of it; as he observes, in chap. i. 6. where, by this _other gospel_, which he dissuades them from turning aside unto, we are to understand those doctrines that they had imbibed from those false teachers who endeavour either to re-establish the observation of the ceremonial law, or to put them upon seeking righteousness and life, from their observing the precepts of the moral law, which tended to overthrow the doctrine of justification by Christ’s righteousness; which is a subject often insisted on by the apostle, both in this and his other epistles.

This method of enquiring into the occasion of what is mentioned in particular paragraphs of scripture, will often give light to some things contained therein. Thus we read, in Matt. xxi. 23-27. that the _chief priests and elders_ ask our Saviour this question, _By what authority dost thou these things?_ which, had it proceeded from an humble mind, desirous to be convinced by his reply to it; or, had he not often, in their hearing, asserted the authority by which he did those things, he would, doubtless, have told them, that he received a commission to do them from the Father; and, that every miracle which he wrought, was, as it were, a confirming seal annexed to it. But our Saviour, knowing the design of the question, and the character of the persons that asked it, he does not think fit to make any reply to it, rather chusing to put them to silence, by proposing another question to them, which he knew they would not be forward to answer, relating to the baptism of John, _viz._ whether it was _from heaven_, or _of men_. And this was certainly the best method he could have taken; for he dealt with them as cavillers, who were to be put to silence, and made ashamed at the same time.

(4.) In order to our understanding the sense of scripture, we must, so far as it is possible, compare the phrases, or modes of expression, as well as the subject insisted on, with what occurs in other parallel places. Thus, in several of the historical parts of scripture, we have the same history, or, at least, many things tending to illustrate it; as the history of the reign of the kings of Judah and Israel, is the principal subject of the book of Kings and Chronicles; one of which often refers to, as well as explains the other, and, by comparing them together, we shall find, that one gives light to the other. Thus it is said, in 2 Kings xii. 2. that _Jehoash did that which was right, in the sight of the Lord all his days, wherein Jehoiada the priest instructed him_; by which it is intimated, that, after the death of Jehoiada, he did that which was evil in the sight of the Lord; but this is not particularly mentioned in this chapter, which principally insists on that part of his reign which was commendable. But if we compare it with 2 Chron. xxiv. we have an account of his reign after the death of Jehoiada, how he _set up idolatry_, ver. 17, 18. being instigated hereunto by his princes that flattered, or, as it is expressed, _made obeisance unto him_, and disregarded the prophets sent to testify against these practices; and how he _stoned Zachariah in the court of the house of the Lord_, for his faithful reproof and prophetic intimation of the consequence of the idolatry, in which he shewed the greatest ingratitude, and forgetfulness of the good things that had been done for him by his father, who set him on his throne. We have an account of the time when the Syrians came up against him, and how they overcame him with a small company of men; and, that _the Lord delivered a very great host into their hand, because they had forsaken the Lord God of their fathers_, ver. 23, 24.

Again, in the book of Kings, we have but a short history of the reign of Azariah, otherwise called Uzziah, and of his being _smitten by the Lord, so that he was a leper until the day of his death, and dwelt in a several house_, 2 Kings xv. 1-5. but in 2 Chron. xxvi. there is a larger account of him, as successful in war, and of the honour and riches that he gained thereby; and also we have a particular account of the reason of the Lord’s smiting him with leprosy, namely, for his invading a branch of the priest’s office.

Again, in the history of the reign of Manasseh, in 2 Kings xxi. we have only an account of the vile and abominable part thereof; whereas, in 2 Chron. xxxiii. we have not only an account of his wickedness, but of his repentance, together with the affliction that occasioned it, ver. 12-19.

Moreover, when we read the prophetic writings, we must, for our better understanding them, compare them with the particular history of the reign of those kings, in whose time they prophesied, and the state of the church at that time, their alliances or wars with neighbouring princes, and the sins that they were guilty of, which gave occasion to their being sometimes insulted, and overcome by them, till their ruin was completed in being carried captive into Babylon. Thus when we read Isa. vii. which gives an account of Rezin, king of Syria, and Pekah, the son of Remaliah, against Ahaz, and contains a prediction of their miscarriage in this attempt; and also, that the king of Asyria should be hired to assist Ahaz, but should, instead thereof, deal deceitfully with him, so that he should deprive Judah of their ornaments, and impoverish, instead of being helpful to them. This we have a farther explication of in the history of Ahaz’s reign, in 2 Kings xvi. and 2 Chron. xxviii.[38]

Again, we ought to compare the account of Sennacherib’s invading Judah, and the blasphemous insult of Rabshakeh sent for that purpose, together with his defeat, and the remarkable hand of God that brought this about, as an encouragement of Hezekiah’s piety, in the xxxvith and xxxviith chapters of Isaiah, with the historal account of the same thing, in 2 Kings xviii. and xix. and 2 Chron. xxxii.

Again, we must compare the Psalms of David with his life, or the state of the church, which is particularly referred to in some of them; which may be very much illustrated from other scriptures, that have relation to the same dispensations of providence, or contain an historical account thereof. As for those psalms that were penned on particular occasions, mentioned in the respective titles prefixed to them, these will be better understood if we compare the subject-matter thereof with the history they refer to. Moreover, we shall often find, that when the same thing is mentioned in different places of scripture, there is something added in one, which farther illustrates what is contained in the other. Thus, in the account we have of the life of Joseph, in Gen. xxxix. 20. it is said, that he was _put into the prison, the place where the king’s prisoners were bound_; and, in chap. xli. 14. that he was kept in the _dungeon_, which is the worst part of the prison. But the Psalmist speaking of the same matter, in Psal. cv. 18. adds, that his _feet were hurt with fetters_, and he was _laid in iron_; which contains a farther illustration of the history of his troubles.

Again, when we read in Numb. xi. 31, 32. of God’s _feeding Israel_, upon their murmuring in the desert, for want of flesh, _with quails in great abundance_; this is mentioned elsewhere, in Psal. lxxviii. 27. in which we have an account, that these quails were a sort of _feathered fowl_, which could not have been so well understood by the sense of the Hebrew word, which we render _quails_[39]. We have also an account, in Exod. xvii. 6. of God’s supplying them with _water out of the rock in Horeb_; and if we compare this with Psal. cv. 41. we shall find that this water issued from thence in so large a stream, that it was like a _river_. And the apostle Paul gives farther light to it, when he says, speaking in a figurative way, that _the rock followed them_, 1 Cor. x. 4. that is, the water that ran from it like a river, did not flow in a right line; but, by a continued miracle, changed its course, as they altered their stations, in their various removes from place to place in the wilderness. And he also adds, that God designed this to be a type of Christ.

I might also observe, that there were many things in the life of David, after his expulsion from Saul’s court, that would argue him an usurper; inasmuch as he did not barely fly to secure his life, which he might lawfully do, as a private person; but he raised a small army; and accordingly it is said, in 2 Sam. xxii. 2. that every one that was ‘in distress, or in debt, or discontented, gathered themselves unto him; and he became a captain over him; and there were with him about four hundred men.’ And Jonathan, who was heir apparent to the crown, is forced to capitulate with, and take an oath of him, that he would grant him his life, as concluding, that he would be king after his father’s death, 1 Sam. xx. 14, 15. compared with the 42. and Saul’s jealousy hereof, which was attended with rage, amounting to a kind of destraction, was not altogether without ground; as he intimates to him, when he tells him, ‘Behold, I know well that thou shalt surely be king,’ chap. xxiv. 20. and accordingly, in the following verses, he makes him ‘swear to him, that he would not cut off his seed after him, or destroy his name out of his father’s house.’ Now this could hardly be justified, if we did not consider what we read in another part of scripture, that, before that time, God had taken away the kingdom from Saul, and anointed David to be king in his stead, in 1 Sam. xvi. 13. though he had not the actual possession of it till after Saul’s death.

I might farther observe, that when we read the account contained in the books of Moses, of the ceremonial law, and the various rites and ordinances of divine service contained therein, or meet with any expressions in the Old Testament that refer to it; these ought to be compared with several things that are recorded in the writings of the apostle Paul, and, particularly, a very considerable part of his epistle to the Hebrews[40], in which we have an account of the signification thereof, as ordained to be types of the gospel-dispensation. And, indeed, there are many scriptures of the Old Testament, which will be better understood by comparing them with others that refer to them in the New. Thus it is said, in Isa. xvi. 23. _Unto me every knee shall bow_; which appears to be very agreeable to what is said concerning our Saviour, in Phil. ii. 10. and it is not only spoken of the divine honour that should be paid to him; but it relates, in a peculiar manner, to that glory which all shall ascribe to him, when they stand before his tribunal, as appears by comparing it with Rom. xiv. 10, 11.

Again, when we read, in Isa. vi. 10. of God’s sending the prophet to _make the heart of the people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed_. It is not to be supposed that God is represented hereby as the author of their sin; which will plainly appear, if we compare it with Matt. xiii. 15. in which this text is cited, and farther explained, as it is said, _This people’s heart is waxed fat, and their eyes have they closed, lest they should see with their eyes_, &c. And it is also referred to, and explained in the same sense as charging their sin, and the consequence thereof upon themselves, in Acts xxviii. 26, 27. By this method of comparing the Old and New Testament together, we shall be led to see the beautiful harmony of the scriptures, and how the predictions thereof have been accomplished; which will tend very much to establish our faith in the truth of the Christian religion, that is founded on them. But this having been insisted on elsewhere[41], we pass it over at present, and proceed to consider,

That there are several places, in the New Testament, which being compared together, will give light to one another. Thus, in the four Evangelists, which contain the history of the life and death of Christ, we may observe, that some things are left out, or but briefly hinted at in one of them, which are more largely insisted on in another. Thus we read, in Matt. xii. 14, 15. that ‘the Pharisees went out and held a counsel against our Saviour, how they might destroy him;’ upon which occasion ‘he withdrew himself from thence. And great multitudes followed him, and he healed them all.’ But Mark, chap. iii. 17, _& seq._ speaking concerning the same thing, intimates that the Herodians were joined with the Pharisees in this conspiracy; and that he ‘withdrew himself to the sea,’ _viz._ of Tiberias; where he ordered that ‘a small ship should wait on him, lest the multitude should throng him.’ And we have also an account of several places from whence they came, namely, Galilee, Jerusalem, Idumea, and from beyond Jordan, and they about Tyre and Sidon, so that a great part of them were Gentiles; and this gives light to what follows in Matt. xii. 18, 21. in which it is intimated, that this was an accomplishment of what was _foretold by the prophet Isaias_, that he should _shew judgment to the Gentiles_; and that, _in his name should the Gentiles trust_; therefore he wrought miracles for their conviction that he was the Messias.

Again, it is said, in Matt. xiii. 12. ‘Whosoever hath, to him shall be given, and he shall have more abundance. But whosoever hath not from him shall be taken away, even that he hath.’ Some will be ready to enquire, how can that which he hath be said to be taken away, when he is supposed to have nothing? or, how can a person be said to lose that which he never had? But if compare this with a parallel scripture, in Luke viii. 18. there it is said, _Whosoever hath not, from him shall be taken, even that which he seemeth to have_; or, as it is in the margin, _that which he thinketh he hath_. Now, though a man cannot lose grace, that had it not; yet an hypocrite, who seems to have it, may lose that which he supposeth himself to have.

This method of comparing the four Evangelists together, is attempted by several divines; and, among them, a late writer, who is deservedly esteemed by all the reformed churches[42], thinks, that the inscription, on the cross of Christ, can hardly be determined, without what is said of it, by all the four Evangelists. Mark says these words were written, _The king of the Jews_, Mark xv. 26. and Luke says, _This is the king of the Jews_, Luke xxiii. 38. and Matthew adds another word, _This is Jesus, the king of the Jews_, Matt. xxvii. 37. and John expresses it thus, _Jesus of Nazareth, the king of the Jews_, John xix. 19. So that, by comparing them all together, and supplying those words from one, which are left out by others of them, we must conclude, that the inscription was, _This is Jesus of Nazareth, the king of the Jews_.

Again, as the Acts of the Apostles contains a brief history of the first planting the gospel-church, and of the travels and ministry of the apostle Paul, in particular; this ought to be compared with some things, occasionally mentioned in his epistles, which will give farther light to them. Thus the apostle says, in 1 Cor. xv. 8. _Last of all, he was seen of me also, as one born out of due time_; and speaks of himself in ver. 9. as the _least of the apostles, not meet to be called an apostle; because he persecuted the church of God_. This ought to be compared with Acts ix. 1-6. which gives an account of him as a persecutor before his conversion, and shews how our Saviour was seen of him; which is not to be taken in the same sense as he was seen by the rest of the apostles, before his ascension into heaven; but of his being seen of him, after his ascension, when, on this occasion, he appeared to him. And, if this be compared with 1 Cor. ix. 1. he considers this sight of Jesus as a necessary qualification for the apostleship; therefore, when he speaks of himself as _born out of due time_, he means, called to, and qualified for the apostleship, out of due time; that is, not at the same time in which the other apostles were, but by this extraordinary dispensation of providence.

Again, when the apostle, in 1 Thes. ii. 2. speaks of his having been _shamefully entreated at Philippi_. This will be better understood if we compare it with Acts xvi. 16, 21, 22, _& seq._ And when he tells the Thessalonians, in the following words, _that we were bold in our God, to speak unto you the gospel of God with much contention_; this should be compared with Acts xvii. 1, _& seq._ Many instances of the like nature might be given, by which, the usefulness of comparing one scripture with another, would farther appear. But, I design this only as a specimen, to assist us in the application of this direction; which a diligent enquirer into the sense of scripture, will be able, in reading it, to make farther improvements upon.

(5.) In order to our understanding the scriptures, we must take notice of the several figurative modes of speaking that are used therein. As,

_1st_, The part is often put for the whole[43]. Thus the soul, which is one constituent part of man, is sometimes put for the whole man; as in Gen. xlvi. 26. we read of the souls that came with Jacob into Egypt; and, in Rom. xii. 1. the body is put for the whole man; _I beseech you, brethren, by the mercies of God, that you present your bodies_, that is, yourselves, _a living sacrifice to God_. So the blood of Christ, which is often spoken of, in scripture, as that by which we are redeemed, justified, and saved, is to be taken for the whole of his obedience and sufferings, both in life and death, to which our salvation is to be ascribed, as well as to the effusion of his blood.

_2dly_, The thing containing, is put for that which is contained therein[44]; so the cup in the Lord’s supper, is put for the wine, 1 Cor. xi. 25. And the thing signified is put for the sign thereof. Thus when it is said, _This is my body_, ver. 24. the meaning is, this bread is a sign of my body, to wit, of the sufferings endured therein.

_3dly_, Places are, by way of anticipation, called by those names, which in reality, were not given them, or, which they were not commonly known by, till some time after. Thus it is said, that, as soon as Israel had passed over Jordan, they _encamped in Gilgal_, Josh. iv. 19. that is, in the place which was afterwards so called; for it is said, that it was called Gilgal because there they were circumcised; and so the _reproach of Egypt_, occasioned by the neglect of that ordinance, _was rolled away_, chap. v. 9. Again, it is said, _The kings that came up against Sodom_, when Lot was taken prisoner, _had smitten all the country of the Amalekites_, Gen. xiv. 7. whereas, the country that was afterwards known by that name, could not be so called at that time; since Amalek, from whom it took its name, was not born till some ages after, he being of the posterity of Esau, chap. xxxvi. 11.

_4thly_, The time past, or present, is often, especially in the prophetic writings, put for the time to come; which denotes the certain performance of the prediction, as much as though it were actually accomplished. Thus it is said, _He_, that is, our Saviour, _is despised and rejected of men; he hath born our griefs, he was wounded for our transgressions_, Isa. liii. 4, 5. And elsewhere, _The people that walked in darkness have seen a great light_, chap. ix. 2. and _unto us a child is born_, chap. v. 9. _&c._

_5thly_, One of the senses is sometimes put for another. Thus it is said, _I turned to see the voice that spake to me_, Rev. i. 12. where seeing is put for hearing, or, understanding the meaning of the voice that spake.

_6thly_, Positive assertions are sometimes taken in a comparitive sense. Thus God says to Samuel, the people in asking a king, _have not rejected thee, but me_, 1 Sam. viii. 7. that is, they have cast more contempt on me than they have on thee, _q. d._ they have offered a greater affront to my government, who condescended to be their king; though they have been uneasy under thine administration, as appointed to be their judge. And, in Psal. li. 4. David says, _Against thee, thee only, have I sinned_. Whereas he had sinned against Uriah and Bathsheba, as having murdered the one, and tempted the other to commit adultery with him; he had sinned against the army, whom he occasioned to fall in battle, pursuant to the orders he gave Joab, with a design to destroy Uriah; yet says he, _against thee, thee only, have I sinned_; that is, the greatest aggravation of my sin is, that it contains rebellion against thee. And elsewhere, God says, _I desired mercy, and not sacrifice_, Hos. vi. 6. that is, more than sacrifice.