There was a vast increase of God's people Israel in Solomon's days, so that they were as the sand of the sea, and were so many that they could not be numbered or counted for multitude. 1 Kings iii. 8. iv. 20. The servants of Solomon and those that stood continually before him, were pronounced happy, eminently and remarkably so. 1 Kings x. 8. "Happy are these thy men; happy are these thy servants, which stand continually before thee, and that hear thy wisdom." Agreeable to Psal. lxxii. 17. "And man shall be blessed in him." Isa. xxxiii. 17. "Thine eyes shall see the king in his beauty." Isa. ii. 5. "O house of Jacob, come ye, let us walk in the light of the Lord." In Solomon's reign the remnant of the heathen were made bondmen, but the Israelites were for noble employments. 1 Kings ix. 21, 22. Agreeable to Isa. lxi. 5, 6. "And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vine-dressers. But ye shall be named the priests of the Lord: men shall call you the ministers of our God. Ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Solomon made cedars to be as the sycamore-trees that are in the vale for abundance." Agreeable to Isa. iv. 13. "Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree, and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off." Chap. xli. 19. "I will plant in the wilderness the cedar, the shittah-tree, and the myrtle and the oil-tree. I will set up in the desert the fir-tree, and the pine, and the box-tree together." Isa. xxxv. 1, 2. "The desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing. The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon." In Solomon's days, the house of the Lord was in a remarkable manner filled with glory. 1 Kings viii. 10, 11. 2 Chron. v. 13, 14. and vii. 1, 2.; agreeable to Hag. ii. 7. In Solomon's days, a great and extraordinary feast of tabernacles was kept. 1 Kings viii. 65. 2 Chron. v. 3. and vii. 8-10. It was by far the greatest feast of tabernacles that ever was kept in Israel. This is agreeable to Zech. xiv. 16-19. The blessings of Solomon's reign were the fruit of God's everlasting love to Israel. 1 Kings x. 9. "Because the Lord loved Israel for ever, therefore made he the king to do judgment and justice." Jer. xxxi. 3. "I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee." Solomon reigned from the river Euphrates to the ends of the earth, even the uttermost part of the land next to the great sea, as it was called. 1 Kings iv. 21. agreeable to Psal. lxxii. 8. and Zech. ix. 10. Solomon had many chariots. 1 Kings iv. 26. and x. 26. This is agreeable to Psal. lxviii. 18. and Dan. vii. 10. The exceeding greatness of Solomon's court, the vast number of his servants, ministers, and attendants, which may be learned from 1 Kings iv. 1 19, 22, 23. Chap. ix. 22. 2 Chron. viii. 9, 10. is agreeable to Psal. lxviii. 18. and Dan. x. 13, 21. and xii. 1. compared with Dan. vii. 10. Other kings and nations brought presents unto Solomon. 1 Kings iv. 21. ix. 14. and x. 25. Psal. lxviii. 29. "Because of thy temple at Jerusalem, kings shall bring presents unto thee." Psal. lxxii. 10. and xlv. 12. The queen of Sheba came to hear the wisdom of Solomon, and to be instructed by him, and brought great presents, and particularly gold and spices. 1 Kings x. 2, 10. This is agreeable to Isa. lx. 6. "All they from Sheba shall come: they shall bring gold and incense, and they shall show forth the praises of the Lord." Psal. lxxii. 9, 10. "The kings of Sheba and Seba shall offer gifts." Ver. 15. "To him shall be given of the gold of Sheba."
The queen of Sheba came bringing her presents on a multitude of camels. 1 Kings x. 2. "And she came to Jerusalem with a very great train, with camels that bare spices and very much gold;" agreeable to Isa. lx. 6. "The multitude of camels shall cover thee: the dromedaries of Midian and Ephah, all they from Sheba shall come: they shall bring gold and incense." Solomon extended his royal bounty to the queen of Sheba, and gave her all her desire. Agreeable to what the prophecies represent of the blessings and favour of the Messiah to be extended to the Gentiles, and his granting the requests of those that look to him from the ends of the earth. Israel, in Solomon's time, was enriched and adorned with the gold of Ophir, especially they of Solomon's courts, and of his own family: agreeably to Psal. xlv. 9. "On thy right hand did stand the queen in gold of Ophir." All the kings and merchants of Arabia brought presents of gold and spices unto Solomon. 1 Kings x. 14, 15. This is agreeable to Isa. xlv. 14. "The merchandise of Ethiopia shall come over to thee." Zeph. iii. 10. "From beyond the rivers of Ethiopia my suppliants." Psal. lxviii. 31. "Ethiopia shall soon stretch out her hands to God." Psal. lxxii. 9, 10. "They that dwell in the wilderness shall bow before him the kings of Sheba and Seba shall offer gifts." Isa. lx. 6. "The multitude of camels shall cover thee. The dromedaries of Midian and Ephah, all they from Sheba shall come; they shall bring gold and incense." Isa. xlii. 11. "Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit. Let the inhabitants of the rock sing." Chap. lx. 7. "All the flocks of Kedar shall be gathered together unto thee: the rams of Nebaioth shall minister unto thee." The ships of Tarshish came bringing gold and silver, and precious stones, and other precious things to Solomon; 1 Kings viii. 26,. to the end, ix. 10, 11.; and Solomon improved what they brought to adorn the temple, ver. 12. agreeable to Psal. lxxii. 10. "The kings of Tarshish and of the isles shall bring presents." Isa. lx. 5. "The abundance of the sea shall be converted unto thee." Isa. lx. 9. "Surely the isles shall wait for me, and the ships of Tarshish first. Their silver and their gold with them to the name of the Lord thy God, and to the Holy One of Israel; because he hath glorified thee." There came of all people from all kings of the earth to hear the wisdom of Solomon, and brought presents of gold, silver, spices, &c. 1 Kings iv. 34. "And there came of all people to hear the wisdom of Solomon, from all kings of the earth which had heard of his wisdom." 2 Chron. ix. 23, 24. "And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart; and they brought every man his present, vessels of silver and vessels of gold, and raiment, harness and spices, horses arid mules, a rate year by year." Thus all kings did as it were bow down unto Solomon. Solomon was a king of kings. 2 Chron. ix. 26. "And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt."
The labour of Egypt was brought over to Israel in Solomon's days. 1 Kings x. 28. "And Solomon had horses brought out of Egypt and linen yarn. The king's merchants received the linen yarn at a price;" which is agreeable to Isa. xlv. 14. "The labour of Egypt and the merchandise of Ethiopia shall come over unto thee." From that, 1 Kings x. 28. it is manifest that fine linen was very much used for clothing in Solomon's days, at least by Solomon's court, which is a fit emblem of spiritual purity and righteousness, and was manifestly used as such by priests and princes, and was abundantly used as such in the service of the sanctuary. This is agreeable to what is often spoken in the prophets of the extraordinary holiness and purity of the church in the Messiah's days, and to Isa. lii. 1. "Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come unto thee the uncircumcised and the unclean." Solomon spake many proverbs, or parables, or dark sayings, 1 Kings iv. 32. "And he spake three thousand proverbs." This is agreeable to what the prophets represent concerning the Messiah, as an eminent teacher; and what may be learned from them of the wonderful and mysterious things he should teach in his doctrine. Solomon was, as Joseph, a revealer of secrets. 1 Kings x. "The queen of Sheba came to prove Solomon with hard questions: and Solomon told her all her questions; there was not any thing hid from the king which he told her not." This is agreeable to what the prophecies say of the Messiah's being a great teacher, and of the vast increase of light and knowledge that shall be by him. Solomon made a great number of songs. 1 Kings iv. 32. "His songs were a thousand and five." This is agreeable to innumerable prophecies which represent the Messiah's times as times of extraordinary singing and melody, wherein God's people and all the world should employ themselves in joyful songs of praise; yea, wherein all creatures, the mountains, rocks, trees, the sea, the heavens and the earth, should break forth into singing. Solomon had a vast multitude of wives and concubines, fitly representing the vast number of saints in the Messiah's times, who are members of the church that is so often spoken of as the Messiah's wife.
I shall mention but one thing more under this head of things that we have an account of in the history of the Old Testament, remarkably agreeing with things said in prophecies relating to the Messiah's kingdom and redemption; and that is, the return of the Jews from the Babylonish captivity. It is manifest that the great redemption of Messiah is abundantly represented by a redemption of Israel from captivity and bondage under the hand of their enemies in strange and far distant lands, from the north country, and their return to their own land, and rebuilding Jerusalem and the cities of Israel, and repairing the old wastes; in places too many to be enumerated. This redemption of the Jews was accompanied with a great destruction of those mighty and proud enemies, that had carried them captive, that were stronger than they, God pleading their cause and revenging their quarrel on the greatest empire in the world, as it were causing them to tread down the loftiest city, the highest walls and towers in the world, destroying their enemies with a great slaughter, and dreadful havock of their enemies; agreeable to Hag. ii. 22. "And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen." Isa. xxvi. 5, 6. "For he bringeth down them that dwell on high, the lofty city he layeth it low; he layeth it low even to the ground: he bringeth it even to the dust: the foot treadeth it down, even the feet of the poor and the steps of the needy." Chap. xxv. 12. "And the fortress of the high fort of thy walls shall he bring down, lay low and bring to the ground, even to the dust." chap. xxxii. 19. "When it shall hail, coming down on the forest, and the city shall be low in a low place," or shall be utterly abased. Chap. xxx. 25. "And there shall be upon every high mountain and upon every high hill, rivers and streams of water, in the day of the great slaughter, when the towers fall." See also Isa. xxxiv. 1-8. and Joel iii. 9-17. Isa. ii. 10,. to the end, and many other places. This redemption of the Jews was attended with the final and everlasting destruction of Babylon, that great enemy of the Jewish church, that had oppressed her and carried her captive. This is agreeable to prophecies of the Messiah's redemption. Isa. xxxix. 10,. to the end, and xli. 11,12. and xliii. 17. Dan. ii. 35. Obad. 10, 17, 18,. and many other places. The temple of Jerusalem was rebuilt by the countenance and authority of Gentile kings. Ezra i. 2., &c. Chap. vi. 6-15. and vii. 11,. &c. Neh. ii. 7-9.; agreeable to Isa. xlix. 23. "And kings shall be thy nursing fathers, and their queens thy nursing mothers." It seems to be intimated that the queen of Persia, as well as the king, favoured the Jews, and promoted the restoring of their state, in Neh. ii. 6. The temple and city were rebuilt very much at the charge of Gentile kings and people, who offered silver and gold. Ezra i. 4-8. and vi. 8. and vii. 15-23. Neh. ii. 7-9. This is agreeable to many places mentioned in the preceding section concerning Solomon's reign. At the time of this restoration of the Jews, strangers or Gentiles, and their princes, assisted with sacrifices for the house of God. Ezra i. 4, 6. vi. 9. and vii. 17. This is agreeable to Psal. xxii. 29. "All they that be fat upon the earth shall eat and worship." Isa. xlix. 7. "Kings shall see and arise; princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee." Isa. lx. 6, 7. "The multitude of camels shall cover thee; the dromedaries of Midian, &c. They shall bring gold, incense. All the flocks of Kedar shall be gathered unto thee. The rams of Nebaioth shall minister unto thee. They shall come up with acceptance on mine altar, and I will glorify the house of my glory." Gold, and silver, and sacrifices, and incense were brought to the new temple at Jerusalem, especially from the nations on this side the river Euphrates. Ezra i. 4, 6. Chap. vi. 6-10. Chap. vii. 16-18, 21-23. Neh. ii. 7-9. Which include Tyre and Ethiopia, Midian and Ephah, Kedar, Nebaioth, and the countries of Arabia, which are spoken of in prophecies that have been already mentioned in this and the foregoing section, as bringing presents, offering gifts, gold, incense, and sacrifices. The Jews at their return out of Babylon, were redeemed without money. Isa. xlv. 13. "He shall build my city and he shall let go my captives, not for price nor reward." Agreeable to Isa. lii. 3. "Ye have sold yourselves for nought, and ye shall be redeemed without money." The temple was built by Joshua, that signifies Jehovah the Saviour; agreeable to what is often represented of the Messiah in the prophecies. See what has been said above, concerning Joshua the son of Nun.
We often read of praying, fasting, confessing of sin, their own sins, and the sins of their fathers, and weeping and mourning for sin, that attended this restoration of the Jews. Dan. ix. 1-19. Ezra viii. 21-23. Chap. ix. throughout, x. 1-17. Neh. i. 4,. &c. iv. 4, 5. ix. throughout. God gave the Jews remarkable and wonderful protection in their journey as they were returning from Babylon towards Jerusalem, and also in the midst of the great dangers and manifold oppositions they passed through, in rebuilding the temple and city. Ezra viii. 21-23,31. v. vi. vii. Neh. iv. vi. This is agreeable to Jer. xxxi. 8, 9. "Behold, I will bring from the north country, and gather them from the coasts of the earth. They shall come with weeping, and with supplications will I lead them. I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble. For I am a father to Israel, and Ephraim is my first-born." Isa. xliii. 2. "When thou passest through the waters I will be with thee, and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shall not be burnt, neither shall the flame kindle upon thee." There was kept an extraordinary feast of tabernacles on occasion, of this restoration of the Jews, the only one that had been kept according to the law of Moses since the time of Joshua, the son of Nun. Neh. viii. 14. This is agreeable to Zech. xiv. 16-19. After this return from the captivity, the Jews had extraordinary means of instruction in the law of God, much greater than they had before. Ezra vii. 25. Neh. viii. After this, synagogues were set up all over the land, in each of which was kept a copy of the law of the prophets, which were read and explained every sabbath day. And there seems to be a great alteration as to the frequency of the solemn public worship of God. Idolatry was utterly abolished among the Jews after their return from the Babylonish captivity. This is agreeable to Isa. ii. 18. "The idols shall he utterly abolish." Zech. xiii. 2. "And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land; and they shall no more be remembered." Hos. ii. 17. "For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name." Ezek. xxxvi. 25. "Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols will I cleanse you." Chap. xxxv. 23. "Neither shall they defile themselves any more with their idols, nor with their detestable things." See further, fulfilment of prophecies, § 153.
The agreement between what we are told of Daniel, and Shadrach, Meshach, and Abednego, and what is said in the prophecy of the Messiah and his people, is such as naturally leads us to suppose the former a designed type of the latter. Compare Dan. iii. and vi. with Isa. xlviii. 10. and xliii. 2. Psal. xxii. 20, 21. xxxv. 17. Cant. iv. 8.
It is remarkable that it should be so ordered, that so many of the chief women that we read of in the history of the Old Testament, and mothers of so many of the most eminent persons, should for so long a time be barren, and that their conception afterwards of those eminent persons they were the mothers of, should be through God's special mercy and extraordinary providence; as in Sarah, Rebekah, Rachel, Manoah's wife, and Hannah. It is reasonable to suppose, that God had something special in view in thus remarkably ordering it in so many instances. Considering this, and also considering the agreement of such an event with several prophetical representations made of the church of God in the Messiah's times, there appears a great deal of reason to suppose the one of these to be designed as a type of the other. Ps. lxviii. 6. "God setteth the solitary in families." Ps. cxiii. 9. "He maketh the barren woman to keep house and to be a joyful mother of children." Isa. liv. 1. "Sing, O barren, and thou that didst not bear; break forth into singing and cry aloud; thou that didst not travail with child. For more are the children of the desolate, than the children of the married wife, saith the Lord."
With respect to some of the principal persons spoken of in the Old Testament, there is this evidence, that they were types of the Messiah, viz. that the Messiah in the prophecies is called by their names. Thus the Messiah is called by the name of Israel. Isa. xlix. 3. "And he said unto me, Thou art my servant, O Israel, in whom I will be glorified." And he is often called in the prophecies by the name of David.Hos. iii. 5. "Afterward shall the children of Israel return and seek the Lord and David their king." Jer. xxx. 9. "But they shall serve the Lord their God, and David their king, whom I will raise up unto them." Ezek. xxxvi. 24. "And I the Lord will be their God, and my servant David a prince among them." chap. xxxvii. 24, 25. "And David my servant shall be king over them, and they all shall have one shepherd. They shall also walk in my judgments and observe my statutes and do them; and they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they and their children for ever, and my servant David shall be their prince for ever." Ps. lxxxix. 20. "I have found David my servant; with my holy oil have I anointed him." Ver. 27. "I will make him my first-born," &c. The Messiah is called by the name of Solomon. Cant. iii. 7, 11. viii. 11, 12. So the Messiah's great forerunner is called by the name of Elijah,Mal. iv.; which argues that Elijah was a type of him. The Messiah is called by the name of Zerubbabel. Hag. ii. 23. "In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and I will make thee a signet: for I have chosen thee, saith the Lord of hosts."
And as the Messiah is called by the proper names of some of the more eminent persons of the Old Testament, so some of them are called by names that it is evident by the prophecies do much more eminently and properly belong to the Messiah. So Joshua is called the shepherd, the stone of Israel; Gen. xxix. 44. which according to the prophecies, are appellations most properly belonging to the Messiah. So the name Israel, though it was the proper name of Jacob rather than of the Messiah, yet its signification, the prince of God, most properly and eminently belongs to the Messiah, according to the prophecies. So it is with the name of Abram, high father, and Abraham, the father of a multitude. David, beloved, and Solomon, peace or peaceable. God also calls Solomon his son, an appellation which most properly belongs to the Messiah.
There is such a commutation of names between not only persons, but also things, that we have an account of in the histories and prophecies of the Old Testament. Thus the people of the Messiah, though it is plain by the prophecies that they should chiefly be of the Gentiles, yet are very generally called by the name of Jacob and Israel. So the church of the Messiah, though it is plain by the prophecies that they shall dwell all over the world, yet are often called by the name of Jerusalem and Zion. So we read in the prophecies of the Messiah's times of all nations going up from year to year to Jerusalem, to keep the feast of tabernacles, and of their being gathered together to the mountain of the house of the Lord, which is utterly impossible. Therefore, we must understand only things that were typified by Jerusalem and the mountain of the house of the Lord, God's holy mountain, holy hill, mountain of the height of Israel, &c. and by the feast of tabernacles, and Israel's going up from year to year to keep that feast. So something appertaining to the Messiah's kingdom is called by the name of the altar of the Lord at Jerusalem, and it is represented as though all nations should bring sacrifices and offer them there on that altar. Yet this is utterly inconsistent with what the prophecies themselves do plainly teach of the state and worship of the church of God at that time. So something appertaining to the Messiah's kingdom is called by the names of the temple, and the tabernacle, and of God's throne in the temple, Zech. vi. 13. But it is plain by the prophecies that there should indeed be no material temple or tabernacle in the kingdom of the Messiah. So we read also, Ezek. xlv. xlvi. of the passover, that grand memorial of the bringing the children of Israel up out of Egypt. But it is evident that there will be no such memorial of that event upheld in the church in the Messiah's times, by Jer. xvi. 14, 15. and chap. xxiii. 7, 8. Certain officers in the church of the Messiah are called priests and Levites, Isa. lxi. 6. and Jer. xxiii. 18. and yet it is plain by the prophecies that the ceremonial law should be abolished in the Messiah's times. A work of grace that is wrought on the hearts of men, is often in the Old Testament called by the name of circumcision; and it is evident by the prophecies that this should in a very eminent and distinguishing manner be wrought in the Messiah's times. Something that the Messiah was to be the subject of, is called in the 40th Psalm. by the name of boring the ear; as was appointed in the law concerning the servant that chose his master's service. Something in the prophecies of the Messiah is called by the name of oil and anointing, that, it is evident, is not any such outward oil or anointing as was appointed in the ceremonial law. Ps. xlv. 7. Zech. iv. 12-14. Isa. lxi. 1. Ps. ii. 2, 6. and xx. 6. lxxxix. 20. with cxxxiii. So we find something of a spiritual nature called in the prophecies by the name of the golden candlestick that was in the tabernacle and temple, Zech. iv. Something is called by the name of that cloud of glory that was above the mercy-seat, Zech. vi. 13. Something is called by the name of God's dwelling between the cherubims, Ps. xcix. 1.; and something in the Messiah's kingdom is called by the name of the precious stones that adorn the temple. Compare Isa. liv. 11,12. with 1 Chron. xxix. 2. and 2 Chron. iii. 8. The name of the incense and the names of the sweet spices that were used in the incense and anointing oil in the sanctuary, are made use of to signify spiritual things appertaining to the Messiah and his kingdom, in the book of the Canticles. and Ps. xlv. 8.; and something spiritual in that prophecy, Ps. xlv. is called needle-work, the name of the work of the hangings and garments of the sanctuary. Exod. xxvi. 36. xxvii. 16. xxxvi. 37. xxxviii. 18. xxviii. 39. and xxxix. 29. The garments of the church of the Messiah are spoken of under the same representation as the curtains of the tabernacle and beautiful garments of the high priest. See also Cant. i. 5. Something in the Messiah's kingdom is called by the names of the outward ornaments of the temple, Isa. lx. 13.
As the people of the Messiah are in the prophecies called by the name of God's people Israel, though they should be chiefly of the Gentiles, so likewise we find the enemies of the Messiah's people called by the names of the enemies of Israel; such as Edom, Moab, the children of Amman, the Philistines, &c. And the places of the abode of those enemies of the Messiah's people are called by the names of the countries and cities of God's enemies; as Egypt, Babylon, Bozrah, &c. And yet it is evident that those prophecies cannot have respect to these nations literally, as hereafter to be such grievous and troublesome neighbours to the Messiah's people, as those nations were to Israel. For the Messiah's people are to be dispersed all over the world, and not to dwell in the neighbourhood of those countries only.
Here it may be observed that the manna is called by the name of something spiritual. Ps. lxxviii. 25. He had given them the corn of heaven; man did eat angels' food, which is an argument that it was a type of something spiritual.
It was before observed, that the things of the Messiah are in the prophecies expressly compared to many of the things of the Old Testament: and I would now observe, that many of them, where they are thus compared, are compared in such a manner as to be at the same time called by the same names. Thus the bondage that the Messiah should redeem his people from is called a lying among the pots; Psal. lxviii. 13. And this redemption of the Messiah is expressly called a redeeming them from Egypt. Isa. xi. 11. Zech. x. 10. And something that God would do for them, is called his destroying the tongue of the Egyptian sea, and making men go over dry shod; ver. 15. and dividing the sea and the river. Zech. x. 10, 11. "I will bring them again also out of the land of Egypt, and he shall pass through the sea with affliction, and shall smite the waves of the sea, and all the deeps of the river shall dry up." In Psal. lxviii. 22. the redemption of the Messiah is called a bringing God's people again from the depths of the sea. So something that should be in the days of the Messiah, is called by the name of a cloud by day and pillar of fire by night, Isa. iv. Something appertaining to the kingdom of the Messiah is called by the name of the valley of Achor, the place where Achan was slain. Hos. ii. 15. So things appertaining to the destruction of the Messiah's enemies are often called by the names of things made use of in the destruction of the old world, of Sodom and Gomorrah, of the Egyptians, Canaanites, &c. as a flood of waters, rain, hail, stones, fire and brimstone, a burning tempest, &c. as has been observed before. The redemption of the Messiah is called by the names by which the redemption out of Babylon was called. Jer. xvi. 15. "But the Lord liveth which brought up the children of Israel out of the land of the north." So again xxiii. 8. That by the north country, or land of the north, was an appellative name by which Chaldea was called, is very manifest. See Jer. iv. 6. vi. 22. and i. 14. and very many other places. (See the Concordance.) Things that shall be brought to pass in the Messiah's days, are called by the name of what literally came to pass in the wilderness after the redemption of Egypt; in that in the prophecies, we often read of waters in the wilderness, and streams in the desert and in dry places, and the Messiah's drinking of the brook in the way; and living waters running through the desert in the east country, which is the desert of Arabia; Ezek. xlvii. 8. waters in dry places, to give drink to God's people, when ready to fail with thirst. Isa. xxxv. 7. xli. 17, 18. xxxii. 2. xliii. 19, 20. and lv. 1.
Sin or corruption, which it is evident by the prophecies the Messiah comes to heal, is called by the same general names that belonged to the leprosy, as wounds, and bruises, and nullifying sores, from the crown of the head to the soles of the feet. Something that should be in the Messiah's times is spoken of under the name of a trumpet, an instrument much in use by God's appointment, in the observances of the ceremonial law; Isa. xxvii. 13. and something seems to be spoken of under the name of that sound that was made with the trumpets on their joyful festivals, especially on the year of jubilee; Psal. lxxxix. 15. Something that should be fulfilled in the Messiah's times, is called by the name of that which the serpent is doomed to, Gen. iii. 14. "Dust shalt thou eat." Isa. lxv. 25. "Dust shall be the serpent's meat." Something that should be done by the Messiah is spoken of under the name of the application that was made of water in the legal purifications. Isa. lii. 15. "So shall he sprinkle many nations." Ezek. xxxvi. 25, 26. "Then will I sprinkle clean water upon you." Zech. xiii. 1. "In that day there shall be a fountain opened for sin and for uncleanness." Compare these with Num. viii. 7. and xix. 13,18-21.
The congregation in the wilderness were in the form of an army, and an army with banners. So the church of the Messiah is often represented as an army. They are represented as being called forth to war, and engaged in battle, gloriously conquering and triumphing, in places innumerable, and are spoken of as being God's goodly horse in the battle, and as a company of horses in Pharaoh's chariots, and being made as the sword of a mighty man, and being gathered to an ensign, (Isa. xi. 10, 12.) and standard; Isa. xlix. 22. lix. 19. and lxii. 10. And having a banner given them, Psal. lx. 4. And setting up their banners in God's name, Psal. xx. 5. And being terrible as an army with banners, Cant. vi. 4, 10.
Something in the kingdom of the Messiah is spoken of in the prophecies under the name of pomegranates, which were represented in the work of the tabernacle and temple. Cant. iv. 3, 13. vi. 7, 11. vii. 12. viii. 2. Figures that were made in the tabernacle and temple were called cherubim, the same name by which angels are called in the Old Testament: which is an evidence that they were made as types or representations of angels. The church and people of the Messiah are in the prophecies of the Messiah compared to and called a palm-tree, or palm-trees; Cant. vii. 7, 8. Psal. xcii. 12. which is an argument that they were typified by the figures of palm-trees in the tabernacle and temple. Something that should be in the Messiah's time is represented by what appertained to the manner of God's appearance in the holy of holies. Psal. xcvii. "Clouds and darkness are round about him." Compare 2 Sam. xxii. 12.
Some of the persons that we have an account of in the history of the Old Testament, are expressly spoken of as resembling the Messiah. So Moses, "A prophet will the Lord thy God raise up unto thee, like unto me."Deut. xviii. 15, 18. So Melchizedek,Psal. cx. "Thou art a priest for ever after the order of Melchizedek." And the account we have, Isa. vii. concerning Shear-ja-shub, the son of Isaiah the prophet, is equivalent to expressly declaring him to be a type of the Messiah. And Zerubbabel and Joshua are evidently spoken of as types of the Messiah. Haggai ii. 23. "In that day, saith the Lord of hosts, I will take thee, O Zerubbabel, my servant, the son of Shealtiel, and make thee as a signet." Zech. iv. 7. "Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain; and he shall bring forth the head-stone thereof with shoutings; crying, Grace, grace unto it." Ver. 10. "For who hath despised the day of small things? For they shall rejoice and shall see the plummet in the hand of Zerubbabel with those seven. They are the eyes of the Lord," &c. Zech. iii. "And he showed me Joshua the high priest and unto him he said I will clothe thee with a change of raiment. And I said, Let them set a fair mitre upon his head. Hear now, O Joshua, the high priest, thou and thy fellows that sit before thee, (for they are men wondered at,) for behold, I will bring forth my servant the Branch." Zech. vi. 11, 12. "Then take silver and gold, and make crowns, and set them on the head of Joshua, the son of Josedech the high priest, and speak unto him, Behold, the man whose name is the Branch."
It is an evidence, that some of the more eminent persons that we have an account of in the history of the Old Testament, are types of the Messiah, that some of them and the Messiah are plainly spoken of under one. It is plain concerning David in the 89th Psalm,. where the name of David is mentioned once and again, and yet the psalm evidently looks beyond David to the Messiah. It is also plain concerning Solomon in the 72d Psalm,. which the title declares to have respect to Solomon, and yet the matter of the psalm most evidently shows that it has respect to the Messiah; many things in it being true of the Messiah, and peculiar to him, and not true of Solomon.
And here, by the way, I would observe, that to the many evidences that have already been taken notice of, that David and Solomon are types of the Messiah, this may be added, that the Jews themselves looked on them as types of the Messiah. (See Basnage's History of the Jews, page 367.)
Many things occasionally appointed of God, if they signify nothing spiritual, must be wholly insignificant actions, and so wholly impertinent. Such as the setting up a brazen serpent for man to look upon, in order to a being healed. God's appointing the princes of the congregation to dig a well with their staves, to supply the congregations with water, and a public record's being made of it by divine inspiration, and its being celebrated in a song of the people that is also recorded by divine inspiration. Num. xxi. 17, 18. Moses's holding up his hand by divine direction, that Joshua and Israel might prevail over Amalek: Elijah's stretching himself three times upon the widow of Zarephath's son, in order to raise him to life. 1 Kings xvii. 21. Elisha's ordering his staff to be laid on the face of the Shunamite's dead child, and afterwards his lying upon the child, and putting his mouth on his mouth, and his eyes upon his eyes, and his hands upon his hands, and stretching himself on the child, in order to raise it to life. And so many other like actions that God appointed, might be mentioned.
But to say something more particularly concerning the ceremonial law. There is abundant evidence even in the Old Testament, that the things that belong to that law are typical of the things of the Messiah.
If the things of the ceremonial law are not typical of moral and spiritual things, they are wholly insignifiCant. and so wholly impertinent and vain. For God does abundantly declare, even in the Old Testament, that he has no delight in them on their own account, and that they are in his esteem worthless and vain in themselves, and therefore it will follow that they must be worthless and vain to all intents and purposes, unless they are otherwise by the relation they bear to something that God delights in on its own account, i. e. unless they are some way significant of things moral and spiritual. If the things of the ceremonial law were pleasing to God, and were not pleasing on their own account, or by reason of any thing that God saw in them; then it must be on account of something else that they represent, and because they some way stand in stead of them. For instance, when God went out through the land of Egypt to smite the first-born, and saw the blood of the paschal lamb on the door-posts of a house, it is represented as being something pleasing to God, for the sake of which he would spare the inhabitants of that house. But the Old Testament reveals, that blood was not at all pleasing on its own account. For that declares that God hath no delight in the blood of beasts; and therefore the way in which it was something pleasing to God, must be its being something which represented or stood in stead of something that was truly in itself pleasing. So the sweet savour that was made in offering incense is spoken of as something sweet and pleasant to God; and a white clean garment as something pure, and so pleasing to God. But we know that these things were not pleasant or acceptable on their own account, and therefore it must be only as related to something else that was so. But in what way is a sweet smell related to any thing really sweet to God, except as it is a type, or has some signification of it? And which way has the purity of a garment any relation to spiritual purity, but as it has a representation of it?
This leads me to observe, that there is an apparent and designed resemblance between those things that were instituted, that were in themselves worthless, and those moral and spiritual things that in themselves were valuable in the sight of God. Thus it is apparent, that outward cleanliness and purity resemble and shadow forth that which is in the sight of God real purity; and outward sweetness resembles real sweetness to God. So the light of the lamps in the sanctuary had a resemblance of spiritual light; and the preciousness of gold and pearls, that were used in the sanctuary and priests' garments, had a resemblance of some real preciousness in the sight of God; and the beauty and ornaments of the sanctuary and its vessels and holy garments, &c. had a resemblance of real beauty, and of those things that were ornaments in the sight of God. So that seeming atonement for sin, that was in the legal sacrifices, had a resemblance of that only true atonement the prophecies speak of. The seeming vicariousness there was in the sufferings of beasts for sinners, had a resemblance of a true vicariousness and substitution. And it is also manifest, that God chose those things, or had respect to them in his choice and appointment of them, because they did resemble or shadow forth those correspondent spiritual things, that have a real value and excellency in themselves in his sight. The very nature of the thing makes it manifest. Thus it is manifest that God chose pure garments rather than filthy ones, because outward purity did more resemble real purity. He chose a sweet smell to be offered as a pleasant savour unto him, because sweet smell has more resemblance of what is really sweet to him. It is manifest that he chose the suffering of beasts as an atonement for sin, rather than the feeding and pampering of them, because this has more of a resemblance of a true atonement, which the prophecies speak of as being by the sufferings of a surety. It is evident that God chose the blood or life of the creature to be offered, to make atonement for the soul, rather than the hair, because it has a greater resemblance of the life of a surety, which is a true atonement for the soul, as the prophecies of the Old Testament do represent. But if it be evident, that God in the institution of the things of the ceremonial law, had respect to the resemblance that was in them of spiritual things and things of the Messiah, and appointed those rather than things of a diverse nature, for the sake of that resemblance, this is the same thing as to say, that the former are appointed as types of the latter.
All the people of Israel, if they exercised consideration, must suppose and understand that these things pertaining to the ceremonial law were appointed and used as representations and symbols of something spiritual, and not for the sake of any innate goodness in them, or any value God had for them. As for instance, that God appointed white garments rather than yellow, green, or black, not for any excellency of the colour, but as a more proper representation of righteousness and spiritual purity; and the making a sweet odour with spices, not that God smelt that odour and so was pacified towards men as though he were recompensed by the great pleasure they thereby gave him; but to represent something spiritual that was highly acceptable to him: and so that God appointed them to offer the flesh of beasts and bread, as the food or bread of God as these things are called, and the drink-offering of wine, not that God eat and drank those things, and was pleased with the taste of them, and received refreshment and benefit, as a hungry and thirsty man does by meat and drink; but that these things were mystical and symbolical representations of things of a higher and more divine nature. They must know, that laying hands on the head of the sacrifice, and what was called laying sins on the scape goat, was no real laying sins on those beasts. And besides, God did expressly and abundantly teach his people under the Old Testament the contrary of these things. They must naturally therefore suppose, that they were used as things significant of something of a nature higher than themselves. They must naturally suppose, that the eating the passover with the staff in the hand, and with bitter herbs, and putting the blood of the sacrifices upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, were mystical, and symbolical, and significant of something in itself of value and importance.
With respect to the legal sacrifices, the evidence that they were types of the Messiah is very strong; which will appear if we consider the following things.
It is evident there is some real and proper atonement for sin, which is in God's account requisite, and which he insists upon in order to the pardon of sin, and which he accepts as a true atonement, and is willing to forgive sin on account of it. Otherwise, God never would designedly have taken a course by such an abundance of institutions, to bring up his people of the nation of Israel in the notion of the need of some atonement for sin, and some vicariousness and substitution of suffering for the sinner, in order to satisfy divine justice, and not only to bring up the Jews in this nation, but his church and people from the beginning of the world, insomuch that all nations received this notion from the first progenitors and founders of the nations and families of the earth.
It is also very manifest that the legal sacrifices of beasts and birds were no real atonement. This appears not only from the nature of the thing, but it is what God abundantly taught his people under the Old Testament, of whom he required these sacrifices. Psal. xl. 6. 1. 5,. to the end, li. 16. Isa. i. 11,. &c. lxvi. 2, 3. Hos. vi. 6. Jer. vii. 21-23,. and especially Mic. vi. 6-8.
It is apparent by the prophecies of the Old Testament, that the Messiah was to offer a true and real atonement for the sins of men. That the Messiah should offer up himself a sacrifice for sin, is very clearly implied in many places there mentioned. But this doctrine is not only implied, but it is declared, that the Messiah should atone for sin, or expiate it by sacrifice. Isa. liii. 10. "When thou shall make his soul an offering for sin." Dan. ix. 24. "Seventy weeks are determined upon thy people and upon thy holy city" to make reconciliation for iniquity, or to expiate iniquity by sacrifice, or to make atonement for iniquity; for the word in the original is the very same that is used from time to time in the law about sacrifices for making atonement. In what follows, it is declared how this atonement was to be made, viz. by anointing the most holy and the coming of the Messiah, and by his being cut off, but not for himself, and making the sacrifice and oblation to cease in the last half of the seventieth week. And it is evident that the atonement for sin here spoken of is a proper atonement, that makes real satisfaction for sin, and truly pays and finishes the debt, by the other expressions that are added, Dan ix. 24. "To finish the transgression, and make an end of sin, and bring in everlasting righteousness;" and making the sacrifice and oblation to cease, i. e. by making sin to cease, making an end of sin and finishing the transgression, that there shall be no further occasion for sacrifice and oblation. And making atonement for sin is here prophesied of as that which was to be, but never yet was: it was a new thing, as the prophecy must be understood. But it could be a new thing in no other sense but that, viz. that a true and proper atonement for sin should be offered. For atonement in other senses beside this had been abundantly offered from the beginning of the world. What is translated, to finish the transgression, might have been rendered, to consume transgression. But that expiation for sin that consumes transgression and makes an end of sins, and brings into a state of perpetual righteousness, so as to make all further sacrifices, or attempts, and means, and representations of atonement to cease, and should abolish them as now needless, that is undoubtedly a proper atonement for sin.
Again, it is not only manifest by the Old Testament that the sacrifice of the Messiah is a true real atonement, but that it is the only true and real atonement for sin. For the Old Testament speaks of no other sorts of sacrifices of expiation for sin but those two, viz. the ancient legal sacrifices of beasts, and the sacrifice of the Messiah. What the prophecies sometimes say of sacrifices that should be offered by God's people, after the Messiah's ascension, must be understood figuratively; because it is expressly foretold, that the Messiah by his sacrifice should cause the sacrifice and oblation to cease. And besides, as I observed before, the Messiah's making expiation for sin, is prophesied of as a new thing; and as it is foretold as a new thing, or the first thing of that nature, so it is also prophesied of as the last thing of that nature, as is implied in those expressions of his making an end of sin, finishing the transgression, and making the sacrifice and oblation to cease. And these two things put together, imply that this is the only truly expiatory sacrifice. See also Zech. iii. 8, 9. And then, that this is the only sacrifice by which the sins of God's people are atoned, and that never any one is forgiven and accepted on account of any other atonement, is implied in Isa. liii. 6. "All we like sheep have gone astray: we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all."
Another thing that is very manifest, is, that the legal sacrifices had a manifold resemblance and representation of that great, true, and proper sacrifice that the prophecies foretold that the Messiah should offer. Thus those beasts that were offered were without blemish, as the prophecies represent the Messiah to be, Isa. liii. and other places. These sacrifices were not of unclean but clean beasts, therein representing that spiritual purity that the prophecies speak of in the Messiah. A very great part of those sacrifices were of lambs, as the paschal lamb, Exod. xxix. 39. and very many other of their sacrifices, which had a resemblance of what the prophecies represent of the feebleness, innocence, meekness, and gentleness of the Messiah. Most of the sacrifices were males, as the Messiah is represented as of the male sex. They were offered by a priest in white robes, representing the purity and holiness of the Messiah; who, when spoken of, Dan. ix. as the great priest that should offer that atonement that should make an end of sin, is called the "Most Holy." "Seventy weeks are determined to make reconciliation for iniquity and to anoint the Most Holy." The priests were anointed: herein there was a resemblance between them and the great Messiah, or anointed. The sacrifices suffered as the Messiah, the great sacrifice, is represented to suffer. The sacrifices suffered death, and a violent death, as the Messiah suffered death the sacrifices were burnt by fire from heaven; as the prophecies represent the Messiah as suffering from the immediate hand of God. In most of the sacrifices, their inward parts were to be burnt on the altar, that are abundantly made use of in the Old Testament to represent the soul; which is agreeable to what the prophecies represent of the Messiah's making his soul an offering for sin. The fat of the inwards of the sacrifices was melted, and consumed, and burnt up in the fire; which is agreeable to Psal. xxii. 14, 15. "I am poured out like water my heart is like wax; it is melted in the midst of my bowels; my strength is dried up like a potsherd;" and Psal. cii. 4. "My heart is smitten and withered like grass;" and Isa. liii. 12. "He hath poured out my soul unto death." There was the resemblance of the substitution of the sacrificed beast in suffering for the sinner, as the prophecies represent concerning the Messiah. There was an appearance of laying the iniquities of those for whom the sacrifices were offered, on the animal sacrificed, especially on some of the sacrifices on the head of which the hands of those for whom they were offered were laid, that they might lay their sins upon them. This is agreeable to Isa. liii. 6. "The Lord hath laid on him the iniquity of us all." The scape-goat is represented as bearing the sins of those for whom he was offered into the wilderness; which is agreeable to Isa. liii. 4. "Surely he hath borne our griefs, he hath carried our sorrows." The Messiah is expressly spoken of as being like a lamb, in his being slain, and offered as a sacrifice for sin, Isa. liii. The high priest made intercession for the people with the blood of the sacrifices, agreeably to Isa. liii. 12.
Beside all that has been already observed, this further is manifest, viz. that they are by God called an atonement, and are said to be an atonement, times without number. (See the Concordance under the word Atonement.) Seeing therefore, that the legal sacrifices are declared expressly and abundantly to be no real atonement, but have evidently a great resemblance of the true atonement, and are plainly representations of it, and are abundantly spoken of by him that instituted them, as being an atonement, and as instituted by him that they might be an atonement; it is very apparent, that they were appointed figures and representations of the true atonement. For there are but these two ways of any thing's being consistently with truth said to be such a thing, by the name of which it is called, viz. either its being that thing truly and properly, or figuratively and by representation. Either it must be that thing that it is said to be in reality, or by representation of the reality, or not at all. We have often in the law of Moses this expression used with regard to the sacrifices. The priest shall make an atonement for him. Now one of these two meanings must be put upon the words, either that he shall make a real proper atonement, or that he shall make an atonement figuratively or significantly. It is either a true atonement or a seeming atonement: otherwise it could not be an atonement in any sense, nor would it be so called by God. If there be such a thing as a real atonement for sin, and the legal sacrifices be not a real atonement for sin, yet are appointed and accepted as an atonement, then they are appointed and accepted instead of an atonement, for that is the same thing. So that it is evident, that God appointed the legal sacrifices to stand in stead of, or to represent, the real atonement. If a man be appointed to stand for another that is absent, and be accepted for an absent friend, then he is his representative. When the prophet called the arrow that the king of Israel shot out of his window, the arrow of the Lord's deliverance, nothing else could be meant, but that it was a sign of the arrow of the Lord's deliverance. So when the man that interpreted his fellow's dream, said of the barley cake, "this is the sword of Gideon, the son of Joash;"1 he could mean nothing else, but that this signified the sword of Gideon. So when Joseph said, "The seven lean kine are seven years of famine."2 And so in innumerable other instances that might be mentioned. It is evident from what has been already observed, that here are certain resemblances and shadows of sacrifices, and substitutions in suffering for sinners, and atonements for sin: and it is manifest that it was out of regard to this resemblance there was in the shadow of the atonement, that the shadow was appointed. God himself has decided it by calling the shadow by the name of the substance, and by declaring that he appointed the shadow, that it might be for the substance, which he has done in declaring that he appointed it, that it might be for an atonement, i. e. instead of the real atonement, which is the substance.
These shadows of atonement are not merely called by the name of an atonement, but they are spoken of from time to time as being an atonement, and are said to be appointed, that they might be an atonement. Now what other way there is of being an atonement, but either being so really, or being so in figure, and significance, I know not.
The incense appointed in the law had a sweet smell, and was acceptable to the senses, and so had a shadow of that which was acceptable to God and a sweet savour to him. And seeing that it is expressly declared by God in the law, that he appoints this incense for a sweet savour to him, this demonstrates that God in the appointment has respect to that resemblance, that it is appointed to be a standing representation of a true sweet savour to him. Sweet smell is appointed, because it resembles what is truly acceptable to God. When external whiteness and purity, that is a shadow of true purity in the sight of God, is called by the name of true purity; and is declared to be appointed that it might be for purity in the sight of God; this demonstrates that it is appointed to be a standing representation of true purity. So, likewise, when the shadows of sufferings for sinners, and atonements for sin, are called by the name of real sufferings for sinners, and atonements for sin, and are said from time to time to be atonements for sin, and to be appointed that they might be for atonements for sin; it demonstrates clearly, that these shadows of atonement are appointed out of respect to the resemblance they have to the real atonement, and that they might be instead of it, and standing representations of it; or, which is the same thing, that they might be types of it. God appointed the suffering of the creature, rather than the feeding or fatting of it, for the making atonement, because the suffering of the creature has a greater resemblance of that suffering that makes a real atonement for sin. God in thus calling these shadows from time to time by the name of the things resembled, and speaking of them from time to time as being the things resembled, does therein plainly put them in their stead, and does make use of them as representations of them: as if any should on design call one by another's name, that was not his own name, and ordinarily speak of him and treat him as being that other, this would be the same thing as to substitute him for the other, and to make use of him as the other's representative.
It is an argument that the sacrifices were types of the Messiah, that when Manoah offered sacrifice by God's appointment, he that is called the "angel of the Lord," and who was the Lord, ascended in the flame of the sacrifice, Judg. xiii. 20. And so did, as it were, offer up himself in the flame of the sacrifice, intimating that he was the great sacrifice, that was the antitype of those sacrifices of beasts. The beasts that were sacrificed to God, ascended up in the flame before God for a sweet savour. So the matter is represented in the Old Testament. But here we see, that when the sacrifice was ascending in the flame, the angel of the Lord ascends in the same, to show that that was the end of the sacrificing fire, viz. to cause him to ascend as a sweet savour unto God.
Again there is clear proof, that the legal sacrifices were types of the great sacrifice of the Messiah in Dan. ix. 24. "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy;" taken together with ver. 27. "And he shall confirm the covenant with many for one week, and in the midst of the week shall he cause the sacrifice and oblation to cease." What is translated in ver. 24. "And to make an end of sins," might have been translated, "He shall seal up the sin-offerings." The word translated sins in the original is Chattaoth, the very same word that is made use of in the law of Moses, to signify sin-offerings. So that the word might as well be translated sin-offerings here as there. And it is the more likely, that sin-offerings should be meant here, because the word is in the plural number; whereas if what was intended was the same with iniquity in the clause preceding, and transgression in the clause following, thus varying the expression for eloquence sake, it would be more likely this word would have been in the singular number as those are. And besides it is the more likely that the word signifies sin-offerings, because it is evident that this text is a prophecy of the sacrifice that the Messiah should offer for sin. In the next words it is said, "He shall make reconciliation for iniquity."3 The word rendered reconciliation (as has been already observed) signifies expiation by sacrifice; it being the same that is so often rendered atonement in the law of Moses, when speaking of sacrifices for sin. But what argues yet more strongly that this should have been translated, he shall make an end, or seal up, sin-offerings, is, that in the 24th verse there seems to be a reference to what had been said before in this verse, when it is said, In the midst of the week, or in the half of the week, he shall cause the sacrifice and oblation to cease. In the 24th verse it had been said, that the sacrifices or sin-offerings should be made an end of or sealed up in seventy weeks; and the 25th, 26th. and 27th. verses are evidently exegetical of that 24th, to explain how the anointed Holy One or Messiah should make atonement for iniquity, and seal up the sin-offering and sacrifices in seventy weeks, viz. from the commandment to build Jerusalem there should be seven weeks and threescore and two weeks, that is, 69 weeks, and then in the remaining week he should establish the covenant with many, and in the half of the week he should make the sacrifice and oblation to cease, or make an end of the sin-offerings, as was said before. Now let us mind the expression; the word translated make an end, in the original is he shall seal up. "He shall seal up the sin-offerings." It is the very same word that is used in the following clause concerning vision and prophecy. "He shall seal up the vision and prophecy." The same word being thus used twice in like manner, in different clauses of the same sentence, once concerning the vision and prophecy, and the other time concerning the sin-offering, there is all reason to understand it in both places in the same sense. But the plain meaning of that clause, to seal up the vision and prophecy, is this; then shall be accomplished the grand event so often exhibited by the prophecies of the prophets, and so often represented and signified by the visions which they saw, and so the vision and prophecy shall be finished and brought to their grand accomplishment; that which they ultimately aimed at. Then shall be fulfilled the sum of what was signified in the vision and prophecy. (Ezek. xxviii. 12. "Thou sealest up the sum full of wisdom and perfect in beauty.") So when in the same sentence it is said, to seal up the sin-offerings, and make atonement for iniquity, we must in a like sense understand it thus, to offer that grand sacrifice or atonement for iniquity, that is so much exhibited and represented by the sin-offerings. So that the sin-offerings shall be made to cease, their design being obtained and finished, that grand event, that great and true atonement for sin, which was aimed at in them, and which they all signified and represented, being now accomplished.
Again it is evident, that the priests of old, in their office of offering sacrifices, were types of the Messiah in offering his sacrifice: otherwise there is no truth in that prophecy that God declares in so solemn a manner, and confirms with an oath, in Jer. xxxiii. 18. "Neither shall the priests, the Levites, want a man before me to offer burnt-offerings, and to kindle meat-offerings, and to do sacrifice continually." See how solemnly this is confirmed and sworn to, in the following words. Unless this be fulfilled in the true sacrifice or atonement, which the Messiah offers, and in the accomplishment of that prophecy of the Messiah, Psal. cx. "The Lord hath sworn and will not repent, Thou art a priest for ever, after the order of Melchizedek;" it is not fulfilled at all; and is neither agreeable to fact nor to other prophecies. Unless this prophecy be fulfilled thus, it is not agreeable to fact. For the priests and Levites have had no man literally to offer sacrifices literally, for a much longer time than ever they had a man to offer sacrifices. And it is not agreeable to other prophecies, particularly that fore-mentioned, Dan. ix. 24, 27. That speaks of the Messiah's causing the sacrifice and oblation to cease; and sealing them up, which is directly contrary to this prophecy of Jeremiah xxxiii. if this latter be understood literally. For this very prophecy of Jeremiah is evidently a prophecy of the Messiah. See ver. 15. "I will cause the branch of righteousness to grow up to David." So that upon this supposition Jeremiah foretells the Messiah's abundantly confirming the priests and Levites in their business of offering sacrifice and oblation, so as to perpetuate it for ever; and Daniel foretells his finishing the business wholly, sealing it up and making it to cease. And it is elsewhere foretold that there should be no temple made with hands, no ark, no sacrifices of beasts, in the Messiah's times.
From what has been now observed of the prophecies foretelling that the Messiah should abolish the legal sacrifices, it is manifest that whenever the prophecies of the Messiah's times do speak of sacrifices then to be offered, they are to be understood mystically, i. e. of spiritual things typified by the sacrifices, as Isa. xix. 31. lx. 7. Ezek. xi. 40, 41. Mal. i. 11.
The blood of the legal sacrifices is called the blood of the covenant by Moses, Exod. xxiv. 8. "And Moses took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you concerning all these words." But God calls the blood of the Messiah the blood of the covenant that he had made with this people, or the blood of their covenant. Zech. ix. 11. "As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein there is no water." It is evident that the blood of the Messiah is that blood by which, the church will be redeemed, when the Messiah comes, which is the time here spoken of. See ver. 9. foregoing, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh," &c. Therefore, as both these, viz. the blood of the legal sacrifices, and the blood of the Messiah, are called the blood of the church's covenant, it is manifest that one is represented by the other. The same sacrifices must be intended in that prophecy of the Messiah's times, Ps. 1. 5. "Gather my saints together, those that have made a covenant with me by sacrifice." Thus plain it is that the legal sacrifices were types of the Messiah, the great sacrifice and true atonement for sin, and were appointed as such. And by some things that have been already observed, it is also manifest that their legal purifications were types of that spiritual purity that should be by the Messiah, and the sweet incense a type of that which is spiritual and truly sweet to God. And concerning the incense, I further observe, that spiritual things are expressly compared to it in the Old Testament, Ps. cxli. 2. "Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice." And the Messiah is expressly compared to a cloud of incense; Cant. iii. 6. White and beautiful garments were appointed the priests by the law of Moses. These garments on the priests are expressly spoken of as representing something in the Messiah, and particularly are there spoken of as representing righteousness. Again, the righteousness of the Messiah is compared to beautiful garments, Isa. lxi. 10. "He hath covered me with the robe of righteousness, as a bridegroom decketh himself with his ornaments, and as a bride adorneth herself with her jewels." Job xxix. 14. "I put on righteousness, and it clothed me." God is represented as clothed with a garment white as snow. Dan. vii. 7. And the Messiah appears to Daniel clothed in linen. Dan. x. 5, 6. and xii. 7. Spiritual purity is represented by the colour white. Isa. i. 18. "Though thy sins be as scarlet, they shall be white as snow." Dan. xii. 10. "Many shall be purified and made white." The high priest had broidered garments: such are spoken of as representing righteousness. Ezek. xvi. 9, 10. "Then I washed thee with water; I thoroughly washed away thy blood from thee; and I anointed thee with oil. I clothed thee also with broidered work and I girded thee about with fine linen."
It is manifest that the legal uncleannesses were types of sin, they are said to be an abomination to the Lord. Yea, they are called sin in the law of the sin-offering. Lev. vi. 6-8. and xiv. 13, 14, 19, 22, 24, 25, 53. xv. 30. Moral impurities seem to be represented by legal impurities, Hag. ii. 11-14. One thing that was a legal pollution, was blood. This is made use of by the prophets to represent sin. Ezek. xvi. 6. "When I saw thee polluted in thy blood." So 9, 22. Isa. i. 18. "Though your sins be as scarlet and red like crimson." Chap. iv. 4. "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment and by the spirit of burning."
One kind of legal uncleanness was through menstruous blood. Moral or spiritual pollution is compared to this. Isa. lxiv. 6. "All our righteousnesses are as filthy rags," or menstruous clothes, as it might have been rendered. The leprosy was one kind of legal uncleanness. Sin seems to be compared to this, in Isa. i. 6. "From the sole of the foot even unto the head, there is no soundness in it, but wounds, and bruises, and putrefying sores."
The legal purifications by washing the hands in the laver, and other parts of the body in water, is what a spiritual cleansing from sin is compared to. Ps. xxvi. 6. "I will wash my hands in innocency, and so will I compass thine altar;" alluding to the priests washing their hands at the laver before they compassed God's altar. Zech. xiii. 1. "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." Ps. li. 2. "Wash me from my iniquity; cleanse me from my sin." Isa. i. 16. "Wash ye, make you clean; put away the evil of your doings." Jer. iv. 14. "Wash thy heart from wickedness." Prov. xxx. 12. "There is a generation that are pure in their own eyes, and yet is not cleansed from their filthiness." Isa. iv. 4. "When the Lord shall have washed away the filth of the daughters of Zion." Ezek. xvi. 4. "Neither wast thou washed in water." Ver. 9. "Then washed I thee in water." Ezek. xxxvi. 25. "Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness."
That the anointing under the law typified something spiritual, is confirmed by this, that what is spiritual is called anointing. Ezek. xvi. 9. "I anointed thee with oil." It is an argument that those officers that were anointed, were types of the Messiah, that his name is Messiah, or the anointed. The holy anointing oil represented the Spirit of God, because the Holy Spirit is represented by holy anointing oil. Zech. iv. 2-6, 12. and Isa. lxi. 1. "The Spirit of the Lord God is upon me, because the Lord hath anointed me." By which last words it may also be confirmed, that the anointing of the officers of the Jewish church represented the spiritual anointing of the Messiah.
Something spiritual that shall be in the Messiah's times is compared to the wine of the drink-offering. Zech. ix. 15. "They shall drink and make a noise as through wine. They shall be filled like bowls and as the corners of the altar."
We have the testimony of the Holy Spirit in the Old Testament, that the golden candlestick with its bowl on the top and its seven lamps, and oil for the lamps, is a representation of the church of the Messiah. Zech. iv. taken with the preceding chapter.
The sanctuary or temple was a type of heaven, as may be argued from this, that heaven is called in the Old Testament his dwelling-place, his holy habitation, his sanctuary, and his temple. 1 Kings viii. 30. "Hear thou in heaven thy dwelling-place." So 39, 43, 49. 2 Chron. vi. 21, 30, 39.; and 2 Chron. xxx. 27.; and Ps. xxxiii. 13, 14. "The Lord looketh from heaven, he beholdeth all the sons of men; from the place of his habitation he looketh on all the inhabitants of the earth." Isa. lxiii. 15. "Look down from heaven, and behold from the habitation of thy holiness and thy glory." Jer. xxv. 30. "The Lord shall roar from on high, and utter his voice from his holy habitation." Deut. xxvi. 15. "Look down from thy holy habitation." Ps. lxviii. 4, 5. "Sing unto the Lord; sing praises unto his name; extol him that rideth on the heavens by his name Jah. A judge of the widows is God in his "holy habitation." Ps. cii. 19. "For he hath looked down from the height of his sanctuary, from heaven did the Lord behold the earth." Ps. xi. 4. "The Lord is in his holy temple; the Lord's throne is in heaven."
That the great, costly, or precious stories that were the foundation of the temple, spoken of 1 Kings v. 19.; and of Solomon's house, chap. vii. 10. represented the Messiah, is confirmed by Isa. xxviii. 16. Ps. cxviii. 22. Zech. iii. 9. and iv. 7.
It is a confirmation that the frame of the tabernacle and temple were typical, from the agreement there is between it, and the visions under which God sometimes manifested himself. The mercy-seat with the cherubims is called the chariot of the cherubims. 1 Chron. xxviii. 18.; agreeable to the vision that Ezekiel had of God riding in a chariot drawn by cherubims. Ezekiel's vision of the chariot of the cherubims was also agreeable with the frame of the chariot, in which the lavers were set, and represented as drawn by lions, oxen, and cherubim; agreeable to the shapes of Ezekiel's living creatures. See 1 Kings vii. 27-39.
But a very great and clear evidence, that the city of Jerusalem, the holy city and the temple in all its parts and measures, and its various appendages and utensils, with all its officers, services, sacrifices, and ceremonies, and so all things appertaining to the ceremonial law, and indeed many things appertaining to the civil state of the people as divided into twelve tribes, were typical of things appertaining to the Messiah and his church and kingdom, is that these things are evidently made use of as such, in a very particular manner in the vision of the prophet Ezekiel; that we have an account of the nine last chapters of his prophecy. These there mentioned, which are the same which were in Israel under the law of Moses, are mentioned as resemblances, figures, or symbolical representations of spiritual things. So that God has in these chapters determined, that these things are figures, symbols, or types representing the things of the Messiah's kingdom, because here he plainly makes use of them as such.
It is no argument, that the things that have been treated of were not designed as types of the Messiah, and things pertaining to his kingdom, that God, when he instituted them, did not expressly declare them to be so. For there is no more necessity of supposing that all types signifying future events, when given should be explained, than that all visions and prophecies signifying future events should be explained. The things that were exhibited in visions, were truly a sort of types of future events; as Abraham's smoking furnace and burning lamp, which was not explained nor expressly declared to represent any thing future. The twelve fountains and threescore and ten palm-trees at Elim, were evidently types of the twelve tribes, and threescore and ten elders; but yet it is not expressly said so. The like might be observed of Jacob's taking Esau by the heel at his birth, and God's making Eve of Adam's rib, and Moses's rod's swallowing up the magicians' rods, and many other things.
Corollary. Seeing it is thus abundantly evident by the Old Testament itself, that the things of the Old Testament were typical of the Messiah, and things appertaining to him, hence a great and most convincing argument may be drawn that Jesus is the Messiah; seeing there is so wonderful a correspondence, and evident, manifold, and great agreement between him and his gospel, and those types of the Old Testament. And as it is so plain by the Old Testament, that the ancient state of things amongst the Jews was all typical of the Messiah, and the Jews themselves acknowledge it: So it is a great argument, that Jesus and his kingdom were the end and antitype of these things, because presently after he comes and sets up his kingdom, God puts a total and final end to that typical state of the Jews, and all things appertaining to it, blots out all those types at once, and wipes them clean away, and poured the utmost contempt upon them, and covered them with the most dreadful darkness, and utterly destroyed, as by one great fatal and final blow, that whole typical world, and has now continued their abolition for so many ages, much longer than he did their existence, and has followed all that reject the antitype, and will cleave to the types, with so awful and continual a curse, and all this agreeably to the prophecies of what God would do, when the Messiah, this great antitype, was come.
That typical representations were looked upon by God as no trifling matters, but things of great importance, as is manifest in that it is spoken of in Scripture as a matter of such importance, that Christ's body should not see corruption before it was raised.
It was common for names to be given by a spirit of prophecy. (See Owen on Heb. vii. 2. p. 112.)
We have reason to suppose, that very many things in the Old Testament are intended as types, seeing it is manifest in some instances, that so very minute circumstances were so ordered, such as the negative circumstances of the story of Melchizedek, there being no mention made of his father or mother, of his birth or death.
That all things, even to the least circumstance, prescribed by God about the tabernacle, and its services, were types of heavenly things, appears by the apostle's manner of arguing, (Heb. viii. 5.) from those words of God to Moses, "See that thou make all things according to the pattern showed to thee in the mount." And if they were all types, they were all for our instruction; and if they were for our instruction, then we must endeavour to understand them, even those of them that are no where explained in Scripture.
Heb. ix. 3-5. The apostle there mentioning the ark, mercy-seat, tables of the covenant, the golden censer, pot of manna, Aaron's rod that budded, concludes thus, "Of which I cannot now speak particularly," i. e. I cannot now explain particularly the design of those things, and tell you particularly what evangelical and heavenly things were represented thereby; which proves evidently, that many things in the tabernacle were typical, and intended to represent to God's people evangelical things, which signification is not explained to us in Scripture.
The Jews of old seemed to look on the redemption from Egypt as a type of the redemption which should be accomplished by the Messiah. (See Pool's Synopsis on Exod. xii. 14.)
It is an evidence that legal uncleanness was a type of sin, that it is in effect called sin. (See Pool's Synopsis on Lev. xii. 8.)
That the temporal things of the Old Testament were types of the spiritual things of the New. (See Pool's Synopsis on 2 Sam. ii. 10.)
An objection is raised from the abuse that will be made of this doctrine of types. Answer. I do not know that the types of Scripture are more abused by people that are enthusiastic and of teeming imagination, than the visionary representations of the book of Revelation; and yet none make that an objection against all attempts to understand and interpret that book. We have as good warrant from the word of God to suppose the whole ceremonial law to be given in order to a figurative representing and signifying spiritual and evangelical things to mankind, as we have to suppose that prophetical representations are to represent and signify the events designed by them, and therefore have as good reason to endeavour to interpret them.
The principles of human nature render types a fit method of instruction. It tends to enlighten and illustrate, and to convey instruction with impression, conviction, and pleasure, and to help the memory. These things are confirmed by man's natural delight in the imitative arts, in painting, poetry, fables, metaphorical language and dramatic performances. This disposition appears early in children.
This may be observed concerning types in general, that not only the things of the Old Testament are typical; for this is but one part of the typical world. The system of created beings may be divided into two parts, the typical world, and the antitypical world. The inferior and carnal, i. e. the more external and transitory part of the universe, that part of it which is inchoative, imperfect, and subservient, is typical of the superior, more spiritual, perfect, and durable part of it, which is the end, and as it were the substance and consummation, of the other. Thus the material and natural world is typical of the moral, spiritual, and intelligent world, or the city of God. And many things in the world of mankind, as to their external and worldly state, are typical of things pertaining to the city and kingdom of God: as many things in the state of the ancient Greeks, and Romans, &c. And those things belonging to the city of God, which belong to its more imperfect, carnal, inchoative, transient, and preparatory state, are typical of those things which belong to its more spiritual, perfect, and durable state; as things belonging to the state of the church under the Old Testament were typical of things belonging to the church and kingdom of God under the New Testament. The external works of Christ were typical of his spiritual works. The ordinances of the external worship of the Christian church are typical of things belonging to its heavenly state.
The manner of the apostle's expressing himself in Gal. iv. 21, 22. will clearly prove that Abraham's two sons, and their mothers, and mount Sinai, and mount Sion, were intended to be types of those things he mentions; which is a great confirmation that the history of the Old Testament in general is intended to be typical of spiritual things. The apostle's manner of speaking seems to imply, that it might well be expected of God, that his people should understand such like things as representations of divine things, and receive particular instruction exhibited in them, even before they are particularly explained to them by God by a new revelation.