Imagini ale paginilor
PDF
ePub

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 suc cessful 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. (a)

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

(a) Vide Table of the Order of the Prophecieș. Vol, I. p. 55.

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 speakng of the same matter, in Psal. cv. 18. adds, that his feet were furt 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 *. 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 designedt his 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

The word is, which being neither a root to any other word, nor derived from any other root, by which the sense of Hebrew words is generally known, nor found any where in scripture, excepting in those two or three places which refer to tlas particular dispensation of providence; it is an hard matter to determine the sense of it, without comparing these two scriptures together.-It occurs Numb. xi. ' 31, 32. Exod. xvi. 13. Pra, cv. 10.

⚫ 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, 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 with 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 con

See the epistle to the Hebrews, chap. v. to the x. inclusive, and 2 Cor. x. 1--5.

sequence 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 accom→ plished; 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, 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 multi'tudes 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 accom→ plishment 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.

[ocr errors]

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 The 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 him self to have.

• See Vol. I. p. 78.

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 *, 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 fews, 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 samé 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

See Lightfoot's Harmony of the Four Evangelists. And his harmony of the New Testament, Vol. I. p. 268.

Vol. IV.

R

« ÎnapoiContinuă »