XIII. of Metaphors Taken From Sacred Persons and Things, and Whatsoever Relates to Divine Worship

    CHAPTER XIII.

    OF METAPHORS TAKEN FROM SACRED PERSONS AND THINGS, AND WHATSOEVER RELATES TO DIVINE WORSHIP

    THESE may be reduced into three heads,

    (1.) Men.

    (2.) Places.

    (3.) Customs, rites, or ceremonies.

    Of which in order.

    Metaphors from Men sacred to God.

    Men that belong to this, are either singular or conjunct, viz., the whole people. Single or singular, as David a man according to God's own heart, who is put for the Messiah, Isa 55:3, "I will make an everlasting covenant with you, the most sure mercies of David." B. Karachi, clearly asserts, that the Messiah is to be understood here, and it evidently appears from verse 4. Some understand by "the mercies of David," the blessings that God promised David, viz., that the Messiah and Saviour of the world should be born of his race; which is the same thing in effect with the former explication. This text is applied to the resurrection of Christ, Ac 13:34.

    The name of David [1] and some of his attributes are ascribed to the Messiah, Ps 132:10; Jer 30:9; Eze 34:23-24; 37:24-25; Ho 3:5. The kingdom of David typified the kingdom of the Messiah, Isa 9:7; Lu 1:32-33, see Isa 11:1; 2Sa 7:12-14, (Heb 1:5,) Ps 89:20; 27; Col 1:15,) Am 9:11, (Ac 15:16,) Ps 18:50, (Ro 15:9-10. Hence the royal seat of David, Sion and Jerusalem, were types of the church of Christ, Ps 2:6; Isa 2:2-3,22.

    [1] XXXX David, amabilis, amicus, a XXXX dilectus amicus, amator.

    That the name of Solomon (the Son of David) is attributed to the Messiah, plainly appears from Song 3:11. So in a certain and mystical sense of the promise made to David, 2Sa 7:13-14, and 1Ch 17:12; 14, is understood.

    Zerubbabel the son of Shealtiel was also put for Christ, Hag 2:23, as interpreters show, because Christ came of his race, Mt 1:12,16, and because he was the captain of the Jews, Hag 2:21, as Christ is the Prince and Captain of his people. As he brought the people out of the Babylonish captivity; so Christ, hath freed his people from the devil's captivity, &c. Zerubbabel sounds as if it were XXXX XXXX XXXX, that is, the great, or master of Babylon, or as others say, [2] dispersit Babylon, "who hath scattered Babylon;" which name may be properly attributed to Christ, who hath conquered the spiritual kingdom of Babylon, (viz., of the devil, the world, and antichrist.) Shealtiel is derived of XXXX petiit, he sought; and XXXX God, so Christ is passively; for he receives the petitions of all the godly, who seek God, and by his merits renders them efficacious.

    [2] A XXXX dispersit et XXXX Babel

    John the Baptist is called Elias the prophet, Mal 4:5, as Christ himself expounds it; Mt 11:14; 17:11-13.

    Christ is called the church, which relates to a metonymy of the subject; as chap. 3, sect. 3. There is a metaphor taken from the conception of Christ, to denote that the restoration of his church, and the renovation of men's. hearts is only through him, Ga 4:19, see Ro 6:4-6; Ga 2:20; Col 2:12,14. To crucify the flesh, Ga 5:24, denotes a subduing of its depraved lusts, which is painful and unpleasing, as if they were set upon a cross. Paul says, he was "Crucified to the world, and the world to him" Ga 6:14, that is, he judged the world condemned, and the world had no better opinion of him; [3] he execrated the actings of the unconverted world, and they likewise hated his doctrine, calling him pestilent fellow, so that there was no concord between him and the false deluding pleasures of the world. See Mt 10:38; 16:24; Mr 8:34; 5:21; Lu 9:23; 14:27; Joh 19:17; Ga 6:12, where the cross is put for the afflictions and sufferings of believers, whereby their faith is tried, and their conformity to Christ is denoted, &c.

    [3] Luther in comment. h. 1.

    The people of Israel and Judah are frequently put for the New Testament church; see Ge 22:17-18; Jer 23:6; 30:10; 33:14,16; Eze 37:23,28; Lu 1:33; Ro 4:13,17; Ga 4:28,31; 1Pe 2:9-10. The reason is, because of the old covenant made with them, which typified the kingdom of the Messiah.

    Metaphors taken from Places sacred to God.

    The land of Canaan, where the Israelites dwelt, because of its fruitfulness and the peaceable state of things there, is frequently put for the church; Isa 26:1; 35:1-2; 57:13; 60:13; 65:9-10; Eze 37:25; Joe 3:21; Am 9:13-15; Mic 4:4; Ec 3:10.

    Jerusalem, the metropolis of Judea, metaphorically denotes the church of Christ, because God peculiarly revealed himself in that city, and gave promises of the Messiah there, Isa 4:3; 40:2,9; 3:1-2; Ec 9:9; 12:2; Ga 4:26; Heb 12:22.

    Sion was a hill in Jerusalem upon which stood David's royal palace, and is by way of eminency (kat ezoxhn) sometimes called the mountain of the Lord, the holy hill, &c., is proposed metaphorically as a Symbol of the New Testament church, Ps 2:6; 68:15-16; 87:1-2,5; 132:13-14; Isa 4:4-5; 11:9; 28:16; 40:9; 49:14; 56:7; 59:20; 62:11; 65:25; Ec 9:9; Heb 12:22.

    2. It denotes the church triumphant in heaven, Ps 15:1; 24:3; Isa 35:10; 2:11,22.

    The magnificent temple built by Solomon in Jerusalem is frequently called the house and habitation of God, and is metaphorically put for the heaven of God's glory, Ps 11:4; Mic 1:2; for the church, Ps 26:8; 27:4; 29:9; 48:9; 84:1-2,4; Isa 56:7; Eph 2:21; 1Co 3:16-17; 6:17; 2Co 6:16; Heb 3:6; 10:21. God is said to be the temple of the elect, Rev. 31:22, (of which see chap. 8 before) Re 11:19.

    A temple is put for the body of Christ, Joh 2:19. In unity with the o logov the word, "for in him dwelt all the fulness of the Godhead bodily," Col 2:9, that is, most truly, perfectly and unchangeably, not typically or in a shadow, as in the temple of Jerusalem, &c. See Heb 9:11; 10:19-20; 8:2; 9:24; 6:19-20.

    An altar is used to denote the whole mystery of Christ the Mediator, Heb 13:10; 1Co 10:18; 9:13; sometimes divine worship in the New Testamet, Isa 19:19, the similitude being borrowed from the ancient rites, &c.

    Christ is called the propitiation, ilasthrion (hilasterion) Ro 3:25, because he became the great sacrifice that satisfied for our sins. He is also called ilasmov (hilasmos) atonement, with respect to the type to which the apostle alludes, 1Jo 2:2,29. The church is called "the pillar and stay of truth," 1Ti 3:15. Some think that this metaphor is taken from the two pillars which were set up in Solomon's temple, 1Ki 7:21; 2Ch 3:17, "The name of the one was XXXX (Jachin) he shall establish, and of the other XXXX (Boaz) "In it is strength." By which names doubtless this most wise king had respect to the stability and firmness of the kingdom and church of the Messiah, which names Paul expresses by the word edraiwma, stabilimentum, firmamentum, same stabiliment, or firmament, adding a pillar in allusion to those typical pillars. Hence in the verse he mentions the house of God, that is the temple, by which he means the church of the living God.

    Verse 16. He says, "without controversy great is the mystery of godliness." But what is that? the description follows which alludes to the temple of Jerusalem; for,

    1. In that old temple God appeared in a cloud and thick darkness, 1Ki 8:10-12. Paul says of the truth of the New Testament, that "God is manifest in the flesh." Which illustrious manifestation, was adumbrated or shadowed out, by that obscure one.

    2. In the old temple the propitiatory or mercy-seat was placed upon the ark of the covenant in the Holy of Holies. Of Christ, Paul says, "that he is justified in Spirit:" viz., when he was risen from the dead, and so declared himself the true (hilasterion) atonement, having made satisfaction for the sins of the world, and perfectly fulfilled the divine law (the tables of which were contained in the ark of the covenant) Ro 4:25.

    3. In the old temple, there were cherubims over the propitiatory or mercy-seat, 1Ki 8:6-7; Heb 9:5. Of Christ, Paul says that "he was seen of angels," who were glorious and true witnesses of his resurrection and glory, Mt 28:2, (&c.) See Pet. 1:2.

    4. In the old temple the Jews were taught the doctrine of the Messiah, who was to come. Paul says of Christ, that "he was preached unto the Gentiles" (not to the Jews alone) "believed on in the world;" (the sound of the apostles went out into all the earth, Ro 10:18, and their doctrine was received by all true believers, Col 1:5-6.)

    5. In the old temple the visible appearance of God was not ordinary or perpetual. But Paul says of Christ, having manifested himself in the earth, that "he was received up in glory;" as if he had said, he hath withdrawn his visible presence from his church, yet he is gloriously, truly, and invisibly (for that is received up in glory, viz., at the right hand of the Father) present with it to the end of the world, Mt 28:20; Eph 1:20-23.

    But what means thv alhqeiav, of truth?

    Answer, 1. Either that word must be expounded in the concrete, that it should be the same with alhqev, true, and opposed to that which is typical and shadowy, of future realities, or antitypes, as Joh 1:17; 6:32; 15:1; Heb 8:2; 9:24, where the word is so taken. So in Ac 26:25, rhmata alhqeiav, words of truth, that is, true words: so Eph 4:24, osiothv thv alhqeiav, holiness of truth, signifies true holiness. Or,

    (2.) The word must be expounded in the abstract, to denote the doctrine of saving faith as it is taken, 2Th 2:10,13; 1Ti 2:4; 6:5; 2Ti 2:18; Heb 10:26; Jas 1:18, (&c.,) in which sense, this genitive, of truth, notes the efficient cause, by which the church is made firm and stedfast, being built upon Christ the true Rock; for the cause of its firmness, is the heavenly truth, or the word of truth. See 1Co 15:58; Ac 20:38; Ro 1:16; Col 1:23; 2Th 2:13; Joh 17:17; 1Th 5:24. Some expound this, of the subjectum circa quod, the subject about which the church is employed, viz., to confess, publish, and keep carefully, that heavenly doctrine contained in the scriptures of truth, &c.

    Metaphors from Sacred Rites.

    These may be distinguished into two classes.

    First, holy rites ascribed to God as their immediate agent, or actor.

    Secondly, holy rites performed by men, according to God's command and prescription.

    To the first class belong the visions and dreams which God sent to men for more secret information, as to the patriarch Jacob, Ge 28:12-13, viz., the ladder set upon the earth, "the top of which reached heaven," &c., which vision our Saviour applies to himself, and uses metaphors taken from it, Joh 1:51, (&c.)

    From the divine prophecies, dreams, and visions, a metaphor is taken, Joe 2:28, where the various gifts, and the clear light and revelation of the gospel to the evangelical preachers is noted, as Ac 2:16-17, where Peter quotes this very text of Joel; that [4] bread sent from heaven to refresh the people in the desert is largely applied by Christ to himself, Joh 6:31, (&c.,) Re 2:17, (&c.)

    [4] Manna, Ex 16; Nu 11.

    The other kind of sacred rites, we thus distinguish, (1.) Persons. (2.) Actions. (3.) Times. Of persons, one directs, and is (as it were) the head of the rest, who are inferior, and ministering or serving.

    The director was the high priest, the eldest son of the posterity of Aaron, having a constant prerogative in the ecclesiastical government, Ex 28:1,43., Hag 1:1,12; 2:4; Ec 3:1,8; whose name and office is mystically transferred to Christ in the epistle to the Hebrews; hence he is so often called arxiereuv, High Priest, Heb 2:17; 3:1; 4:14-15; 5:5,10; 6:20; 7:26; 8:1; 9:11; and Great Priest, Heb 10:21, (see Ec 6:12,) the reason of the comparison may be read at large in the epistle.

    The appellation of priests is attributed to believers in Christ, Ps 132:9,16; 1Pe 2:5,9; Re 1:6; 5:10; 20:6, because they sacrifice spiritually to him.

    The ministry of the Gospel is expressed by the name of the Levites, Isa 66:21; Jer 33:18,21-22.

    Paul is said, Ro 15:16, ierourgein, sacra operari, vel sacredotio fungi, to act the priesthood, whence the papists infer that he said mass, which is a ridiculous and false conclusion; for he adds immediately the gospel of God, so that the term is metaphorical, and signifies the preaching of the gospel, as verse 19, 20. Upon which Illyricus well says, [5] "If the Apostle had not spoken so clearly of this metaphorical sacrifice of preaching, the adversaries would by all means from thence have endeavoured to confirm their mass," &c.

    [5] Si non satis clare locutus fuisset Apostolus de melaphorico sacrificio prædicationis, omnino adversarii inde suam Missam confirmare conati fuissent.

    Secondly, sacred actions have either God, or men, immediately for their object. Of the first kind are sacrifices offered to God according to his word. This metaphorically denotes the whole obedience, passion, and death of Christ, and so his satisfaction for the sins of the world, Eph 5:2; Heb 9:23,26,28; 10:10,12,14, of which the old sacrifices were types and shadows.

    Then the whole worship of Christians is called a sacrifice, Isa 19:21; 56:7; 60:7; 1Pe 2:5. More particularly by the word sacrifice, is expressed serious contrition of heart, Ps 51:18-19; faith and holiness, Mal 1:11; Ro 15:16, (see Ro 1:5,) Php 2:17; new obedience and mortification of the flesh, Ro 12:1. See Ps 4:5, "Sacrifice the sacrifices of righteousness."

    Devout prayer is called a sacrifice, Ps 141:2; Isa 1:7. So is glorifying of God, Ps 1:6; 107:22; Ho 14:2; Heb 13:15; helping our neighbour, Php 4:18; Heb 13:16; martyrdom for the truth, Php 2:17; 2Ti 4:6; God's vengeance on his enemies, Isa 36:6.

    The offering of first fruits mentioned, Le 23:9-10; Nu 15:21; De 26:2, (&c.,) yields some metaphors, 1Co 15:20, it is said that Christ is aparxh, "The firstfruits of them that sleep," that is, of the dead, that shall rise again; verse 23, for as a plentiful harvest followed the offering of first-fruits; so shall an universal resurrection (in due season) succeed or follow the resurrection of Christ.

    Some observe from Le 23:11, that the first-fruits were to be offered to the Lord on the morrow after the sabbath, that is, our Christian sabbath or Lord's-day, (vulgarly after the custom of the heathens called Sunday,) and that in that very year, wherein Christ suffered, the day of offering first-fruits fell on that day, wherein our Lord rose from the dead, so making an excellent congruity with this allusive metaphor which Paul used.

    2. Believers are said to be first-fruits, (aparxh, Aparche,) that is, selected from the whole lump of mankind, and consecrated to himself into the adoption of the sons of God; as the first-fruits were separated from the rest of the fruits, and consecrated to God. The glorified saints in heaven are so called, Re 14:4. Believers are said to have the first-fruits of the Spirit, Ro 8:23; for as the Israelites by the oblation of first-fruits, had hopes to receive the remaining part in the season by the blessing of God: so believers, by those gifts they receive in part, of the Holy Spirit, have hopes of a fulness of joy, and a full harvest of glory.

    Some understand this of the apostles only, who received the first-fruits of the Spirit miraculously, Ac 2., but the former explication is more conformable to the scope of the text.

    3. It is said of the Jews, Jer 2:3, that they were "the first-fruits of his increase," that is, chosen out of, and before, all other people of the world, and consecrated to him. The metaphor is continued, "All that devour him shall be desolate," that is, because as any who converted the sacred provision of offerings to their own use, against God's order, were guilty, and punished, Le 5., so the people that would eat, that is, make Israel desolate, shall themselves be destroyed.

    Ro 11:16, "If the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches;" that is, as the whole lump was holy according to the law, when the first-fruits were offered, so whereas the patriarchs and elders of the Jews were holy unto the Lord, or a people peculiarly separated from all people to him, this prerogative shall not expire with respect to their posterity, but these also shall enjoy the participation of heaven and blessedness, provided they believe the gospel and heartily embrace it.[6] Neither does the apostle speak of a spiritual, but of a legal holiness.

    [6] Neque enim de spirituali, sed legali sanctitate Apostolus loquitur, Glass. Rhet. Sacra. P. 430.

    Sacred actions of the latter kind, which have men immediately for their objects, (although primarily directed to the worship of God) are these.

    Circumcision, the peculiar character of the people of God, is put for regeneration, called the "circumcision of the heart, De 10:16; 30:6; Ro 2:28. Of which there is a fair periphrasis, Col 2:11, "In whom also ye are circumcised, with the circumcision, axeiropoihtw made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ," and verse 12, adjoins baptism a principal medium of renovation, &c.

    As the Jews were metonymically called the circumcision, of which we have spoken in the chapter of that trope, so Christians are metaphorically so called, Php 3:3; and the profane and wicked, are called the uncircumcision, Le 26:41; Isa 3:1; Jer 4:4; 6:10; 9:26; Eze 44:9; Ac 7:51; Col 2:13.

    Moses is said to be of uncircumcised lips, Ex 6:12,30, that is, dull of speech or not eloquent. Of the circumcising of trees we have treated before.

    Sprinkling upon the people either by blood, as Ex 24:8; 29:21; Le 14:7,57.; or by water mixed with the ashes of a red heifer, Nu 19:17; Heb 9:13,28.; because it was a type of cleansing by Christ from sin, is metaphorically put fur it, Isa 52:15; Heb 10:22; 12:24; 1Pe 1:2. In this are three things remarkable.

    (1.) The satisfaction and merit of Christ, called the blood of sprinkling, Heb 12:4, compared, Heb 9:13-14.

    (2.) The evangelical word of Christ which (is, as it were, hyssop, Ps 2:7, which the priest sprinkled upon unclean things, as the Chaldee paraphrases it; see the foregoing and following verses) is sprinkled (as it were) upon the soul in order to its cleansing from sin. See Ro 16:25-26; Ga 3:2,5, (&c.)

    (3.) True faith, which is that very sprinkling of the blood of Christ by the Holy Spirit, or the application of his merits and satisfaction, therefore they are joined together, Heb 10:22.

    Anointing or unction, because it was used to kings, 1Sa 10:1; 16:13; to the chief or high priest, Ex 40:12, (&c;) and to prophets, 1Ki 19:16; metaphorically denotes, any that have a singular call, or consecration to God, who are called XXXX anointed, Ps 105:15; Isa 45:1; and by way of excellency the Messiah (XXXX Xristov, Unctus,) our chief Priest, King, and Prophet, blessed for ever, is so called as the word denotes, Da 9:24; Ps 2:2; Joh 1:41; 4:25. Hence the name of the Anointed One, is commonly given him in the New Testament, Mt 1:16-17; 2:4; 11:2; 22:42; Lu 2:26. See also Ps 2:6; 45:7-8; Isa 61:1; Da 9:25; Lu 4:18; Ac 10:38, 'Heb 1:9. See Col 2:9, and Joh 3:34-35.

    From our Lord Christ we are called Christians, because we believe in him, Ac 11:26; being made partakers [7] of that holy anointing, Heb 1:9. Hence made kings and priests, Re 1:6. See Isa 61:3; 2Co 1:21-22; Ro 5:5, (&c.)

    [7] Metoxoi, consortes

    3. Holy days and times; of these the sabbath is most eminent, being a day of rest, the seventh in a week, instituted by God upon the completing of his creating work, Ge 2:3, and most exactly to be observed by the people of Israel by the command of God; this is metaphorically translated to express New Testament worship, Isa 56:4, and to denote the rest of eternal blessedness, Isa 66:23, (where there is mention also of a new moon in the same sense, which was a Jewish holiday likewise.) Hence it is said, Heb 4:9, that there is a sabbatism left for the people of God.

    From the Jewish passover, to which the days of unleavened bread were joined, the apostle makes a fair allegorical exhortation, 1Co 5:7-8, where Christ is called our passover, because he was sacrificed and slain for us, as the paschal lambs, which were types of the Messiah, were slain in the Old Testament.

    The feast of tabernacles is put for the whole spiritual worship of the Old Testament, Ecclesiastes 14:16,18-19. All Christians, while they sojourn as strangers and Pdgriins in this world, do celebrate a feast of tabernacles, whilst they long for the heavenly city to which they hasten, not with the feet of the body, but by the affection of the heart, and the progress of piety and good works. See Ge 47:9; Ps 39:12; 119:19; 2Co 5:4,6,8; Heb 11:13-14. The words of Augustin are memorable, [8] "Use the world (says he) but let it not insnare you; that thou hast come into it, art upon thy journey out of it, and that thou didst come to depart, not to tarry is certain; thou art then upon a journey, let this life be thy inn, use money as a traveller upon the road does a table, cup, pot, and bed, that is, to leave them, not to tarry with them.

    [8] Utere mundo, non te capiat mundus. Quod intrasti, &c.

    So much of Old Testament rites; those of the New Testament are two, Baptism and the Lord's supper. Baptism and to baptize are metaphorically put.

    (1.) For the miraculous effusion of the Holy Spirit upon the apostles and other believers in the primitive church: to the Holy Spirit is sometimes added fire, which is a symbol of its external manifestation, Ac 2:3; Mt 3:11; Mr 1:8; Lu 3:1; 6; Joh 1:33; Ac 1:5; 11:16. Some give a reason of the appellation from the analogical immersion, or dipping (for so baptizein, to baptize, signifies) because the house where the Holy Spirit came upon the apostles, was so filled, that they were as it were drowned in it.

    Others say that the reason of the appellation is, from the great plenty and abundance of these gifts, as the baptized were wont to be plunged or dipped in water, or that they were wholly immerged in this. Likewise because by the efficacy of the Holy Spirit, they were cleansed from sin, refreshed and purified, as water quenches thirst and washes away spots and filth, &c.

    2. It is put for calamities and afflictions, especially those of Christ, Mt 20:22-23; Mr 10:38-39; Lu 12:50. The reason of this metaphor is likewise taken from multitude or abundance, as calamities are elsewhere compared to many and deep waters, Ps 18:16; 32:6; 69:1-2,36.

    3. For the miraculous passage of the Israelites through the Red Sea, 1Co 10:2, which was a type of gospel baptism, &c.

    From bread, (the other part of the Lord's Supper,) some think a metaphor is taken, 1Co 10:17, oti eiv artov, en swma, oi polloi esmen quoniam unus panis, unum corpus, multi sumus, which is word for word (in English) thus, because one bread, we being many are one body, in our translation for being many and one body: upon which Erasmus[9] in his annotations, "The Greeks think that we understand that bread which is the body of the Lord: whereas all Christians are members of Christ, as if he had corrected what he before had spoken, (viz., we partake) for it is more to be one and the same, than partaker." And in his paraphrase, thus; "We being all partakers of the same bread, do declare, that though we be many in number, yet in the consent (and harmony) of minds we are one bread and one body."

    [9] Putant Græci nos, &c.

    Others (Glassius in Rhet. sacra, p. 434, says,) more truly understand the word bread properly, and that there is an ellipsis of the verb substantive (is) in this sense: there (is) one bread (in the holy supper:) "so likewise we being many are one body;" the Syriac clearly expresses it thus, "As that bread is therefore one, so all we are one body: for we all receive of the selfsame bread" For that sameness of bread in the holy Supper, is to be understood with respect to the sacramental use of it, as well as the identity of matter, &c.