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of the covenant.--Now God pleaded with their fathers as a nation, and admitted them into covenant as a nation at Sinai.So it shall be in their conversion. The fame truth is asserted, Ifa. xxvi. 19. “ Thy dead men shall live,--for " thy dew is as the dew of herbs, and the earth “ shall cast out the dead.” This circumstance is implied in the words of Zechariah, chap. iii. 9. “ I will remove the iniquity of that land in one day. ""
Ifa. liv. I. And this is the period fixed for the converfion of the Jews by the Apostle Paul, “ until the fulness “ of the Gentiles be brought in; and then all Israel shall - be saved ;” Rom. xi. 25, 26. So here “then the rem“ nant of his brethren shall return unto (together with) 6 the children of lfrael;” that is, the remnant of his brethren. The tribe or kingdom of Judah shall return to God in the way of faith and repentance, together with the ten tribes, the kingdom of Israel. As another mark of the time when he should prove a Mediator to Ifrael, and reconcile them to God, it is said, “ When the Af. 66 syrian shall come into our land, and when he shall 6 tread in our palaces ;” Micah. v.5. ; that is, when the blafphemous king shall enter Judea, "and set up his resie dence in Jerusalem, he is called the Assyrian: Ifa. X. 5.
(1) Joshua, the High-Priest, typifies the Jewish nation at the period immediately preceding their conver
The Jews are trained by God in the Desert forty
Tears from the Date of their conversion.
AFTER the Jews are converted, they remain forty years in the wilderness of Affyria before
fion. His filthy garments represent their fins, particularly their blafphemy and infidelity. Satan's accusation fhe ws the virulence of their enemies, as well as their own deserts. The interference of the angel, called also the Lord (Jehovah), fignifies the seasonable interposition of the Mediator, to prevent their destruction. And the protest of the angel to Joshua, is that pleading of the Mediator with the Jews, at the time he admits them into the bond of the covenant. The time of these proceedings is noted, Zech. iii. 8, 9. Jofua and his fellows are said to be men wondered at; that is, persons mentioned as figns and types of other men, and of other times; namely; of that period when God shall bring forth his servant, the Branch that shall grow out of the roots of Jesse ; Ifa. xi. 1. Yet, not the time in which he shall first spring from the root of Jesse, but the time when God Thall bring him forth; that is, manifest him to Ifrael. To illustrate this circumstance more clearly, is the design of the following verse: “For behold, the stone that I have
they take poffefsion of the land given their fa, thers. I have already mentioned some of the grounds of this conjecture, as, 1. It requires a
“ laid before Joshua; upon one stone shall be seven eyes: “ Behold, I will engrave the graving thereof, faith the “ Lord of Hofts;'' Zech. iii. 9. This stone is the fame inentioned Ifa. xxviii. 16. Behold, I lay in Zion for a fun« dation, a stone, a tried stone, a precious corner stone, « a fure foundation.” Explained to signify Christ, on whom the church, God's fpiritual temple, is built ; 1 Pet. ii. 5, 6. But when this stone was first laid, it was refused by the builders, though appointed by God to be the head-stone of the corner; Psal. cxviii. 22. Ni was « for a stone of fumbling, and for a rock of offence, to « both the houses of Ifrael; for a gin, and for a snare, « to the inhabitants of Jerusalem ;" Isą, yiij. 14. In attempting to remove this foundation-stone, which God had placed in Zion, it recoiled upon them, “ and ground “ to powder” their political and religious establishment; Matt. xxi. 44. In that state things remain, but at a future period, on this fame stone shall be “ seven eyes," as the Lamb of God is represented with “ seven eyes;" and these are said to signify “ the seven spirits of God," or in other words, the various and perfect influences of the Spirit of God. So here feven eyes are cut out as hieroglyphicks on the foundation-stone, to indicate that the Spirit of God, with his liberal and perfect influences, shall discover the Saviour to Israel. In consequence of this view, the stone which at first appeared rough and
. Part III. confiderable time to collect the allies of the beast, Rev. xvi. 14.-16. 2. I suppose the difference betwixt che two numbers mentioned, Daniel xii. 11, 12. refers to this period. The 1290 refers to the conversion of the Jews, The 1335 to the commencement of the Millennium ; betwixt these there is a difference of forty-five years, of which forty elapse during their continuance in the wilderness, and the remaining five after their settlement in the land before a universal peace is established, when the spirit of prophecy begins to reckon the Millennium. 3. The words of Micah vii. 15. refer to the period which elapses betwixt their conversion and their settlement in Judea, and explicitly affert a continuance in the wilderness for forty years ; “ ac“ cording to the days of thy coming out of the " land of Egypt will I shew unto him mar
unpolished, unworthy of being the foundation of God's temple, shall now appear to be of exquisite workmanship, worthy of the finger of God. Though Jesus, on his first appearance, seemed to the Jews unworthy of being the Messiah, on account of his outward meanness, and ignominious death; yet, when revealed to their nation by the Spirit of God, his person will appear infinitely glorious, and the way of salvation through him infinitely worthy of the wisdom of God to contrive, and the power of God to execute. At that time God will remove the iniquity of their nation in one day.
“ vellous things.” 4. I now add, that the expressions of Ezekiel imply a continued abode in the wilderness where they are converted, for that period. “I will bring you into the wil“ derness of the people, and there will I plead “ with you face to face. Like as I pleaded “ with your fathers in the wilderness of the “ land of Egypt, so will I plead with you;” Ezek. xx. 35, 36. The comparison here may refer not only to the manner of pleading by open vision with the whole nation, but likewise to the time of pleading, which was full forty years. 5. The words of Hofea, chap. xii. 9. suggests a continued abode in the wilderness: “ I, that am " the Lord thy God from the Land of Egypt, 66 will yet make thee to dwell in tabernacles,
as in the days of the solemn feasts ;” Micah vii. 14. 6. The reasons which induced God to continue their fathers in the wilderness forty years, will apply to their pofterity; they are in fact so applied by the prophets.
One reason for continuing their fathers in the wilderness was, to teach them an intimate dependence upon God for their temporal subfifta ence, a maxim of practical piety as necessary as it is difficult for the generality of mankind. Besides, it is one thing to instruct individuals in this truth, and quite another thing to inculcate it on a whole nation. It was therefore God who fed Rr