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And the Lord shall smite Egypt; he shall smite and heal it; and they shall return to the Lord, and he shall be entreated of them, and shall heal them. In that day shall there be an highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, whom the Lord of Hosts will bless, saying, “ Blessed be Egypt my people, and Assyria the work of my hands, and Israel my
inheritancey." Egypt and Assyria are to be united with Israel ; the spiritual Egypt and the spiritual Assyria are to be added to “ the Israel of God.” So also it is said, that “ Jerusalem" hath two sisters, “ Samaria” and “ Sodom 2;" “ Jerusalem” denoting the “ new Jerusalem,” or the church of Christ ; while Samaria (or specific Israel], and Sodom [called also, elsewhere, Egypt and Babylon), represent unbelievers and idolaters. And the Lord saith unto Jerusalem, “ I will establish with thee an everlasting covenant ; then thou shalt remember thy ways and be ashamed, when thou shalt receive thy sisters, thine elder [Samariaa] and thy younger [Sodom?], and I will give them unto thee for daughtersa.” Thus the spiritual Samaria and spiritual Sodom shall become the daughters of that “ Jerusalem which is above, which is the mother of us all b;" for Christ has gained.“ the heathen for an inheritance, and the uttermost parts of the earth for a possession."
a Ezek. xvi. 60, 61,
y Isaiah, xix. 19–25. z Ezek. xvi. 46.
Thus we find, that the several parts of the prophetic writings agree in announcing the establishment of Christ's kingdom, the downfall of infidelity and idolatry, and the incorporation of “ all nations, and kindred, and people, and tongues," in the church of Christ:
Throughout the prophetic writings, the church of Christ is spoken of under the figurative appellation of “ Zion," “ Jerusalem," and “ Judah ;" while the kingdom of Israel is made to represent those who stand opposed to the spiritual kingdom of Christ. The enemies of the children of Israel are also made use of as figures to denote the enemies of Christ's church: thus Egypt, which held all the Israelites in hard bondage; Assyria, into which the people of the kingdom of Israel were carried captive; Baby
• Gal. iv. 26.
lxii. 2; dy. 1; lxvi. 13, 19, < Psalm ii. 8; xxü. 27; I. 23. Ezek. xvii, 23; xlvü. 22. 1; lxvi. 4; lxxxvi. 9; cvii. Dan, vii. 14, 27. Amos, ix. 3; cxii.3; cxxxviii. 4. Isaiah, 12. Micah, v. 4. Habak. xlii. 1,6,7; xlix. 6; liv. 1-5; ii. 14. Malachi, i. 11. Ivi. 6-8; lx. 3, 5; lui, 1,9;
lon, which held Judah in captivity; are employed as figures to denote infidelity and idolatry. The denunciations against these temporal enemies of the Israelites, are made to convey the threatenings of the Deity against the enemies of “ the Israel of God*.” The conquest of Assyria, the destruction of Babylon, the degradation of Egypt, severally represent the overthrow and destruction of infidelity and idolatry
Thus we find, that the whole extent of Israelitish history is made to present a grand spiritual drama, illustrative of the history of “the Israel of God.” Israel, the founder of the Israelitish people, represented Christ, who is also styled Israeld. The twelve sons of the patriarch Israel founded the Israelitish people; the twelve Apostles founded “ the Israel of God." The bondage of the Israelites in Egypt represented the spiritual bondage of mankind; the deliverance of them from that bondage represented the spiritual deliverance of mankind by Christ. The destruction of Pharaoh and his host in the Red Sea represented the destruction of the ruler of the spiritual Egypt by the living waters which flow from Christ. The pilgrimage of the Israelites in the wilderness represented the pilgrimage of mankind on earth ; their entrance into Canaan represented the admission of man into a heavenly country. The separation of the tribes and the division of them into two kingdoms, represented the division of mankind into believers and unbelievers ; the former denoted by the kingdom of Judah, the latter by the kingdom of Israel. The annihilation of the kingdom of Israel represented the annihilation of that spiritual kingdom which is opposed to the Church of Christ; it denoted the destruction of infidelity. The release of Judah from captivity afforded a figure of the release of the spiritual Judah from spiritual bondage. The rebuilding of Jerusalem represented the erection of the new
* In almost every passage throughout the prophetic writtings, the predictions which relate to temporal events, relate also to spiritual events; the same words are made the vehicle both of temporal and of spiritual prophecy. Thus those passages which announce the restoration of dominion in Jerusalem, refer, not only to the release of the people of Judah from captivity, and the rebuilding of the temple and city of the temporal Jerusalem, but also to the establishment of the kingdom of the new Jerusalem, and the release of spiritual Judah from spiritual captivity. Thus the prophetic writings have both a temporal and a spiritual signification. And, in their spiritual sense, the predictions relative to the establishment of the kingdom in Jerusalem, have a two-fold relation: they relate, not only to the establishment of Christ's kingdom in heaven, but also to the foundation of His church on earth, which is a figure of the “ Jerusalem which is above.”