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great dispersion. Is it not therefore reasonable to infer, that the apostle uses them in the same sense? The prophets allude to the former deliverances of the Jewish nation, all of which were preceded by the drying up of waters. The deliverance from Egyptain bondage was preceded by drying up the waters of the Red Sea; the calamities of the wilderness had an issue, by drying up the waters of Jordon; and their return from Babylon-was preceded by drying up the waters of the Euphrates. But those who receive the authority of the New Testament know, that their future return shall be preceded by a change in the moral world, greater than either of these was in the natural world ; that their infidelity shall be removed, and that they shall cordially unite in the faith of the Messiah whom they have always rejected!? “ Preparing the way" is an allusion to the expressions of Isaiah (lxii. 10.) “ Prepare ye " the way of the people, cast up, cast up

the high-way, gather out the stones, lift up a “ standard for the people,” which, from the context, appear obviously to refer to the future return of the Jews. They are called “Kings," perhaps in allufion to their privileges as Chriftians, for all Christians are kings as well as priests to God?; or it may be on account of

the (1) 2 Cor. iii. 15, 16, 17. Rom. 8. 26. (2) Rev. i. 5, 6.

the superior glory of their church, after their conversion to Christianity. But for whatever reason they are so called, the expression is borrowed from the prophets. Thus, Isaiah (lxii. 3.) foreshewing the glory of the Jewish church, upon their conversion to Christianity, says, “ Thou shalt also be a crown of glory in the “ hand of the Lord, and a royal diadem in the “ hand of thy God.” So Zechariah says (ix. 16.) “And the Lord Ihall save them in that “ day as the flock of his people ; for they shall " be as the stones of a crown, lifted up as an “ ensign upon the land." They may be called “ Kings of the east," either because their

progenitor Abraham came from the east to Judea, or it may be a Hebraism, meaning ancient. Now, in the latter days, the denomination of ancient pertains to them, in preference to any other nation on earth.

Secondly, The illustration given of the sixth vial, Rev. xix. 5.--10. contains several expressions which obviously point out the conversion of the Jewish nation. Thus, “the marriage of " the Lamb is come, and his wife hath made “ herself ready.” Embracing the true religion is frequently in scripture represented by the metaphor of a marriage-covenant; but particular

ly ly the conversion of the Jews in the latter days is so denominated. " Thy Maker

Thy Maker is thine huf66 band. The Lord hath called thee, as a wo- man forsaken and grieved in spirit, and a “ wife of youth, when thou waft retused, faith thy God,” Ifa. liv.

5,

6. “As the bride. groom rejoiceth over the bride, fo fhall thy “ God rejoice over thee,” Ifa. lxii. 5. As these expressions refer to the future restoration of the Jews to the Divine favour, it is rea{onable to suppose, that when the apostle uses the same expreslions, he has the same tinies and persons in view. Indeed they are not applicable, with any propriety, to the Gentiles, on account of the time of this marriage. The Gentile church was married to Christ for two thousand years before. It cannot therefore be said of her, that her marriage is come at the sixth vial ; that it is " then she made herself ready; but it is perfectly applicable to the Jews; for “ blindness is “ happened to Ifrael, until the fulness of the “ Gentiles is brought in, and then all Ifrael « shall be saved," Rom. xi. 25, 26.

What is faid, Rev. sis. 8. " And to her it “ was granted that the should be arrayed in fine “ linen, clean and white; for the fine linen is " the righteousness of faints,” manifestly alludes to the words of the parable, Matth. xxii. 11.13. The primary design of the parable is to re

present prefent the rejection of the Jewish nation, and the caufe of it. They are cast out from the marriage-feast, because they had not the wedding-garment. The Apostle John gives the counter part of the parable. He intimates that they are received again, by introducing them as parties in the marriage, atrayed with the wedding-garment. By the wedding-garment, we are to understand the righteousness of Christ. Their wanting the wedding-garment, signifies their infidelity, refufitig to fubmit to his righteousness ; for when the Apoftle Paul thews the réason for which Israel was rejected, in plain terms, without a parable; he states it thus : " But Israel hath not attained to the law of "righteousness. Wherefore ? Because they

fought it, not by faith, but as it were by the « works of the law. For they, being ignorant « of God's righteoufness, and going about to si establish their own righteousness, have not “ submitted themselves unto the righteousness cc of God. For Christ is the end of the law for “ righteousness to every one that believeth.” Rom. ix. 31, 32. and chap. x. 3, 4. In like manner, the Apostle John explains what we are to understand by their having the weddinggarment,

“ the fine linen is the righteousness of “ faints," that is, a submission by faith to him whose name is “The LORD OUR RIGHTEOUS

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NESS,"

" NESS," Jer. xxiii. 6. : I cannot doubt, therefore, that the Apostle John'understands by the wife married to the Lamb, the conversion of the Jewish nation.

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Thirdly, The kings of the east are they who execute the wrath of God on the beast and his adherents, at the seventh vial. This is obvious from the whole strain of the narration. Now, by the uniform teftimony of the prophets, the Jews returning to their own land, under the auspices of the Meffiah, are the instruments of di. vine vengeance on fpiritual Babylon; at least they who give it the last and decisive blow. Hence it follows, that by the kings of the east the Jews must be intended; and in regard they cannot be partakers of the divine favour, nor instruments of divine vengeance, while their in. fidelity remains, we may infer, that the sixth vial, which prepares their way, intimates their conversion.

The time of their conversion I suppose to be intended by Daniel, chap. xii. II.

6 And from - the time that the daily facrifice shall be taken away,

and the abomination that maketh deso. “ late fet up, there shall be a thousand two « hundred and nincty days." He calculates from the beginning of the reign of Antichrist,

of

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