01.01.01.12. CHAPTER XII. OF METAPHORS TAKEN FROM MAN, AND WHAT BELONGS TO HIM.
CHAPTER XII. OF METAPHORS TAKEN FROM MAN, AND WHAT BELONGS TO HIM. IN man we are to consider, what are
(1.) Essential.
(2.) What are accidental. The essentials are his body with its members; and its union with the soul, which is life. The accidentals are partly internal, as some differences betwixt men, and their actions of divers kinds: partly external, as the containing subjects and various adjuncts. Of which in order.
Metaphors from a human Body and its Members. The body swma, (Soma,) is frequently put in the New Testament, for the people of God or the church, Romans 12:5; 1 Corinthians 10:17; 1 Corinthians 12:13, 1 Corinthians 12:27; Ephesians 1:23; Ephesians 2:16; Ephesians 4:4, Ephesians 4:12, Ephesians 4:16; Ephesians 5:23; Colossians 1:8, Colossians 1:21; Colossians 2:19; Colossians 3:15. The explication of which trope is easy. And to speak concisely, we shall show it, 1. With respect to Christ the Head of the church, and whose body the church is called.
(1.) As the head is not at a distance from a living body, but most closely joined to it: so there is a sacred and most mystical union betwixt Christ and his church, or believers.
(2.) As the head rules the whole body, and influences it with a vital power; so Christ wisely directs, and moderates, strongly preserves, quickens by counsel, instructs and eternally saves his church, Ephesians 2:16; Ephesians 4:16; Ephesians 5:23, (&c.)
2. With respect to true Christians, who are spiritual members of that body. Of these the metaphor of a body signifies many things, chiefly these three, (1.) The various gifts and offices of Christians, especially the preachers of the gospel. For,
1. As one body has divers members, which have their particular and distinct offices; so there are peculiar gifts and offices in the church, which particular persons fitted for their exercise, are chosen for.
2. As the members of a human body differ among themselves with respect to excellency and operation; yet those of an inferior office, do not envy the superior, neither does the superior despise the inferior: so among true Christians there is a society and conversation without envy in the lowest, or scorn in the highest rank, to each other; Romans 12:4-5; 1 Corinthians 12:12, (&c.)
(2.) Of the bond of perfection, which is love, with its fruits and virtues. The members of a human body have a natural instinct of love and sympathy, one to another; if one he in pain, the rest are unquiet and ill at ease: if one be well, the rest rejoice, and each contributes to supply the necessity of the other of its own accord, neither will one willingly part with, the other; so true believers sincerely love each other, and by tender, sympathizing, compassionate, fellow-feeling, love, and mutual aid of each other, declare themselves to be living members of the mystical body of Christ, Romans 12:5; 1 Corinthians 12:14, 1 Corinthians 12:27; Ephesians 4:3-4, Ephesians 4:16.
3. With respect to the spiritual knowledge of faith and increase of godliness, from the similitude of a human body, which increases and grows greater and stronger, &c., Ephesians 4:13; Colossians 2:19. The head of a man is his chief, supreme, and principal member, and therefore carries a threefold metaphorical notion.
1. The beginning or original of any thing, Genesis 2:10; Exodus 12:2; Deuteronomy 20:9; Isaiah 40:4; Isaiah 51:20; Ezekiel 10:11; Ezekiel 40:1, (&c.)
2. Superiority and eminency, as well with respect to quantity or place; as quality and rule. XXXX caput, a head, the very top or highest part of a thing, Genesis 28:12, Genesis 28:18, where what we translate "top of Jacob’s ladder," in the Hebrew is head, Genesis 47:31; Exodus 34:2; 2 Samuel 15:32; 2 Samuel 16:1; 2 Kings 1:9; Psalms 24:7, Psalms 24:9; Psalms 72:16; Isaiah 2:2; Amos 1:2.---"The head-stone," Ecclesiastes 4:7, is the highest in a building, which finishes the work.
It denotes a superiority of government, as a prince or chief ruler, Numbers 14:4; Numbers 36:1; Deuteronomy 1:13, Deuteronomy 1:15; Deuteronomy 27:26; Judges 10:18; Judges 11:8; 2 Samuel 22:44; 2 Samuel 23:13; 2 Chronicles 31:10; Job 12:24; Psalms 18:43; Psalms 110:6; Jeremiah 52:24; Lamentations 1:5; Ephesians 2:20; 1 Corinthians 11:3, (&c.) The head of the corner denotes the extreme corner-stone, which by another metaphor is attributed to Christ, Psalms 118:22; Matthew 21:42; Luke 20:17; Acts 4:11; 1 Peter 2:7.
3. The chiefest or most desirable in any thing, Exodus 30:23; the head species, that is, the best. See Son 4:14; Ezekiel 27:22; Deuteronomy 33:15; Psalms 141:5. (Head oil, that is, excellent oil) Psalms 119:160; Isaiah 7:8-9. "The head of Syria is Damascus, the head of Ephraim is Samaria;" that is, the principal or metropolitan city. Head is put for the chief or principal place, 1 Samuel 9:22; 1 Kings 21:9. It is put for the sum or contents of any thing, Exodus 30:12; Numbers 1:2, Numbers 1:49; Numbers 4:2, Numbers 4:22; Numbers 31:26; Psalms 139:17. See Leviticus 6:5. Hence comes the word kefalaioun, to reduce into one sum, which is elegantly spoken of the precepts of the divine law of the second table, the sum, or whole contents of which is charity or love, as the apostle has it, Romans 13:9." See Acts 22:28; Hebrews 8:1. The distinct squadrons of an army are called heads, because they consist of a certain or select number, Judges 7:16; Judges 9:34, Judges 9:37, Judges 9:43; 1 Samuel 11:11; 1 Samuel 13:17; Job 1:17, Finally, the sections or divisions of books are called heads, (capita) vulgarly chapters, to which we may refer what is spoken, Psalms 40:7, "In the volume of thy book," which the apostle, Hebrews 10:7, renders en kefalidi Bibliou,"in the head (or chapter) of thy book." Upon which Cunæus, Lib. 3. de Repub. Heb. cap. 1, says---, "These kefalidev are nothing else, but those which the Jews, and especially the Talmudists, call XXXX that is, the members or parts of books. Therefore the apostle being himself a Jew, and writing to the Jews, very significantly makes use of that word. There is a synecdoche, joined with the metaphor here, and by kefalida the whole body and volume of the Old Testament, in which the prophecies and types of the Messiah are extant, is to he understood. Jerome on Isaiah 29:1-24. says, "In the head of the book (says our Saviour in the psalm,) it is written of me, not of Jeremy or Isaiah, but in all the Holy Scripture, which is called one book." A face, the foremost part of a man’s head; bare and fit for seeing; and apt to vary its posture or aspect according to the different actions of the mind, carries a threefold metaphorical notion.
1. It denotes the first part of anything, 2 Samuel 10:9; Jeremiah 1:19; Ezekiel 2:10.
2. The superficies and external species of any substance, which appears to, or is beheld by men, Genesis 1:2; 1 Samuel 14:25; 2 Samuel 17:29; Isaiah 14:21; Luke 21:35.
3. The mind or inward faculty or affections, as anger, joy, benevolence, magnanimity, &c. Genesis 32:20; 1 Samuel 1:5, 1 Samuel 1:18; Job 9:27; Proverbs 16:15; Proverbs 17:17; Ezekiel 3:8. A forehead, the superior part of the face, is metaphorically brought to denote the interior affection of the mind. A hard forehead denotes obstinacy in wickedness, Isaiah 48:4, and a persevering magnanimous zeal against the wicked, Ezekiel 3:7-9. A whore’s forehead, Jeremiah 3:3, signifies extreme impudence, the metaphor being taken from those graceless, shameless, and immodest prostitutes. An eye, the organ of sight, by a metaphorical translation oftentimes denotes the mind, judgment, and knowledge; Genesis 16:4-5; Deuteronomy 15:18; 2 Samuel 15:17; Job 32:1; Psalms 15:4; Proverbs 3:7; Proverbs 28:22; Proverbs 30:12; Isaiah 5:21; Ecclesiastes 8:6; Matthew 6:22; John 5:35. Hence the right eye is put for the greatest prudence, Ecclesiastes 11:10. An evil eye, for a persevere and malignant mind, Deuteronomy 15:9; Proverbs 23:6; Proverbs 28:22; Matthew 20:15; Mark 7:22. A good eye, for a good and benevolent mind, Proverbs 22:9, Sir 35:9. An eye signifies a providential carefulness, sometimes a solicitude in evil, as Psalms 10:8;--- Psalms 17:8, (see 1 Samuel 18:9,) sometimes in good, Genesis 44:21; Numbers 10:31; Rth 2:9; Job 29:15; Proverbs 1:25; Proverbs 20:9, Proverbs 20:12; Ecclesiastes 2:14. Sometimes it denotes experience, Genesis 3:6. Sometimes spiritual illumination or renewing of heart, Psalms 13:3; Psalms 119:18; Isaiah 32:3; Ephesians 1:18. Sometimes spiritual blindness, Psalms 69:23; Isaiah 6:10; Matthew 13:15; John 12:40; Acts 28:27; Romans 11:8, Romans 11:10. See Lamentations 5:17.
Eye-salve denotes the spiritual healing of our natural darkness, Revelation 3:18, three things are said of a man corrupted by sin, Revelation 3:17, viz., that he is poor, naked, and blind, and therefore miserable. To remove these three, Revelation 3:18, are medicines proposed;
(1.) Gold tried in fire, (that is heavenly treasure) which makes one divinely, rich.
(2.) White raiment (that is, the merits of Christ applied by faith) by which nakedness being covered, a man may be preciously adorned.
(3.) Eye-salve to anoint the eyes (that is, the saving word of the Gospel, by which a man is illuminated) which restores or gives spiritual sight. A ear, as well as the eye, is translated to denote the mind, and when referred to the word of God, denotes a faithful attention and receiving of it, Psalms 49:4; Psalms 78:1; Psalms 45:10; Isaiah 55:2, where you may note nevertheless that the external hearing of the word is not excluded, but presupposed.
Heaviness or shutting of the ears, denotes hardness and stubbornness of heart, Isaiah 6:10; Matthew 13:15; Acts 28:27; Romans 11:8. Itching ears, denote such as with a perverse curiosity study after false opinions, 2 Timothy 4:3, with Acts 17:21. The phrase, Galatians 6:7, "Be not deceived, God is not mocked," is emphatical, for the word mukthrizetai, signifies more than to mock, viz., to fleer with the nose and mouth. And in the times past (as Erasmus
Proverbs 6:13, A perverse man is said to "speak with his feet, and teach with his fingers," which denotes some composed artificial gestures of deceit, as when by treading upon another’s foot, he signifies something, which is metaphorically called speaking: and so by the gestures or numbering of his fingers, informs another of something he knows not, by way of confederacy to deceive a third person. A shoulder, because it bears burdens, signifies affliction and tribulation, Psalms 21:12; Isaiah 9:4; Isaiah 14:25; sometimes obedience, Zephaniah 3:9; Ecclesiastes 7:11; Hosea 6:9; Isaiah 11:14; Deuteronomy 33:13.
Isaiah 9:6, "The government shall be upon his shoulders." The sense of this is variously given by interpreters. The Chaldee understands it of the fulfilling of God’s law: thus rendering it, he took the law upon himself to keep it. Many of the fathers understand it of the cross of Christ, and quote Isaiah 22:22. But it seems plainly to denote the whole administration of Christ’s office. Brentius upon this place, says, Mundani Monarchæ non gestant principatum super humeros suos, sed, &c. "Worldly monarchs do not bear the burden of government on their own shoulders, but transfer it upon their servants, counsellors, and civil military officers," &c. But Christ is such a king, that he bears all the weight of government on his own shoulders; for he alone rules, preserves, and governs his church. He only expiated sin. He had no helper, as earthly princes are wont to have, &c. An arm, because it exerts a man’s strength, is put for power or strong aid, 1 Samuel 2:31; Job 22:8; Job 35:9; Job 38:15; Job 40:4; Psalms 44:3; Jeremiah 17:5; Jeremiah 48:25; Ezekiel 30:22; Ezekiel 31:17; Ezekiel 22:6; Ecclesiastes 11:10; Isaiah 9:20. "They shall eat every man the flesh of his own arm," that is, they will destroy and consume those of their friends and neighbours from whom they were wont to be supplied, A hand, the extreme part of the arm, by which works are promptly performed, is also put for strength, Exodus 18:9; Deuteronomy 32:36; Joshua 8:20; Job 34:20; Psalms 89:25; Isaiah 28:2; Daniel 12:7. Hence it is proverbially said, An necis longas regibus esse manus?
Dost thou not know that royal hands are long? that is, the king’s power reaches a great way.
It is likewise put for help, ministry, and machination, which require power, Exodus 23:1; 1 Samuel 22:17; 2 Samuel 3:12; 2 Samuel 14:19; 2 Kings 17:13; Isaiah 22:2; Haggai 1:1; Haggai 2:1. In these last four texts, a hand signifies the ministry. For the prophets are the organs or instruments, of the Holy Spirit, and the dispensers of the mysteries of God, which they receive, to be communicated to the people, or to be reached forth as it were, by the hand. As if when one remits money or treasure, to be distributed or paid by him, it is said to be by such a hand, &c.
Leviticus 25:35, It is said, "and if thy brother waxeth poor and his hand faileth," (so the Hebrew) that is, if through poverty he be rendered incapable of business, trade, or employment, and so not able to provide for his family, &c., then relieve him. The metaphor being taken from a man that is consumed or weakened by a disease, who cannot labour with his hands. On the contrary, to strengthen the hand, is by counsel and help to assist, 1 Samuel 23:16; Job 4:3; Isaiah 25:3. When a hand is attribute to the earth, it signifies a certain place or space, Deuteronomy 23:12; Numbers 34:3; 2 Samuel 8:3; Isaiah 56:5; Isaiah 57:9; Jeremiah 6:3, (&c.) The back denotes alienation, estrangedness, or neglect, 1 Kings 14:9; Nehemiah 9:26 Sometimes it is a symbol of oppression and affliction, Psalms 129:3, "The ploughers. ploughed on my back," &c., Romans 11:10; Jeremiah 32:33. The loins, because the strength of the body consists in them, Job 40:7, are metaphorically, (or it may be rather metonymically,) put for strength itself, Isaiah 45:1, "I will loose (or dissolve) the loins of kings," the Septuagint has it kai isxun Basilewn diarrhcw, "And I will break the strength of kings."
Eternal life, is called the bosom of Abraham, Luke 16:22. Upon which Brentius in his commentary:
Abraham is proposed as the father of all believers, Romans 4:11-12, because such as follow his steps, and constantly persevere in faith and godliness to the end, shall, as our Saviour shows, be gathered together in immortal life: for tender children are wont to he carried and cherished in the bosom of their loving parents, Rth 4:16; 1 Kings 17:19. This term denotes the condition of eternal life, for the carrying of infants in the bosom of the parent, denotes love and intimate good will; so in the heavenly life, there is most pure love, from whence arises true joy. In the bosom of the parent, the infant finds rest and defence, so in heaven, there is certain security and a most quiet tranquillity, &c. A bosom, by a metonymy signifies a garment, that covers it, which being loose, is convenient to receive and carry things, Proverbs 6:27; Proverbs 16:33. Therefore metaphorically it is put for the retribution of reward or punishment. Of reward, as 2 Samuel 12:8; Luke 6:38. Of punishment, as Psalms 79:12; Isaiah 65:6-7; Jeremiah 32:18. To strengthen feeble knees, signifies to comfort such as are cast down by anguish or sorrow of mind, and confirm them by instruction and counsel, Job 4:4; Isaiah 35:3; Hebrews 12:12; the metaphor being taken from outward perils which invade upon a sudden, in which the knees of an affrighted and fearful man are weakened, because the strength of the nerves and muscles, by the terror of sudden danger, leaves its operation, which for bearing the body resides in the knees. Hence a sudden, or panic fear is expressed by the weakness or beating together of the knees, Psalms 109:24; Ezekiel 7:17; Daniel 5:6; Nahum 2:10. The feet are metaphorically (as well as by another trope) taken divers ways; of which take some of the chief.
1. With respect to externals, Job says, (Job 29:15), that "he was feet to the lame," that is, he relieved the miserable, as feet help men to get out of danger. See Genesis 30:30, noting the marginal reading. The foot of the pride, Psalms 36:11, denotes the violence of proud enemies The slipping, halting, &c., of the feet, &c., denotes danger and calamity, Job 12:5; Psalms 38:17; Psalms 116:8; Psalms 140:4, Psalms 140:11, (&c.) See Jeremiah 30:16. On contrary, to deliver the feet from falling, denotes divine protection against any malignant enemies, Psalms 56:13; Psalms 18:36; Psalms 121:3, (&c.) To tread with the feet, denotes to disgrace, or insult over one, as an enemy, Psalms 7:5; Psalms 91:12-13; Ezekiel 34:18-19; Matthew 7:6; Luke 10:19; Hebrews 10:29.
Lameness or halting, which is a disease, or accidental hurt of the feet, denotes calamity, affliction, and dangers, Psalms 35:15, "In mine halting (we translate it adversity) they rejoiced." Psalms 38:17; Jeremiah 20:10; Micah 4:6-7; Zephaniah 3:19. In which two last places the term XXXX is feminine, alluding to sheep, upon which Illyricus says, "That it is a speech taken from sheep: for many of them in the summer, especially those of hotter countries, do halt, or go lame: or else it may relate to the people and church, of which the scripture speaks in the feminine gender, as before."
2. With respect to internals and spirituals, because the life of man and the exercise of godliness is compared to walking or running, and so the feet translated to the mind, signify desire and a holy endeavour, as the outward running or hastening to a place is performed by the feet, Psalms 17:5; Psalms 119:59; Psalms 119:105, with Psalms 119:32,) Proverbs 4:26-27; Ecclesiastes 5:1. The beautifulness of the apostles’ feet, Isaiah 52:7; Romans 10:15, is not to be understood of their bodily feet, but of the interior and divine, as well with respect to their mission, or being sent, as also the parrhsia, or fervour in teaching, as a foot-man in an errand of great concern performs his journey speedily, Nahum 2:1. Some interpret it thus: "It is not prancing horses, cathedral seats, costly and magnificent vestments, cardinals’ hats, and other precious worldly accoutrements, that are commended, but simply the feet, which denotes the humility of their apostolical legation or embassy, and all their successors are exhorted to the same virtue, 1 Corinthians 2:3-4; Galatians 4:13-14, (&c.)
Ephesians 6:15, the feet are said to be shod, upon which a learned expositor says, "The feet signify the ministry of the Gospel, which must be shod, that is, defended with boots or shoes, from thorns, briars, and dirt," that is, that they may be able to go through all dangers in teaching and confessing the Gospel. See Ezekiel 16:10. What we translate (uprightly) Galatians 2:14, is in the Greek orqopodousi, recto pede incederent, that is, walk with a right foot, viz., according to the rule and measure of the Gospel. See Hebrews 12:13.
Hitherto we have treated of the dissimilary parts of a human body. The similary parts yield but few metaphors. The biting of the flesh, Job 13:14, is transferred to the mind, "why should I take away my flesh with my teeth," that is, consume myself with cares. See 1 Samuel 19:5; Ecclesiastes 4:5.
Blood in a metaphor, as Illyricus says, Cl. Script. Col. 1083, signifies spiritual death, or eternal destruction, Ezekiel 3:18; Ezekiel 33:8, Acts 18:1-28, Acts 20:26, (&c.) Of Metaphors from such things as concern the Life of Man. To the body, and its members, aptly succeeds its union with the soul, whence life proceeds. The word soul has no metaphorical notion, except when attributed to God, which belongs to an anthropopathy, as was before expounded.
Life is used metaphorically: as living waters are put for such as flow briskly, and plentifully, Genesis 26:19; Proverbs 10:11; Jeremiah 2:13; Jeremiah 17:13, (&c.) Time is said to live, and a building to be quickened, of which before chap. 9, sect. 4. See Habakkuk 3:2. To live, and life, are put for happiness, strength, and health, 1 Kings 1:25; Psalms 69:32-33; Ecclesiastes 6:8.
Health, or soundness, is put for the word or doctrine of God and eternal life, the consequence of receiving it, 1 Timothy 1:10; 1 Timothy 6:3; 2 Timothy 1:13; 2 Timothy 4:3; Titus 1:9, Titus 1:13; Titus 2:1-2, Titus 2:8. Hereby is denoted the condition and quality, as well as the fruit and efficacy of both, &c. To cure, or heal, metaphorically signifies a deliverance or restoration from calamity, adversity, or trouble, Exodus 15:26; 2 Chronicles 7:14; 2 Chronicles 36:16; John 13:4-12; Proverbs 3:8; Proverbs 12:18; Proverbs 13:17; Proverbs 14:13; Isaiah 3:7; Isaiah 58:8; Jeremiah 8:22; Jeremiah 30:13-14, Jeremiah 30:17; Lamentations 2:13; Hosea 14:4. And when translated to the soul, it denotes the free pardon and remission of sin, (that disease of the soul,) through the merits of our blessed Redeemer. Psalms 6:2; Psalms 41:4; Psalms 147:3; Isaiah 6:10; Isaiah 19:22; Isaiah 30:26; Isaiah 53:5; Jeremiah 3:22; Malachi 4:2; Matthew 13:15, (with Mark 4:12,) John 12:40; Acts 28:27; 1 Peter 2:24, (&c.) And in regard the knowing and manifestation of the disease and its cause, is the beginning of a cure, therefore this term is elegantly transferred to the ministers of the word, whose office it is to show people their sins, and rebuke them, Jeremiah 6:14, "They have healed the bruise of the daughter of my people slightly,"---that is, did not reprehend, as much as need was. To health, are opposed in general, diseases, griefs, pains, wounds, stripes, &c., in which there is a metaphorical translation,
1. To Inanimates, 2 Kings 3:19, "And ye shall grieve, (or pain,) every good piece of laud with stones;" XXXX, that is, cover, corrupt, or mar it. It denotes the irruptions of the enemies to annoy the whole Jewish polity, Deuteronomy 29:22-23; Isaiah 1:5-8.
2. To man, denoting his depraved nature, Jeremiah 17:9; Psalms 38:3, Psalms 38:5, Psalms 38:7-8; Isaiah 53:4; Matthew 9:12-13; Mark 2:17; Luke 5:31-32; 1 Timothy 6:4, a corrupt captious wrangler about words and questions is called noswn sick about questions, to which is elegantly opposed, 1 Timothy 6:3, of the wholesome words (logoiv ugiainousi for sound speeches) of our Lord Jesus Christ.
All human calamities which afflict a man, like a disease, are represented by this similitude, Psalms 77:10; Jeremiah 10:19; Job 9:17; Ecclesiastes 5:12, Ecclesiastes 5:15; Ecclesiastes 6:2; Isaiah 1:6; Isaiah 30:26; Jeremiah 15:8; Jeremiah 30:12, Jeremiah 30:14-15; Lamentations 2:13; Hosea 5:13. Wounds denote sharp reprehensions, Proverbs 27:6, see Psalms 141:5.
More especially what are adverse to health, and metaphorically used are,
Brands, or marks, or scars of wounds, are put for the persecution for the confession of Christ, which St. Paul gives an account of with respect to himself, as you may see by their catalogue, 1 Corinthians 4:10-13; 2 Corinthians 6:5-10; 2 Corinthians 11:23-30. What a seared conscience is, we have before spoken in metaphors taken from fire.
Leanness, thinness, &c., are put for calamities, punishments and anguish, Isaiah 17:4; Isaiah 24:16; Ezekiel 33:10; Zephaniah 2:11, (Psalms 73:8,it is spoken of tyrants.) Rottenness of bones, denotes dolours and terrors of mind, Proverbs 14:30; Habakkuk 3:16; Proverbs 12:4. To rot, is to perish, Proverbs 10:7. The plague denotes a very mischievous and destroying man, Acts 24:5, where Paul was accounted by the wicked Jews a pestilent fellow. Poison, a very killing and fatal ingredient, that commonly destroys men, unless expelled by very sovereign and powerful antidotes, denotes devilish doctrine, as also the malice and malignity of the wicked, who (as far as they can) destroy the souls, bodies, and good name, of honest, pious men, Deuteronomy 32:33; Psalms 58:4; Romans 3:13. To life is opposed death, which is either the privation of natural life, because of the separation of the soul from the body: or the privation of spiritual and heavenly life, because of the separation of the soul from God through sin. Both these not metaphorically, but properly, are to be understood, Genesis 2:17. But to die is used metaphorically, when believers are said to die to sin, Romans 6:2, Romans 6:7, Romans 6:11, that is to renounce it, and to be idle and unfruitful with respect to it, as a dead man naturally neither acts nor operates. But "to be dead in sins and trespasses" is quite another thing, Ephesians 2:1, Ephesians 2:5; for that denotes spiritual death, when men by sin separate themselves from the grace of God, and the hope of eternal life, when their sins are not remitted: in which sense Matthew 8:22; John 5:25; 1 Timothy 5:6, are taken. Paul asserts himself to "be dead to the law," Galatians 2:19, that is, the accusation or curse of it, for he could not by that be justified, nor did he depend upon works, but upon free grace, and so was dead as to that hope, (viz., of a legal justification,) as a dead man has not the power of operation, see Romans 7:4, Romans 7:10. To be dead from the elements of the world, Colossians 2:20, is to be freed by Christ from the observation of the difference of Levitical meats and the Mosaical ceremonies (this was the Jewish Paedogogy,) by which God informed the world, Galatians 4:3, and Colossians 2:3, (see 1 John 3:1.) Believers are said to be dead to the world, &c., which denotes a renunciation of its depraved concupiscences, and mad pleasures. The text says, "for ye are dead, and your life is hid with Christ in God;" that is, as Erasmus says in his paraphrase: "ye seem dead to this world, because ye do not relish the glories thereof, nor are moved with those vanities which worldlings admire. Therefore you do not live here, so as to attract the splendid notice of men, but you live in Christ with God, although your life is bid according to the judgment of the world, &c."
Death is attributed to seed, or corn cast into the earth, John 12:24; 1 Corinthians 15:36, not because it perishes, but because of its change, it becoming the root of much fruit. In the first text, it tacitly denotes the death of Christ, and in the second the death of believers, whose resurrection is also denoted by this similitude or metaphor of a corn, or grain. Of Metaphors from Human Sense.
Generally, feeling, sense, or the instrument of sense, (called in Greek aisqhma, aisqhsiv, aisqhthrion,) are transferred to the mind, which metaphor is frequent among the Latins, Luke 9:45, "that they may not, aisqwntai, feel it," that is understand it, as it is expounded, Luke 18:34; Php 1:9, what we translate "judgment" in the Greek is asqesiv, sense, viz., a lively faith in Christ. Titus 1:1-2; John 17:3; Isaiah 53:11. See Romans 5:1, Romans 5:5; Romans 8:10, Romans 8:17; Romans 14:17. See also Hebrews 5:14, with 1 Corinthians 2:13, 1 Corinthians 2:15.
Sight, or seeing, denotes experience, or enjoyment, Exodus 20:18; Psalms 4:6-7; Psalms 16:9-10; Psalms 27:12-13; Psalms 34:12-13; Psalms 49:10-11; Psalms 63:2; Psalms 89:48-49; Psalms 91:15-16; Psalms 98:2-3; Psalms 128:6; Ecclesiastes 8:16 (where, to see sleep, denotes to sleep; so, to see corruption in death, Psalms 16:9-10,) Ecclesiastes 9:9; Isaiah 44:16; Jeremiah 16:10; Lamentations 3:1; Luke 2:26, (where to see death signifies to die,) Luke 17:22; John 8:51, John 8:56; Revelation 18:7, (&c.)
Especially the verb to see, is used to denote a real experience of promises of great things, Isaiah 53:11; Isaiah 60:5; Isaiah 66:14; and of punishment under commination, Isaiah 26:11.
2. It is transferred to the mind and intellect, and signifies to know or understand, Genesis 42:1; Ecclesiastes 1:16; Jeremiah 2:31; Matthew 2:16; Matthew 9:2, Matthew 9:4; Romans 7:23, with Romans 7:7, Revelation 1:12; to think or consider, Genesis 20:10; Genesis 49:15; Ecclesiastes 1:14; Isaiah 22:9; Isaiah 5:12; Matthew 6:26, (see Luke 12:24,) Romans 11:22; Colossians 4:17; James 1:25; to provide carefully, Genesis 41:33, (&c.,) or, avoid hurt, Matthew 9:30; Mark 12:38, Mark 12:4 (&c.) 3. It signifies spiritual vision, as the prophecies, Numbers 24:16-17; 1 Samuel 9:9; Isaiah 30:10, (&c.)
It is said of angels, that they desire parakuyai to look into the mysteries of the Gospel, 1 Peter 1:12, that is, they coveted a full and perfect knowledge of it, such is the majesty and beauty of that blessed mystery. To sight, is opposed blindness, by which the want of true faith and Gospel illumination is noted, Isaiah 42:18-19; Lamentations 4:14; Matthew 15:14; Matthew 23:16, Matthew 23:24, Matthew 23:26; John 9:39; Romans 2:19; 2 Peter 1:9; 1 John 2:11; Revelation 3:17.
Blindness, attributed to the wicked denotes three things, as
1. 1 John 2:11, "Darkness hath blinded his eyes," that is the proximate and immediate cause, viz., a corrupt mind and will expressed by the term darkness, (see Ephesians 4:18).
2. 2 Corinthians 4:4, it is said, that "the god of this world hath blinded the eyes of them that believe not," &c., that is the first cause of all evil and condemnation, viz., the devil seducing and hardening men.
3. John 12:40, it is said, "He (that is God) hath blinded their eyes," in what respects this is attributed to God the great and sole Fountain of goodness and mercy, you may find expounded in Gram. Sacra, p. 285, 286.
It is said, Exodus 23:8, that "gifts blind the seeing," that is, bribes corrupt the wise and skilful to pervert justice. And therefore blindness with the synonymous terms is ascribed to the wicked that will not take counsel, Deuteronomy 28:28; Isaiah 8:21-22; Isaiah 59:9-10; Zephaniah 1:17. The object of sight are colours. Of these whiteness is a most exact symbol of inward purity and cleansing from sin, Psalms 51:7; Isaiah 1:18; Revelation 7:14. A metaphor taken from linen, which when foul is restored to its colour by washing, and cleansing it from all spots.
Outward whiteness, as by rubbing with chalk or washing with lime, denotes hypocrisy, Acts 23:3, see Matthew 23:27; Ezekiel 13:10; Ezekiel 22:28, (&c.) Of the white stone, Revelation 2:17, we will treat anon.
Redness, or a red colour, is attributed to sin, Isaiah 1:18, where the prophet means blood, as Isaiah 1:15, by which, not only homicide or killing of men, is metonymically understood, but also all enormous sins, by a synecdoche. For as blood rashly spilt, contaminates the homicide, and renders him guilty, 1 Kings 2:5-6, 1 Kings 2:31-33, so sins are nothing but an abominable spot and contamination in the sight of God. To this cursed redness, the blessed blood of Christ is opposed, which expiates sin, and converts it into whiteness. See Revelation 1:5; Revelation 7:14, (&c.)
Blackness with comeliness, is mentioned as the beauty of the spouse, Son 1:5. The first denoting sin and affliction, the latter divine grace, which regenerates and renews. Augustin
Hearing, and to hear, denotes,
1. The inward understanding, intelligence, or discretion of the mind, Genesis 11:7; Genesis 41:5; Genesis 41:5; Genesis 42:23; 2 Kings 18:26; Isaiah 36:11; Jeremiah 5:15; Matthew 13:13; 1 Corinthians 14:2, (&c.)
2. Approbation and obedience, Genesis 3:17; Genesis 21:12; Joshua 1:17-18; Judges 2:17, Judges 2:20; Deuteronomy 18:19; 1 Samuel 2:25; Proverbs 4:1; Isaiah 33:15; Matthew 17:5; John 8:47; John 9:27; John 10:27; 1 Timothy 4:16, see James 1:22, (&c.) To hearing is opposed deafness, denoting unbelieving, wicked, and obstinate sinners, Isaiah 42:18-19, with Isaiah 6:10; it is spoken of the converted, Isaiah 29:18.
Smell; what relates to this sense we have in part shown before, a thread of tow is said to smell the fire, so the Hebrew, Judges 16:9, when it touches it, and finds its force. See Judges 15:14, also Job 14:9; Job 39:25. Bad report is said to stink, Genesis 34:30; Exodus 5:21; 1 Samuel 13:4; 2 Samuel 10:6; 2 Samuel 16:21; Daniel 6:14. To taste, is put for to understand, experience, or enjoy, Psalms 34:8-9; Proverbs 31:18; Matthew 16:28; John 8:52; Hebrews 6:4-5; 1 Peter 2:3. Hence the noun XXXX, gustus, taste, translated to the mind, signifies counsel, judgment, or reason, 1 Samuel 21:13; 1 Samuel 25:33; Psalms 119:66; Proverbs 11:22; Job 12:20; Daniel 3:10, Daniel 3:12; Jonah 3:7.
Sweetness, or to be sweet, is a metaphor well known, and signifies to delight, or to be well pleased in a thing, Job 20:12; Psalms 55:14; Proverbs 3:24; Proverbs 9:17, (where by a metaphor of stolen waters, which are said to be sweet, and bread of secrecies to be pleasant, wicked company-keeping with an adulteress is expressed,) Son 2:3, Song of Solomon 2:14; Song of Solomon 5:16; Jeremiah 31:26; Psalms 19:10-11; Psalms 119:103.
Bitterness, or to be bitter, denotes an overwhelming with calamity, which is as hateful to the mind and sense as bitterness is to the taste, Genesis 26:35; Exodus 1:14; Rth 1:20; 1 Samuel 30:6; 1 Samuel 1:10; 2 Kings 4:27; Job 13:26; Job 21:25; Proverbs 17:25; Isaiah 38:17; Lamentations 3:15; Ezekiel 3:14; Ecclesiastes 12:10, (&c.,) Isaiah 24:9.
It betokens that which is evil and hurtful, Proverbs 5:4; Jeremiah 2:19, and so is applied to idols, Hosea 12:14. More especially it denotes anger, or fierceness and cruelty of mind, Genesis 49:23; Judges 18:25; 2 Samuel 17:8; Habakkuk 1:6; Ephesians 4:31; Colossians 3:19. It denotes calumny, Romans 3:14; James 3:14, with James 3:8-11; sin, as Acts 8:23; Romans 3:14; Hebrews 12:15; Matthew 26:75; Luke 22:62. The object of touch is hard and soft. Hardness is spoken, 1. Of men; and denotes,
(1.) Depravity, pertinacy, and stubbornness of mind, Exodus 7:3; Exodus 13:15; Deuteronomy 2:30; Deuteronomy 10:16; Proverbs 28:14; Isaiah 48:4; Isaiah 63:17; Ezekiel 2:4; Matthew 19:8; Mark 10:5; Acts 19:9; Romans 2:5; Romans 9:18; Hebrews 3:8, Hebrews 3:13, Hebrews 3:15; Hebrews 9:7.
(2.) It denotes cruelty and unmercifulness, Genesis 49:7; Judges 4:24; 1 Samuel 5:7; Isaiah 8:22; Isaiah 19:4; Matthew 25:24.
(3.) Afflictions and sadness, 1 Samuel 1:15; Job 30:25; Psalms 60:5, (&c.)
2. Of things, and so their perplexity, difficulty, and grievousness, is intimated, Genesis 35:16-17; Deuteronomy 1:17; Deuteronomy 15:18; 2 Samuel 2:17; Acts 9:5; James 3:4.
3. Of speech, and words, as when they are bitter, 2 Samuel 19:43; Psalms 31:18; when they are difficult to be understood, 2 Kings 2:10; John 6:60. He is called hard, who denounces evil or adversity, or any misfortune, 1 Kings 14:6.
Softness is applied,
1. To the heart of man, and denotes consternation and fear, Deuteronomy 20:3; Job 23:16; Jeremiah 51:46; Isaiah 7:4; also contrition and repentance, 2 Kings 22:19, with Ezekiel 36:26. By softness or effeminacy, 1 Corinthians 6:9, are meant those impure wretches that unnaturally abuse themselves or others, as Illyricus says.
2. To speech, as flattery, Psalms 5:9; Psalms 12:3; Psalms 55:21; Proverbs 2:16; Proverbs 7:5; Proverbs 26:28; Proverbs 28:23; Proverbs 29:5. In which places the term XXXX molle, mild, or soft, is used for flattery. Sometimes it notes mildness and humanity joined with prudence, Proverbs 15:1; Proverbs 25:15, where the word
Sleep is the cessation of the senses, by which is signified,
1. Security, as that of faith, by those that depend upon and acquiesce in the Lord, Psalms 3:5; Psalms 127:2; Ezekiel 34:25. Sometimes it denotes the carnal security of wicked and unbelieving men, Romans 13:11; Ephesians 5:14; 1 Thessalonians 5:6-7. Hence it is said, Isaiah 29:10, "He hath poured on them the spirit of deep sleep," &c.
2. Sloth, laziness, or sluggishness, which sleepy persons are very subject to, Proverbs 6:9-10; Proverbs 24:33; Isaiah 56:10; Nahum 3:18; Isaiah 5:27; 2 Peter 2:3, (&c.)
3. Death and destruction, Job 3:13; Job 14:12, with Job 16:22; Psalms 13:3; Psalms 76:6; Jeremiah 51:39. Hence the profane authors call sleep the "Image of death;" Homer calls sleep and death twins, and Hesiod calls sleep the brother of death.
Believers are said to sleep when they die a corporeal death, Matthew 27:52; John 11:11, John 11:13; Acts 7:60; Acts 13:36; 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; 1 Thessalonians 4:13-15. The reasons are elsewhere given, the substance of which is, that their souls have blessed rest, with God, and their bodies have rest in the grave, Isaiah 57:1-2, in the certain hope of a future resurrection, Acts 2:26; Revelation 14:13; Psalms 17:15. Sleep being a representation or figure of both, in which there is rest from labour, and a refreshing of strength, &c. To sleep is opposed watching, therefore the reason of it in signification is opposite with respect to sleep.
1. As sleep denotes carnal security, so watchfulness signifies true repentance, and a serious and diligent exercise of piety, Matthew 24:42; Matthew 25:13; Mark 13:35; Luke 21:36; 1 Corinthians 16:13; Romans 13:11; 1 Corinthians 15:34; Ephesians 5:14, Ephesians 5:18; Colossians 4:2; 1 Thessalonians 5:6, 1 Thessalonians 5:10; 1 Peter 5:8; Revelation 3:2-3; Revelation 16:15, (&c.)
2. As sleep denotes sloth and laziness, so watchfulness signifies alacrity, diligence, and prudence, in the management of duty or office, Psalms 127:1; Acts 20:31; Hebrews 13:17.
3. As sleep denotes death, so watchfulness denotes life, both are joined together, 1 Thessalonians 5:10. See Romans 14:8, more comparisons might be made, but they are obvious.
Metaphors from the various Differences of Mankind.
WE will consider the differences of human kind with respect, 1. To sex. 2. Age. 3. Relation. 4. Country or family. And although some of these belong to the head of adjuncts, yet for more commodious order we will place them here.
1. As to sex; they are man and woman. A man XXXX metaphorically denotes a stout, courageous, eminent person. 1 Samuel 26:15. In that irony of David, "Art not thou a man?" that is, hast thou not behaved thyself gallantly? Jeremiah 5:1, "Seek in the broad places thereof (that is, Jerusalem) if ye can find a man;" that is, a wise man, &c. 1 Kings 2:2-3; Psalms 49:10; Psalms 4:3; Psalms 118:5-6; Psalms 144:3-4; Psalms 82:6-7; 1 Corinthians 3:21; 1 Corinthians 7:23; 1 Corinthians 16:13, (&c.) A woman on the contrary, denotes one that is timorous, weak, and dispirited, Isaiah 3:12; Jeremiah 51:30; Nahum 3:13. See Jeremiah 48:41; Isaiah 19:16. Hence a sort of men are called effeminate, &c. The church is likened to a chaste virgin; 2 Corinthians 11:2, see Hosea 2:19. This metaphor alludes to the legal type of the High-Priest, who might marry none but a virgin, Leviticus 21:14, see Son 1:3; Ecclesiastes 9:17; Revelation 14:4. To which spiritual whoredom and adultery is opposed.
2. The age of man may be thus distinguished, viz., infants, boys, youths, men, old men. A sucking infant and boy, metaphorically denote,
(1.) True believers, Psalms 8:2-3; Matthew 11:25; Luke 10:21, see Matthew 18:3-4; 1 Corinthians 14:20; 1 Peter 2:1-2, (&c.) (2.) Such as are ignorant in the faith, Romans 2:20; 1 Corinthians 3:1-2; Hebrews 5:12-14; Galatians 4:3.
(3.) Fools and wicked men destitute of the knowledge of truth, Isaiah 28:9; Isaiah 65:20; Ephesians 4:14. Sucking is attributed to the church, Isaiah 49:23; Isaiah 60:16; 2 Corinthians 8:1-4. The consolation of the gospel which the faithful enjoy in the church, is compared to sucking, Isaiah 66:11-12. When the term boy, or little one, is attributed to princes or magistrates, it denotes folly and lack of prudence, Ecclesiastes 10:16; Isaiah 3:4, Isaiah 3:12.
Childhood signifies the time of Israel’s departure out of Egypt, Jeremiah 3:4, "Thou art the Guide of my childhood." See Hosea 2:15; Hosea 11:1; Ezekiel 23:19. It denotes spiritual strength, Psalms 103:4-5.
Manhood, Ephesians 4:13, denotes the perfection of wisdom and knowledge in believers, viz., so much as is attainable in this world, to which childhood is opposed, Ephesians 4:14.
Old age sometimes has the notion of wisdom. Hence the term elders is applied to senators, in whom not always age, but prudence is respected, 2 Kings 10:1, (&c.) Hence also the term is used of the chief officers of the church, 1 Timothy 5:1, 1 Timothy 5:17, 1 Timothy 5:19; Titus 1:5; Hebrews 11:2; James 5:14; 1 Peter 5:1, 1 Peter 5:5.
3. The relations which afford any metaphors are, a spouse, husband, wife, widow, father, mother, son, brother, sister; lord, servant; master, scholar. By the metaphor of espousals, (which is the most pleasant metaphor of all,) the spiritual union between Christ and the church is expressed, Hosea 2:19-20; Matthew 22:20, and the following verses, 2 Corinthians 11:2; Revelation 21:2, Revelation 21:9-10. (&c.) See the metaphor of a bridegroom in the second book, where the parallel is run. From the names of husband and wife, a few metaphors are taken, as Isaiah 54:5, where God calls himself the XXXX husband of the church. The text is word for word from the Hebrew, "Thy Makers are thy Husbands," which plural phrase denotes the mystery of the Trinity. Hence the land of Sion, (that is the church,) is said to be XXXX, Beulah, that is married, Isaiah 62:4, (&c.)
Widowhood denotes desolation, Isaiah 47:8-9. Hence it is said, Jeremiah 51:5, "Israel hath not been XXXX widowed (or left a widow) nor Judah of his God." A father XXXX with respect to diverse attributes, yields diverse metaphors.
1. With respect to begetting and production, he is put for the author of any thing, Genesis 4:20-21; Job 38:28; John 8:4.
2. With respect to the education of his children, he is put for a doctor, teacher, or master, Judges 17:10; 2 Kings 2:12. (Hence comes the appellation of the children of the prophets, 2 Kings 6:1, and elsewhere, by which their disciples are understood,) Matthew 23:9; 1 Corinthians 1:17; Acts 18:8-11.
3. Because he governs his children, he is put for a prince or superior, 1 Samuel 24:11; 2 Kings 5:13; Isaiah 22:21. Hence Deborah is called a mother, Judges 5:7.
4. Because of his conversation with his children, he is put for any thing most conjunct, Job 17:14.
5. Because of his love, he is put for any thing loving or benevolent, Genesis 45:8; Job 29:16.
6. He is put for an example (or exemplar rather,) proposed for imitation, Romans 4:11-12, Romans 4:16, Romans 4:18. Of the word (mother) see chap. ix. sect. 5, 4. Babylon or the antichristian church is called the mother of fornications and abominations of the earth; that is, that invented, confirmed, propogated, and defended the idolatries, damnable doctrines, errors, nefarious wickednesses of all sorts of men, which are mystical whoredom, and the greatest abomination in the sight of God. By allusion to the man’s words that said to Christ, Matthew 12:47, "Thy mother and thy brethren stand without, desiring to speak with thee;" Christ calls his disciples, and all believers "his mother, brothers, and sisters," that is, they were as dear to him as such, and denotes, that spiritual relation is of higher value, than earthly. The parting of two ways is called a mother, Ezekiel 21:21, because two ways, as if they were two daughters, proceed from it. A son XXXX, Ben, what signification this is of, may be read, chap. vii. All believers are called "the sons of God," John 1:12-13; Romans 8:14, Romans 8:16-17, Romans 8:19, Romans 8:21; Galatians 3:26; Galatians 4:5-6; 1 Peter 1:14, 1 Peter 1:23; 1 John 3:1-2, (&c.,) because of the mystery of regeneration, and because this is effected by preaching the word. Paul calls his converts his sons, 1 Corinthians 4:14, 1 Corinthians 4:17; Philemon 1:10. Thus such as believe as Abraham did, and only such, are called his seed or children, and he their father, Romans 4:16. See Romans 9:7-9, and Galatians 4:22, (&c.) The impious and unbelieving, on the contrary, are called the children of the devil, Acts 13:10; 1 John 3:10, (see 1 John 3:8,) and John 8:44, because they imitate him in wickedness.
Princes and magistrates, are called sons of the Most High, Psalms 82:6; not with respect to their faith, but (1.) Because they are on earth as it were God’s heirs, succeeding in a certain part of judiciary authority.
(2.) Because they are of such authority on earth that God tenders and loves them, and commands reverence and obedience to them, Romans 13:1, (&c.)
First-begotten son, in a metaphor, obtains the notion of excellence and prerogative, and is put for one very dear and precious, as the eldest son is to the parent, Exodus 4:22; Jeremiah 31:9, Jeremiah 31:20. An orphan denotes a forlorn and helpless condition, Psalms 10:14, Psalms 10:18; Amos 5:3. Hence John 14:18, Christ promises his disciples that he would not leave them (arfanouv) orphans, that is, destitute of help. A brother is put for that which is like a thing, Job 30:29; Proverbs 18:9. A man and his brother denote society or mutual engagement, Genesis 26:31; Genesis 37:19 and Genesis 42:21, Genesis 42:28; Exodus 16:15; Numbers 14:4; Jeremiah 23:25; Jeremiah 25:26; Malachi 2:10. See Exodus 25:20; Joel 2:8; a woman and her sister, Exodus 26:3, Exodus 26:5-6, Exodus 26:17; Ezekiel 1:9, Ezekiel 1:23; Ezekiel 3:13, (&c.) See also Jeremiah 23:35; Jeremiah 31:34; Isaiah 34:15-16. A Lord, XXXX [Baal,] the metaphorical significations hereof are at large given
1. Good, as the service of God, (of which there is frequent mention in scripture,) by which his sincere worship, in faith and obedience, is noted. So a man is said to be the servant of righteousness, when he serves God in faith, holiness, and righteousness, Romans 6:16, Romans 6:18-19; Luke 1:75. To serve other men, Matthew 20:27; Mark 10:43-44; Galatians 5:26, denotes an officious humility, and beneficence, the fruit of faith. So Paul was the servant of Christians; 2 Corinthians 4:5, see 1 Corinthians 9:19. Paul says that he brought his body into doulagwgein "servitude" 1 Corinthians 9:27, which denotes mortification.
2. It denotes evil, when it respects sin, and what relates to it. To serve sin, denotes impenitence, John 8:34; Romans 6:6, Romans 6:17, Romans 6:19-20; Titus 3:3; 2 Peter 2:19. To serve mammon, denotes worldly-mindedness, and a greedy desire after ill-gotten riches, Matthew 6:24. To serve the belly, denotes an indulging one’s self in carnal pleasures, Romans 16:18, see Php 3:19; Titus 2:3. To serve much wine (oinw pollw dedoulwmenav) denotes drunkenness, Titus 2:3. To serve men, denotes an obedience to their prescriptions in opposition to the commands of God; 1 Corinthians 7:23; Galatians 5:1; Galatians 4:9, with Acts 15:10, which two last texts respect the legal ceremonies, and hence that phrase is taken, Romans 8:15, "spirit of bondage," to which is opposed the "Spirit of adoption:" the one denotes legal strictness and terror, the other evangelical grace. See Hebrews 12:18, (&c.,) also Hebrews 2:15. The law is called a school-master, because it taught the way to Christ, Galatians 3:24. There is a very fair metaphor taken from a schoolmaster’s instruction, Isaiah 28:10. "For precept must be (or hath been) upon precept, precept upon precept; line upon line, line upon line; here a little and there a little" (was added,) as rules and precepts are given and inculcated into the minds of children, and their hands guided to write (as in the old verse, Adde parum parvo superadde pussillum, i.e. "Add little to little, and to little superadd very little, that at length they may acquire the whole treasure of learning;" so God, by his prophets, (2 Chronicles 36:15,) and ministers, instructs his people in divine learning, &c.
4. The metaphors from a country or family are these; A Canaanite, is put for a stranger or impure person, Ecclesiastes 14. last verse, Isaiah 30:8. For a merchant, because their country was near the sea, Proverbs 31:24; Isaiah 22:8; Jeremiah 10:25; Hosea 12:8; Zephaniah 1:11. An Arabian is put for a thief or robber, because they were infamous that way, Jeremiah 3:2; Isaiah 12:6; the Edomites and Moabites are put for the church’s enemies, because they were such to the Jews, (Psalms 137:7; Amos 1:11; Obadiah 1:21; Ezekiel 25:12,) Isaiah 34:5-6; Isaiah 63:1; Isaiah 25:10. Chaldeans are put for mathematicians or fortune-tellers, because that nation was given to it, Daniel 2:2, (&c.) The names of Sodom and Gomorrah are attributed to the rebellious and stubborn Jews, Isaiah 1:10, see Isaiah 3:9; Ezekiel 16:48-49, Ezekiel 16:53.
Home, the seat of Antichrist, is called Sodom and Egypt, Revelation 11:8; Sodom, because of its corporeal and spiritual whoredom, and other enormous sins; Egypt, because of its tyranny and cruelty against the people of God.
Metaphors from the various Actions of Men.
Such of the actions of men as we have not treated of before shall be briefly given, these may be distinguished into such as are necessary, and such as are contingent.
1. Necessary actions, as to eat and drink, denotes,
(1.) To consume or destroy, Genesis 31:15; Exodus 3:2; Deuteronomy 31:17; Deuteronomy 7:16; Proverbs 30:14; Psalms 14:4; Psalms 69:10; Isaiah 1:20; Jeremiah 30:16; Galatians 5:15; James 5:2-3, (&c,)
(2.) To enjoy, or receive benefit, as eating nourishes the body this enjoyment is either corporeal, as Genesis 45:18; Psalms 128:2; Isaiah 1:19; Isaiah 3:10, (&c.;) or spiritual, Proverbs 9:6; Proverbs 8:5-6, Proverbs 8:10, (&c.,) Jeremiah 15:16; 1 Timothy 4:6.
2. It denotes a participation of the merits and blessings of Christ, John 6:60, (&c,) 1 Corinthians 10:16.
3. The completing of eternal happiness, or everlasting life itself, Luke 14:15; Luke 22:30; John 6:27; Revelation 2:7; Revelation 3:20. (&c.) To be filled, that is after eating, denotes any fulness, as when an old man is said to be XXXX (Sept. plhrhv hmerwn) full of days, Genesis 25:8; Genesis 35:29. See Hosea 13:6; Luke 6:25; 1 Corinthians 4:8. It denotes a sufficient enjoyment of things pleasing and profitable, Psalms 16:11; Psalms 17:15; Psalms 81:10; Psalms 103:5; Psalms 107:9; Matthew 5:6; Luke 6:21. Sometimes it denotes loathing, as a full stomach does meat, Psalms 88:3; Habakkuk 2:16. Hence by an anthropopathy it is attributed to God, Isaiah 1:11. To hunger and thirst denotes an ardent desire in the godly after heavenly things, Psalms 42:2; Psalms 63:1; Isaiah 41:17; Isaiah 55:1; Matthew 5:6; Luke 6:21; Luke 1:53. In the wicked it denotes eternal malediction for the want of those blessings, Isaiah 65:13; Luke 6:25, see Luke 16:24, and Amos 8:11. To drink denotes the enjoyment of good and pleasant things, Jeremiah 2:18, victory, as Numbers 23:24. See Proverbs 5:15; Isaiah 37:25; participation of heaven, Proverbs 9:5; Isaiah 65:13; John 4:14; John 7:38. See Revelation 22:17, (&c.;) to suffer inconveniences, as Job 21:20; Jeremiah 25:16; Jeremiah 49:12; Obadiah 1:16; Habakkuk 2:16; Proverbs 20:5; Matthew 20:22; Matthew 26:39, (&c.;) to be accustomed to a thing, Job 15:16; Job 34:7; Revelation 18:3; Proverbs 9:5. To be drunk denotes to be filled with good things, Deuteronomy 29:19; Psalms 36:8-9; Proverbs 5:19; Proverbs 11:25; Son 5:1; Jeremiah 31:14; to be overwhelmed with calamities, Isaiah 51:21; Isaiah 63:6; Jeremiah 48:26; Ezekiel 23:33; to be obstinately confirmed in impiety by the just judgment of God, Isaiah 29:9-10. Hence sobriety, on the contrary, both of body and mind, is attributed to a godly man, 1 Thessalonians 5:6, 1 Thessalonians 5:8; 2 Timothy 4:5; 2 Timothy 2:25; 1 Peter 1:13; 1 Peter 4:17; 1 Peter 5:8. To beget and bring forth is put for the production or event of any thing, Job 38:28; Psalms 90:2; Proverbs 25:23; Proverbs 27:1; Zephaniah 2:2; James 1:16, hence generations signify things done, or histories, Genesis 2:4; Genesis 5:1; Genesis 37:2. It is attributed to spiritual renovation, Isaiah 66:9; John 1:13. The church being as it were the mother of believers, Isaiah 54:1; Isaiah 66:7-8; Galatians 4:26-27; to the ministers of the gospel, 1 Corinthians 4:15; Galatians 4:19; Philemon 1:10, (&c.) When a man is said to bring forth wind, stubble, vanity, &c., it denotes the ill success of his malignant endeavours, Job 15:35; Psalms 7:14; Isaiah 26:18; Isaiah 33:11; Isaiah 59:4.
Hitherto of the necessary actions of men; now we shall briefly touch such as are contingent, which are good or bad; with respect to the agent or others.
What concerns site or local motion, as to go or walk, is put for the life, manners, and actions of men, Genesis 17:1; Psalms 1:1; Psalms 119:1, Psalms 119:3, Psalms 119:9, (&c.,) Romans 8:1; Ephesians 2:2, Ephesians 2:10, (&c.,) 2 Corinthians 12:18. Hence "a way" is put for the course of life or conduct of men, Genesis 18:19; Genesis 31:35; Proverbs 28:6; Jeremiah 6:16; Matthew 21:32; Acts 14:16, (&c.) To go signifies to die, Genesis 15:2; Joshua 23:14; Luke 22:22, (&c.) To stay or tarry signifies to live, John 21:22; Php 1:25. To follow signifies imitation and conformity in life and actions, 1 Kings 18:21; Matthew 16:24; John 8:12; 1 Peter 2:21; 2 Peter 1:16. To run betokens diligence, Psalms 119:32; Son 1:4; Jeremiah 12:5; Romans 9:16; 1 Corinthians 9:26; Galatians 5:7; Php 2:16; 2 Timothy 4:7; Hebrews 12:1. The word of God is said to run, when it is largely propagated, 2 Thessalonians 3:1, and when the will of God is fulfilled, Psalms 147:15. To hasten signifies temerity, rashness, precipitancy, and folly, Job 5:13; Isaiah 35:4. To stand signifies to be happy, or in a good condition, 1 Samuel 24:21; Psalms 30:7-8; Daniel 11:2; Romans 14:4; to believe firmly and persevere, Exodus 14:13; Romans 5:2; Romans 11:20; 1 Corinthians 10:12; 1 Corinthians 16:13; 2 Corinthians 1:24; Php 4:1.
It denotes perseverance in sin, Psalms 1:1; Ecclesiastes 8:3; Hosea 10:9. The confirmation or ratifying a word or decree, Leviticus 27:14; Deuteronomy 9:5; Deuteronomy 19:15; Isaiah 40:8; Jeremiah 44:28; 2 Corinthians 13:1, (&c.) To sit denotes to be quiet and steadfast, Genesis 49:24; Psalms 113:9; Micah 5:3, (&c.) To fall denotes to sin, Jeremiah 8:4; 1 Corinthians 1:2, and to be overwhelmed with calamities, Isaiah 24:16-18; Amos 5:2; to be despicable or low, Nehemiah 6:16; Esther 6:13; John 12:3; to die, Genesis 25:18; 1 Corinthians 10:8. See more examples, Galatians 5:4; 2 Peter 3:17; Revelation 2:5; Matthew 8:11; Luke 13:29; Matthew 22:1, (&c.,) Isaiah 25:6, (&c.) To gird denotes fortitude, preparation, and dispatch of business, 1 Samuel 2:4; Job 38:3; Proverbs 31:17; Jeremiah 1:17. To put on denotes a close union, Job 10:11; Jeremiah 43:12. Putting on, denotes regeneration or renovation, 2 Corinthians 5:3; Romans 13:12, Romans 13:14; Ephesians 4:24; Colossians 3:9-10; 1 Peter 5:5.
There are many transient actions of men used metaphorically, of which take a few examples instead of many, by which you may judge of the rest. To take is put for to learn or understand, Job 22:22; Proverbs 1:3, (&c.) To build (XXXX banah,) for getting of children, Genesis 16:2; Deuteronomy 25:9; Rth 4:11. To restore, exalt, or make prosperous, Job 22:23; Isaiah 58:12; Jeremiah 12:16; Jeremiah 31:4; Malachi 3:15, (to which, to destroy, is opposed, Jeremiah 42:10, (&c.)) To establish and confirm, Psalms 89:2; Matthew 7:25. To inform by doctrine and example, Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 10:23; 1 Corinthians 14:4, 1 Corinthians 4:17; Galatians 2:18; 1 Thessalonians 5:11; Jude 1:20. (Hence oikodomh, edification, is put for information by word and life, Romans 14:19; Romans 15:2; 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:12; 2 Corinthians 10:8; 2 Corinthians 13:10.) Thus is the church built, which is the house and city of God, Psalms 51:18; Psalms 102:14; Isaiah 60:10; Isaiah 54:11-12; Matthew 16:18; 1 Corinthians 3:9; Ephesians 2:21-22; Ephesians 4:12; 1 Peter 2:5. Hence such as should preserve and restore the church are called builders, Psalms 118:22; Matthew 21:42; Acts 4:11; 1 Peter 2:7. To build is also put for seducing by false doctrine, 1 Corinthians 8:10, (&c.) To war, fight, &c., is put for the spiritual fight of believers against the devil, the world, and the flesh, Isaiah 40:2; 2 Corinthians 10:4; Ephesians 6:12; 1 Timothy 1:18; 2 Timothy 2:3-4; 2 Timothy 4:7; Php 1:27. It is said of such things as disagree amongst themselves, as flesh and spirit, Romans 7:23; James 4:1; 1 Peter 2:20. Prayers are spiritual weapons, Romans 15:30; Colossians 4:12, (&c.) To commit adultery, or play the whore, is put for idolatry and impiety, of which there are abundance of examples in scripture, Exodus 34:15-16; Deuteronomy 31:16; Judges 2:17; Judges 8:27, Judges 8:33; 2 Kings 9:22; 1 Chronicles 5:25; Isaiah 1:21; Isaiah 57:3-4; Jeremiah 2:20; Jeremiah 3:1, Jeremiah 3:6, Jeremiah 3:8-9; Jeremiah 13:27; Jeremiah 23:14; Ezekiel 16:15, Ezekiel 16:20; Ezekiel 23:3; Hosea 1:2; Hosea 4:12; Hosea 5:3; Hosea 6:10; Nahum 3:4; Revelation 2:20-22; Revelation 14:8; Revelation 17:2; Revelation 18:3, (&c.) The reason of the metaphor is, because God hath joined, and as it were espoused his church to himself in a spiritual contract or covenant, that thereby he may beget spiritual children, to be eternally saved. If the church therefore will basely forsake him, and run to idols, without any respect to the violation of that conjugal engagement, it is spiritual adultery, and the scripture so styles it, &c. To bewitch is put for to seduce by wicked doctrine, Galatians 3:1.
Apostates and such as persecute the saints are said, Hebrews 6:6, "To crucify the Son of God afresh." In which sense Rome, the seat of Antichrist is thus described, Revelation 11:8, "The great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified." Which periphrasis denotes the cruel persecution of true Christians, with all the oppression, and massacres, perpetrated by Rome and its instruments, whereby they have power to act. For whatsoever injuries are offered to believers, are by the Holy Spirit said to be offered to Christ himself; because none of the members can be hurt, but the head sympathizes and suffers with it, as was said before.
Metaphors taken from the containing Subjects. To this belong (1.) Generally place and its dimensions.
(2.) Particularly the habitations of men. To the dimensions or differences of place, belongs altitude or height, which when referred to the mind and understanding of man, metaphorically denotes an abstruse thing, or that which is difficult to be understood, Proverbs 24:7, "Wisdom is too high for a fool," that is, he cannot attain it. See Proverbs 14:6. A word that has affinity with this denotes the distraction of an irresolute mind, by reason of divers cares and doubts, Luke 12:29, kai mh metewpizeqe, "Be ye not lifted up on high," we translate it, "be ye not of a doubtful mind;" this metaphor is taken from meteors, and denotes a mind as it were hung up in the air, apt to be blown hither and thither by every blast; the meaning is, be not distracted with various cares for your sustentation, but acquiesce in the hope of divine help.
Genesis 43:18, "We are brought in, that he may roll himself upon us, and fall upon us, and take us for bondmen." This is an elegant metaphor taken from the fall of a body from an high place or precipice, upon which Junius says, Metaphora duplex, a corporibus magnæ et ponderosæ molis, &c. "A double metaphor taken from bodies of a great and weighty bulk, which by wheeling (as it were) are tumbled down from on high, and the higher they are, with so much the more violence do they fall; as if he had said, whereas he has no lawful cause of quarrel against us, he will make us captives, or bondmen, by this pretext of money," &c. To go backward denotes apostacy, Jeremiah 7:24. To turn their hearts back again, signifies repentance, and their abhorring Baal whom they thought to be a God, 1 Kings 18:37, see Isaiah 50:5. To turn to the right hand, or left hand, Genesis 24:49, signifies a desire what to do, or not to do; the metaphor being taken from such as are doubtful, when they come to a parting-way, which to take, and are wont to be directed by that phrase, turn to the right or left hand. This phrase is used with respect to divine obedience, when men are commanded to walk neither to the right nor left hand, that is, to keep exactly to that rule and order with respect to God’s worship, which he hath set down in his word, Deuteronomy 5:32; Deuteronomy 17:11, Deuteronomy 17:20; Deuteronomy 28:14; Joshua 1:7; Joshua 23:6; Proverbs 4:27; Isaiah 30:21, (&c.) The right side is a symbol of prudence, circumspection, and honesty; and the left of imprudence, temerity, and incogitancy, Ecclesiastes 10:2, (&c.)
Latitude or largeness gives some metaphors, XXXX dilatare, to enlarge, signifies a deliverance and help from calamity, Psalms 4:1; Psalms 18:19; Psalms 31:8-9; Proverbs 18:16. So narrowness betokens trouble and affliction, Psalms 25:16-17; Psalms 31:9; Psalms 138:6-7; Proverbs 11:8; Proverbs 24:10. The metaphor being taken from narrow places, or men shut up, besieged, or surrounded by an enemy in a narrow compass, which exposes them to much distress and difficulties of deliverance. A heart enlarged signifies joy, Psalms 119:32; Isaiah 60:5. See 2 Corinthians 6:11-13, (&c.) This enlarging of heart, denotes sometimes great wisdom and virtue, 1 Kings 4:29. Sometimes pride and audacity, Psalms 101:4-5; Proverbs 21:4; Proverbs 28:25. See 1 Samuel 2:1; 2 Corinthians 6:11; Ephesians 6:19; Psalms 81:10-11; Psalms 119:131, (&c.) Of places where men dwell we will show, (1.) Their parts. (2.) Their species or kinds. The parts, from which metaphors are taken, are, 1. Foundation, in which we are to consider,
(1.) Its dignity, being the principal part of the edifice, which supports the whole weight of the building. Hence Christ is called the Foundation of the Church, which is his spiritual house, Isaiah 28:16; 1 Corinthians 3:10-11; Ephesians 2:20. See Matthew 16:16, Matthew 16:18; 1 Peter 2:4-5; Jude 1:20; Revelation 21:14, because from him and by him are all things, which are needful for the gathering, preserving, and saving of his church.
(2.) Its steadfastness, stability, and firmness; which makes the whole building strong and durable. Hence it is said of the creation of the earth, that solid and immoveable body, together with its parts, Exodus 9:18; Job 38:4; Psalms 24:1-2; Psalms 104:5; Proverbs 3:19; Proverbs 8:29; Hebrews 1:10. Henee it is put for the ground, which we tread upon, Habakkuk 3:13, "by making naked the foundation," (so the Hebrew,) that is, by clearing your land of its enemies, who so covered it, as if they had taken a perpetual root in it Habakkuk 3:6. More metaphors you may find, Proverbs 10:25; 2 Timothy 2:19; John 6:27; Isaiah 14:32; Ephesians 3:17-18; Colossians 1:23. It is put for to consult or deliberate, because every design must have a beginning, Psalms 2:2; Psalms 31:13-14, and to appoint, decree, or ordain, so as that a thing should be firm and certain, 1 Chronicles 9:21; Esther 1:8; Psalms 8:2, "Out of the mouths of babes and sucklings hast thou founded (so the Hebrew) strength." &c.
(3.) Its order, because it is the first thing in a building, and the last in destroying of a house; hence it is put for beginning with respect to time, Isaiah 7:9, and for the very extreme or end in the destruction or utter rooting out of the people, Psalms 137:7. A wall is transferred to a human body, Jeremiah 4:19, "I am pained at the walls of my heart," (so the Hebrew) that is, my bowels and sides which environ or encompass my heart, in which places, such as are troubled with an hypocondriac disease, are much pained, &c., Acts 23:3, Paul calls the chief priest a "whited wall," that is, an hypocrite and vain speaker, who bragged of the dignity, and title of his office, whose outward appearance was gaudy and splendid, bespeaking much sanctity, whereas within he was full of impiety and uncleanness. See Matthew 28:20. It seems this kind of wall which he alludes to, was made of mud, that is a slight wall of untempered mortar, as Ezekiel 13:10, which had no solid or durable substance in the inside, but was curiously whited with lime on the outside.
Ephesians 2:14, mesotoixon intergerinus paries, "the middle wall of partition," denotes the Mosaical law, which like a partition divided the Jews from Gentiles, which being now taken away they are all one in Christ. A wall, in a metaphor, is a symbol of strength and defence, 1 Samuel 25:16; Psalms 18:29; Isaiah 26:1; Jeremiah 1:18; Jeremiah 15:20. A hedge denotes also defence, Ezekiel 13:5; Ezekiel 22:30; Jeremiah 5:10; Psalms 106:23. A step, stair, or degree, baqmov, is put for increase of spiritual gifts, 1 Timothy 3:13. See Matthew 13:12. A pillar metaphorically signifies things like it, whether with respect to figure and shape, Exodus 13:21-22; Judges 20:40; Revelation 10:1; or use, for it is firm, and bears great weight, and therefore denotes firmness, constancy, and lastingness, Proverbs 9:1; Jeremiah 1:18; Job 9:6; Job 26:11; Revelation 3:12; dignity and pre-eminence in the church, Galatians 2:9; the commonwealth, Psalms 75:3. A corner denotes extremity, because it is the extreme part of the building, as 1. The extremes of the earth, Exodus 27:9; Numbers 34:3; Nehemiah 9:22; Jeremiah 9:26; Deuteronomy 32:26.
2. Of a field and country, Leviticus 19:19; Numbers 24:17, where the Chaldee and Septuagint understand princes.
3. Of the head, as the forehead and temples, Leviticus 13:41; Leviticus 19:27. The outward corner of a house, signifies a prince or grandee, Judges 20:2; 1 Samuel 14:38; Isaiah 19:13. Hence Christ is called a Corner-stone, Psalms 118:22, expounded Ephesians 2:15-17, Ephesians 2:20. A nail signifies one fixed for common good, Isaiah 22:23. The Chaldee renders it faithful governor, and the Septuagint arxwn, a prince. A gate or door, is put for a populous city, through which the passage of traffic or commerce is wont to be, Ezekiel 26:2; for the entrance into a country, Micah 5:5; for the lips, Job 41:19, See Psalms 141:3; Psalms 78:22-23; Job 3:10. What a door of hope denotes is shown before in the mention of the valley of Achor, Hosea 2:15. The opening of a door denotes preaching the gospel, Isaiah 26:2; Isaiah 60:11; Acts 14:27; 1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3; Revelation 3:8. "The door of heaven" denotes the means of arriving to blessedness, Genesis 28:17; Matthew 7:14; Luke 13:24. Christ calls himself a door, John 10:1-2, John 10:7, John 10:9, because none can get into heaven or rightly into the church but through him. See metaphor Door in the second book.
Matthew 23:13, the Pharisees are said "to shut the kingdom of heaven and prohibit entrance therein," because they hindered men from looking after the saving graces of the Messiah, who is the only Door of salvation, and because they depraved his holy word: to be at the door denotes nearness of time, Matthew 24:33; James 5:9. The gates of death denote extreme peril, Job 38:17; Psalms 9:13; Psalms 107:18; Isaiah 38:10. The gates of hell, Matthew 16:18, denote the stratagems, machinations, plots, and power of the devil and his ministers, &c. Believers are said to knock at the door, when they pray earnestly, Matthew 7:7-8; Luke 11:9. God is said to knock at the door (of our heart) when he earnestly invites men to repentance, Revelation 3:20, (&c.)
Bars, which strengthen gates, 1 Samuel 23:7, are metaphorically put for any kind of fortification or strength, Job 38:10; Psalms 147:13Ezekiel 30:1-26; Amos 1:5; Isaiah 15:5; Isaiah 43:14. A key denotes authority and power, Isaiah 22:22. It is attributed to Christ with respect to hell and death, Revelation 1:18, and the church and heaven, Revelation 3:7, which ’ denotes chief dominion. The keys of the kingdom of heaven, Matthew 16:19, denote the ministry and office of the apostles, (Job 20:23,) in retaining sins, (viz., excommunicating scandalous sinners) and remitting sins, (that is, receiving the penitent,) set forth by the metaphors of a key, which shuts or opens the door. The species of buildings, are (1.) A city, which metaphorically denotes the church militant, Isaiah 26:1; Hebrews 12:29, see Matthew 5:14. The church triumphant, Hebrews 11:10; Hebrews 13:14; Revelation 21:2, (&c.) See Php 3:20; Php 1:27, where heavenly conversation is expressed by a word derived of poliv a city, as civility is from civis a citizen, because their conversation should be civil, in opposition to the rudeness and barbarity of such as live in the country. It is said of a fool, Ecclesiastes 10:15, "that he knows not how to go to the city," that is, he cannot perfect what he undertook.
Strong holds, or munitions, are elegantly used by the apostle, 2 Corinthians 10:4, for all that which the church’s enemies put their confidence in, as carnal wisdom, learning, eloquence, &c., which those divine weapons pull down, &c.
Towers sometimes denote proud tyrants, and worldly grandees, Isaiah 2:15; Isaiah 30:25. Other significations of these, see before, chap. viii., and in the metaphorical parables, Book 2. A house denotes the church militant, Psalms 27:3-4; Psalms 69:9, (John 2:17,) Psalms 84:4; Psalms 92:13; Isaiah 56:5, Isaiah 56:7; Ephesians 2:19, Ephesians 2:22; 1 Timothy 3:15; Hebrews 3:6; Hebrews 10:21; 1 Peter 2:5; 1 Peter 4:17. Hence the apostles are called oikonomoi, the house-servants or stewards of God, 1 Corinthians 4:1. The temple of Jerusalem is frequently called the house of God, 2 Samuel 7:5-6; Psalms 26:7-8; Jeremiah 7:11; Matthew 21:13, (&c.) The church triumphant and eternal life, is called a house, Psalms 36:8; John 14:2; 2 Corinthians 5:1-2. The reason is, because.
(I.) God lives there with the blessed, as the master of a family with his domestics.
(2.) Because it is a most quiet and secure habitation.
(3.) Because of the perfect and clear vision of God.
(4.) With respect to the glorious ornaments of his family; for the grandees of the world maintain their families as splendidly as they can.
(5.) Because all the spiritual sons of God are gathered into this house, where there is perfect harmony and concord, &c. A tabernacle is almost of the same signification, and is put for the church militant, Psalms 15:1; Psalms 27:4-5; Psalms 84:1; for the church triumphant, Revelation 21:3. The tabernacle of David, Amos 9:11; Acts 15:16, denotes the kingdom and church of the Messiah, &c. The word "tabernacle" is said of the sun’s tarrying in heaven, Psalms 19:4; and of a human body, 2 Corinthians 5:1, 2 Corinthians 5:4; 2 Peter 1:14, because the soul dwells in it, as its habitation till death.
Chambers of the south, Job 9:9; Job 37:9, this denotes that part of heaven which is near the Antarctic pole, or southern Axis, which being below our horizon cannot be seen of us. See Proverbs 24:4; Proverbs 18:8. By chambers of death, Proverbs 7:27, is denoted damnation. The chambers of the people, Isaiah 26:20, are temporal death, or the graves of the godly, from which at the last day there will be a resurrection. A prison and imprisonment, is most elegantly translated to denote God’s vengeance against his enemies, Isaiah 24:21, "And it shall come to pass in that day, that the Lord shall visit (that is, take, notice of) the host of every high one, with him that is on high, and the kings of the earth with their land," (that is, he will punish high and low, king and subject,) Isaiah 24:22, "And they shall be gathered together with the gathering of prisoners into the dungeon, and shall be shut up in prison (that is, they shall be held captive by the power of God, whosoever they are that are his adversaries, for this shutting up in prison denotes any kind of punishment,) and after many days they shall be wanting," that is, they shall never be able to extol or lift themselves up more against God. See 2 Corinthians 10:4-5. A freeing from prison, denotes divine deliverance, Psalms 141:7. A ship, Isaiah 33:21, denotes all the force of the church’s enemies, Psalms 48:7, "The breaking of the ships of Tarshish," betokens (as many interpreters say) the confusion of those enemies. See Isaiah 2:16-17. Besides this nauagein to make shipwreck of faith, denotes apostacy from the faith, &c. A grave denotes the depraved nature of man, Psalms 5:9; Romans 3:13, "Their throat is an open sepulchre," the metaphor being taken from the noisome scent of a grave, "which is translated to the corrupt and wicked discourse of ill men. See Matthew 23:27-28, (&c.) See also Isaiah 14:11, "Thy pomp is brought down to the grave," that is, none will honour thee, &c.
Metaphors from the various adjuncts of Men.
These may be divided into internal and external; of the internal we have before expounded many; of the external, by which the various utensils or instruments, &c., useful for human life are to be understood, we will here treat briefly.
Arms are translated by a notable emphasis, to denote the spiritual fight or struggling of a pious soul against sin and temptation, Romans 7:23; Romans 13:12; 2 Corinthians 6:7; 2 Corinthians 10:4; 1 Peter 4:1. Of which the apostle treats most elegantly, Ephesians 6:1-24, upon which see Mr. Gurnal, who hath well handled the subject. The devil is said to be a strong man armed, Luke 11:21, that is, well provided with craft, guile, and subtlety, to over-reach and overcome a soul. A sword denotes, 1. A thing hurtful, because it is cutting, and so betokens most bitter griefs, Psalms 22:20; Luke 2:35. Hence it is said of an ill-speaking and virulent tongue, Psalms 55:21; Psalms 57:4; Psalms 59:7; Job 5:15. see Psalms 64:3, (&c.) To put a knife to the throat, denotes extreme peril, Proverbs 23:2.
2. It denotes, a thing very penetrating, and efficacious, Psalms 149:6; Micah 5:5; Ephesians 6:17. It is said of the word of God. that it is "sharper than a two-edged sword," Hebrews 4:12, Gladio ancipiti tomwterov, scindendo penetrabilius esse, which denotes its piercing efficacy, to reach the heart, when set home by the Spirit. See Isaiah 49:2; Revelation 1:16; Revelation 2:12, Revelation 2:16, (&c.) A bow and arrows signify the same thing, that is, are put for an ill-speaking and lying tongue, Psalms 64:3; Psalms 120:4; Jeremiah 9:3. "An arrow flying by day," denotes any sudden or invading danger, Psalms 91:5. How attributed to God, we have shown in the chapter of an anthropopathy, page 70. A quiver, wherein arrows are kept, is put for a family wherein children are well educated; Psalms 127:5, (see Psalms 127:3-4, and Psalms 8:2; Isaiah 41:16; Psalms 45:5; Isaiah 49:2,) the Chaldee renders it, "It is good for that man that fills his school with them." A shield is put for princes, Psalms 47:9; Hosea 4:18; who defend their subjects as a shield does the body. Paul calls the word of God, "the shield of faith," Ephesians 6:16, which "quenches all the fiery darts of the wicked one;" because when received in faith, it defends a soul from all the temptations of the devil, which are as darts, that would obstruct its passage to heaven. See Gurnal as before. See 1 Thessalonians 5:8, (&c.)
Elisha and Elijah are called the chariots and horsemen of Israel, 2 Kings 2:12; 2 Kings 13:14, that is, their principal strength, as chariots and horsemen are in war, &c. A staff, because it is the supporter of a weak or lame man, denotes help and support, 2 Kings 18:21; Psalms 18:18. Hence the staff of bread, water, &c., is put for meat and drink, by which the life of man is supported and refreshed, Leviticus 26:26; Psalms 105:16; Isaiah 3:1; Ezekiel 5:16; Ezekiel 14:13, (&c.) Hence bread is said to support (in our version, strengthen) the heart of man, as a staff does the body; that is, comforts and refreshes him. Hence also XXXX fulcire, to prop, is put for eating, 1 Kings 13:7, (&c.) On the contrary, a staff is a symbol of meanness and poverty, as in the prayer of Jacob, Genesis 32:10, "With my staff I passed over this Jordan," that is, weak and poor, the metaphor being taken from such as are taken captives in war, and despoiled of all their arms, and are dismissed with a staff.
Because a staff is an instrument whereby men use to beat, it is put for tyranny, cruelty, and severe government, Proverbs 10:13; Proverbs 22:8; Proverbs 26:3; 2 Samuel 7:14; Psalms 89:32; Isaiah 10:5, Isaiah 10:24; Isaiah 14:5. A prize is put for the reward of the godly; the metaphor being taken from such as win a race, or overcome any challenger or adversary that contended with them at any exercise, 1 Corinthians 9:24; Php 3:14. For the exercise of faith and piety is compared to a race or strife, 1 Corinthians 9:24-26; Galatians 5:7; Hebrews 12:1, (&c.)
Colossians 2:18, katabrabeuein "signifies to defraud of that reward"---the metaphor is taken from the custom of heathens, who in their games and public exercises of wrestling, and the like, had some that used to sit as umpires to give to them that did best, the reward of a garland or crown, or some such thing, yet were sometimes unjust, and defrauded, by some corrupt dealing, those that really won the prize. The sense is, that they should not trust the judgment of divine matters, and the mysteries of God’s law with respect to worship, to the folly of human reason, and the comments of will-worshippers, lest they should lose truth, and consequently the prize of eternal salvation, Colossians 3:15. The white stone, Revelation 2:17, is a symbol of heavenly glory, "To him that overcometh will I give a white stone, and in the stone, a new name written," &c. The metaphor (as some conjecture) is taken from an ancient custom, that a white stone was given to an acquitted person that was accused and tried; and a black one, to guilty and condemned, according to that of Ovid. 15. Metam.
Mos erat Antiquis, niveis, atrisque lapillis His damnare reos, illis absolvere culpa, &c.
"The custom was, by white and black small stones, T’ acquit the guiltless; and damn guilty ones."
"The writing of a new name in the white stone," is said by interpreters to denote, not only a freedom from condemnation, but also an adorning with heavenly glory, 1 John 3:2. Others say that it is a symbol of victory, &c. A cup, XXXX because the guests drink out of it, Jeremiah 16:7; Luke 22:17; and because it holds sometimes bitter liquor, sometimes sweet, metaphorically denotes sometimes a prosperous and happy condition, as Psalms 16:5; Psalms 23:5; Psalms 116:13. Sometimes punishment and affliction, Psalms 11:6; Psalms 75:8; Isaiah 51:17, Isaiah 51:22; Jeremiah 25:15; Jeremiah 52:7; Ezekiel 23:33-34; Matthew 20:22-23; Matthew 26:39, Matthew 26:42, (&c.) A hand-writing, commonly called a bond, Colossians 2:14, is put for an obligation, or that guilt that sinners incurred by sinning; the cancelling of which, and fixing it upon the cross, is the full or plenary satisfaction for sin made by Christ, and applied to the soul by true faith, upon which see Erasmus in his paraphrase, who does excellently expound it. A crown, that peculiar and principal ornament of the head in general, denotes any beautiful or very pleasing ornament or profitable thing, Proverbs 4:9; Proverbs 17:6; Jeremiah 13:18; Php 4:1; 1 Thessalonians 2:19. Hence to crown is put for, to adorn, bless with good things, and so to make joyful, Psalms 8:5; Psalms 103:4, see Psalms 65:11; Isaiah 23:8. Tyre is called the "crowning city," that is, a place that made its inhabitants great and wealthy; for it is added, whose merchants are princes, whose traffickers are honourable of the earth."
2. A crown is the symbol of an empire or a kingdom, hence the kingdom of Israel is called a crown of pride, Isaiah 28:1, (see Hosea 5:5; Hosea 7:10;) viz., a most proud kingdom. More examples are to be read, Psalms 21:3; Psalms 89:39; Amos 5:22; Ezekiel 21:26. But this rather belongs to a metonymy of the sign. But it is metaphorically, when crowning is attributed to Christ the heavenly King, Ecclesiastes 6:11-12; Psalms 8:5; Hebrews 2:7, Hebrews 2:9, (&.)
3. It denotes heavenly reward or eternal life, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8; James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11, (&c.)
Riches, ploutew, are put for plenty of heavenly things, and the spiritual gifts received through Christ, Luke 12:21; 1 Corinthians 1:5; 2 Corinthians 6:10; 2 Corinthians 8:9; Hebrews 10:34; Hebrews 11:26; Colossians 2:2; James 2:5; Revelation 3:18. See Isaiah 53:9. Serious Piety, 2 Corinthians 8:2; 2 Corinthians 9:11; 1 Timothy 6:18; the conversion of the Gentiles, Romans 11:12.
Treasure denotes plenty of heavenly good, Isaiah 32:6; Matthew 6:20, (&c.;) which is called klhronomia the inheritance of believers, Acts 20:32; Ephesians 1:14, Ephesians 1:18; Colossians 3:24; Hebrews 9:15; 1 Peter 1:4. And believers themselves are called "heirs and co-heirs with Christ," Romans 8:17; Galatians 4:7; Titus 3:7; Hebrews 6:17; James 2:5; 1 Peter 3:7. Hence the phrase "to inherit the kingdom of heaven," Matthew 19:29; Matthew 25:34 and sundry other places; the metaphor is taken from the Jewish inheritance, which were kept very sacredly and strictly by the possessors, and left to their posterity, as appears by that heroic speech of Naboth, 1 Kings 21:3, who refused to exchange his vineyard for a better, &c. To riches, treasure, &c., are opposed poverty and begging, which denote the want of spiritual good things, Revelation 3:17. Sometimes repentance and contrition, with a desire after them, Matthew 5:3; Matthew 11:5; Luke 4:18; Luke 6:20, (&c.) A debt denotes sin, Matthew 6:12. (See Luke 11:4,) Luke 13:4, because we become thereby obnoxious to the wrath of God, as a debtor does to the arrest and suit of his creditor. See the parables, Matthew 5:26; Matthew 18:23, (&c.,) Luke 7:41-42, Luke 7:47, and the appellation of a bond, Colossians 2:14, of which before. A whip metaphorically denotes affliction, calamity, and loss, 1 Kings 12:11, 1 Kings 12:14; Joshua 23:13; Job 5:21; Job 9:23; Isaiah 10:25; Isaiah 28:18; Mark 3:10; Mark 5:29, Mark 5:34; Luke 7:21; Hebrews 12:6, (&c.) The hammer of the whole earth, is a metaphorical epithet of the Babylonian monarch, Jeremiah 50:23, because God (as if it were with a great hammer) made use of him at that time to break in pieces the kingdoms of the whole world. See Jeremiah 23:29; Jeremiah 51:20. A table denotes heavenly good things, Psalms 23:5; Psalms 69:22; Proverbs 9:2; Romans 11:9. A Measure, metron, metron, has three metaphorical significations,
1. Because it contains part of an entire heap or parcel, it is put for that portion or proportion of the gifts of the Spirit which believers have, Romans 12:3; Ephesians 4:7, Ephesians 4:16. Thus it is said of Christ, John 3:34, "That God giveth not the Spirit by measure unto him;" on which
2. In regard a measure is filled, when a thing is sold, it is put for a large remuneration of benefits, (Luke 6:38,) or blessings. As also the abundance or termination of evil and wickedness, Matthew 23:32, (with 1 Thessalonians 2:16,) "fill up then the measure of your fathers;" viz. of the sins of your fathers, as Erasmus paraphrases it, goon, imitate your ancestors, and what they wanted of extreme cruelty, do ye make it up; they killed the prophets, and you him, by whom, and of whom they prophesied. The highest pitch of villany is noted by this phrase, beyond which there is no farther progress, and makes ripe for divine vengeance, and severest punishment, which certainly follows it, as payment follows things fully measured and sold. See the examples of the Amorites, Genesis 15:16. Of the Sodomites, Genesis 18:20, (&c.) Of the Amalekites, Exodus 17:14; 1 Samuel 15:2, (&c.)
3. Because there is a mutual equality and proportion, in giving and restoring, therefore it is metaphorically said in a proverb, "with what measure ye mete, it shall be measured to you again," which we find three times, with a different or diverse scope.
(1.) Denoting just retaliation, either with respect to reward or punishment, Matthew 7:2, Luke 6:38, relating to our neighbour.
(2.) A legitimate and saving handling of the word of God, Mark 4:24. As Euthymius says, "As ye attend the word, so ye shall profit in knowledge." Or,
(3.) As Piscator says, "If ye communicate the word of God liberally, God will communicate the knowledge of his divine mysteries more liberally to you, and augment your gifts," &c. For this heavenly talent is improved and multiplied by communicating it to others. A razor which shaves off hair, is put for the king of Assyria, Isaiah 7:20, denoting that God would permit him to destroy Israel. It is called "hired," with respect to the fact of Ahaz, who hired the king of Assyria to assist him against the king of Syria, 2 Kings 16:7-8. Moab is called a wash-pot by David, Psalms 60:9, denoting the baseness of those people, and that they were only fit for the vilest offices, 2 Samuel 8:2. A burden denotes things troublesome and difficult, Exodus 6:6; Psalms 55:22; Isaiah 9:4; Isaiah 10:27; Isaiah 14:25; Matthew 23:4, (&c.)
Weight, barov, signifies the greatness of heavenly glory, 2 Corinthians 4:17; frequently, trouble and misfortune, Acts 15:28. Galatians 6:2; 1 Thessalonians 2:6; Revelation 2:24. See Proverbs 27:3. Sin is called heavy, Hebrews 12:1, because it is an impediment in our heavenly race or course to heaven. Of a seal we have treated before. A looking-glass denotes an imperfect knowledge of the mysteries of God in this life, 1 Corinthians 13:12, because it gives but an imperfect reflection of the figure or object, compared to the object itself. And because some looking glasses reflect the rays or beams of the sun when it shines on them to an object. The Apostle elegantly uses the verb (katoptrizesqai,) beholding in the glass for a light of divine knowledge, 2 Corinthians 3:18, "But we with open face, beholding as in a glass the glory of the Lord, are changed into the same image (that is, are eminently illuminated, and communicate light to others) from glory to glory, as by the Spirit of the Lord.
Spoils taken from an enemy, denote Christ’s victory over Satan, Isaiah 53:12; Luke 11:22; Colossians 2:15. A man’s life is said to be to him for a prey, which denotes deliverance from present death, as he that takes a body exposes his life to danger, Jeremiah 21:9; Jeremiah 38:2; Jeremiah 39:18; Jeremiah 45:5. Stipend or wages given to a soldier, is attributed to sin, Romans 6:23, whose due wages is death eternal. A table is attributed to the heart, when it is fixed upon any thing, Proverbs 3:3; Jeremiah 17:1. A cover or covering, denotes ignorance, because if a thing be covered we cannot see it, Isaiah 25:7; 2 Corinthians 3:14-16. A sheath, or Scabbard, is put for the body, because the soul lodges there as a sword in the sheath, Daniel 7:15. A vessel is put for a man’s body, 1 Samuel 21:5; 1 Thessalonians 4:4. Paul calls himself and his colleagues earthen vessels, 2 Corinthians 4:7, because of the contempt, calamities and hazards that they were exposed to in the world; as earthen vessels are more despised and more obnoxious to be broken, than such as are made of silver and gold, 1 Peter 3:7. Peter calls a woman the weaker vessel, because more subject to weaknesses and infirmities than men. Paul is called a "chosen vessel" by Christ, Acts 9:15, that is, a most choice and excellent instrument whom he would use to convert the Gentiles. Vessels of grace or honour are such as are saved by grace; and vessels of wrath and dishonour, such as are rejected and damned for their infidelity and contempt of the Messiah, Romans 9:21-23. See 2 Timothy 2:20-21, where there is an express comparison. See Isaiah 22:8, (&c.) A garment which covers the body, defends and adorns it, yields a double metaphor.
1. It denotes salvation by the application and appropriation of the great benefits of Christ as well in this life as in that which is to come, Psalms 45:8, Psalms 45:13-14; Isaiah 61:10; Isaiah 3:18; Isaiah 7:14; Isaiah 16:14. The reason of the comparison is excellent.
(1.) From the hiding of indecent nakedness, of which Psalms 32:1; Romans 4:6-7.
(2.) Because thereby the body is defended from cold, and other noxious things, Matthew 24:12; Romans 8:30, (&c.)
(3.) Because it adorns and beautifies, Psalms 110:3, (&c.) See the parables, Ezekiel 16:10, (&c.,) Matthew 22:11-12; Luke 15:22. The typical visions, Ecclesiastes 3:3, (&c.,) Revelation 7:13-14; Revelation 19:8; Revelation 21:2. The typical actions, Genesis 3:21; Genesis 24:53. The putting on and constant keeping of this spiritual garment is, primarily, by faith in Christ, Romans 13:14; Galatians 3:26-27, and consequently, by the renovation of the Holy Spirit, and the conversation of a holy life, Romans 13:12; Ephesians 4:24; Colossians 3:10, Colossians 3:12; 1 Peter 3:3-4. Contrary to this, is the "garment spotted with the flesh," Jude 1:23; the defiling of garments, Revelation 3:4, which is the old man, Ephesians 4:22; Colossians 3:8-9: see Isaiah 59:5-6, (&c.)
2. With respect to outward conversation, "sheep’s clothing" is attributed to the false prophets, and false teachers in the church, Matthew 7:15, which denotes any outward things which are specious, and made use of craftily to acquire authority and popular favour, as when men make use of a dissembling, personated, or hypocritical sanctity, as a cloak to inveigle and deceive others; when they pretend to be called of God, Jeremiah 23:25, Jeremiah 23:30; 1 Kings 13:18; Matthew 7:22; when they make a flourish about the knowledge of tongues, universal learning, great eloquence, and other acquired ornaments, Romans 16:18; 1 Corinthians 13:1-2, and gifts, especially the working of miracles, whether truly done, or by mere imposture, Deuteronomy 13:2; Matthew 7:22; 2 Thessalonians 2:9, see 1 Timothy 4:1-3; 2 Timothy 3:5-6; Colossians 2:18. To this "sheep’s clothing" is fitly opposed a wolfish mind, denoting, (1.) The quality of their doctrine, viz., it was damning, and a wolf is a destroyer of sheep.
(2.) Their bloody principles, that would cruelly lord it, and tyrannize over men’s consciences, &c.
Matthew 11:8, "a man clothed in soft raiment," that is, one given to pleasures, as appears, Luke 7:25, and withal a court flatterer, who either approves of, or at least connives at, the sins or debaucheries of grandees; and if he admonishes, does it in fawning, flattering expressions, with all his artifice of extenuation. Christ says, that John is no such person, but was very remote from the pleasures of the flesh, living by a slender and coarse diet, Matthew 3:4; Matthew 11:18, and was no flatterer, as appears by his reproof of Herod for his incest, Luke 3:19.
Bonds and ropes or cords are metaphorically symbols of oppression, calamity, and punishment, Psalms 18:5-6; Psalms 116:3; Proverbs 5:22; Isaiah 28:22; Isaiah 49:9; Isaiah 52:2; Isaiah 58:6; Nahum 1:13; it denotes also a covenant, obedience and obligation prescribed by law, Psalms 2:3; Jeremiah 2:20; Ezekiel 20:37. God is said to lay bonds upon the prophet, Ezekiel 4:8; when he obliges him to a constant perseverance in his prophecy. See Ezekiel 3:15. Charity is called the bond of perfection, Colossians 3:14, by which is not meant that it makes us perfect in the sight of God, but that the faithful are so joined together by love, as members of the same body, which have a perfect harmony, sympathy, and concord towards each other. The same is called the bond of peace, Ephesians 4:3, see Ecclesiastes 9:12; Acts 20:22. Cords of iniquity or bonds of iniquity, Isaiah 5:18; Acts 8:23, denote the conspiracy of the wicked and the spiritual captivity of sin. A rod denotes any castigation or correction, Job 21:9; Isaiah 9:4; 1 Corinthians 4:21, see staff, for the Hebrew word (XXXX) properly signifies both. See also chap. vii., towards the end.