Period 6: From the Babylonish Captivity to the Coming of ChristThe History of Redemption by Jonathan Edwards (1703-1758) - Theological Writings
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Period VI. From the Babylonish Captivity to the Coming of Christ
FROM THE BABYLONISH CAPTIVITY TO THE COMING OF CHRIST.
I come now to the last subordinate period of the Old Testament, viz. that which begins with the Babylonish captivity, and extends to the coming of Christ, being near six hundred years; and shall endeavour to show how the work of redemption was carried on through this period.—But before I enter upon particulars, I would observe three things wherein this period is distinguished from the preceding ones.
1. Though we have no account of a great part of this period in the scripture history, yet the events of it are more the subject of scripture prophecy, than any of the preceding periods. There are two ways wherein the Scriptures give account of the events by which the work of redemption is carried on; one is by history, and another is by prophecy; and in one or the other of these ways we have in the Scriptures an account how the work of redemption is carried on from the beginning to the end. Although the Scriptures do not contain a proper history of the whole, yet the whole chain of great events, by which this affair hath been carried on from the commencement to the finishing of it, is found either in history or prophecy. And it is to be observed, that where the Scripture is wanting in one of these ways, it is made up in the other. Where scripture history fails, there prophecy takes place; so that the account is still carried on, and the chain is not broken, till we come to the very last link of it in the consummation of all things.
And accordingly it is observable of this space of time, that though it is so much less the subject of scripture history, than most of the preceding periods, (there being above four hundred years of which the Scriptures give us no history,) yet its events are more the subject of prophecy, than those of all the preceding periods put together. Most of those remarkable prophecies of the book of Daniel, and most of those in Isaiah, Jeremiah, and Ezekiel, against Babylon, Tyrus, Egypt, and many other nations, were fulfilled in this period.
Hence the reason why the Scriptures give us no history of so great a part of this time, is not because the events were not so important, or less worthy of notice, than those of the foregoing periods; for they were great and remarkable. But there are several reasons which may be given for it. One is, that it was the will of God that the spirit of prophecy should cease in this period, (for reasons that may be given hereafter,) so that there were no prophets to write the history of these times; and therefore God designing this, took care that the great events of this period should not be without mention in his word. It is 561 observable, that the writing prophets in Israel, were raised up at the latter end of the foregoing period, and at the beginning of this; for the time was now approaching, when, the spirit of prophecy having ceased, there was to be no inspired history, and therefore no other scripture account but what was given in prophecy.
Another reason may be, for the suspension of inspired history, that God in his providence took care, that there should be authentic and full accounts of the events of this period preserved in profane history. It is very worthy of notice, that with respect to the events of the five preceding subordinate periods, of which the Scriptures give the history, profane history gives us no account, or at least of but very few of them. There are many fabulous and uncertain accounts of things that happened before; but the commencement of authentic profane history is judged to be but about a hundred years before Nebuchadnezzar’s time. The learned Greeks and Romans used to call the ages before that the fabulous age; but the times after that they called the historical age. And from about that time to the coming of Christ, we have undoubted accounts in profane history of the principal events; accounts that wonderfully agree with the many prophecies that relate to those times.
Thus the great God, who disposes all things, took care to give an historical account of things from the beginning of the world, through all those former ages concerning which profane history is silent; and ceased not till he came to those ages in which profane history related things with some certainty. And concerning those times he gives us abundant account in prophecy, that by comparing profane history with those prophecies, we might see the agreement.
2. This last period of the Old Testament seems to have been remarkably distinguished from all others by great revolutions among the nations of the earth, to make way for the kingdom of Christ. The time now drawing nigh wherein Christ, the great King and Saviour of the world, was to come, great and mighty were the changes that were brought to pass in order to it. The way had been preparing for the coming of Christ from the fall of man, through all the foregoing periods; but now, the time drawing nigh, things began to ripen apace for his coming; and therefore Divine Providence now wrought wonderfully. The greatest revolutions that any history has recorded, since the flood, fell out in this period. Almost all the nations far and near, within the knowledge of the Jews, were overturned again and again. All lands were in their turn subdued, captivated, and as it were emptied, and turned upside down, and that most of them repeatedly, in this period; agreeable to that prophecy, Isa. xxiv. 1. “Behold, the Lord maketh the earth empty; he maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.”
This began with God’s visible church, in their captivity by the king of Babylon. And then the cup from them went round to all other nations, agreeable to what God revealed to the prophet Jeremiah xxv. 15-27. Here special respect seems to be had to the great revolutions in the times of the Babylonish empire. But after that there were three general overturnings before Christ came, in the succession of the three great monarchies of the world, after the Babylonish empire. The king of Babylon is represented in Scripture as overturning the world: but after that, the Babylonish empire was overthrown by Cyrus, who founded the Persian empire in the room of it; which was of much greater extent than the Babylonish empire in its greatest glory. Thus the world was overturned the second time. And then, the Persian empire was overthrown by Alexander, and the Grecian set up, which was still of much greater extent than the Persian. And thus there was a general overturning of the world a third time. After that, the Grecian empire was overthrown by the Romans, and the Roman empire was established; which vastly exceeded all the foregoing empires in power and extent of dominion. And so the world was overturned the fourth time.
These several monarchies, and the great revolutions of the world under them, are abundantly spoken of in the prophecies of Daniel. They are represented in Nebuchadnezzar’s image of gold, silver, brass, and iron, and Daniel’s interpretation of it, (Dan. ii. ) in the vision of the four beasts, and the angel’s interpretation of it, (Dan. vii. ) And the succession of the Persian and Grecian monarchies is more particularly represented in the 8th chapter, in Daniel’s vision of the ram and the he-goat, and again in the 11th chapter.
Beside these four general overturnings, the world was kept in a constant tumult between whiles; and indeed in a continual convulsion through this whole period. Before, the face of the earth was comparatively in quietness; though there were many great wars among the nations, yet we read of no such mighty and universal convulsions and overturnings as there were in this period. The nations of the world, most of them, had long remained on their lees, without being emptied from vessel to vessel, as is said of Moab, Jer. xlviii. 11. Now these great overturnings were because the time of the great Messiah drew nigh. That they were to prepare the way for Christ’s coming, is evident by Scripture, particularly by Ezek. xxi. 27. “I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him.” The prophet, by repealing the word overturn three times, has respect to three overturnings, as in the Revelation viii. 13. The repetition of the word woe three times, signifies three distinct woes; as appears by what follows, Revelation ix. 12. “One woe is past;” and Revelation xi. 14. “The second woe is past, and behold the third woe cometh quickly.”
It must be noted, that the prophet Ezekiel prophesied in the time of the Babylonish captivity; and therefore there were three great and general overturnings to come after this prophecy, before Christ came; the first by the Persians, the second by the Grecians, the third by the Romans; and then Christ, whose right it was to take the diadem, and reign, should come. Here these great overturnings are evidently spoken of as preparatory to the coming and kingdom of Christ. But to understand the words aright, we must note the particular expression, ” I will overturn, overturn, overturn it,” i.e. the diadem and crown of Israel, or the supreme temporal dominion over God’s visible people. This God said should be no more, i.e. the crown should be taken off, and the diadem removed, as it is said in the foregoing verse. The supreme power over Israel should be no more in the royal line of David, to which it properly belonged, but should be removed away, and given to others, and overturned from one to another: first the supreme power over Israel should be in the hands of the Persians; then it should be overturned, and be in the hands of the Grecians; and then it should be overturned again, and come into the hands of the Romans, and be no more in the line of David, till that very person should come, who was the Son of David, whose proper right it was, and then God would give it to him.
That those great shakings and revolutions of the nations of the world, were all to prepare the way for Christ’s coming, and setting up his kingdom in the world, is further manifest by Haggai ii. 6, 7. “For thus saith the Lord of hosts, Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts.” And again, Haggai ii. 21-23. It is evident by this, that these great revolutions and shakings of the nations, whereby the thrones of kingdoms and their armies were overthrown, and every one came down by the sword of his brother, were to prepare the way for the coming of him who is the desire of all nations.
The great changes and troubles that have sometimes been in the visible church of Christ, (Rev. xii. 2. ) are compared to the church’s being in travail to bring forth Christ: so these great troubles and mighty revolutions, were, as it were, the world’s being in travail to bring forth the Son of God. The apostle, in the 8th of Romans, represents the whole creation as groaning and travailing in pain together until now, to bring forth the liberty and manifestation of the children of God.—So the world as it were travailed in pain, and was in continual convulsions, for several hundred years together, to bring forth the first-born child, and the only-begotten Son of God. And those mighty revolutions were as so many pangs and throes in order to it. The world being so long a time kept in a state of war and bloodshed, prepared the way for the coming of the Prince of peace, as it showed the great need the world stood in of such a prince, to deliver the world from its miseries.
It pleased God to order it in his providence, that earthly power and dominion should be raised to its greatest height, and appear in its utmost glory, in those four great monarchies that succeeded one another, and that every one should be greater and more glorious than the preceding, before he set up the kingdom of his Son. By this it appeared how much more glorious his spiritual kingdom was than the most glorious temporal kingdom. The strength and glory of Satan’s kingdom in these four mighty monarchies, appeared in its greatest height: for, being the monarchies of the heathen world, the strength of them was the strength of Satan’s kingdom. God suffered Satan’s kingdom to rise to so great a height of power and magnificence before his Son came to overthrow it, in order to prepare the way for the more glorious triumph of his Son. Goliath must have on all his splendid armour when the stripling David comes against him with a sling and a stone, for the greater glory of David’s victory. God suffered one of those great monarchies to subdue another, and erect itself on the other’s ruins, appearing still in greater strength, and the last to be strongest and mightiest of all; that so Christ, in overthrowing that, might as it were overthrow them all at once. The stone cut out of the mountain without hands, is represented as destroying the whole image, the gold, the silver, the brass, the iron, and the clay; so that all became as the chaff of the summer threshing-floor.
These mighty empires were suffered thus to overthrow the world, and destroy one another. And though their power was so great, yet they could not uphold themselves, but fell one after another, and came to nothing; even the last of them, which was the strongest, and had swallowed up the earth. It pleased God thus to show in them the instability and vanity of all earthly power and greatness; which served as a foil to set forth the glory of the kingdom of his Son, which never shall be destroyed, Dan. ii. 44. “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” So greatly does this kingdom differ from all those kingdoms: they vanish away, and are left to other people; but this shall not be so left, but shall stand for ever. God suffered the devil to do his utmost, and to establish his interest, by setting up the greatest, strongest, and most glorious kingdoms in the world, before the despised Jesus overthrew him and his empire. Christ came into the world to bring down the high things of Satan’s kingdom, that the hand of the Lord might be on every one that is proud and lofty, and every high tower, and every lofty mountain; as the prophet Isaiah says, chap, ii. 12 &c. And therefore these things were suffered to rise very high, that Christ might appear so much the more glorious in being above them. Thus wonderfully did the great and wise Governor of the world prepare the way for the erecting of the glorious kingdom of his beloved Son Jesus.
3. Another thing for which this last space of time before Christ was particularly remarkable, was the wonderful preservation of the church through all those overturnings. The preservation of the church was on some accounts more remarkable through this period, than through any of the foregoing. It was very wonderful that the church, which now was so weak, and in so low a state, and mostly subject to the dominion of heathen monarchies, should be preserved for five or six hundred years together, while the world was so often overturned, and the earth was rent in pieces, and made so often empty and waste, and the inhabitants of it came down so often every one by the sword of his brother. I say, it was wonderful that the church in its weak and low state, being but a little handful of men, should be preserved in all these great convulsions; especially considering that the land of Judea, the chief place of the church’s residence, lay in the midst of the contending parties, was very much the seat of war amongst them, and was often overrun and subdued. It was sometimes in the hands of one people, and sometimes another, and very much the object of the envy and hatred of all heathen nations. It was often almost ruined by them, often great multitudes of its inhabitants being slain, and the land in a great measure depopulated; and those who had them in their power, often intended the utter destruction of the whole nation. Yet they were upheld; they were preserved in their captivity in Babylon, in all the dangers they passed through under the kings of Persia, in the much greater dangers under the empire of the Greeks, and afterwards when the world was trodden down by the Romans.
Their preservation through this period was also peculiarly remarkable, in that we never read of the church suffering persecution in any former period in any measure to such a degree as they did in this, under Antiochus Epiphanes, of which more afterwards. This wonderful preservation of the church through all these overturnings of the world, gives light and confirmation to what we read in the beginning of the 46th psalm: “God is our refuge and strength, a very present help in trouble.—Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar, and be troubled; though the mountains shake with the swelling thereof.” Thus I have taken notice of some general things wherein this last period of the Old-Testament times was distinguished. I come now to consider how the work of redemption was carried on in particulars.
I. The first thing that here offers, is the captivity of the Jews into Babylon. This was a great dispensation of Providence, and such as never was before. The children of Israel in the time of the judges, had often been brought under their enemies; and many particular persons were carried captive at other times. But never had there been any such thing as destroying the whole land, the sanctuary, and the city of Jerusalem, and all the cities and villages of the land, and carrying the whole body of the people out of their own land into a country many hundred miles distant, and leaving the land of Canaan empty of God’s visible people. The ark had once forsaken the tabernacle of Shiloh, and was carried captive into the land of the Philistines: but never had there been any such thing as burning the sanctuary, utterly destroying the ark, carrying away all the sacred vessels and utensils, breaking up all their stated worship in the land, and the land lying waste and empty for so many years together. How lively are those things set forth in the Lamentations of Jeremiah! The work of redemption was promoted by this remarkable dispensation in these following ways.
1. It finally cured that nation of their idolatry. The prophet Isaiah, speaking of the setting up of the kingdom of Christ, speaks of the abolishing of idolatry as one thing that should be done to this end: Isaiah ii. 18. “and the idols he shall utterly abolish.” When the time was drawing near, that God would abolish heathen idolatry, through the greater part of the known world, as he did by the preaching of the gospel, it pleased him first to abolish heathenism among his own people; which he did by their captivity into Babylon. This was a presage of that abolition of idols, which God was about to bring to pass by Christ through so great a part of the heathen world.
This nation, that was addicted to idolatry for so many ages, notwithstanding all reproofs, warnings, corrections, and all the judgments God inflicted on them for it; were now finally cured. So that however some might fall into this sin afterwards, as they did about the time of Antiochus’s persecution, yet the nation, as a nation, never showed any propensity to this sin any more. This was a remarkable and wonderful change in that people, and what directly promoted the work of redemption, as it was a great advancement of the interest of religion.
2. One thing that prepared the way for Christ’s coming, and for setting up the glorious dispensation of the gospel, was the taking away many of those things wherein consisted the glory of the Jewish dispensation. In order to introduce the glorious dispensation of the gospel, the external glory of the Jewish church must be diminished. This the Babylonish captivity did many ways.
563 First, it removed the temporal dominion of the house of David, i e. the supreme and independent government of themselves. It took away the crown and diadem from the nation. The time now approaching when Christ, the great and everlasting King of his church, was to reign, it was time for the typical kings to withdraw. As God said by Ezekiel chap. xxi. 26. “He removed the crown and diadem, that it might be no more, till he should come whose right it was.” The Jews henceforward were always dependent on the governing power of other nations, until Christ came, for near six hundred years; except about ninety years, during which space they maintained a sort of independence by continual wars under the dominion of the Maccabees and their posterity.
Again, by the captivity, the glory and magnificence of the temple were taken away, and the temple that was built afterwards was nothing in comparison with it. Thus it was meet, that when the time drew nigh that the glorious antetype of the temple should appear, that the typical temple should have its glory withdrawn.
Moreover, they lost by the captivity the two tables of the testimony delivered to Moses, on which God with his own finger wrote the ten commandments on mount Sinai. These seem to have been preserved in the ark till the captivity.—These were in the ark when Solomon placed the ark in the temple, 1 Kings viii. 9. “There was nothing in the ark, save the two tables of stone, which Moses put there at Horeb.” We have no reason to suppose any other, but that they remained there as long as that temple stood. But the Jews speak of these as finally lost at that time; though the same commandments were preserved in the book of the law. These tables also were withdrawn on the approach of their antetype.
Another thing that was lost was the Urim and Thummim. This is evident by Ezra ii. 63. “And the Tirshatha said unto them, that they should not eat of the most holy things, till there should stand up a priest with Urim and Thummim.” We have no account that this was ever restored; though the ancient writings of the Jews say the contrary. What this Urim and Thummim was, I shall not now inquire; but only observe, that it was something by which the high priest inquired of God, and received immediate answers from him, or by which God gave forth immediate oracles on particular occasions. This was now withdrawn, the time approaching when Christ, the antetype of the Urim and Thummim, the great word and oracle of God, was to come.
Another thing that the ancient Jews say was wanting in the second temple, was the Shechinah, or cloud of glory over the mercy-seat. This was promised to be in the tabernacle: Lev. xvi. 2. “For I will appear in the cloud upon the mercy-seat.” And we read elsewhere of the cloud of glory descending into the tabernacle, Exod. xl. 35. and so we do likewise with respect to Solomon’s temple. But we have no account that this cloud of glory was in the second temple. And the ancient accounts of the Jews say, that there was no such thing in the second temple. This was needless in the second temple, considering that God had promised that he would fill this temple with glory another way, viz. by Christ’s coming into it; which was afterwards fulfilled. See Haggai. ii. 7. “I will shake all nations and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts.”
When Moses built the tabernacle and altar in the wilderness, and the first sacrifices were offered on it, fire came down from heaven, and consumed the burnt-offering, as in Lev. ix. 24. also when Solomon built the temple, and offered the first sacrifices, 2 Chron. vii. 1. And this fire was never to go out, but to be kept alive with the greatest care, as God commanded, Lev. vi. 13. “The fire shall ever be burning upon the altar; it shall never go out.” And there is no reason to suppose the fire kindled in Solomon’s time ever went out till the temple was destroyed by the Babylonians. But then it was extinguished, and never was restored. We have no account of its being given on building the second temple, as we have at the building of the tabernacle and first temple. But the Jews, after their return, were forced to make use of their common fire instead of it, according to the ancient tradition of the Jews. Thus the lights of the Old Testament go out on the approach of the glorious Sun of righteousness.
3. The captivity into Babylon occasioned the dispersion of the Jews through the greater part of the known world, before the coming of Christ. For the whole nation being carried away far out of their own land, and continuing in a state of captivity for so long a time, they got possessions, built houses, and settled themselves in the land of their captivity, agreeable to the direction that Jeremiah gave them, (Jer. xxix. ) And therefore, when Cyrus gave them liberty to return to the land where they had formerly dwelt, many of them never returned; they were not willing to leave their settlements and possessions there, to go into a desolate country, many hundred miles distant, which none but the old men among them had ever seen; and therefore they were but a small number that returned, as we see in the books of Ezra and Nehemiah. Great numbers tarried behind, though they still retained the same religion with those that returned, so far as it could be practised in a foreign land. Those messengers that we read of in the 7th chapter of Zechariah, that came to inquire of the priests and prophets in Jerusalem, Sherezer and Regem-melech, are supposed to be messengers sent from the Jews that remained still in Babylon.
Those Jews who remained in that country were soon, by the great changes that happened in the world, dispersed thence into all the adjacent countries. Hence we find, that in Esther’s time, which was after the return from the captivity, the Jews were dispersed throughout all parts of the vast Persian empire, which extended from India to Ethiopia; Esth. iii. 8. “And Haman said unto king Ahasuerus, There is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom,” &c. And so they continued dispersed till Christ came, and till the apostles went forth to preach the gospel. But yet these dispersed Jews retained their religion. Their captivity, as before observed, thoroughly cured them of their idolatry; and it was their manner, as many of them as could, to go up to Jerusalem at their great feasts. Hence we read in the 7th chapter of Acts, that at the great feast of Pentecost, there were Jews abiding at Jerusalem out of every nation under heaven. These had come up from all countries where they were dispersed, to worship at that feast. And hence we find, in their history, that wherever the apostles went preaching through the world, they found Jews. They came to one city, and to another city, and went into the synagogue of the Jews.
Antiochus the Great, about two hundred years before Christ, on a certain occasion, transplanted two thousand families of Jews from the country about Babylon into Asia the Less; and so they and their posterity, many of them, settled in Pontus, Galatia, Phrygia, Pamphylia, and in Ephesus; and from thence settled in Athens, and Corinth, and Rome. Whence came the synagogues in those places in which the apostle Paul preached.—Now, this dispersion of the Jews through the world before Christ came, did many ways prepare the way for his coming, and setting up his kingdom in the world.
This was a means of raising a general expectation of the Messiah through the world, about the time that he actually came. For the Jews, wherever they were dispersed, carried the Holy Scriptures with them, and so the prophecies of the Messiah; and being conversant with the nations among whom they lived, they, by that means, became acquainted with these prophecies, and with the expectations of the Jews concerning their glorious Messiah. Hence, the birth of such a glorious person in Judea, about that time, began to be the general expectation of all nations, as appears by the writings of learned heathens, which are still extant; particularly the famous poet Virgil, who lived in Italy a little before Christ, has a poem about the expectation of a great prince that was to be born, and the happy times of righteousness and peace he was to introduce; some of it very much in the language of the prophet Isaiah.
Another way by which this dispersed state of the Jews prepared the way for Christ was, that it showed the necessity of abolishing the Jewish dispensation, and introducing a new dispensation of the covenant of grace. It showed 564 the necessity of abolishing the ceremonial law, and the old Jewish worship: for, by this means, the observance of that ceremonial law became impracticable even by the Jews themselves. The ceremonial law was adapted to the state of a people dwelling together in the same land, where was the city which God had chosen; where was the temple, the only place where they might offer sacrifices; and where alone it was lawful for their priests and Levites to officiate, where they were to bring their first-fruits, where were their cities of refuge, and the like. But by this dispersion, many of the Jews lived more than a thousand miles distant, when Christ came; which made the observance of their laws of sacrifices, and the like, impracticable. And though their forefathers might be to blame in not going up to the land of Judea when they were permitted by Cyrus, yet the case was now, as to many of them at least, become impracticable; which showed the necessity of introducing a new dispensation, that should be fitted, not only to one particular land, but to the general circumstances and use of all nations of the world.
Again, this universal dispersion of the Jews contributed to make the facts concerning Jesus Christ publicly known through the world. For, as observed before, the Jews who lived in other countries, used frequently to go up to Jerusalem at their three great feasts, from year to year; by which means, they could not but become acquainted with the wonderful things that Christ did in that land. We find that the great miracle of raising Lazarus excited the curiosity of those foreign Jews who came up at the feast of the passover to see Jesus; John xii. 19-21. These Greeks were foreign Jews and proselytes, as is evident by their coming to worship at the feast of the passover. The Jews who lived abroad among the Greeks, and spoke their language, were called Greeks, Hellenists, and Grecians, Acts vi. 1. These were not Gentile Christians; for this occurred before the calling of the Gentiles.
By the same means the Jews who went up from other countries became acquainted with Christ’s crucifixion. Thus the disciples going to Emmaus say to Christ, whom they did not know, Luke xxiv. 18. “Art thou only a stranger in Jerusalem, and hast not known the things which have come to pass there in these days;” plainly intimating, that the things concerning Jesus were so publicly known to all men, that it was wonderful to find any man unacquainted with them. And so afterwards they became acquainted with the news of his resurrection; and when they returned into their own countries, they carried the news with them, and made these facts public through the world, as before they had made the prophecies of them.
After this, those foreign Jews who came to Jerusalem, took great notice of the pouring out of the Spirit at Pentecost, and the wonderful effects of it; and many of them were converted by it. There were Parthians, Medes, Elamites, and the dwellers in Mesopotamia, and in Egypt, and the parts of Libya about Cyrene, and the strangers of Rome, Jews and proselytes, Cretes and Arabians. And so they not only carried back the news of these facts, but Christianity itself, into their own countries with them; which contributed much to the spreading of it through the world.
Again, the dispersion of the Jews opened a door for the introduction of the apostles in all places where they came to preach the gospel. For almost in all places where they came to preach the gospel, they found synagogues of the Jews, where the Holy Scriptures were wont to be read, and the true God worshipped; which was a great advantage to the apostles in spreading the gospel through the world. For their way was, into whatever city they came, first to go into the synagogue of the Jews, (they being of the same nation,) and there to preach the gospel unto them. And hereby their new doctrine was taken notice of by their Gentile neighbours, whose curiosity excited them to hear what they had to say; which became a fair occasion to the apostles to preach the gospel to them. This is the account we have in the Acts of the Apostles. And these Gentiles had been before, many of them, prepared in some measure, by the knowledge they had of the Jewish religion, of their worship of one God, their prophecies, and expectation of a Messiah. This knowledge they derived from the Jews, who had long been their neighbours; which opened the door for the gospel to have access to them. And the work of the apostles with them was doubtless much easier, than if they never had heard any thing before of such a person as the apostles preached, or any thing about the worship of one only true God. So many ways did the Babylonish captivity greatly prepare the wav for Christ’s coming.
II. The next particular that I would notice is, the addition made to the canon of Scripture in the time of the captivity, in those two remarkable portions of Scripture, the prophecies of Ezekiel and Daniel. Christ appeared to each of these prophets in the form of that nature which he was afterwards to take upon him. The prophet Ezekiel gives an account of his thus appearing to him repeatedly, as Ezek. i. 26. “And above the firmament that was over their heads, was the likeness of a throne, as the appearance of a sapphire-stone, and upon the likeness of the throne was the likeness as the appearance of a man above upon it;” and so Ezek. viii. 1, 2. So Christ appeared to the prophet Daniel: Dan. viii. 15, 16. “There stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.” There are several things which make it evident, that this was Christ; but I cannot now stand to mention particulars. Christ appeared ai:ain as a man to this prophet, Dan. x. 5, 6. “Then I lift up mine eyes and looked, and behold, a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.” Comparing this vision with that of the apostle John in the 1st chapter of Revelation, makes it manifest that this person was Christ. And the prophet Daniel, in the historical part of his book, gives an account of a very remarkable appearance of Christ in Nebuchadnezzar’s furnace, with Shadrach, Meshach, and Abednego. Dan. iii. 2.5. “Lo, I see four MEN loose,—and the form of the fourth is like the Son of God.”
Christ not only appeared here in the form of the human nature, but he appeared in a furnace, saving those persons who believed on him from that furnace; by which is represented to us, how Christ, by coming himself into the furnace of God’s wrath, saves those that believe in him from that furnace, so that it has no power on them; and the wrath of God never reaches or touches them, so much as to singe the hair of their head.
These two prophets, in many respects, were more particular concerning the coming of Christ, and his glorious gospel-kingdom, than any of the prophets had been before. They mention those three great overturnings of the world that should be before he came. Ezekiel is particular in several places concerning the coming of Christ. The prophet Daniel is more particular in foretelling the time of Christ’s coming than ever any prophet had been before, (Dan. chap. ix.) He foretold, that it should be seventy weeks, i.e. seventy weeks of years, or seventy times seven years, which is four hundred and ninety years, from the decree to rebuild and restore the state of the Jews, till the Messiah should be crucified. This must be reckoned from the commission given to Ezra by Artaxerxes, whereby the very particular time of Christ’s crucifixion was pointed out, which never had been before. ( Ezra vii.)
The prophet Ezekiel is very particular in the mystical description of the gospel-church, in his vision of the temple and city, towards the latter part of his prophecy. The prophet Daniel points out the order of particular events that should come to pass relating to the christian church after Christ was come, as the rise of Antichrist, the continuance of his reign, his fall, and the glory that should follow.—Thus does the gospel-light still increase, the nearer we come to the time of Christ’s birth.
III. The next particular I would mention is, the destruction of Babylon, and the overthrow of the Chaldean empire by Cyrus. The destruction of Babylon took place on that night in which Belshazzar the king, and the city in general, were drowned in a drunken festival, which they kept in honour of their gods, when Daniel was called 565 to read the hand-writing on the wall, Dan. v. 30. and it was brought about in such a manner, as wonderfully to show the hand of God, and remarkably to fulfil his word by his prophets, which I cannot now stand particularly to relate. Now that great city, which had long been an enemy to the city of God, was destroyed, after it had stood ever since the first building of Babel, which was about seventeen hundred years. If the check which was put to the building of this city at its beginning, whereby they were prevented from carrying it to that extent and magnificence they intended, promoted the work of redemption, much more did this destruction of it.
This was a remarkable instance of God’s vengeance on the enemies of his redeemed church; for God brought destruction on Babylon for the injuries they did to God’s children, as is often set forth in the prophets. It also promoted the work of redemption, as thereby God’s people who were held captive by them, were set at liberty to return to their own land in order to rebuild Jerusalem; and therefore Cyrus is called God’s shepherd, Isa. xliv. and xlv. 1. And these are over and above those ways wherein the setting up and overthrowing the four monarchies of the world did promote the work of redemption.
IV. What next followed was the return of the Jews to their own land, and the rebuilding of Jerusalem and the temple. Cyrus, as soon as he had destroyed the Babylonish, and erected the Persian empire on its ruins, made a decree in favour of the Jews, that they might return to their own land, and rebuild their city and temple. This return of the Jews out of the Babylonish captivity is, next to the redemption out of Egypt, the most remarkable of all the Old-Testament redemptions, and most insisted on in Scripture, as a type of the great redemption of Jesus Christ. It was under the hand of one of the legal ancestors of Christ, viz. Zerubbabel, the son of Shealtiel, whose Babylonish name was Sheshbazzar. He was the governor of the Jews, and their leader in their first return out of captivity; and, together with Joshua the son of Josedek the high priest, had the chief hand in rebuilding the temple. This redemption was brought about by the hand of Zerubbabel and Joshua the priest, as the redemption out of Egypt was brought about by the hand of Moses and Aaron.
The return out of the captivity was a remarkable dispensation of Providence. It was remarkable, that the heart of a heathen prince, Cyrus, should be so inclined to favour such a design. He not only gave the people liberty to return, and rebuild the city and temple, but gave charge that they should be helped with silver and gold, with goods, and beasts, as we read in Ezra i. 4. And afterwards God wonderfully inclined the heart of Darius to further the building of the house of God with his own tribute-money, and gave command to their bitter enemies, the Samaritans, who had been striving to hinder them, to help them without fail, by furnishing them with all that they needed in order to it, and to supply them day by day. He made a decree, that whosoever failed of it, timber should be pulled down out of his house, and he hanged thereon, and his house made a dunghill, ( Ezra vi. ) After this, God inclined the heart of Artaxerxes, another king of Persia, to promote the work of preserving the state of the Jews, by his ample commission to Ezra, ( Ezra vii. ) He helped them abundantly with silver and gold out of his own bounty, and offered more, as should be needful, out of the king’s treasure-house, commanding his treasurers beyond the river Euphrates to give more, as should be needed, unto a hundred talents of silver, a hundred measures of wheat, a hundred baths of wine, a hundred baths of oil, and salt, without prescribing how much. He gave leave to establish magistrates in the land; freeing the priests of toll, tribute, custom, and other things, which render this decree by Artaxerxes the most full and ample in the Jews’ favour of any that had been given for the restoring of Jerusalem; and therefore, in Daniel’s prophecy, this is called the decree for restoring and building Jerusalem; and hence the seventy weeks are dated.
After this, another favourable commission was granted by the king of Persia to Nehemiah, ( Nehemiah. chap. ii.)—It was remarkable, that the hearts of heathen princes should be so inclined. It was the effect of his power, who hath the hearts of kings in his hands, and turneth them whithersoever he will; and it was a remarkable instance of his favour to his people.
Another remarkable circumstance of this restitution of the state of the Jews to their own land was, that it was accomplished against so much opposition of their bitter indefatigable enemies, the Samaritans, who, for a long time together, with all the malice and craft they could exercise, opposed the Jews in this affair, and sought their destruction. One while they were opposed by Bishlam, Mithridath, Tabeel, Rehum, and Shimshai, as in Ezra iv. and then by Tatnai, Shetharboznai, and their companions, as in Ezra v. and afterwards by Sunballat and Tobiah, as we read in the book of Nehemiah.
We have showed before, how the settlement of the people in this land in Joshua’s time promoted the work of redemption. On the same accounts does their restitution belong to the same work. The re-settlement of the Jews in the land of Canaan belongs to this work, as it was a necessary means of preserving the Jewish church and dispensation in being, till Christ should come. If it had not been for this restoration of the Jewish church, temple, and worship, the people had remained without any temple, or land of their own, that should be as it were their headquarters, a place of worship, habitation, and resort. The whole constitution, which God had done so much to establish, would have been in danger of utterly failing, long before the six hundred years had expired, which was from about the time of the captivity till Christ. And so all that preparation which God had been making for the coming of Christ, from the time of Abraham, would have been in vain. Now that very temple was built that God would fill with glory by Christ’s coming into it, as the prophets Haggai and Zechariah told the Jews in order to encourage them in building it.
V. The next particular I would observe, is the addition made to the canon of the Scriptures soon after the captivity by the prophets Haggai and Zechariah, who were prophets sent lo encourage the people in their work of rebuilding the city and temple; and the main argument they use to that end, is the approach of the coming of Christ. Haggai foretold that Christ should be of Zerubbabel’s legal posterity. This seems to be the last and most particular revelation of the descent of Christ, till the angel Gabriel was sent to reveal it to his mother Mary.
VI. The next thing I would take notice of, was the pouring out of the Spirit of God that accompanied the ministry of Ezra the priest after the captivity. That there was such an effusion of the Spirit of God, that accompanied Ezra’s ministry, is manifest by many things in the books of Ezra and Nehemiah. Presently after Ezra came up from Babylon, with the ample commission which Artaxerxes gave him, whence Daniel’s seventy weeks began, he set himself to reform the vices and corruptions he found among the Jews; and his great success in it we have an account of in the 10th chapter of Ezra. So that there appeared a very general and great mourning of the congregation of Israel for their sins, which was accompanied with a solemn covenant that the people entered into with God; and this was followed with a great and general reformation, as we have there an account. And the people about the same time, with great zeal, earnestness, and reverence, gathered themselves together to hear the word of God read by Ezra; and gave diligent attention, while Ezra and the other priests preached to them, by reading and expounding the law, and were greatly affected in the hearing of it. They wept when they heard the words of the law, and set themselves to observe it, and kept the feast of tabernacles, as the Scripture observes, after such a manner as it had not been kept since the days of Joshua the son of Nun,(Neh. viii.) After this, having separated themselves from all strangers, they solemnly observed a fast, by hearing the word, confessing their sins, and renewing their covenant with God. And they manifested their sincerity in that transaction, by actually reforming many abuses in religion and morals; as we learn from the 9th and following chapters of Nehemiah.
It is observable, that it has been God’s manner, on every remarkable new establishment of the state of his visible church, to afford a remarkable outpouring of his Spirit. So it was on the first establishment of the church of the 566 Jews at their coming into Canaan under Joshua; so it was now in this second settlement of the church in the time of Ezra; and so it was on the first establishment of the christian church after Christ’s resurrection; God wisely and graciously laying the foundation of those establishments in a work of the Holy Spirit, for the lasting benefit of his church, thenceforward continued in those establishments. And this pouring out of the Spirit, was a final cure of the nation of that particular sin which just before they especially run into, viz. intermarrying with the Gentiles: for however inclined to it they were before, they ever after showed an aversion to it.
VII. Ezra added to the canon of the Scriptures. He wrote the book of Ezra; and he is supposed to have written the two books of Chronicles, at least of compiling them, if he was not the author of the materials, or all the parts, of these writings. That these books were written, or compiled and completed, after the captivity, the things contained in the books themselves make manifest; for the genealogies contained therein, are brought down below the captivity; as1 Chron. iii. 17, &c We have there an account of the posterity of Jehoiachin for several successive generations. And there is mention in these books of this captivity into Babylon, as of a thing past, and of things that were done on the return of the Jews after the captivity, (1 Chron. ix. ) The chapter is mostly filled up with an account of things that came to pass after the captivity into Babylon, as you may see by comparing it with what is said in the books of Ezra and Nehemiah. And that Ezra was the person who compiled these books, is probable by this, because they conclude with words that we know are the words of Ezra’s history. The two last verses are Ezra’s words in the history he gives in the two first verses of the book of Ezra.
VIII. Ezra is supposed to have collected all the hooks of which the Holy Scriptures did then consist, and disposed them in their proper order. Ezra is often spoken of as a noted and eminent scribe of the law of God, and the canon of Scripture in his time was manifestly under his special care. The Jews, from the first accounts we have from them, have always held, that the canon of Scripture, so much of it as was then extant, was collected, and orderly disposed and settled, by Ezra; and that from him they have delivered it down in the order in which he disposed it, till Christ’s time; when the christian church received it from them, and have delivered it down to our times. The truth of this is allowed as undoubted by divines in general.
IX. The work of redemption was carried on and promoted in this period, by greatly multiplying the copies of the law, and appointing the constant public reading of them in all the cities of Israel in their synagogues. It is evident, that before the captivity, there were but few copies of the law. The original was laid up beside the ark; and the kings were required to write out a copy of it for their use, and the law was required to be read to the whole congregation of Israel once every seventh year. And we have no account of any other stated public reading of the law before the captivity but this. And it is manifest by several things that might be mentioned, that copies of the law were exceeding rare before the captivity. But after this, the constant reading of the law was set up in every synagogue throughout the land. First, they began with reading the law, and then they proceeded to establish the constant reading of the other books of the Old Testament. And lessons were read out of the Old Testament, as made up of both the law and the other parts of the Scripture then extant, in all the synagogues, which were set up in every city, and wherever the Jews in any considerable number dwelt. Thus we find it was in the time of Christ and the apostles. Acts xv. 21. “Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath-day.” This custom is universally supposed, both by Jews and Christians, to be begun by Ezra. There were doubtless public assemblies before the captivity. They used to assemble at the temple at their great feasts, and were directed, when they were at a loss about any thing in the law, to go to the priest for instruction; and they used also to resort to the prophets’ houses: and we read of synagogues in the land before, Psal. lxxiv.
8. But it is not supposed that they had copies of the law for constant public reading and expounding through the land before. This was one great means of their being preserved from idolatry.
X. The next thing I would mention, is God’s remarkably preserving the church and nation of the Jews, when they were in imminent danger of being universally destroyed by Haman, as in the book of Esther. This series of providence was very wonderful in preventing this destruction. Esther was doubtless born for this end, to be the instrument of this remarkable preservation.
XI. After this the canon of Scripture was further enlarged in the books of Nehemiah and Esther; the one by Nehemiah himself. Whether the other was written by Nehemiah, or Mordecai, or Malachi, is not of importance for us to know, so long as it is one of those books that were always admitted and received as a part of their canon by the Jews, and was among those books which the Jews called their Scriptures in Christ’s time, and as such was approved by him. For Christ often in his speeches to the Jews, manifestly approves and confirms those books, which amongst them went by the name of the Scriptures, as might easily be shown.
XII. After this the canon of the Old Testament was completed and sealed by Malachi. The manner of his concluding his prophecy seems to imply, that they were to expect no more prophecies, and no more written revelations from God, till Christ should come. For in the last chapter he prophesies of Christ’s coming; Malachi iv. 2, 3. “But unto you that fear my name, shall the Sun of righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be as ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts. Then we read in Malachi iv. 4. “Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments,” i.e. Remember and improve what ye have; keep close to your written rule, as expecting no more additions to it, till the night of the Old Testament is over, and the Sun of righteousness shall at length arise.
XIII. Soon after this, the spirit of prophecy ceased among that people till the time of the New Testament. Thus the Old-Testament light, the stars of the long night, began apace to hide their heads, the time of the Sun of righteousness now drawing nigh. We before observed, how the kings of the house of David ceased before the true king and head of the church came; and how the cloud of glory withdrew, before Christ, the brightness of the Father’s glory, appeared. And now the spirit of prophecy ceased. The time of the great prophet of God was now so nigh, it was time for their typical prophets to be silent.
We have now gone through the time of which we have any historical account in the writings of the Old Testament; and the last thing mentioned, by which the work of redemption was promoted, was the ceasing of the spirit of prophecy.—I now proceed to show how the work of redemption was carried on through the remaining times before Christ. In this we have not that thread of scripture history to guide us that we have had hitherto; but have these three things, viz. the prophecies of the Old Testament, human histories, and some occasional evidence of things which happened in those times, in the New Testament. Therefore,
XIV. The next particular that I shall mention under this period, is the destruction of the Persian empire, and setting up of the Grecian empire by Alexander. This came to pass about sixty or seventy years after the times wherein the prophet Malachi is supposed to have prophesied, and about three hundred and thirty years before Christ. This was the third revolution that came to pass in this period, and was greater and more remarkable than either of the foregoing. It was very remarkable on account of the suddenness of that conquest which Alexander made, and the greatness of the empire he set up, which much exceeded in extent all the foregoing.
This event is much spoken of in the prophecies of Daniel. This empire is represented by the third kingdom of brass in Daniel’s interpretation of Nebuchadnezzar’s dream, Dan. ii. 567 And in Daniel’s vision of the four beasts, it is represented by the third beast that was like a leopard, that had on his back four wings of a fowl, to represent the swiftness of its conquest, Dan. vii. and is more particularly represented by the he-goat in Dan. viii. , that came from the west on the face of the whole earth, and touched not the ground, to represent how swiftly Alexander overran the world. The angel himself expressly interprets this he-goat to signify the king of Grecia, Dan. viii. 21. “The rough goat is the king of Grecia; and the great horn that is between his eyes is the first king,” i.e. Alexander himself.
After Alexander had conquered the world, he soon died; and his dominion did not descend to his posterity, but four of his principal captains divided his empire between them. Now that being broken, and four stood up for it, four kingdoms stand up out of the nation, but not in his power; as in the 11th chapter of Daniel. The angel after foretelling the Persian empire, proceeds to foretell Alexander, Dan. xi. 3. “And a mighty king shall stand up, that shall rule with great dominion, and do according to his will.” Then he foretells, in the 4th verse, the dividing of his kingdom between his four captains: Dan. xi. 4. “And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others besides those. Of these four captains, one had Egypt and the neighbouring countries on the south of Judea; and another had Syria and the neighbouring countries north of Judea; and these two are called the kings of the north and of the south. (Dan. xi. )
Now, this setting up of the Grecian empire did greatly prepare the way for Christ’s coming, and for the erection of his kingdom. Besides the ways common to others in this period, there is one peculiar to this revolution, which remarkably promoted the work of redemption; and that was, that it made the Greek language common in the world. To have one common language understood and used through the greater part of the world, must greatly prepare the way for the setting up of Christ’s kingdom. This gave advantage for spreading the gospel through all nations, with vastly greater ease, than if every nation had a distinct language, and did not understand each other. For though some of the first preachers of the gospel had the gift of tongues, so that they could preach in any language; yet all had not this particular gift; and they who had could not exercise it when they would, but only at special seasons, when the Spirit of God was pleased to inspire them in this way. And the churches in different and distant parts of the world, as at Jerusalem, Antioch, Galatia, Corinth, &c. could not have had that communication of which we have an account in the book of Acts, without a common language.—After the Grecian empire was set up, many in all these countries well understood the Greek language; which wonderfully opened the door for mutual communication between those churches which were so far separated one from another.
Again, making the Greek language common through so great a part of the world, did wonderfully make way for the kingdom of Christ, because it was the language in which the New Testament was to be originally written. The apostles propagated the gospel through many scores of nations; and if those nations could not have understood the Bible any otherwise than as it was translated into so many languages, it would have rendered the spreading of the gospel vastly more difficult. But by the Greek being made common to all, they all understood the New Testament of Jesus Christ in the language in which the apostles and evangelists originally wrote it. As soon as ever it was written by its original penmen, it immediately lay open to the world in a language that was commonly understood.
XV. The next thing I notice is the translating of the Old Testament into the Greek language, which was commonly understood by the Gentiles. This is commonly called the Septuagint, or the translation of the Seventy; and is supposed to have been made about fifty or sixty years after Alexander’s conquests. This is the first translation that ever was made of the Scriptures that we have any credible account of. The canon of the Old Testament had been completed by the prophet Malachi but about a hundred and twenty years before in its original. Hitherto the Scriptures had remained locked up among the Jews in the Hebrew tongue, which was understood by no other nation; but now it was translated into a language that was commonly understood by the nations of the world.
This translation of the Old Testament is still extant, and is of great use. The Jews have many fables about the occasion and manner of this translation; but the truth of the case is supposed to be this, that multitudes of the Jews living in other parts of the world besides Judea, and being born and bred among the Greeks, the Greek became their common language. These not understanding the original Hebrew, they procured the Scriptures to be translated for their use into the Greek language: and so henceforward the Jews, in all countries, except Judea, were wont in their synagogues to make use of this translation instead of the Hebrew.
This translation of the Scriptures into a language so commonly understood through the world, greatly prepared the way for setting up Christ’s kingdom in the world. For the apostles commissioned to preach through the world, made great use of the scriptures of the Old Testament, and especially of the prophecies concerning Christ that were contained in them. By means of this translation, and by the Jews being scattered every where, they had the Scriptures at hand in a language understood by the Gentiles. Hence they principally made use of this translation in their preaching and writings wherever they went. In all the numerous quotations out of the Old Testament in their writings, they are made almost every where in the very words of the Septuagint. The sense is the same as in the original Hebrew; though the words are different. But yet this makes it evident, that the apostles in their preaching and writings, commonly made use of this translation. And this translation was principally used in christian churches through most nations of the world, for several hundred years after Christ.
XVI. The next thing is the wonderful preservation of the church when it was eminently threatened and persecuted under the Grecian empire. The first time they were threatened was by Alexander himself. When besieging the city of Tyre, he sent to the Jews for assistance and supplies for his army. Out of a conscientious regard to their oath to the king of Persia, they refused; but he being a man of a very furious spirit, agreeable to the scripture representation of the rough he-goat, marched against them, with a design to cut them off. When he met the priests going out to him in their priestly garments, God wonderfully turned his heart to spare them, and favour them, as he did the heart of Esau when he met Jacob.
After this, one of the kings of Egypt, a successor of one of Alexander’s four captains, entertained a design of destroying the nation of the Jews; 625625 On the death of Alexander the Great, Ptolemy Lagus assumed the regal title in Egypt. He was succeeded by Ptolemy Philadelphus, Evergetes, and Philopater. This last, no doubt, is the person to whom our author here alludes. He was a cruel tyrant, revengeful and debauched. Having been at Jerusalem, during his expedition to Syria, and having been denied an entrance into the temple, he was greatly enraged against the whole body of the Jews. There were great numbers of them at Alexandria; these he degraded into slaves. The only condition by which a mark of disgrace with hot iron, and consequent slavery, could be avoided, was to offer sacrifice to his gods. Out of many thousands, only three hundred yielded by base compliance. These being excommunicated by their brethren, roused Philopater into greater fury He meditated nothing less than the utter ruin of the whole nation, beginning with those of Alexandria. He ordered them to be brought into the Hippodrome, an immense place without the city where the people usually assembled to see public races and diversions, and gave a peremptory injunction that five hundred elephants should be let loose upon them in that place. The first appointed day, the king, who was to have been present, overslept himself after a nocturnal debauch. The second passed by a similar disappointment. On the third day the king came to the Hippodrome, and the elephants were let loose upon the defenceless Jews.—But, by a wonderful providence, these animals turned upon the spectators and soldiers, and great numbers were killed by them. This, attended with some other circumstances of affright, induced the tyrant to desist from his cruel purpose.—W. but was remarkably and wonderfully prevented by a stronger interposition of Heaven for their preservation.
But the most wonderful preservation of them all in this period was under the cruel persecution of Antiochus Epiphanes, king of Syria, and successor of another of Alexander’s 568 four captains. The Jews were at that time subject to the power of Antiochus; and he being enraged against them, long strove to his utmost utterly to destroy them, and root them out; at least all of them that would not forsake their religion, and worship his idols. He did indeed in a great measure waste the country, and depopulate the city of Jerusalem; and profaned the temple, by setting up his idols in some parts of it; and persecuted the people with insatiable cruelty; so that we have no account of any persecution like this before. Many of the particular circumstances of this persecution would be very affecting were there time to insist on them. This cruel persecution began about a hundred and seventy years before Christ. It is spoken of in the prophecy of Daniel, Dan. viii. 9, 25. xi. 31-38. and in the New Testament, Heb. xi. 36-38.
Antiochus intended not only to extirpate the Jewish religion, but, as far as in him lay, the very nation; and particularly laboured to the utmost to destroy all copies of the law. And considering how weak they were, in comparison with a king of such vast dominion, the providence of God appears very wonderful in defeating his design. Many times the Jews seemed to be on the very brink of ruin, just ready to be wholly swallowed up; and their enemies often thought themselves sure of obtaining their purpose. They once came against the people with a mighty army, with a design of killing all, except the women and children, and of selling these for slaves; and so confident were they of obtaining their purpose, and others of purchasing, that above a thousand merchants came with the army, with money in their hands, to buy the slaves that should be sold. But God wonderfully stirred up and assisted one Judas, and others his successors, called the Maccabees, who, with a small handful in comparison vanquished their enemies time after time, and delivered their nation. This also was foretold by Daniel, Speaking of Antiochus’s persecution, he says, Daniel xi. 32. “And such as do wickedly against the covenant, shall be corrupt by flatteries: but the people that do know their God, shall be strong and do exploits.”
God afterwards brought this Antiochus to a fearful, miserable end, by a loathsome disease, under dreadful torments of body and horrors of mind; which was foretold, in these words, (Dan. xi. 45.)” Yet he shall come to his end, and none shall help him.” After his death, there were attempts still to destroy the church; but God baffled them all.
XVII. The next thing is the destruction of the Grecian, and setting up of the Roman, empire. This was the fourth revolution in this period. And though it was brought to pass more gradually than the setting up of the Grecian empire, yet it far exceeded that, and was much the greatest and largest temporal monarchy that ever was in the world; so that the Roman empire was commonly called all the world; as in Luke ii. 1. “And there went out a decree from Caesar Augustus, that all the world should be taxed:” i.e. all the Roman empire.
This empire is spoken of as much the strongest and greatest of any of the four: Dan. ii. 40. “And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces, and subdueth all things: and as iron that breaketh all these, shall it break in pieces, and bruise.” Dan. vii. 7, 19, 23. The time when the Romans first conquered and subdued the land of Judea, was between sixty and seventy years before Christ. Soon after this, the Roman empire was established in its greatest extent; and the world continued subject to it henceforward till Christ came, and many hundred years after.
The nations being thus united under one monarchy when Christ came, and when the apostles went forth to preach the gospel, greatly prepared the way for the spreading of the gospel, and the setting up of Christ’s kingdom in the world.—For the world being thus subject to one government, it opened a general communication, and so opportunity was given for the more swift propagation of the gospel. Thus we find it in the British dominions, the communication is quick from one part to another. There are innumerable difficulties in travelling through different nations, that are under different independent governments, which there are not in travelling through different parts of the same realm, or different dominions of the same prince. So the world being under one government, that of the Romans, facilitated the apostles’ travelling.
XVIII. About the same time learning and philosophy were risen to their greatest height in the heathen world.—Almost all the famous philosophers among the heathen, were after the captivity into Babylon. Almost all the wise men of Greece and Rome flourished in this time. What these philosophers in general chiefly professed as their business, was to inquire, wherein man’s chief happiness lay, and how to obtain it. They seemed earnestly to busy themselves in this inquiry, and wrote multitudes of books about it, many of which are still extant; but they were exceedingly divided, there having been reckoned several hundreds of different opinions which they had concerning it. Thus they wearied themselves in vain, wandering in the dark, not having the glorious gospel to guide them. God was pleased to suffer men to do the utmost that they could with human wisdom, and to try the utmost extent of their own understandings in order to find out the way to happiness, before the true light came to enlighten the world. God suffered these great philosophers to try what they could do for six hundred years together; and then it proved by the events of so long a time, that all they could do was in vain; the world not becoming wiser, better, or happier under their instructions, but growing more and more foolish, wicked, and miserable. He suffered this, that it might be seen how far reason and philosophy could go in their highest ascent, that the necessity of a divine teacher might more convincingly appear. God was pleased to make foolish the wisdom of this world—to show men the folly of their best wisdom—by the doctrines of his glorious gospel, which were above the reach of all their philosophy. See 1 Cor. i. 19-21.
After God had showed the vanity of human learning, when set up in the room of the gospel, God was pleased to make it subservient to the purposes of Christ’s kingdom, as a handmaid to divine revelation. Thereby the vanity of human wisdom was shown, and the necessity of the gospel appeared; and hereby a handmaid was prepared to the gospel. An instance of this we have in the apostle Paul, who was famed for his much learning, (Acts xxvi. 24. ) being skilled in the learning not only of the Jews, but also of the philosophers. This he improved to subserve the gospel; as he did in disputing with the philosophers at Athens, Acts xvii. 22, &c. By his learning he knew how to accommodate himself in his discourses to learned men, having read their writings; and he cites their own poets. Dionysius, a philosopher, was converted by him, and was made a great instrument of promoting the gospel. And there were many others in that and the following ages, who were eminently useful by their human learning in promoting the interests of Christ’s kingdom.
XIX. Just before Christ was born, the Roman empire was raised to its greatest height, and also settled in peace. About four and twenty years before Christ, Augustus Caesar, the first Roman emperor, began to rule as emperor of the world. Till then the Roman empire had of a long time been a commonwealth under the government of the senate: but then it became an absolute monarchy. This personage, as he was the first, so he was the greatest of all the Roman emperors: he reigned in the greatest glory. Thus the power of the heathen world, which was Satan’s visible kingdom, was raised to its greatest height, after it had been strengthening itself more and more from the days of Solomon, which was about a thousand years. Now the heathen world was in its greatest glory for strength, wealth, and learning.
God did two things to prepare the way for Christ’s coming, wherein he took a contrary method from that which human wisdom would have taken. He brought his own visible people very low, and made them weak; but the heathen, his enemies, he exalted to the greatest height, for the more glorious triumph of the cross of Christ. With a small number in their greatest weakness, he conquered his enemies in their greatest glory. Thus Christ triumphed over principalities and powers in his cross.
Augustus Caesar had been for many years establishing his empire, and subduing his enemies, till the very year that Christ was born: when, all his enemies being subdued, 569 his dominion over the world seemed to be gloriously settled. All was established in peace; in token whereof the Romans shut the temple of Janus, which was an established symbol among them of there being universal peace throughout the empire. And this universal peace, which was begun that very year in which Christ was born, lasted twelve years, even till the year that Christ disputed with the doctors in the temple.
Thus the world, after it had been, as it were, in a continual convulsion for so many hundred years together—like the four winds striving together on the tumultuous raging ocean, whence arose those four great monarchies—was now established in the greatest height of the fourth and last monarchy, and settled in quietness. Now all things are ready for the birth of Christ. This remarkable universal peace, after so many ages of tumult and war, was a fit prelude for ushering the glorious Prince of peace into the world.
Thus I have gone through the first grand period of the whole space between the fall of man and the end of the world, viz. from the fall to the time of the incarnation of Christ; and have shown the truth of the first proposition, viz. That from the fall of man to the incarnation of Christ, God was doing those things which were preparatory to Christ’s coming, and were forerunners of it.
Consider the following two works by Edwards that have been updated and republished for easy reading:
Ripe for Damnation: Sermons on the Book of Revelation – by Jonathan Edwards (1703–1758). Are you hungry for more of Edwards’ sermons? On the book of Revelation? These new works are not found anywhere on A Puritan’s Mind, and there are new ones not found in his large 2 volume works. 4 deal with the plight of the wicked, and 2 deal with the bliss of saints in heaven. These sermons are powerful, practical, and biblical, glorifying the Lord Jesus Christ, and contain 2 never before published sermons.
Justification by Faith Alone – by Jonathan Edwards (1703–1758). In this classic work, Edwards covers the intricacies of how believers are made righteous only through Christ’s merits, and that this justifying righteousness is equally imputed to all elect believers. This is accomplished by the condition of faith as an instrument.