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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 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, Is. 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 34


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, (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 chap. v.; and after

wards by Sanballat and Tobiah, as we read in the book of Nehemiah.

We have shewed 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 head-quarters, 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 to 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 reve

rence, 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, (Nehem. 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, in 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 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 shewed 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; as 1 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

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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 books 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 manifested 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 assembles 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 sed 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.

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