we may understand the mind of God contained therein, let it be farther
observed, that by reason of the conciseness of the Hebrew and Greek
texts, there are several words left out, which must be supplied, to
complete the sense thereof; which are inserted in an _Italic_ character.
And it will not be difficult for us to determine whether the insertion
be just or no; when we consider that the translators often take their
direction herein from some words, either expressed or understood in the
context; as in Heb. viii. 7. it is said, _If the first_ covenant _had
been faultless_, &c. where the word _covenant_ is inserted; as it is
also in verse 13. because it is expressly mentioned, in verses 8, 9, 10.
Again, in chap. x. 6. it is said, in _sacrifices for sin thou hadst no
pleasure_. The word _sacrifices_ is supplied from the foregoing verse;
and, for the same reason, _offerings_ might as well have been supplied,
as in ver. 8. And, in ver. 25. we are commanded to _exhort one another_;
where _one another_ is supplied from the foregoing verse.
Again, in 1 Pet. iv. 16. it is said, _If any man suffer as a Christian,
let him not be ashamed_; where the words, _any man suffer_, are inserted
as agreeable to what is mentioned, ver. 15.
And, in Eph. ii. 1. _You hath he quickened who were dead in trespasses
and sins_; the words, _hath he quickened_, are supplied from ver. 5. and
our translators might as well have added, _you hath he quickened
together with him_, viz. Christ. These things I only mention as a
specimen of the insertions, to complete the sense in our translation;
and we shall find, that the words supplied in other scriptures, are for
the most part, sufficiently just; but if they be not so, they are
subject to correction, without the least imputation of altering the
words of scripture, while we are endeavouring to give the true sense
thereof; and we may be allowed, without perverting of the sacred
writings, sometimes, to supply other words instead of them, which may
seem more agreeable to the mind of the Holy Ghost therein. Thus, in Eph.
vi. 12. it is said, _We wrestle against spiritual wickedness in high
places_. The word _places_, is supplied by our translators; and, in the
margin, it is observed, that it might as well be rendered _heavenly
places_. Now because there is no spiritual wickedness in heavenly
places, therefore they choose, without regard to the proper sense of the
Greek word, to render it _high places_. Whereas, in chap. iii. 10. where
there is no appearance of such an objection, they render the same word,
_heavenly places_; though, I think, the words in both those scriptures,
might better be rendered _in what concerns heavenly things_.
Again, in 2 Cor. vi. 1. it is said, _We, as workers together with him,
beseech you_, &c. where, _with him_, is supplied to complete the sense;
but, I think, it might better have been left out, and then the sense
would have been, ministers, are _workers together with one another_, and
not _together with God_; they are honoured to be employed by God, as
moral instruments, which he makes use of; but they have no other
casuality in bringing about the work of grace. The principal reason why
the words _with him_, are supplied, is because it seems agreeable to the
apostle’s mode of speaking, in 1 Cor. iii. 9. _We are workers together
with God_; but, I think, those words might better be rendered,
_labourers together of God_[36]; or we are jointly engaged in his work;
therefore there is no reason from hence to supply the words _with him_,
in the text but now referred to.
(3.) If we would understand the sense of a particular text of scripture,
we must consider its connexion with the context. Accordingly we must
observe,
_1st_, The scope, design, or argument insisted on, in the paragraph, in
which it is contained. Thus in Rom. viii. the apostle’s design in
general, is to prove that there is _no condemnation to them which are in
Christ Jesus_, and to shew who they are, that may conclude themselves to
be interested in this privilege; together with the many blessings that
are connected with, or flow from it, which the subject matter of that
chapter principally relates to.
And, in Heb. i. the apostle’s principal design is, to prove the
excellency and glory of Christ, as Mediator, above the angels, as he
intimates ver. 4. which argument is principally insisted on, and
illustrated, in the following part of the chapter.
And, in chap. xi. his design is, to give an account of the great things
the Old Testament church were enabled to do, and suffer, by faith, of
which, there is an induction of particulars in several parts of it.
And, in Rom. v. the apostle insists on the doctrine of original sin, and
shews how sin and death first entered into the world, and by what means
we may expect to be delivered from it; and so takes occasion to compare
Adam and Christ together, as two distinct heads and representatives of
those who were included in the respective covenants which mankind were
under; by the former of which, sin reigned unto death, and, by the
latter, grace and righteousness, unto eternal life.
Again, in chap. vii. especially from ver. 5. the general argument
insisted on, is, the conflict and opposition there is between sin and
grace, and the manner in which corrupt nature discovers itself in the
souls of the regenerate, together with the disturbance and uneasiness
that it constantly gives them. And, in Psal. lxxxviii. we have an
account of the distress that a soul is in, when under divine desertion,
and brought to the very brink of despair. And, in Psal. lxxii. under the
type of the glory of Solomon’s kingdom, and the advantages his subjects
should receive thereby, the glory and excellency of Christ’s kingdom is
illustrated, together with the gospel-state, and blessings thereof. And,
in Psal. li. David represents a true penitent as addressing himself to
God for forgiveness; though particularly applied to his own case, after
he had sinned in the matter of Uriah. Again, the general argument in
Isa. liii. is to set forth the sufferings of Christ, whereby he made
satisfaction for sin, together with the glory redounding to himself, and
the advantages that believers derive from it.
_2dly_, We must consider the method made use of in managing the
argument; whether by a close way of reasoning and consequences deduced
from premises, or, by an explication of what was designed to inform the
judgment, and laid down before in a general proposition. Or, whether the
principal design of the paragraph be, to regulate the conduct of our
lives, awaken our consciences out of a stupid frame, or excite in us
becoming affections, agreeable to the subject-matter thereof. And, we
are to observe how every part of it is adapted to answer these ends.
_3dly_, We are to consider who is the person speaking, or spoken to;
whether they are the words of God, the church, or the inspired writer;
and, whether they are directed to particular persons, or to all men in
general? Here we may often observe, that in the same paragraph there is
an _apostrophe_, or turning the discourse from one person to another.
Nothing is more common than this in the poetical writings of scripture.
Thus, in the Psalms of David, sometimes God is represented as speaking
to man, and then man as speaking to, or concerning God, as we may
observe, in Psal. cxxxvii. 1-4. there is a relation of the church’s
troubles in Babylon; and, in verses 5 and 6. the Psalmist addresses his
discourse to the church; _If I forget thee, O Jerusalem, let my right
hand forget her cunning_. And, in ver. 7. he speaks to God, praying that
he would _remember the children of Edom, in the day of Jerusalem; who
said, Raze it, raze it, even to the foundation thereof_. And, in ver. 8,
9. he turns his discourse to Babylon, as a nation destined to
destruction.
Again, in Psal. ii. he speaks concerning the _rage_ of the _Heathen_,
against Christ and his church, and that disappointment and ruin that
they should meet with for it. And, in ver. 6. he represents God the
Father as speaking concerning Christ; _yet have I set my King upon my
holy hill of Zion_. And, in ver. 7, 8. Christ is brought in as speaking
or making mention of the _decree_ of God relating to his character and
office, as Mediator, and the success of his kingdom, as extended to the
_uttermost parts of the earth_, pursuant to his intercession, which was
founded on his satisfaction. And, in ver. 10-12, the Psalmist turns his
discourse to those persecuting powers, or the kings of the earth, whom
he had spoken of in the former part of the Psalm, and instructs them
what methods they should take to escape God’s righteous vengeance.
Such-like change of persons speaking, or spoken to, may be observed in
many of the Psalms, Psal. xvi. 1, _&c._ and cxxxiv.
And throughout the whole book of Canticles, there is an inter-changeable
discourse between Christ and his church, which is sometimes called his
_spouse_, at other times his _sister_; sometimes he speaks to the
church, and at other times of it. And, in other places, the church is
represented as speaking to him, or to the _daughters of Jerusalem_,
namely, those professors of religion, that had little more than a form
of godliness.[37]
Again, we often find, that there is a change with respect to the persons
speaking, spoken to, or of, in the writings of the prophets, as well as
in the poetical writings; as may be observed in Isa. lxiii. throughout
the whole chapter. And, in Micah vii. 18, 19, 20. there is a change of
persons in almost every sentence; _Who is a God like unto thee that
pardoneth iniquity_, &c. _He retaineth not his anger for ever; he will
subdue our iniquities; and thou wilt cast all our sins into the depths
of the sea. Thou wilt perform the truth to Jacob, and the mercy to
Abraham, which thou hast sworn unto our fathers from the days of old._
_4thly_, We are farther to consider the occasion of what is laid down in
any chapter, paragraph, or book of scripture, which we desire to
understand. Thus the particular occasion of the book of Lamentations,
was the approaching ruin of Judah, and the miseries that they should be
exposed to when Jerusalem was besieged by the Chaldeans; as appears by
the subject-matter thereof; though, it may be, that which was the more
immediate occasion of its being delivered at that time, was, that the
prophet might lament the death of good Josiah, 2 Chron. xxxv. 25. which,
probably, he had a peculiar eye to, when he says, _The crown is fallen
from our head_, Lam. v. 16. as well as the destruction of the whole
nation, which would ensue soon after it, in which their civil and
religious liberties would be invaded by their enemies, who would oppress
and lead them captive.
And the principal occasion of the apostle’s writing the epistle to the
Galatians, was, that he might establish some among them, in the faith of
the gospel, who were so much disposed to turn aside from him that called
them, and embrace another scheme of religion that was subversive of it;
as he observes, in chap. i. 6. where, by this _other gospel_, which he
dissuades them from turning aside unto, we are to understand those
doctrines that they had imbibed from those false teachers who endeavour
either to re-establish the observation of the ceremonial law, or to put
them upon seeking righteousness and life, from their observing the
precepts of the moral law, which tended to overthrow the doctrine of
justification by Christ’s righteousness; which is a subject often
insisted on by the apostle, both in this and his other epistles.
This method of enquiring into the occasion of what is mentioned in
particular paragraphs of scripture, will often give light to some things
contained therein. Thus we read, in Matt. xxi. 23-27. that the _chief
priests and elders_ ask our Saviour this question, _By what authority
dost thou these things?_ which, had it proceeded from an humble mind,
desirous to be convinced by his reply to it; or, had he not often, in
their hearing, asserted the authority by which he did those things, he
would, doubtless, have told them, that he received a commission to do
them from the Father; and, that every miracle which he wrought, was, as
it were, a confirming seal annexed to it. But our Saviour, knowing the
design of the question, and the character of the persons that asked it,
he does not think fit to make any reply to it, rather chusing to put
them to silence, by proposing another question to them, which he knew
they would not be forward to answer, relating to the baptism of John,
_viz._ whether it was _from heaven_, or _of men_. And this was certainly
the best method he could have taken; for he dealt with them as
cavillers, who were to be put to silence, and made ashamed at the same
time.
(4.) In order to our understanding the sense of scripture, we must, so
far as it is possible, compare the phrases, or modes of expression, as
well as the subject insisted on, with what occurs in other parallel
places. Thus, in several of the historical parts of scripture, we have
the same history, or, at least, many things tending to illustrate it; as
the history of the reign of the kings of Judah and Israel, is the
principal subject of the book of Kings and Chronicles; one of which
often refers to, as well as explains the other, and, by comparing them
together, we shall find, that one gives light to the other. Thus it is
said, in 2 Kings xii. 2. that _Jehoash did that which was right, in the
sight of the Lord all his days, wherein Jehoiada the priest instructed
him_; by which it is intimated, that, after the death of Jehoiada, he
did that which was evil in the sight of the Lord; but this is not
particularly mentioned in this chapter, which principally insists on
that part of his reign which was commendable. But if we compare it with
2 Chron. xxiv. we have an account of his reign after the death of
Jehoiada, how he _set up idolatry_, ver. 17, 18. being instigated
hereunto by his princes that flattered, or, as it is expressed, _made
obeisance unto him_, and disregarded the prophets sent to testify
against these practices; and how he _stoned Zachariah in the court of
the house of the Lord_, for his faithful reproof and prophetic
intimation of the consequence of the idolatry, in which he shewed the
greatest ingratitude, and forgetfulness of the good things that had been
done for him by his father, who set him on his throne. We have an
account of the time when the Syrians came up against him, and how they
overcame him with a small company of men; and, that _the Lord delivered
a very great host into their hand, because they had forsaken the Lord
God of their fathers_, ver. 23, 24.
Again, in the book of Kings, we have but a short history of the reign of
Azariah, otherwise called Uzziah, and of his being _smitten by the Lord,
so that he was a leper until the day of his death, and dwelt in a
several house_, 2 Kings xv. 1-5. but in 2 Chron. xxvi. there is a larger
account of him, as successful in war, and of the honour and riches that
he gained thereby; and also we have a particular account of the reason
of the Lord’s smiting him with leprosy, namely, for his invading a
branch of the priest’s office.
Again, in the history of the reign of Manasseh, in 2 Kings xxi. we have
only an account of the vile and abominable part thereof; whereas, in 2
Chron. xxxiii. we have not only an account of his wickedness, but of his
repentance, together with the affliction that occasioned it, ver. 12-19.
Moreover, when we read the prophetic writings, we must, for our better
understanding them, compare them with the particular history of the
reign of those kings, in whose time they prophesied, and the state of
the church at that time, their alliances or wars with neighbouring
princes, and the sins that they were guilty of, which gave occasion to
their being sometimes insulted, and overcome by them, till their ruin
was completed in being carried captive into Babylon. Thus when we read
Isa. vii. which gives an account of Rezin, king of Syria, and Pekah, the
son of Remaliah, against Ahaz, and contains a prediction of their
miscarriage in this attempt; and also, that the king of Asyria should be
hired to assist Ahaz, but should, instead thereof, deal deceitfully with
him, so that he should deprive Judah of their ornaments, and impoverish,
instead of being helpful to them. This we have a farther explication of
in the history of Ahaz’s reign, in 2 Kings xvi. and 2 Chron. xxviii.[38]
Again, we ought to compare the account of Sennacherib’s invading Judah,
and the blasphemous insult of Rabshakeh sent for that purpose, together
with his defeat, and the remarkable hand of God that brought this about,
as an encouragement of Hezekiah’s piety, in the xxxvith and xxxviith
chapters of Isaiah, with the historal account of the same thing, in 2
Kings xviii. and xix. and 2 Chron. xxxii.
Again, we must compare the Psalms of David with his life, or the state
of the church, which is particularly referred to in some of them; which
may be very much illustrated from other scriptures, that have relation
to the same dispensations of providence, or contain an historical
account thereof. As for those psalms that were penned on particular
occasions, mentioned in the respective titles prefixed to them, these
will be better understood if we compare the subject-matter thereof with
the history they refer to. Moreover, we shall often find, that when the
same thing is mentioned in different places of scripture, there is
something added in one, which farther illustrates what is contained in
the other. Thus, in the account we have of the life of Joseph, in Gen.
xxxix. 20. it is said, that he was _put into the prison, the place where
the king’s prisoners were bound_; and, in chap. xli. 14. that he was
kept in the _dungeon_, which is the worst part of the prison. But the
Psalmist speaking of the same matter, in Psal. cv. 18. adds, that his
_feet were hurt with fetters_, and he was _laid in iron_; which contains
a farther illustration of the history of his troubles.
Again, when we read in Numb. xi. 31, 32. of God’s _feeding Israel_, upon
their murmuring in the desert, for want of flesh, _with quails in great
abundance_; this is mentioned elsewhere, in Psal. lxxviii. 27. in which
we have an account, that these quails were a sort of _feathered fowl_,
which could not have been so well understood by the sense of the Hebrew
word, which we render _quails_[39]. We have also an account, in Exod.
xvii. 6. of God’s supplying them with _water out of the rock in Horeb_;
and if we compare this with Psal. cv. 41. we shall find that this water
issued from thence in so large a stream, that it was like a _river_. And
the apostle Paul gives farther light to it, when he says, speaking in a
figurative way, that _the rock followed them_, 1 Cor. x. 4. that is, the
water that ran from it like a river, did not flow in a right line; but,
by a continued miracle, changed its course, as they altered their
stations, in their various removes from place to place in the
wilderness. And he also adds, that God designed this to be a type of
Christ.
I might also observe, that there were many things in the life of David,
after his expulsion from Saul’s court, that would argue him an usurper;
inasmuch as he did not barely fly to secure his life, which he might
lawfully do, as a private person; but he raised a small army; and
accordingly it is said, in 2 Sam. xxii. 2. that every one that was ‘in
distress, or in debt, or discontented, gathered themselves unto him; and
he became a captain over him; and there were with him about four hundred
men.’ And Jonathan, who was heir apparent to the crown, is forced to
capitulate with, and take an oath of him, that he would grant him his
life, as concluding, that he would be king after his father’s death, 1
Sam. xx. 14, 15. compared with the 42. and Saul’s jealousy hereof, which
was attended with rage, amounting to a kind of destraction, was not
altogether without ground; as he intimates to him, when he tells him,
‘Behold, I know well that thou shalt surely be king,’ chap. xxiv. 20.
and accordingly, in the following verses, he makes him ‘swear to him,
that he would not cut off his seed after him, or destroy his name out of
his father’s house.’ Now this could hardly be justified, if we did not
consider what we read in another part of scripture, that, before that
time, God had taken away the kingdom from Saul, and anointed David to be
king in his stead, in 1 Sam. xvi. 13. though he had not the actual
possession of it till after Saul’s death.
I might farther observe, that when we read the account contained in the
books of Moses, of the ceremonial law, and the various rites and
ordinances of divine service contained therein, or meet with any
expressions in the Old Testament that refer to it; these ought to be
compared with several things that are recorded in the writings of the
apostle Paul, and, particularly, a very considerable part of his epistle
to the Hebrews[40], in which we have an account of the signification
thereof, as ordained to be types of the gospel-dispensation. And,
indeed, there are many scriptures of the Old Testament, which will be
better understood by comparing them with others that refer to them in
the New. Thus it is said, in Isa. xvi. 23. _Unto me every knee shall
bow_; which appears to be very agreeable to what is said concerning our
Saviour, in Phil. ii. 10. and it is not only spoken of the divine honour
that should be paid to him; but it relates, in a peculiar manner, to
that glory which all shall ascribe to him, when they stand before his
tribunal, as appears by comparing it with Rom. xiv. 10, 11.
Again, when we read, in Isa. vi. 10. of God’s sending the prophet to
_make the heart of the people fat, and their ears heavy, and shut their
eyes, lest they see with their eyes, and hear with their ears, and
understand with their hearts, and convert, and be healed_. It is not to
be supposed that God is represented hereby as the author of their sin;
which will plainly appear, if we compare it with Matt. xiii. 15. in
which this text is cited, and farther explained, as it is said, _This
people’s heart is waxed fat, and their eyes have they closed, lest they
should see with their eyes_, &c. And it is also referred to, and
explained in the same sense as charging their sin, and the consequence
thereof upon themselves, in Acts xxviii. 26, 27. By this method of
comparing the Old and New Testament together, we shall be led to see the
beautiful harmony of the scriptures, and how the predictions thereof
have been accomplished; which will tend very much to establish our faith
in the truth of the Christian religion, that is founded on them. But
this having been insisted on elsewhere[41], we pass it over at present,
and proceed to consider,
That there are several places, in the New Testament, which being
compared together, will give light to one another. Thus, in the four
Evangelists, which contain the history of the life and death of Christ,
we may observe, that some things are left out, or but briefly hinted at
in one of them, which are more largely insisted on in another. Thus we
read, in Matt. xii. 14, 15. that ‘the Pharisees went out and held a
counsel against our Saviour, how they might destroy him;’ upon which
occasion ‘he withdrew himself from thence. And great multitudes followed
him, and he healed them all.’ But Mark, chap. iii. 17, _& seq._ speaking
concerning the same thing, intimates that the Herodians were joined with
the Pharisees in this conspiracy; and that he ‘withdrew himself to the
sea,’ _viz._ of Tiberias; where he ordered that ‘a small ship should
wait on him, lest the multitude should throng him.’ And we have also an
account of several places from whence they came, namely, Galilee,
Jerusalem, Idumea, and from beyond Jordan, and they about Tyre and
Sidon, so that a great part of them were Gentiles; and this gives light
to what follows in Matt. xii. 18, 21. in which it is intimated, that
this was an accomplishment of what was _foretold by the prophet Isaias_,
that he should _shew judgment to the Gentiles_; and that, _in his name
should the Gentiles trust_; therefore he wrought miracles for their
conviction that he was the Messias.