Jacob, (Gen. xxviii. 12—18,) and Jacob pronounced the same benediction principally on the tribe of Judah, (Gen. xlix. 8-10,) to which he had given a part of the privileges of primogeniure; so certain was he of the complete fulfilment of the promise, though the posterity of Abraham had increased to only seventy souls in two hundred and fifteen years, and though he had himself forsaken the promised land. This little tribe of the descendants of Abraham, however, during their residence of four hundred and thirty years in Egypt, increased to two millions and a half; and thus this part of the promise was accomplished, while the other part, respecting the preservation of religion, was in some degree counteracted; for the Israelites had for the most part become deeply infected with the Egyptian idolatry, and they would have become entirely idolatrous, had not God interposed to prevent it. They indeed always cherished a hope of settling, at some future time, in the promised land of Canaan; but, to judge from their subsequent conduct in Arabia Petrea, they would never have had the desire nor the courage to leave the fruitful land of Egypt, had they not been oppressed by the murderous edict respecting their male children, and by the services which they were compelled to render the king. Thus, even this oppression which the Egyptians designed as a means of retaining them in the country, was that which first excited in them a desire to withdraw from Egypt, and which at last actually gave occasion to their departure. xxiii. 5, 6. Ezek. xxxiv. 23—31. Compare Zech. ix. 9, 10. Mal. iii. 1, 2; iv. 2-6. Compare Ps. cx. 1; lxxxix. 26, 35-40. Gen. xv. 8-22.) After the captivity, the family of David sunk still lower, as was necessarily the case, since the promised son of David was not to appear as a temporal prince. But the theocracy did not cease during this period. We have already observed how it was manifested during the captivity, and after the captivity to the time of Malachi, 410 B. C. The promise given to Abraham, Isaac, and Jacob, respecting the possession of the land of Canaan, was fulfilled according to the condition prescribed in the theocratic constitution; and exactly as those conditions were, subsequently, more accurately defined by Moses, (Deut. xxviii., xxx. 1-5,) and by the later prophets. Even the duration of the Chaldee-Babylonian dominion did not exceed the predicted period of seventy years. After the captivity, the prophets Haggai, Zechariah, and Malachi, made the necessary disclosures for the future; and, as these prophecies were continually fulfilling, by the building of the temple, by the victories of Alexander, by the Greek kings of Syria and Egypt, particularly by Antiochus Epiphanes and the Maccabees; and later, by Jesus Christ, and the last war with the Romans, (which Christ himself more clearly and definitely foretold, Matt. xxiv.,) so the Divine government over the nation was continued without interruption. It may at first appear unaccountable that God, during the last four hundred years from Malachi to Christ, never interposed in a supernatural manner for his people, not even in the times of the Maccabees, when men of the highest rank, and priests and high priests, did all in their power to abolish the worship of the true God, and introduce heathenism. But what we have remarked above, respecting the constant fulfilment of prophecies during this period, is sufficient to prove the uninterrupted continuance of the theocracy; not to mention, that even in more ancient times there are long periods in which we find nothing of supernatural intervention, and the people appear to have been left to themselves; as, for example, the four hundred and thirty years in Egypt, and the four hundred and fifty years under the Judges, during which latter period, supernatural interposition was very unfrequent, as is remarked in 1 Sam. iii. 1. The divine government of the Hebrews always proceeded in the The miracles which were wrought both before and after their departure from Egypt, and the establishment of their theocratic constitution, were very appropriate, and indeed necessary, means of confirming their already wavering religious principles, and of securing them for the future. We have seen, in the preceding history, how well these means answered their purpose during the four hundred and fifty years under the Judges, the one hundred and twenty years under Saul, David, and Solomon, the two hundred and fifty-three years under the kings of Israel, and the three hundred and eighty-eight years under the kings of Judah; for during all these periods the nation was always treated according to the sanctions of the theocracy, and God himself frequently interposed by means of his ministers. An eternal kingdom and an everduring throne were promised to king David, 2 Sam. vii. 12-16; 1 Chron. xvii. 11-14; and in Ps. lxxxix. 27-ordinary course of providence, so long as that 38, this promise is explained by the assertion, that the throne of David should stand as long as the sun and moon should endure in the heavens. Accordingly, the family of David was always preserved, though it was three times, namely, under Jehoram, Athaliah, and Hezekiah, in the utmost danger of extinction. Therefore the prophets, even in those times when the kingdom of Judah was overthrown, and the posterity of David degraded and obscured, were always looking for some great descendant of that king, to whom even the heathen would submit; a hope which was derived from the blessing pronounced on Abraham. (See Isa. ii. 2-4; xi.-xii. 6; xlix. -Iv.; lx. 18-20; lxv.-lxvi. 24. Amos ix. 11. Micah iv. 1-7; vii. 20. Hos. iii. 4, 5. Jer. was sufficient for the preservation of religion; and it was only when natural means failed to effect this purpose, that supernatural methods were employed. But the history in the books of Maccabees shows, that religion could then be maintained without the miraculous intervention of God, and consequently, that supernatural aid was unnecessary, and would have been superfluous. The fulfilment of the ancient prophecies respecting the Babylonian captivity, the return to Palestine, and the building of the city of Jerusalem and the temple, had so confirmed the Hebrews in their religion, that, without any new miracles, they were ready to die as martyrs for its sake. Still, even during this period, the footsteps of Divine Providence, especially in some very dangerous conjunctures, are too plainly marked to be mistaken. The absence of supernatural occurrences, therefore, during this period, is not to be explained on the supposition that the Hebrews had then become wiser and more intelligent; and consequently, that those events which were anciently regarded as the supernatural exertions of Divine power, were now known and acknowledged to be natural. exist till the period arrives of which the apostle Paul speaks, (Rom. xi. 25—28,) and which some of the ancient prophets appear to have anticipated. NOTE.-The passages above cited, from which the Divine plan proceeds, are as follow: .3 .Gen. xii ונברכו בך כל משפחות האדמה .18 .Gen. xviii ונברכו בו כל גויי הארץ .18 .Gen. xxii והתברכו בזרעך כל גויי הארץ ,4 .Gen. xxvi והתברכו בזרעך כל גויי הארץ .14 .Gen. xxviii ונברכו בך כל משפחות האדמה ובזרעך | Such a supposed wisdom and intelligence was ;3 .Gen. xii),כל משפחות האדמה that the phrase not to be found at this period among the boasted sages of Greece and Rome; they were then even far more eager after miracles and predictions than the Hebrews had ever been in the earliest periods of their history. In all unusual occurrences, they saw prodigies and omens; and they pretended to immediate revelations, which they carefully distinguished from the explanation of signs. Whence, then, had the Hebrews this wisdom and intelligence, so far superior to the knowledge of all the other nations of the earth? On the contrary, we know from Josephus and the New Testament, that the Jews, in the time of Christ and his apostles, were still too much inclined to expect supernatural events; for, after all the miracles which Christ had wrought before their eyes, they were always requiring of him some new sign. (Matt. xii. 38, 39; xvi. 1-4. Mark viii. 11, 12. Luke xi. 16, 29. John iv. 48; vi. 30.) Finally, the supposition in question is refuted by the fact, that in the founding of the perfect kingdom of God by Jesus and the apostles, miracles and prophecies were again found necessary, as they had been in ancient times; and that, after the establishment of the church, they again ceased. From a comparison of these passages we find xxviii. 14, is interchanged with 852, (Gen. xviii. 18; xxii. 18; xxvi. 4; and also (Gen. xii. 3; xviii. 18; xxviii. 14,) with 17, (Gen. xxii. 18; xxvi. 4;) and consequently, that their meaning is the same. In like manner, P and, (Gen. xii. 3; xviii. 18,) are interchanged with, (Gen. xxii. 18; xxvi. 4;) and in Gen. xxviii. 14, 72 is explained by . Hence it is evident that the blessing or promised happiness for all the families and nations of the earth, was to be communicated, not by Abraham, Isaac, and Jacob immediately, but by their posterity. The precise meaning of the words 12 may, however, still remain doubtful. Jurieu (Hist. Crit. vol. i. c. i.) has explained them in the following manner: " People shall wish each other happiness by thee," as if they were to say: "God make thee as happy or prosperous as Abraham, Isaac, and Jacob, and their posterity," as the phrase seems to be explained in Gen. xlviii. 20. But in this passage, where Jacob adopts the two sons of Joseph, namely, Ephraim and Manasseh, and blesses them, the phrase in question does not occur, for Jacob and בך יברך ישראל לאמר ישימך אלהים : But when the promise given to Abraham, says merely .כאפרים וכמנשה | Isaac, and Jacob, "By thy seed shall all nations be blessed," or "esteem themselves happy," had been fulfilled by Christ; the power of God, his miraculous co-operation, appeared only in the disciples of our Saviour, and afterwards, the perfect kingdom of God was promoted by the ordinary course of Divine Providence. As soon as this kingdom was established among the Jews and Gentiles, during the first generation after the ascension of Jesus, the Theocracy of the Jews, who remained in unbelief, was left to its decline, a decline which, according to the predictions in Mal. iii. 1-5; iv. 1-5. Dan. ix. 24-27, and Matt. xxiv. was applicable only to the old Theocracy. Since the destruction of Jerusalem, the unbelieving people, in the course of seventeen hundred and fifty years, have been scattered over all the earth, and have every where suffered the most cruel persecutions, oppressions, insults, and every species of distress, without any manifestation of the Theocracy for their relief, without any supernatural aid, without a miracle or prophecy. The people, however, are constantly preserved by Divine Providence in all their distresses; millions have perished by the sword since their revolt from the Romans; and, we may say, millions have become Christians, Mohammedans, and pagans; still the people remain and increase, and, according to the prophecies, (Deut. iv. 31; xxx. 1—5. Jer. xxiii. 1-8; xxxi. 35—37; xlvi. 28,) they will continue to "By thee may Israel bless, (or wish happiness,) saying, God make thee as Ephraim and Manasseh." Neither the words nor are here used, and, of course, the passage is not parallel; much less, is here explained, as such an explanation would be superfluous in a mere form of salutation or wishing of happiness, but is necessary in a promise, in order to make it clear and definite. If the passages cited were intended as a mere formula of salutation, then Abraham, Isaac, and Jacob were themselves so prosperous that the formula would have been used without referring to the posterity of these men; or, at least, such an explanatory addition would have been altogether superfluous; and Jesus and Paul have certainly attached a more important meaning to the blessing pronounced on Abraham, John viii. 56; Gal. iii. 16. Further, Abraham himself was informed of great sufferings which his posterity were to endure, (Gen. xv.) and Moses threatened them with still heavier calamities; so that it is hardly probable that this expression could have its origin in the peculiar prosperity which was anticipated for the Israelites; and that people should then wish each other happiness by saying, "God make thee as prosperous as the descendants of Abraham, Isaac, and Jacob." Undoubtedly, the blessing is to be understood of a happiness which consists in a knowledge of the true God and of religion; and this is the subject of discourse in Gen. xviii. 16-22, and xvii. 4-14. It is especially worthy of remark that the promise is intimately connected with all the ancient dealings and revelations of God as the Lord of nature and the judge of men, who is determined to preserve and promote religion and morality on the earth; and, therefore, he directed the first human pair, (Gen. iii. 9—24,) and Cain, (Gen. vi. 3,) in the way of their duty, gave warnings to men before the flood by the spirit of prophecy, and preserved the pious Noah from destruction, (Gen. vi. 8-23,) and promised him security for the future. In like manner, the promise under discussion must necessarily have reference to religion, just as we have explained it. In this sense, undoubtedly, it was understood by the prophets, who have foretold the promulgation of true religion among the Gentiles; and thus, Jesus and Paul, (John viii. 56; Gal. iii. 16,) have only followed the prophets, and made a new application of the passage in the same sense. Moreover, that and Tan, construed with before the noun, mean blessed, to be blessed, to esteem one's self blessed, to be esteemed blessed," is beyond all doubt, and appears undeniably from Deut. xxix. | 18; Isaiah lxv. 16; Jer. iv. 2; Psal. lxxii. 17; while, on the other hand, there is not a single passage where it means, "to wish one another happiness," or, to indicate the salutation, "may you be as happy as another." Accordingly, no ancient interpreter and no targumist has ever explained it in this manner; but it should be borne in mind, that prophecies are, for the most part, like views and paintings in perspective, where the nearer objects in the foreground appear in a strong light, but the more distant objects are gradually obscured and finally lost in the shade, which is dispelled only by approaching them. So in this case, the promise of a son by Sarah, and of a numerous posterity, is clear and definite; that of the possession of Canaan and of the preservation of the true religion, is expressed in more general terms; while that of the blessing upon all nations, as the most distant, is almost entirely concealed in the shade; but the history of its fulfilment by Jesus Christ, has dispelled the darkness and brought the prediction clearly to view. At least, the most obstinate opposer cannot now deny, that not only two hundred millions of men (the number of Christians in the world) esteem themselves blessed by Jesus, the seed of Abraham; but also, that six hundred millions of Mohammedans are blessed with a knowledge of the true God by means of the posterity of Abraham; for Mohammed derived his religious knowledge from the Jews and Christians; and the name of Abraham is as much reverenced by the Mohammedans, as by them. The name of Abraham, therefore, is really a venerated name, according to the promise in Gen. xii. 2. The inference is unavoidable, that the meaning which we have attributed to the promise given to Abraham, is the only true meaning of the Biblical text. |